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 that on both the 'method' and the 'secret' of Jesus popular Christianity in no contemptible measure both can and does, as we have said, lay hold, in spite of its inadequate criticism of the Bible. Now, to lay hold on the method and secret of Jesus is a very great thing; an inadequate criticism of the Bible is a comparatively small one.

Certainly this consideration should govern our way of regarding many things in popular Christianity;—its missions, for instance. The non-Christian religions are not to the wise man mere monsters; he knows they have much good and truth in them. He knows that Mahometanism, and Brahminism, and Buddhism, are not what the missionaries call them; and he knows, too, how really unfit the missionaries are to cope with them. For any one who weighs the matter well, the missionary in clerical coat and gaiters whom one sees in wood-cuts preaching to a group of picturesque Orientals, is, from the inadequacy of his criticism both of his hearers' religion and of his own, and his signal misunderstanding of the very Volume he holds in his hand, a hardly less grotesque object in his intellectual equipment for his task than in his outward attire. Yet everyone allows that this strange figure carries something of what is called European civilisation with him, and a good part of this is due to Christianity. But even the Christianity itself that he preaches, imbedded in a false theology though it be, cannot but contain, in a greater or lesser measure as it may happen, these three things: the all-importance of righteousness, the method of Jesus, the secret of Jesus. No Christianity that is ever preached but manages to carry something of these along with it.

And if it carries them to Mahometanism, they are carried where of the all-importance of righteousness there is a knowledge, but of the method and secret of Jesus, by which alone is righteousness possible, hardly any sense at all. If it