rting with the absolute Brahm, we have
seen this Supreme Soul shrouded in unfathomable, unapproachable darkness.
We descend to the divine emanations of this eternal Soul and search in
vain among the millions of beings which constitute the Hindu pantheon to
find one who could become an ideal of life and an inspiration to the soul
struggling against sin. "Godlike life could scarcely start from its
examples of incarnations; for none of their lives is superhuman in
holiness. Even Rama, the most blameless character in Hindu mythological
literature, is by no means perfect; while the most popularly worshipped
incarnation committed deeds so vile that even the narrator warns his
hearers not to take him for their example. 'Listen to the story of Hari,
but do not think of doing his deeds,' he says."

We look again at the sages and heroes of India with the hope that we may
possibly find one who stood conspicuous among others as the perfect type
of character and the helper of those struggling after a better and holier
life. Here again we are wofully disappointed, though it must be confessed
that there are loftier types of goodness and of self-discipline among them
than we found among the gods. Thus, with no worthy ideal of life before
them and no one to inspire them to better things, the wonder is that men
in India have not descended to a lower level than they have. It is perhaps
this very reason that has discouraged them and has led them to strive to
attain unto beatitude, not by perfecting, but by destroying humanity. The
renunciation and loss, rather than the realization, of self has thus
become their aim and ambition. Perhaps it is for this same reason also
that the votaries of this faith have constructed one of the most elaborate
systems of ceremonial and ritual that the world has ever witnessed;
whereby, in the absence of a high ideal and of a divine inspiration, the
whole life from birth even until after death, may be directed and
protected from evil.

6. The Credentials of the Two Faiths.

Each has its Scriptures in which are found its original teachings
including a declaration of its source and message to man. Beyond this
general statement very little can be predicated of these two in common.
The theories of their inspiration are dissimilar. In the Bible there is no
theory of inspiration taught. Its testimony to its own divine origin is
indirect rather than direct. And yet the evidence, both internal and
external,