We see what Christianity has done for Europe; but we do not remember how much Europe has done for Christianity. Take away the influence of race and climate; take away Greek literature and Mohammedan chivalry and the art of printing; set the decline of Christianity in Asia and Africa against its gain in Europe and America,--and whatever superiority may be left is not enough on which to base exclusive claims.[M] The recent scientific advances of the age are a brilliant theme for the rhetorician; but those who make these advances are the last men to ascribe them to the influence of any exclusive religion. Indeed it is only very lately that the claim of superiority in civilization and the arts of life has been made in behalf of Christianity. Down to the time of the Reformation it was usual to contrast the intellectual and practical superiority of the heathen with the purely spiritual claims of the church. "The church has always been accustomed," says the Roman Catholic Digby, "to see genius and learning in the ranks opposed to her." "From the beginning of the world," said Luther, "there have always been among the heathens higher and rarer people, of greater and more exalted understanding, more excellent diligence and skill in all arts, than among Christians, or the people of God." "Do we excel in intellect, in learning, in decency of morals?" said Melancthon. "By no means. But we excel in the true knowledge and worship and adoration of God."[N] Historically, of course, we are Christians, and can enjoy the advantage which that better training has given, just as the favored son of a king may enjoy his special advantages and yet admit that the less favored are equally sons. The name of Christianity only ceases to excite respect when it is used to represent any false or exclusive claims, or when it takes the place of the older and grander words, "Religion" and "Virtue." When we fully comprehend the sympathy of religions we shall deal with other faiths on equal terms. We shall cease trying to free men from one superstition by inviting them into another. The true missionaries are the men inside each religion who have outgrown its limitations. But no Christian missionary has ever yet consented to meet the men of other religions upon the common ground of Theism. In Bishop Heber's time, the Hindoo reformer Swaamee Narain was teaching purity and peace, the unity of God, and the abolition of castes. Many thousands of men followed his teachings, and whole villages and districts were raised from the worst immorality by his labors, as the Bishop himself bears witness. But the good Bishop seems to have despaired of him as soon as Swaamee Narain refused conversion to Christianity, making the objection that God was not incarnated in one man, but in many. Then came Ram Mohun Roy, forty years ago, and argued from the Vedas against idolatry, caste, and the burning of widows. He also refused to be called a Christian, and the missionaries denounced him.