doctrines and dogmas of any two systems such as Christianity and Muhammadanism, those which are founded on the true self-revelation of God will also be found to be the highest and noblest, the most logical and reasonable, the most satisfying to the human heart, and the truest as an expression of the actual experience of mankind. But we must beware of approaching the subject from the wrong side, and arguing that those which appear most acceptable to the mind of man unenlightened by the divine Spirit, are necessarily the true. For, let us remember, we are considering the question only as it comes up between Muhammadanism and Christianity, and both agree that only by submitting to the will of God in hearty obedience can we come to know of the doctrine whether it be of God or not. Thus we come back to the point that Christianity is not to be judged, and rejected in favour of Muhammadanism, on the ground that it teaches doctrines which at first sight appear to the Muhammadan investigator as being beyond the power of the human mind to comprehend fully. The question which he must ask himself is simply this: Where do we find that final self-revelation of God on which we must base all our speculations as to these deep realities?

If then the investigation is not to be opened by a consideration of the respective doctrines of these two opposing religious systems, what are

the grounds on which we are to appeal to the Muhammadan when we ask him to consider the possibility that Christianity is the religion of God?

One method sometimes followed is to argue that Christianity is better adapted to the needs of man and to the condition in which he actually finds himself. On this point the Muhammadan naturally has his own opinion as to the fitness and suitableness of Muhammadanism as a religion for mankind. He claims that Muhammadanism realizes more correctly and more profoundly than does Christianity the condition of man as ruled by passion and weak in regard to the possibility of any exalted degree of absolute holiness, and affirms that Muhammadanism is represented by its founder as a religion in which the Almighty has been graciously pleased to make light the duties imposed on man, and has, of His mercy, moderated that degree of attainment in spiritual growth which He demands. For it represents God as being gracious and ready to forgive man as soon as he repents of any sinful action and turns again to Him with renewed purpose and fresh endeavour after holiness, and at the same time grants him a certain freedom and latitude in the indulgence of his natural passions, so that in taking this freedom he does not stand self-condemned before a standard which is too high for him.

In meeting such a position taken by our Muhammadan brethren, we must desire to show that