receive pardon and forgiveness through Jesus, and experience in his own heart the sense of forgiveness, and in his life the new-born power of a renewed will.

We do not intend to assert that this is not also the best method of approaching the educated Muhammadan; but in the case of the latter we cannot expect that there will be a passive hearing without a questioning of the message or at least an inquiry on many points concerning it. He will wish to know the grounds on which the teaching rests and the grounds on which Muhammadanism is rejected by Christians; and being capable of following an argument he has the right to expect an answer to any questions he may put. In the case of the uneducated man, however, no profit can be expected to come of any discussion, and it should be avoided, and the message of Christianity should be given not apologetically, but with the same dogmatic assurance with which he believes that Muhammadanism is the truth of God. And yet it must be presented in such a way that it does not come before him as something thrust upon him, but simply as the expression of the absolute and unalterable conviction of the speaker, and of the actual experience of his own spiritual life.

But opportunities for such a presentation of Christianity to Muhammadans are not too frequent, and in some lands are not to be found; and in

most cases the appeal to the Muhammadan must be more or less an argument dealing with the respective claims of the two religions. This presupposes that the person or persons addressed have a certain amount of education, and can understand the force of an argument.

In making our appeal, then, we turn to the educated Muhammadan, and we ask him to notice that Muhammad nowhere rejects the teachings of Jesus; he nowhere suggests that these teachings require any further development. He recognized Him as a prophet; he professed to accept what He taught; he claimed that what he himself taught was in full accordance with the teaching of Jesus. These are facts which are so well known that there is no need to quote chapter and verse from the Qur'an in support of them. It would be disingenuous, then, on the part of the Muhammadan investigator to argue that what Muhammad taught was a development of what Jesus had taught before him. We are speaking here, let it be noted, of the teaching of Muhammad on its religious or spiritual side, and are not concerning ourselves with the various civil and ceremonial laws which Muhammad promulgated during the course of his life. With regard to the spiritual side of the teaching of Muhammad, the most that the Muhammadan investigator can claim is that what the Christian Church teaches is not in agreement with the