ncholy subject for consideration, yet when it is not
induced by immorality, but produced, as in this instance, by the operation
of regular causes, and is the result of the attractiveness of new modes of
inquiry which invited application to the criticism of old truths, to be
accepted or rejected after being fully tested; there is something to
relieve the dreariness of the prospect. And when we look to the result,
there is abundant cause for thankfulness. The agitation of free thought
has produced permanent contributions to theology. Extravagant and shocking
as some of the inquiries have been, and injurious in a pastoral point of
view, being the utterance of men who had made shipwreck of faith; yet in a
scientific, hardly one has been wholly lost, and few could be spared in
building up the temple of truth. In criticism, in exegesis, in doctrine,
in history alike, how much more is known than before the movement
commenced: and what light has been thrown on that which is the very
foundation problem, the just limits of inquiry in religion. Each earnest
writer has contributed some fragment of information. At each point error
was met by an apologetic literature, rivalling it in learning and depth;
reason was conquered by reason; and though we cannot help rejoicing that
we are able to reap the results of the experience, without undergoing the
peril of acquiring it, yet we must acknowledge that the free and full
discussion has in the end resulted in truth: the very error has stimulated
discovery. So far from being a warning against having confidence in the
exercise of inquiry, it is an unanswerable ground for reposing confidence
in it.

Christianity is not a religion that need shrink from investigation.
Christians need not tremble at every onset. Our religion is vital, because
true; and we may place trust in the providence of God in history, which
overrules human errors and struggles for the permanent good of men; and,
extricating the human race from the follies of particular individuals,
makes the antagonism of free discussion the means to conserve or to
promote intellectual truth.

In concluding this sketch however it is proper to make a few remarks, as
hints to theological students, in reference to the study of works of
German theology. Many such works are translated, and many more exist in
the original, which are of the highest value,(864) and are likely to be
read, and indeed may justly be read, by all students of large cult