dest atheism, and now presenting an
approximate theism. Gautama was certainly atheistic, and he virtually
denied the existence of the human soul. But in the northern development
of his system, theistic conceptions sprang up. A sort of trinity had
appeared by the seventh century A.D., and by the tenth century a supreme
and celestial Buddha had been discovered, from whom all other Buddhas
were emanations. To-day there are at least twelve Buddhist sects in
Japan, of which some are mystical, others pantheistic, while two hold a
veritable doctrine of salvation by faith.[11]

China has several types of Buddhism, and Mongolia, Thibet, Nepaul,
Ceylon, Burmah, and Siam present each some special features of the
system. How important that one should understand these differences in
order to avoid blundering, and to wisely adapt his efforts! In India,
under the common generic name of Hinduism, there are also many sects:
worshippers of Vishnu, worshippers of Siva, worshippers of Krishna.
There are Sikhs, and Jains, and devil worshippers; among the Dravidian
and other pre-Aryan tribes there are victims of every conceivable
superstition.

Now, a missionary must know something of these faiths if he would fight
with "weapons of precision." Paul, in becoming all things to all men,
knew at least the differences between them. He preached the gospel with
a studied adaptation. He tells us that he so strove as to win, and "not
as those who beat the air." How alert were the combatants in the arena
from which his simile is borrowed! How closely each athlete scanned his
man, watched his every motion, knew if possible his every thought and
impulse! Much more, in winning the souls of darkened and misguided men,
should we learn the inmost workings of their minds, their habits of
thought, and the nature of the errors which are to be dislodged.

But how shall the false systems of religions be studied? First, there
should be a spirit of entire candor. Truth is to be sought always, and
at any cost; but in this case there is everything to be gained and
nothing to be lost by the Christian teacher, and he can well afford to
be just. Our divine Exemplar never hesitated to acknowledge that which
was good in men of whatever nationality or creed. He could appreciate
the faith of Roman or Syro-Phoenician. He could see merit in a Samaritan
as well as in a Jew, and could raise even a penitent publican to the
place of honor. It was only the Pharisees who hesitat