But the difficulty is not solved by the hypothesis of a First Creature, by whatever names we may call him. As the Author of the Mizanu'l Mavazin tells us that no creature can comprehend or reveal the Creator, then it follows logically that this imaginary First Creature, being himself a creature, cannot do so. However much he might be superior to man, yet there would still be an impassable gulf between him and his Creator. Hence, if this philosophy be accepted, we must admit that God can never be known by men. This would overthrow all religion. To adore the First Creature would be to put a creature in the place of the Creator. This would be even worse than Shirk (الشِّركُ), which the Qur'an¹ says is the one unpardonable sin. Hence the theory of a First Creature does not help us at all.

Here the Injil comes to our aid, and reveals to us what wise men of old had failed even to imagine, the existence of the Kalimatu'llah (Word of God), who is one with God His Father by Nature (John x. 30) and yet has become one with man through His Incarnation. The Book which reveals this one Manifestation of God must have God as the source of its teaching. The difference between the doctrine of the Bible and that of Muslim philosophy as above quoted must be noted. In both cases the need of a Mediator (مُتَواسِطَ) between God and man is recognized. But the philosophical view (taught, for instance, in the Mizanu'l Mavazin) speaks of an imaginary Being, who is neither God nor man, who owes his supposed existence to the conjectures of Jews, heathens, and heretics, adopted by some Muslims. The Christian view is founded upon the Revelation given us by God Most High. In that Revelation we are told of a real Mediator, the Lord Jesus Christ, who is both Perfect God and Perfect Man, who has revealed God to us by His holy life and character as much as by His oral teaching, and who has atoned for our sins by the

sacrifice of His own life on the cross. If we have to decide between the two views, it is not difficult to say which of the two it is the more wise and reasonable to accept—that which has been invented by men, or that which God has revealed through His holy Prophets and Apostles in the Holy Scriptures.

3. The Gospel is evidently from God, because it satisfies the yearnings of the human spirit for the knowledge of God, for justification before God and remission of sins, and for pureness of heart and life. (1) The Gospel declares God's eternal purpose regarding mankind, and reveals to man the reason why he was created, the sinfulness into which he has fallen, and his need of holiness. (2) It tells us how we may obtain forgiveness of our sins through faith in Christ, and may thus become justified in God's sight. (3) It shows how through faith in Christ our hearts may be cleansed, and how God's Holy Spirit may make our hearts His shrine and purify our thoughts and desires. As our love to God grows more and more, we are strengthened in fighting against sin and the Evil One. (4) The Gospel shows us how through the Lord Jesus Christ we may become God's adopted children. Filled with peace and spiritual joy, we then can look forward with the full assurance of hope and love to the joyful day of the Resurrection and to eternal happiness and holiness in God's presence. As man's spiritual needs are thus satisfied through the Gospel, therefore the Gospel must be God's message to man.

It is known by experience that the sacred books of other religions do not produce this effect. Which of them removes fear of the Resurrection Day? Which of them enables man to know and to love God? Which of them demands purity of heart and life? Which of them tells of a Paradise into which nothing sensual or impure can enter, and in which the saved are free from all that is vile, and that is therefore contrary to the Will and Nature of the Holy One? These books do not show how salvation from sin and