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].)