But in these respects, as in so many others, Jesus is utterly unlike the philosophers and scientists and theologians. He does not in the least seek the end that mere men seek. He makes us understand the universe--matter and mind, man and God--better than all of them put together. But he nowhere accounts for things. He has not a word about the “cosmos.” He makes no inquiry, raises no question, offers no explanation concerning the origin of things. In him there seems to be no consciousness of the mysteries of the universe, either as to its origin or nature. But it may be said Jesus taught morals, religion, not science or philosophy, and he had no occasion to construct a system of the universe. In morals and religion, more than anywhere else, do mere men build systems when they think, explain things when they teach. But Jesus, teaching morals and religion, was unlike all others, mere men, teaching morals and religion. He said not one word--he, the only teacher who seemed to understand it--about the “origin of evil,” the subject that has vexed not a little theology into lunacy; he, the only one who has seemed capable of doing it, has given us no “theodicy,” nor so much as seemed to think of it at all. He did not, he who made claim to perfect knowledge of God, explain God or philosophize about God; Jesus did not so much as give us a philosophy of himself, his life, or his mission. It was John, the disciple, not Jesus, the Master, who wrote of the Logos. Jesus offers no philosophy of the plan of salvation; he does not philosophize concerning faith, or prayer, or immortality. As to evil, Jesus tells men what evil is, shows the ruin it brings upon them, and points out to them the way of deliverance. He talks to men of their evil and the way to make an end of it. Jesus never investigates. He never doubts his knowledge or questions for one instant the grounds of it. We have no fit word for his method; intuition is perhaps as good as any. His thinking is not a process; it is like seeing, not learning, the truth; seeing not the outside of things as men see them, but the inside of them as God sees them. Jesus never uses those forms of logic that are absolutely necessary to all others. We are speaking of his “method of thought;” perhaps such words do not apply to him at all. How did he find out what was true? He did not seem to find it out at all; it seemed to be in him. He never seems to discover a truth. He does not, by reasoning from what is to what must be, find out what he did not know before.