the means—­is seen in almost everything in this world which blazes with success.  It is seen in politics, in philanthropy, in ecclesiasticism, and in education.  There are political Jesuits and philanthropical Jesuits and Protestant Jesuits, as well as Catholic Jesuits and Mohammedan Jesuits.  What do you think of a man, wearing the livery of a gospel minister, devoting all his energies to money-making, versed in the ways of the “heathen Chinee,”—­“ways that are dark, and tricks that are vain,”—­all to succeed better in worldly thrift, using all means for that single end,—­is not he practically a Jesuit?  I do not mean a Catholic Jesuit, belonging to the Society of Jesus, but popularly what we mean by a Jesuit.  What would you think of a college which lowered the standard of education in order to draw students, or selected, as the guardians of its higher interests, those men who would contribute the most money to its funds?

This spirit of expediency Mohammed entertained and utilized, in order to gain success.  Most of what is false in Mohammedanism is based on expediency.  The end was not lost sight of,—­the conversion of his countrymen to the belief in the unity and sovereignty of God, but it was sought by means which would make them fanatics or pharisees.  He was not such a miserable creature as one who seeks to make money by trading on the religious capital of the community; but he did adapt his religion to the passions and habits of the people in order that they might more readily be led to accept it.  He listened to that same wicked Voice which afterwards appeared in the guise of an angel of light to mediaeval ritualists.  And it is thus that Satan has contrived to pervert the best institutions of the world.  The moment good men look to outward and superficial triumphs, to the disregard of inward purity, that moment do they accept the Jesuitical lie of all ages,—­“The end justifies the means.”

But the worst thing which the Prophet did in order to gain his end was to make use of the sword.  For thirteen years he appealed to conscience.  Now he makes it an inducement for men to fight for his great idea.  “Different prophets,” said he, in his memorable manifesto, “have been sent by God to illustrate His different attributes:  Moses, His providence; Solomon, His wisdom; Christ, His righteousness; but I, the last of the prophets, am sent with the sword.  Let those who promulgate my faith enter into no arguments or discussions, but slay all who refuse obedience.  Whoever fights for the true faith, whether he fall or conquer, will assuredly receive a glorious reward, for the sword is the key of heaven.  All who draw it in defence of the faith shall receive temporal and future blessings.  Every drop of their blood, every peril and hardship, will be registered on high as more meritorious than fasting or prayer.  If they fall in battle their sins will be washed away, and they shall be transported into Paradise, to revel in eternal pleasures, and in the arms of black-eyed houris.”  Thus did he stimulate the martial fanaticism of a warlike and heroic people with the promise of future happiness.  What a monstrous expediency,—­worse than all the combined usurpations of the popes!