d types in any other distant continent. It must
be hard at first to know who is supreme and who is subordinate.
If a shade arose from the under world, and stared at Piccadilly,
that shade would not quite understand the idea of an ordinary
closed carriage. He would suppose that the coachman on the box
was a triumphant conqueror, dragging behind him a kicking and
imprisoned captive. So, if we see spiritual facts for the first time,
we may mistake who is uppermost. It is not enough to find the gods;
they are obvious; we must find God, the real chief of the gods.
We must have a long historic experience in supernatural phenomena--
in order to discover which are really natural. In this light I
find the history of Christianity, and even of its Hebrew origins,
quite practical and clear. It does not trouble me to be told
that the Hebrew god was one among many. I know he was, without any
research to tell me so. Jehovah and Baal looked equally important,
just as the sun and the moon looked the same size. It is only
slowly that we learn that the sun is immeasurably our master,
and the small moon only our satellite. Believing that there
is a world of spirits, I shall walk in it as I do in the world
of men, looking for the thing that I like and think good.
Just as I should seek in a desert for clean water, or toil at
the North Pole to make a comfortable fire, so I shall search the
land of void and vision until I find something fresh like water,
and comforting like fire; until I find some place in eternity,
where I am literally at home. And there is only one such place to
be found.

I have now said enough to show (to any one to whom such
an explanation is essential) that I have in the ordinary arena
of apologetics, a ground of belief. In pure records of experiment (if
these be taken democratically without contempt or favour) there is
evidence first, that miracles happen, and second that the nobler
miracles belong to our tradition. But I will not pretend that this curt
discussion is my real reason for accepting Christianity instead of taking
the moral good of Christianity as I should take it out of Confucianism.

I have another far more solid and central ground for submitting
to it as a faith, instead of merely picking up hints from it
as a scheme. And that is this: that the Christian Church in its
practical relation to my soul is a living teacher, not a dead one.
It not only certainly taught me yesterday, b