not regard Christianity with indifference but with the feeling that it is inferior to Muhammadanism. This attitude towards Christianity on the part of Muhammadans is one which they do not themselves fully understand, and for which they seldom seek to find the grounds; but whether they take it consciously or unconsciously it is based for the most part on two main grounds.

The first ground on which Muhammadans base their claim that Muhammadanism is superior to Christianity is the simple fact that Muhammad came after Jesus, and while recognizing that He had received a revelation from God for mankind, yet rejected historical Christianity. They claim, further, that Muhammad intentionally and definitely rejected Christianity because, as he believed, it was not in accordance with this revelation which Jesus had received, but had become corrupted by the addition of much extraneous matter, and put forward claims on His behalf which He had never made for Himself. Muhammadanism thus appeals to them as being, as they suppose, a purification of that religion which God has revealed many times in the course of the world's history, and of which Muhammad is the latest and last prophet. Christianity is thus not something new which deserves investigation, but something old which has already been proved to be false and not in accordance with the revelation of God.

The uneducated Muhammadan, therefore, does

not see the need for considering even the possibility of the truth of Christianity. He regards the question as settled once for all by the very fact that Muhammad came after Jesus. The grounds on which Muhammad based his rejection of Christianity he cares not to ask. It is a matter of indifference. He accepts Muhammad as the prophet of God, and the Qur'an as the word of God, and there is the beginning and end of any discussion that might arise between him and any one else on the subject of religion.

In trying to reach such a man argument is of no avail. He is not in a position to comprehend the force of an argument, and whatever may be said, he replies, as the present writer has personally heard: 'Even though all you say may be true, what difference does it make? Muhammad is the prophet of God, and the Qur'an is His word.'

It would appear that the best way, if not, indeed, the only way, which the Christian missionary can take with such a man, is to set forth before him the simple message of Christianity without any discussion of its relation to Muhammadanism, and without any attack on Muhammadanism as a theological or as a practical religious system, appealing not to his intellect but to his heart. This he can do by simply setting before him the message of God's love for sinful man, and telling once more the old story of how he may