pable of morality, for morality assumes the eternal distinction
between right and wrong, good and evil, and Brahmanism knows no such
difference. It is incapable of true worship, since its real God is spirit
in itself, abstracted from all attributes. Instead of immortality, it can
only teach absorption, or the disappearance of the soul in spirit, as
rain-drops disappear in the ocean.

Christianity teaches a Supreme Being who is pure spirit, "above all,
through all, and in all," "from whom, and through whom, and to whom are
all things," "in whom we live, and move, and have our being." It is a more
spiritual religion than Brahmanism, for the latter has passed on into
polytheism and idolatry, which Christianity has always escaped. Yet while
teaching faith in a Supreme Being, the foundation and substance below all
existence, it recognizes him as A LIVING GOD. He is not absorbed in
himself, nor apart from his world, but a perpetual Providence, a personal
Friend and Father. He dwells in eternity, but is manifested in time.

Christianity, therefore, meets the truth in Brahmanism by its doctrine of
God as Spirit, and supplies its deficiencies by its doctrine of God as a
Father.

Christianity and the system of Confucius. The good side in the teaching of
Confucius is his admirable morality, his wisdom of life in its temporal
limitations, his reverence for the past, his strenuous conservatism of all
useful institutions, and the uninterrupted order of the social system
resting on these ideas.

The evil in his teaching is the absence of the supernatural element,
which deprives the morality of China of enthusiasm, its social system of
vitality, its order of any progress, and its conservatism of any
improvement. It is a system without hope, and so has remained frozen in an
icy and stiff immobility for fifteen hundred years.

But Christianity has shown itself capable of uniting conservatism with
progress, in the civilization of Christendom. It respects order, reveres
the past, holds the family sacred, and yet is able also to make continual
progress in science, in art, in literature, in the comfort of the whole
community. It therefore accepts the good and the truth in the doctrines of
Confucius, and adds to these another element of new life.

Christianity and Buddhism. The truth in Buddhism is in its doctrine of the
relation of the soul to the laws of nature; its doctrine of consequences;
its assurance of a strict retribution for ev