find once the wise and equitable injunction of the Qur'an, 'Let there be no compulsion in religion' [Suratu'l-Baqara (ii) 257]; but this remains quite isolated, and is deprived of all influence by others of an entirely opposite character.¹ Here it is not surprising that, in spite of such an isolated word of moderation, Muhammadanism wherever it was in power never tolerated religious liberty, but oppressed as much and as long as it could all other religions; and it is no secret that down to our own times the orthodox Musalmans, who have kept aloof from the more humane influences of Christianity, have always considered it a sacred duty to kill any one of their number who dared to embrace another religion. How very different from this is the whole spirit of the gospel, and how instructive what we read in John vi. 66-8; namely, that on one occasion, when some of the disciples of Christ had taken offence at the truths He uttered, and left Him, He addressed these words to His twelve Apostles: 'Would ye also go away?' Whereupon one of them answered in the name of all the rest: 'Lord, to whom shall we go? Thou hast the words of eternal life.' It is again a great pleasure to state, that in this particular also the government of Turkey has of late years risen above old prejudices, and taken a decided step towards Christian liberality, by proclaiming perfect liberty to

all their subjects to embrace and exercise whatever religion they think best; an enlightened course, deserving the commendation not only of every Muslim, but of every man.

Now, as the mixture of religion and politics in Islam proves injurious both to Muslims and non-Muslims, so it is also calculated, under certain circumstances, to impede its own progress, or even to endanger its very existence. The pages of history show, that as soon as Muhammad had entered upon a career of conquests the number of his followers rapidly increased; and after he had once been able to enrich them by the frequent distribution of valuable spoil, many instances occurred of different Arabic tribes sending embassies to the new Amir-prophet, to declare their willing submission to him. This rapid spread of Islam also continued during the reign of the early Khalifas, whose armies conquered many countries in quick succession; and it has afterwards been renewed from time to time in various countries, under Muslim sovereigns, who were more than usually powerful and victorious. It was perfectly natural that such should be the effect; for as Muhammadanism is not merely a religion, but at the same time an earthly empire, the power and success of the latter appeared to many as a proof of the truth of the former. On the supposition that Islam is the last and highest stage in the development of the kingdom of God, as yet granted to the