This being so, it is probable that the most powerful, fair and effective discussions of the grand question of life hereafter, will be found more in the secular than in the religious press, at least for a considerable period of time. Should this be so, there would probably be an improvement in _modes_ of discussion in several respects. Among these may be anticipated an advance in a spirit of Christian humility, charity and of gentlemanly courtesy in dealing with the character and motives of those whose opinions, either in religion or morals, are discussed. The true spirit of Christian charity demands that we endeavor to present the best rather than the _worst_ construction of our opponent’s character, motives and arguments. A true humility implies such a self‐distrust, and such a sense of our need of aid in discovering truth, not only from God but from our fellow‐men, as will be indicated in a modest and unimpassioned exhibition of opinions and arguments, and a courteous reception of all criticisms and counter arguments. With this spirit the weakness or mistakes, or sophistries of an opponent would be exhibited more in sorrow than in triumph or scorn. A true gentlemanly courtesy would enforce the same rules of delicacy and good breeding in public encounters as are regarded by well‐bred persons in the drawing room. This would necessarily banish all allusion to personal or family failings, and all invidious or disrespectful modes of address or language. No one who is familiar with the controversies on doctrine and morals, as conducted in the religious papers, can doubt that there is room for improvement in all these particulars. Such improvement is to be anticipated, not on account of any mental or moral superiority of the conductors of the secular press, but rather from the fact that they are free from many of the embarrassments and exciting influences already pointed out as surrounding those who conduct the religious periodicals. Another improvement to be anticipated is the withdrawal of the great questions in debate from the mists of metaphysical and theological technics to the clear, popular language of common life. In the preceding pages it is shown that the most important questions of religious truth and duty can be discussed in the language of common life, so as to be made intelligible to all persons of ordinary education, who are sufficiently interested to give their attention to matters which demand intellectual exertion. Men will find that they must “_labor_ to enter into the strait gate,” intellectually as well as morally, and that they are to “_work_ out their own salvation with fear and trembling,” while thus they will learn to understand the nature of the encouraging assurance that “it is God that worketh in us _to will and to do_ of his own good pleasure.”