es of all men. And he seems to imply
the Holy Spirit's regenerative work through Christ's atonement, when he
maintains that whoever shall, "by patient continuance in well doing,
seek glory and immortality," to him shall "eternal life" be given; but
"tribulation and anguish upon every soul of man that doeth evil, to the
Jew first, and also to the Gentile." Peter was not prepared to be a
missionary till he had been divested of his Jewish narrowness by
witnessing the power of grace in the Roman centurion at Cesarea. That
widened out his horizon immensely. He saw that God in his ultimate plan
was no respecter of persons or of races.

There has been great difference of opinion as to whether the annual
worship of the supreme God of Heaven in the great imperial temple at
Peking is in any degree a relic of the worship of the true God once
revealed to mankind. Such Chinese scholars as Martin and Legge and
Douglass think that it is; others deny it. Some men raise a question
whether the Allah of the Mohammedan faith is identical with the Jehovah
of the Old Testament. Sales, the profoundest expositor of Islam,
considers him the same. Moslems themselves have no doubt of it: the
intent of the Koran is that and nothing else; Old Testament teachings
are interwoven with almost every sura of its pages. I think that Paul
would have conceded this point at once, and would the more successfully
have urged the claims of Jesus, whom the Koran presents as the only
sinless prophet. Of course Mohammedans do not recognize the Triune God
as we now apprehend Him, from the New Testament standpoint; neither did
ancient believers of Israel fully conceive of God as He has since been
more fully revealed in the person and the sacrifice of his Son--Jesus
Christ.

Both the teachings and the example of Paul seem to recognize the fact
that conceptions of God, sometimes clear and sometimes dim, may exist
among heathen nations; and many of the great Christian fathers evidently
took the same view. They admitted that Plato's noble teachings were
calculated to draw the soul toward God, though they revealed no real
access to Him such as is found in Christ. Archbishop Trench, in his
Hulsean lectures on "Christ the Desire of the Nations," dwells
approvingly upon Augustine's well-known statement, that he had been
turned from vice to an inspiring conception of God by reading the
"Hortensius" of Cicero. Augustine's own reference to the fact is found
in the fourth book