is liable to bodily suffering, like all other men, but the remembrance of the presence of Christ, who Himself bore sorrow and suffering (Isa. liii. 3-5), and has promised to abide with His servants all the days (Matt. xxviii. 20), enables him to endure patiently whatever God permits to befall him. He looks forward to a better home beyond the grave (2 Cor. v. 1-9; Phil. i. 23), and still more to a joyful resurrection when Christ Jesus shall come again and put down all enemies under His own glorious feet (John v. 21-29; vi. 40; I Cor. xv; Phil. Iii. 21).

In the world to come true Christians will know God as He is; they will behold His glory and abide in Christ's presence (Matt. v. 8; I Cor. ii. 9; xiii. 12; Rev. xxii. 3, 4). They will then possess perfect purity and freedom from all sin, they will inherit a joy and a happiness that eye hath not seen nor ear heard, they will ever dwell in the light of God's favour and blessing. The thought of these things and of God's mercy in saving sinners and bringing them to holiness and eternal happiness leads us to join with the Apostle of the Gentiles in praising God, and saying, "O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are His judgements, and His ways past tracing out! For who hath known the mind of the Lord? or who hath been His counsellor? or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and unto Him, are all things. To Him be the glory for ever. Amen" (Rom. xi. 33-36).

We have described a Christian as he ought to be, as he would be, if he obeyed the precepts of the Gospel. Our Muslim brothers often contrast with this description the lives of many of the Europeans with whom they meet, and then say that Christianity produces characters as wicked, as selfish, as worldly, as licentious, as any other religion. But if they will thoughtfully consider for a moment, they will see that this is hardly a correct statement. In the first place, many Europeans


make no pretence whatever of being Christians. To consider that the words "Christian" and

"European" have the same meaning is a great mistake. Secondly, many who profess to be Christians are such outwardly only, not in heart. But Christianity must reign in the heart before it can transform and ennoble the life. The saying "The1 outward is the superscription of the inward" is not by any means true, or there would be no such thing as hypocrisy. Wiser far is what the Persian poet says:—

"Regard2 we the conduct and character, then,
Not by look and by word, but by deed, know we men."

The true Christian is known by his conduct, by his obedience to the law of Christ. If we find a man who disobeys Christ's commands, how can we say that the religion which with his lips he professes is responsible for his evil deeds? An Afghan Ghazi who, when a Jihad is proclaimed, rushes valiantly against the enemy and fights till he is slain, surrounded by a ring of dead foes, exemplifies the religion of Islam from one point of view, just as a Christian medical missionary, who risks and perhaps lays down his life in striving to heal those of a different race and religion who are dying of plague or cholera, shows what a Christian's duty is. Each is acting according to the precepts of his own religion. But were the Ghazi to act like the medical missionary, striving not to kill, but to heal in the Jihad, all would say that he was not a true Muslim, not a true follower of the "Prophet with the Sword". The tree is known by its fruits. If a man calling himself a Christian act dishonestly or wickedly, even those who are not Christians themselves justly say that he cannot be a Christian. They therefore bear testimony to the nobility and holiness inculcated by the Christian faith. Hence it is that the Apostle says: "He that

‫1 ألظْاهِرُ عُنْوَانُ الْبَاطِنِ‫.
‫2 ما درون را بنكَريم و حالرا ـ نَي بِرونرا بِنكَريم و قالرا‫.