of the human mind, but will belong to it
also as a chapter in the history of the church. For even if in the study
of the contest our attention be almost wholly restricted to the movements
of one of the two belligerents, and only occasionally directed to the
evidences on which the faith of the church in various crises reposed, and
by which it tried to repel the invader, yet the knowledge of the scheme of
attack cannot fail to be a valuable accompaniment to the study of the
defence.(117)

Thus the natural history of doubt, viewed as a chapter of human history,
like the chapter of physiology which studies a disease, will point
indirectly to the cure, or at least to the mode of avoiding the causes
which induce the disease; while the literary history of it, viewed as a
chapter of church history, will contribute the results of experience to
train the Christian combatant.

The subject will however not only have an intellectual value in being at
once didactic and polemical, offering an explanation of the causes of
unbelief and furnishing hints for their removal; but it cannot fail also
to possess a moral value in reference to the conscience and heart of the
disputant, in teaching the lesson of mercy towards the unbeliever, and
deep pity for the heart wounded with doubts. An intelligent acquaintance
with the many phases of history operates like foreign travel in widening
the sympathies; and increase of knowledge creates the moderation which
gains the victory through attracting an enemy instead of repelling him.
Bigotry is founded on ignorance and fear. True learning is temperate,
because discriminating; forbearing, because courageous. If we place
ourselves in the position of an opponent, and try candidly to understand
the process by which he was led to form his opinions, indignation will
subside into pity, and enmity into grief: the hatred will be reserved for
the sin, not for the sinner; and the servant of Jesus Christ will thus
catch in some humble measure the forbearing love which his divine Master
showed to the first doubting disciple.(118) As the sight of suffering in
an enemy changes the feeling of anger into pity, so the study of a series
of spiritual struggles makes us see in an opponent, not an enemy to be
crushed, but a brother to be won. The utility of a historic treatment of
doubt is suggested by moral as well as intellectual grounds.

I hope therefore that if I follow the example of some of my
predecessors,(119)