Entreat him not to postpone life and his life’s usefulness until he has settled the problems of the universe.  Tell him those problems will never all be settled; that his life will be done before he has begun to settle them; and ask him what he is doing with his life meantime.  Charge him with wasting his life and his usefulness; and invite him to deal with the moral and practical difficulties of the world, and leave the intellectual difficulties as he goes along.  To spend time upon these is proving the less important before the more important; and, as the French say, “The good is the enemy of the best.”  It is a good thing to think; it is a better thing to work—­it is a better thing to do good.  And you have him there, you see.  He can’t get beyond that.  You have to tell him, in fact, that there are two organs of knowledge:  the one reason, the other obedience.  And now tell him, as he has tried the first and found the little in it, just for a moment or two to join you in trying the second.  And when he asks whom he is to obey, you tell him there is but One, and lead him to the great historical figure who calls all men to Him:  the one perfect life—­the one Savior of mankind—­the one Light of the world.  Ask him to begin to

          OBEY CHRIST;

and, doing His will, he shall know of the doctrine whether it be of God.

That, I think, is about the only thing you can do with a man:  to get him into practical contact with the needs of the world, and to let him lose his intellectual difficulties meantime.  Don’t ask him to give them up altogether.  Tell him to solve them afterward one by one if he can, but meantime to give his life to Christ and his time to the kingdom of God.  You fetch him completely around when you do that.  You have taken him away from the false side of his nature, and to the practical and moral side of his nature; and for the first time in his life, perhaps, he puts things in their true place.  He puts his nature in the relations in which it ought to be, and he then only begins to live.  And by obedience he will soon become a learner and pupil for himself, and Christ will teach him things, and he will find whatever problems are solvable gradually solved as he goes along the path of practical duty.

Now, let me, in closing, give an instance of how to deal with specific points.

The question of miracles is thrown at my head every second day: 

“What do you say to a man when he says to you, ’Why do you believe in miracles?’”

I say, “Because I have seen them.”

He asks, “When?”

I say, “Yesterday.”

“Where?”

“Down such-and-such a street I saw a man who was a drunkard redeemed by the power of an unseen Christ and saved from sin.  That is a miracle.”

The best apologetic for Christianity is a Christian.  That is a fact which the man cannot get over.  There are fifty other arguments for miracles, but none so good as that you have seen them.  Perhaps you are one yourself.  But take a man and show him a miracle with his own eyes.  Then he will believe.