e, in Luther's
"Table-talk" for instance, how weak Christendom seemed against them in
the middle of the sixteenth century; and Lord Bacon, yet later,
describes them in his "Essays" as the only warlike nation in Europe,
except the Spaniards. But the art of printing had been discovered, and
that other new world, America; the study of Greek literature was
reviving the intellect of Europe, and the tide had begun to turn. For
four hundred years it has been safe for Christendom to be boastful,
but, if at any time during the fifteen hundred years previous the
comparison had been made, the boasting would have been the other way.
It is unsafe to claim a monopoly of merit on the basis of facts that
cover four centuries out of nineteen. Let us not be misled by a hasty
vanity, lest some new incursion of barbarians teach us, as it taught
the early Christians, to be humble.

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 t