Of propagandism in this sense the Buddhist Sangha knew nothing. It was moved by no enthusiasm of humanity; it felt nothing of that earnestness which from the days of the apostles has characterised the true propagators of the gospel. In no discourse that has come down to us is there any impassioned entreaty of men to repent and believe. There is no sorrow over the unbelieving who refuse their salvation, no burning indignation against those who despise or who scoff at the truth. In Buddha’s last view of the world there is no weeping as over Jerusalem, reprobate because of its wickedness, and in none of his successors do we find any trace of the apostle’s willingness to be anathema for the sake of his brethren. This tolerant spirit of Buddhism, however, has been contrasted, as greatly in its favour, with that alleged intolerance which Christianity is supposed to have inherited from Judaism. We must remember that Christianity must be judged as it is presented in Christ, and not by His professing followers, who have often misrepresented Him. Of hypocrisy, cruelty, deceit, Christ was indeed intolerant, but toward error and misbelief, because of ignorance, He was very compassionate. Christianity would make no compromise, again, with false systems of heathendom. It would have no peace save through victory; it would not accept a place in the Pantheon for its Lord, and it was content to be persecuted till He was allowed to rule from the throne of the world. The alleged intolerance of Christianity, therefore, is simply its conviction of the infinite importance and value to all men of the truth which compels it to be propagandist. Now if Buddhism tolerates everything, it is because it is not sure about anything, but, on the contrary, is in doubt about everything. It is essentially sceptical, “raising the rejection of every affirmation to the rank of a principle.”[271] Earnestness in a preacher of sceptical quietism was an impossibility. He had no heart touched with the feeling of heavenly love, wounded by sin, impelling him to proclaim forgiveness, and he had no such hearts to appeal to. The Christian missionary appeals to soul and conscience in name of a Saviour crucified for sin; the Buddhist missionary only appealed through the intellect to self-interest. His preaching was purely didactic, expository, and advisory in character. He was at best a theologian or moral philosopher teaching the ignorant, and not a preacher aiming at the conviction of sinners, endeavouring, with his whole heart and strength and mind, to sway them to conversion.[272] He never experienced the almost consuming glow and fervour of inspiration which made the apostles agonise in their mission. “Now is the accepted time, now is the day of salvation.” “I pray you, in Christ’s stead, Be ye reconciled to God.” As might have been expected, the early enthusiasm of Buddhists for the enlightenment of others soon died out, and its missionary spirit, once spent, has