to bring all truths to the test. (p. 349.)
Historical instances of its value in destroying the Roman catholic errors.
(p. 350.)

2. Free inquiry also shown in some cases to be forced on man by the
presentation of new knowledge, which demands consideration. (p. 350.)
Denial of the statement that the doubts thus created are an entire
imitation of older doubt. (p. 352.)

3. The office of it in the hands of Providence to elicit truth by the very
controversies which it creates (p. 352); the responsibility of the
inquirer not being destroyed, but the overruling providence of God made
visible. (p. 353.)

II. What does the history teach, as to the doubts most likely to present
themselves at this time, and the best modes of meeting them? (p. 353.)

The materials shown to be presented for a final answer to these questions.
(p. 354.)

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 wan