Leading protestant minds, without making so much concession as the church of Rome, have practically accepted the position here maintained. It is becoming less common, every day, to base the claims of Christianity on the New Testament. The most learned, earnest, and intelligent commend their faith on its reasonableness, confronting modern problems in a modern way. St. George Mivart quotes no scripture against the doctrine of evolution. No one reading Dr. McCosh on the development hypothesis, would suppose him to be a believer in the inspiration of the bible. He reasons like a reasonable man, meeting argument with argument, feeling disposed to confront facts with something harder than texts. The well instructed christian, if he enters the arena of scientific discussion at all, uses scientific weapons, and follows the rules of scientific warfare. The problems laid before the modern world are new; scarcely one of them was propounded during the first two centuries of our era; not one was propounded in modern terms. The most universal of them, like poverty, vice, the relations of the strong and the weak, present an aspect which neither church, Father, nor Apostle would recognize. Whatever bearing Christianity has on these questions must be timely if it is to be efficacious. The doctrine of christian development, as it is held now by distinguished teachers of the christian church, implying as it does incompleteness and therefore defect in the antecedent stages of progress points clearly to the apostolic and post apostolic times as ages of rudimental experience, tentative and crude. Why should not the entertainers of this doctrine calmly surrender the records and remains of the preparatory generations to antiquarian scholars who are willing to investigate their character? No discovery they can make will alter the results which the centuries have matured. They will simply more clearly exhibit the process whereby the results have been reached.