As a rule, the higher and freer the standpoint, the more serviceable it is for obtaining a correct view. He would be a bold man who affirmed that he had so entirely exhausted the momentous subject of Islam and its Prophet, as to leave nothing more to be clone by those who follow after. Taking for granted that my predecessors, whose merits I gratefully acknowledge, rather wished to encourage than prohibit further research, I kept my eyes open, whilst following in the way they had trodden, and judged for myself, as they had done before me. The intelligent reader, by accompanying me on the stern and bracing march of research, will be able to say, whether I have succeeded in observing here and there what had been left unnoticed by those who went before me, and in occasionally placing in a fuller and truer light what was already known.

I would especially invite the thoughtful reader to direct his attention to the manner in which I have traced the development of Mohammed into the prophet he became; to the inward harmony which I have shown to exist between his Meccan and Medinan periods, notwithstanding their outward dissimilarity; to the large mythical element in the Moslem biographies which I have laid bare, together with the leading idea from which it sprang; and to the peculiar character of the Mohammedan opposition to Christianity and Christendom, which I have pointed out in its fundamental principle and in its practical manifestation throughout the course of its history. It appears to me almost impossible that any judicious reader could honestly and impartially ponder the grave array of data and records which I unroll before him, without becoming convinced, with me, of the designedly and deeply antichristian character of the entire system of Islamism.

Many have wondered at the haughty complacency and air of superiority with which the devout Mohammedans are wont to look down upon Christianity and its professors. Often the scanty success of Christian Missionary efforts

amongst Mussulmans has been discussed as something strange, and calling for explanation. But leaving aside the intimate union between the secular and the religious in the Islamic system, which places the sword of coercion in its hand, and looking only at the transcendent halo of the mythical Mohammed, as it is set forth in my Second hook, who can wonder any longer that if such a Mohammed sits enthroned in the hearts of the Mohammedans, they should see in Christ but scant 'comeliness and beauty' that they 'should desire Him'? What a mass of superstitious rubbish has to be swept away from the path of the pious Moslem, before his vision can become unimpeded and free enough to perceive the all-surpassing spiritual majesty of Him who could say, ' He who hath seen me hath seen the Father!' (John xiv. 9.) I repeat, Let any one who wonders why a greater number of Mohammedans do not become Christians, carefully read our Second Book, and lie will understand the self-sufficiency of men who regard such fancy-pictures of Mohammed as real, and such fairy-tales about his apostolic pre-eminence as true. In order to become Christians, the Moslems have as much to unlearn as to learn.

Some Christian writers have considered it an act of justice towards them to endeavour to prove that their Prophet was innocent of much with which Christians had charged him. No one will deny that justice is a virtue which we are bound to exercise even towards adversaries. But if our goodwill to the Mohammedans is of the sterling kind which wishes to help them into the full daylight of Christian Truth, we are more likely to benefit them by frankly pointing out the distortion of the lengthened shadow they are following, and the perfect symmetry of the image it reflects, than by assuring them that however distorted the shadow may be, yet it is not quite so distorted as has been represented. Fashions are proverbially tyrannous. So strong has the modern fashion of 'justice to Mohammed' grown, that it has sometimes manifested itself by positive