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].)