(2) The part played by the Will in religious experience. Man "wills to live," and in his struggle to conserve his life and the things that are dearer to him than life, he feels the need of assistance higher than any he can find in his world. He "wills to believe," and discovers an answer to his faith in the Unseen. This is a reaffirmation of the definition, "faith is the giving substance to things hoped for, a test of things not seen." And the student of religious psychology has now vastly more material on which to work, because the last century opened up still another quarry for investigation in _Comparative Religion_. An Eighteenth Century writer usually divided all religions into true and false; today we are more likely to classify them as more and less developed. Investigators find in the varied faiths of mankind many striking resemblances in custom, worship and belief. It is not possible to draw sharp lines and declare that within one faith alone all is light, and within the rest all is darkness. Everything that grows out of man's experience of the Unseen is interesting, and no thought or practice that has seemed to satisfy the spiritual craving of any human being is without significance. Our own faith is often clarified by comparing it with that of some supposedly unrelated religion. Many a usage and conviction in ethnic cults supplies a suggestive parallel to something in our Bible. The development of theology or of ritual in some other religion throws light on similar developments in Christianity. The widespread sense of the Superhuman confirms our assurance of the reality of God. "To the philosopher," wrote Max Mueller, "the existence of God may seem to rest on a syllogism; in the eyes of the historian it rests on the whole evolution of human thought." Under varied names, and with very differing success in their relations with the Unseen, men have had fellowship with the one living God. It was this unity of religion amid many religions that the Vedic seers were striving to express when they wrote, "Men call Him Indra, Mitra, Varuna, Agni; sages name variously Him who is but One." This study of comparative religion has gained for us: (1) A much clearer apprehension of what is distinctive in Christianity, and a much more intelligent understanding of the completeness of its answer to religious needs which were partially met by other faiths. (2) A new attitude towards the missionary problem, so that Christians go not to destroy but to fulfil, to recognize that in the existing religious experience of any people, however crude, God has already made some disclosure of Himself, that in the leaders and sages of their faith He has written a sort of Old Testament to which the Christian Gospel is to be added, that men may come to their full selves as children of God in Jesus Christ.