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