ask, what is the teaching of Islam upon these subjects? and how does that teaching justify the assertion of the Muhammadans, that their religion is more developed and elevated than that of Jesus Christ? What, then, is the brighter light in which the Qur'an sets forth the doctrine of faith in the Saviour of sinners, and the doctrine of regeneration? And what is the more effectual help it affords to obtain that faith and to experience that regeneration? Alas for the answer we must give to these questions! Whilst we are told in the gospel, that already before the birth of the Messiah the angel of the Lord appeared unto Joseph, saying, 'and thou shalt call his name Jesus; for it is he that shall save his people from their sins' (Matt. i. 21); the Qur'an not only observes a complete silence on the subject of Jesus Christ being the Saviour of sinners, but it even asserts that He was a Prophet, and nothing more, e.g. in Suratu'l-Ma'ida (v) 79: 'The Messiah, son of Mary, is but an apostle; other apostles have flourished before Him.'

Now if man's present state were only one of ignorance and error, it might suffice to have a mere apostle or prophet to teach him the truth; but as he is by nature not only ignorant and erring, but also in bondage to sin and Satan, a mere teacher is not enough, and if he would not be lost eternally, he must have a Saviour. This want of man is fully met by the gospel because it points out Jesus Christ

as both a Prophet and Saviour sent from God. But as the Qur'an only speaks of prophets, and not of a Saviour, we would seem justified in concluding either that it was not fully aware of man's actual necessities, or, being aware of them, did not supply the means for their removal; and in either case its doctrines on this head would be less satisfactory than those of the gospel.

So likewise with regard to the doctrine of regeneration and renewing of the Holy Ghost, upon which so much stress is laid throughout the gospel, and of which Jesus Christ said, 'Except a man be born anew, he cannot see the kingdom of God' (John iii. 3), the Qur'an not only throws no further light upon it, but it does not so much as even refer to it. Yet every one who has a judgement in spiritual things must see that such a regeneration or renewal of heart and life, according to the will of God, must be a much more acceptable service to Him than the performance of ever so many external rites, whilst the heart is not truly turned to Him. Yea, we know from God's own word that He attaches no value to formal prayers and religious observances, when the heart is given up to sin; for thus He addressed the Jews of old through the Prophet Isaiah, 'Bring no more vain oblations; incense is an abomination unto me; new moon and sabbath, the calling of assemblies—I cannot away with iniquity and the solemn meeting. Your new moons and your