prophet must conform to previous revelations in the assertion of God’s unity, invisibility and omnipotence, but it is not necessary that there should be any coherence between the directions about human action as set forth in successive dispensations, nor is any difference made between ceremonial and moral commandments. This central doctrine of Mohammedanism concerns God, the prophet, man and creation; so we come across it under four names, giving the four possible points of view. First of all there is the name of _tauhīd_, or assertion of the Divine unity. The Mussulman means by this very much more than the mere assertion that God is a single Being. He includes in it the doctrine of the invisibility of God and of His absolutely separate nature, and it appears to clash with the Christian conception in two important particulars. There is an absolute denial of the statement, upon which most Christians more or less consciously base their belief in the perpetuity and absolute nature of the law of human morals, that “in the image of God created He man.” Consequently we shall afterwards find that in Islam there is no belief in the permanency of the moral law, for nothing is thought by the Mussulman to be necessarily permanent except things connected with the nature of God; and as our nature differs entirely from that of the Creator the law given for it cannot be necessarily permanent. There is also in reality a fundamental contradiction of Christian doctrine in the Mohammedan’s rendering of the statement that God is a single Being. This is best explained by a simple illustration. Supposing a man were to say, “London is one place,” it is conceivable that he might mean one of two things. Either he might mean that the City of London was the only true London, and that there was no other part of the town in Middlesex or Surrey that ought to be called by the same name; or he might mean that the whole of those places which go by the name of the County of London are in reality only one place; and these two statements are not similar statements with a slight difference, but they are absolutely contradictory. So the Christian says there is only one God, by which he means to assert the unity of the all-good Creator, the all-good Personality Who was revealed as the Son, and the all-good Spirit Who is the only source of good in the heart. As God to the Christian means the All-good, what he needs is a doctrine that asserts the essential unity of the All-good wherever he finds it. The Christian is of course not a pantheist, but his conception of the one God has to be sufficiently inclusive to cover those Three Who, as he knows, certainly possess the attributes of Deity. The Mussulman on the other hand does not pretend to know anything about the attributes of Deity, excepting that God is one, invisible and omnipotent. Consequently he frames his definition of the Deity so as to purposely exclude what the