4. Nor does Japanese Buddhism appeal less to the mind. Its apologists constantly claim for it that it is a more philosophical and more scientific creed than any other. I have been many times impressed with the wide reading of Japanese Buddhists, and with the intellectual tone of Japanese Christianity. It is clear that the crude theology of some missionaries will not meet the acid test of modern scholarship, and is partly responsible for a widespread belief amongst the Japanese that Christianity is out of date. The chief Buddhist sects give their priests a better training in the History of Religion than our missionary societies. A stronger apologetic literature is needed. 5. The best apologetic, however, is in saintly lives; Tolstoi and Francis of Assisi especially make an immense appeal to the Japanese; there are Tolstoyan colonies, and a Buddhist Franciscan society. Yet it must be remembered that they find in the saints of Buddhism such as Honen and Nichiren, men worthy to compare with these great Christian souls. Mr. Takayama, whose influence on young Japan has been so great, was at once an ardent disciple of Tolstoy and a follower of Nichiren; Dr. Anesaki is no less a Buddhist of the Nichiren school because he is a devoted admirer of St. Francis. And these men believe that Buddhism and Christianity at their best are closely akin: "We see your Christ," says Dr. Anesaki, "because we have first seen our Buddha." 6. There is much to be said for this view; for Buddhism in Japan has developed a very noble idea of God; he is the Eternal Father who has compassion on all his sons; their salvation is won by faith, not by merit, and gratitude is the motive to good living. It is surely a misnomer to call the fair forms of Amida, the lord of the Western paradise, and of Kwannon the Compassionate, "idols." And Jīzo, the strong Conqueror of Death, the play mate and protector of little children--is he not a noble embodiment of divine strength and gentleness? If the Christian apologist argues that these are figments of the imagination, the Buddhist is right in replying that they owe their inspiration to the historic Sākyamuni and his early followers, and that there is as much evidence in the vision of a Buddhist saint as in that of an Old Testament prophet for the objective reality of the god who is worshipped. May we not see in the strivings of good and true men everywhere to know God a movement of the Spirit of God Himself? This is my own conviction--that the Spirit of God has been moving for long centuries amongst our Buddhist brethren and has led them far upon the path to Truth. It is, however, only right to say that this view is shared by comparatively few missionaries in Japan. Though the great Conference at Edinburgh in 1910 accepted it as an axiom that God had been at work in these ethnic faiths, and though it was specifically stated of Japanese Buddhism, yet it is a fact that this view is held at best as one of academic interest, and without