the superiority of Christianity, from this point of view, lies in the fact that it recognizes more clearly and more truly than Muhammadanism the need of man and his sinful condition, in that it sees, what Muhammadanism does not see, that the fitness of a religion for mankind does not lie in its bringing itself down to man's present sinful condition, and thus making 'provision for the flesh'; but consists rather in its recognizing this position in which man finds himself, and providing him with a means whereby he may rise out of it to higher ideals and nobler attainments. And in doing so, it must set before him a standard far above that to which he is of himself able to attain, but to which he may attain by accepting the help and following the guidance which it offers him. It is in doing this, we hold, that Christianity is better adapted to the real needs of the human race. It understands more profoundly than does Muhammadanism the fallen condition of mankind, and sets before him an ideal which of itself is a wonderful uplift to the man who desires to rise beyond himself towards Godlikeness. And it does more than this, it offers him a means whereby he may in very truth experience the forgiveness of his Maker, and it holds out to him, as a free gift, a source of energy and spiritual power which enables him to overcome—the power of the indwelling Holy Spirit.

Muhammadanism, on the contrary, while making

We things, to a certain extent, easy, and in this inferior sense adapting itself to the needs and condition of mankind—making thus, as we said before, 'provision for the flesh'—holds out no real and true help to the attainment of higher things. It does nothing more than hold out to man the assurance that whenever he falls he may begin again, for God is easy to be reconciled, and ever ready to forgive. It provides no divine help to assist him to rise, for God is not in any real personal relation to the strivings of his heart and soul as a God of Providence. It represents man as but the plaything of an impersonal divine decree, and if he is to rise, it must be of himself alone. For while all his actions are the creation of God, yet they are His creation through man's own thoughts and will; nothing can come from outside to help him; no divine Spirit can work upon his will and lead him, consciously yielding to its influence and guidance, to the desire of better and higher things. God is in heaven and he on earth, and there is no possibility of any divine Spirit coming and dwelling within his heart and moulding and regenerating his will from day to day. If he wills good and does it, it is because God willed and decreed it from all eternity; not because the Spirit of God is working in his heart now. If he wills evil and does it, it is equally because God willed it from all eternity. Yet in either case man stands alone; he has no