The probability shown from consideration of the state of the various sciences, mechanical, physiological (p. 355), and mental (p. 355), that no new difficulties can be suggested hereafter, distinct in _kind_ from the present; nor any unknown kinds of evidence presented on behalf of Christianity. Analogy of the present age as a whole, in disintegration of belief, to the declining age of Roman civilization. (p. 356.) The doubts which beset us in the present age stated to be chiefly three (p. 357), viz.: 1. The relation of the natural to the supernatural. This doubt is sometimes expressed in a spirit of utter unbelief; sometimes in a tone of sadness (p. 358), arising from mental struggles, of which some are enumerated (p. 358). The intellectual and moral means of meeting these doubts. (p. 359.) 2. The relation of the atoning work of Christ to the human race. (p. 360.) Explanation of the defective view which would regard it only as reconciling man to God, and would destroy the priestly work of Christ; and statement of the modes in which its advocates reconcile it with Christianity. (p. 361.) The importance that such doubts be answered by reason, not merely silenced by force. (p. 362.) An answer sought by studying the various modes used in other ages of the church (p. 362); especially by those who have had to encounter the like difficulties, e.g. the Alexandrian fathers in the third century, and the faithful in Germany in the present. (p. 363.) This method shown to have been to present the philosophical prior to the historical evidence, in order to create the sense of religious want, before exhibiting Christianity as the divine supply for it. (p. 364.) In regard to the historic evidence, three misgivings of the doubter require to be met for his full satisfaction (p. 366); viz. (α) The literary question of the trustworthiness of the books of the New Testament. The mode of meeting this explained, with the possibility of establishing Christian dogmas, even if the most extravagant rationalism were for argument’s sake conceded. (p. 367.) (β) The doubt whether the Christian dogmas, and especially the atonement, are really taught in the New Testament. The value of the fathers, and the progress of the doctrine in church history, shown in reference to this question. (p. 368.) (γ) The final difficulty which the doubter may put, whether even apostolic and miraculous teaching is to overrule the moral sense. (p. 369.) The possibility shown of independent corroboration of the apostolic teaching, in the testimony of the living church, and the experience of religious men. (p. 371.) The utter improbability of error in this part of scriptural teaching, even if the existence of error elsewhere were for argument’s sake conceded. (p. 370.) Difference of this appeal from that of Schleiermacher to the Christian consciousness. 3. The relation of the Bible to the church, whether it is a record or an authority. (p. 372.)