name of Christianity. And if the men
that have never seen the real thing--if you could show them that, they
would receive it as eagerly as you do. They are merely in revolt
against the imperfections and inconsistencies of those who represent
Christ to the world.

Second: _Beg them to set aside, by an act of will, all unsolved
problems_: such as the problem of the origin of evil, the problem of
the Trinity, the problem of the relation of human will and
predestination, and so on--problems which have been investigated for
thousands of years without result--ask them to set those problems
aside as insoluble. In the meantime, just as a man who is studying
mathematics may be asked to set aside the problem of squaring the
circle, let him go on with what can be done, and what has been done,
and leave out of sight the impossible.

You will find that will relieve the skeptic's mind of a great deal of

UNNECESSARY CARGO

that has been in his way.

Thirdly: _Talking about difficulties, as a rule, only aggravates
them._

Entire satisfaction to the intellect is unattainable about any of the
greater problems, and if you try to get to the bottom of them by
argument, there is no bottom there; and therefore you make the matter
worse. But I would say what is known, and what can be honestly and
philosophically and scientifically said about one or two of the
difficulties that the doubter raises, just to show him that you can do
it--to show him that you are not a fool--that you are not merely
groping in the dark yourself, but you have found whatever basis is
possible. But I would not go around all the doctrines. I would simply
do that with one or two; because the moment you cut off one, a hundred
other heads will grow in its place. It would be a pity if all these
problems could be solved. The joy of the intellectual life would be
largely gone. I would not rob a man of his problems, nor would I have
another man rob me of my problems. They are the delight of life, and
the whole intellectual world would be stale and unprofitable if we
knew everything.

Fourthly--and this is the great point: _Turn away from the reason and
go into the man's moral life._

I don't mean, go into his moral life and see if the man is living in
conscious sin, which is the great blinder of the eyes--I am speaking
now of honest doubt; but open a new door into

THE PRACTICAL SIDE OF MAN'S NATURE.

Entreat him not to postpone life and his l