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EXAMPLE OF ST. PAUL.

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He

calls 'superstitious' he calls 'God-fearing.' quotes their great authors with sympathy and with respect. He professes only to give articulate utterance to their own thoughts, and to declare more fully to them that God whom, unknowingly, they already worshipped.

And so, again, in writing to the converts to be found even in the metropolis of the world, and, it must be added, the head-quarters of its vices, while he lashes its moral iniquities and its religious corruptions with an unsparing hand, yet, with a toleration wholly alien to the Jewish race, and without forfeit. ing his supreme allegiance to his Master, he strikes at the root of the impassable distinction between revealed and unrevealed religion, by pointing out that those who, not having the law, yet did by nature the things contained in the law, were in truth a law unto themselves. He showed that the Eternal could reveal Himself as well by His unwritten as by His written law, and that the voice of conscience is, in very truth, to everyone who follows it, the voice of the living God.

The missionaries of the future, therefore, will try to penetrate to the common elements which, they will have learned, underlie all religions alike, and make the most of those. They will be able, with a sympathy which is real because it is drawn from a

knowledge of the history of their own faith, to point out the abuses which have crept, and always will creep, into an originally spiritual creed. They will inculcate in their teaching, and exhibit in their lives, as they do now, something of that highest morality which they have learned from their Master, and which they will then have learned is the very essence of their faith, and which, in its broad outlines at least, in the 'secret' as well as in the 'method' of Jesus,' may adapt itself to the wants of every nation and every creed.

They will never, therefore, think it necessary to present Christianity to those of an alien creed as a collection of defined yet mysterious doctrines which must be accepted whole or not at all, but will rather be content to show them Christ Himself as He appeared to His earliest disciples-before the mists of metaphysics had gathered round His head, and the watchwords of theology had half hidden Him from the view—glorious in His moral beauty, sublime in His

Of the all-importance of righteousness there is a knowledge in Mohammedanism, but of the method and secret of Jesus, by which alone is righteousness possible, hardly any sense at all.'- -'Literature and Dogma,' p. 343. There is substantial truth in this; but few can read Mr. Arnold's own account of what he conceives the secret and method of Jesus to have been, without feeling that all the higher religions of the world,—any religion, in fact, which controlling the lower part of man's nature and stimulating the higher, makes him to be at peace with himself, which gives hope in adversity, and calmness in the prospect of death, must contain much both of the one and of the other.

HOW MAY CHRISTIANITY SPREAD?

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self-surrender, Divine in His humanity and by reason of it. And they may then leave it to the moral sense of some, at least, in every section of the race whose greatest glory and Ideal Representative He is, to judge of Him aright, and to recognise in His person the supreme and the final Revelation of God. Here, in the ambition to set before the eyes of all a higher Ideal, and a more perfect example than any they have yet known; in the proclamation of the truth, which Christ came to proclaim, of the universal Fatherhood, and the perfect love of God-here is ample work for the enthusiasm of humanity; in this sense Christ may live again upon the earth, and in this sense, and only in this, is it likely that Christianity will overspread the world. I have premised this much, even at the risk of anticipating some of the conclusions to which we shall, I believe, ultimately come, because I think it necessary to prevent any misunderstanding as to my point of view.

¿ olov olos; how far the way was prepared for Mohammed by circumstances, and what part he himself bore in the great revolution that goes by his name; what we are to say on the nature of his mission, on the much-disputed question of his sincerity, of the inconsistencies in his career and the blots upon it, this will form the subject of my next Lecture.

LECTURE II.

FEBRUARY 21, 1874.

MOHAMMED.

Μεγάλων ἑαυτὸν ἀξιοῖ ἄξιος ὤν.—ARISTOTLE.

There goeth the son of Abdallah, who hath his conversation in the heavens.-THE KURAISH.

A COMPLETE history of the opinions that have been held by Christians about Mohammed and Mohammedanism would not be an uninstructive chapter, however melancholy, in the history of the human mind. To glance for a moment at a few of them.

During the first few centuries of Mohammedanism, Christendom could not afford to criticise or explain ; it could only tremble and obey. But when the Saracens had received their first check in the heart of France, the nations which had been flying before them, faced round, as a herd of cows will sometimes do when the single dog that has put them to flight is called off; and though they did not yet venture to fight, they could at least calumniate their retreating foe.

MEDIEVAL VIEW OF MOHAMMED.

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Drances-like, they could manufacture calumnies and victories at pleasure:

'Quæ tuto tibi magna volant; dum distinet hostem
Agger murorum, nec inundant sanguine fossæ.'

The disastrous retreat of Charles the Great through Roncesvalles, and the slaughter of his rear-guard by the Gascons, is turned by Romance mongers and Troubadours into a signal victory of his over the Saracens; Charles, who never went beyond Pannonia, is credited, in the following century, with a successful Crusade to the Holy Sepulchre, and even with the sack of Babylon! The age of Christian chivalry had not yet come, and was not to come for two hundred years.

In the romance of 'Turpin,' quoted by Renan, Mohammed, the fanatical destroyer of all idolatry, is turned himself into an idol of gold, and, under the name of Mawmet, is reported to be the object of worship at Cadiz; and this not even Charles the Great, Charles the Iconoclast, the destroyer of the Irmansul, in his own native Germany, would venture to attack from fear of the legion of demons which guarded it. In the song of Roland, the national Epic of France, referring to the same events, Mohammed appears with the chief of the Pagan Gods on the one side of him and the chief of the Devils on the other; a curious anticipation, perhaps, of the view of Satanic inspiration

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