of doubt. I have spoken already of His strange partiality for the outsiders--for the scattered heretics up and down the country; of the care with which He loved to deal with them, and of the respect in which He held their intellectual difficulties. Christ never failed to distinguish between doubt and unbelief. Doubt is "_can't believe_"; unbelief is "_won't believe_." Doubt is honesty; unbelief is obstinacy. Doubt is looking for light; unbelief is content with darkness. Loving darkness rather than light--that is what Christ attacked, and attacked unsparingly. But for the intellectual questioning of Thomas, and Philip, and Nicodemus, and the many others who came to Him to have their great problems solved, He was respectful and generous and tolerant. And how did He meet their doubts? The Church, as I have said, says, "Brand him!" Christ said, "Teach him." He destroyed by fulfilling. When Thomas came to Him and denied His very resurrection, and stood before Him waiting for the scathing words and lashing for his unbelief, they never came. They never came! Christ gave him facts--facts! No man can go around facts. Christ said, "Behold My hands and My feet." The great god of science at the present time is a fact. It works with facts. Its cry is, "Give me facts. Found anything you like upon facts and we will believe it." The spirit of Christ was the scientific spirit. He founded His religion upon facts; and He asked all men to found their religion upon facts. Now, get up the facts of Christianity, and take men to the facts. Theologies--and I am not speaking disrespectfully of theology; theology is as scientific a thing as any other science of facts--but theologies are HUMAN VERSIONS of Divine truths, and hence the varieties of the versions and the inconsistencies of them. I would allow a man to select whichever version of this truth he liked _afterwards_; but I would ask him to begin with no version, but go back to the facts and base his Christian life upon these. That is the great lesson of the New Testament way of looking at doubt--of Christ's treatment of doubt. It is not "Brand him!"--but lovingly, wisely and tenderly to teach him. Faith is never opposed to reason in the New Testament; it is opposed to sight. You will find that a principle worth thinking over. _Faith is never opposed to reason in the New Testament, but to sight._ With these principles in mind as to the origin of doubt, and as to Christ's treatment of it, how are we ourselves to deal with those who are in intellectual difficulty? In the first place, I think _we must make all the concessions to them that we conscientiously can_.