reasons for faith than if he had found it true in Mercia. For the more
complicated seems the coincidence, the less it can be a coincidence.
If snowflakes fell in the shape, say, of the heart of Midlothian,
it might be an accident. But if snowflakes fell in the exact shape
of the maze at Hampton Court, I think one might call it a miracle.
It is exactly as of such a miracle that I have since come to feel
of the philosophy of Christianity. The complication of our modern
world proves the truth of the creed more perfectly than any of
the plain problems of the ages of faith. It was in Notting Hill
and Battersea that I began to see that Christianity was true.
This is why the faith has that elaboration of doctrines and details
which so much distresses those who admire Christianity without
believing in it. When once one believes in a creed, one is proud
of its complexity, as scientists are proud of the complexity
of science. It shows how rich it is in discoveries. If it is right
at all, it is a compliment to say that it's elaborately right.
A stick might fit a hole or a stone a hollow by accident.
But a key and a lock are both complex. And if a key fits a lock,
you know it is the right key.

But this involved accuracy of the thing makes it very difficult
to do what I now have to do, to describe this accumulation of truth.
It is very hard for a man to defend anything of which he is
entirely convinced. It is comparatively easy when he is only
partially convinced. He is partially convinced because he has
found this or that proof of the thing, and he can expound it.
But a man is not really convinced of a philosophic theory when he
finds that something proves it. He is only really convinced when he
finds that everything proves it. And the more converging reasons he
finds pointing to this conviction, the more bewildered he is if asked