re unknown. In a practical point
of view, frequently they may be thought not to differ widely in appearance
from old ones, and to present similar effects as well as forms; but in a
scientific one, they ought not to be confounded, inasmuch as they do not
present identity of cause. There has been a slow but real progress in
knowledge, and a slow but real change in the modes of applying it to
Christian religion. The effect of the defence offered for Christianity is
equally powerful in leaving its impress on subsequent doubt, as the
progress of knowledge is in suggesting novelty of form. The sphere is
narrowed, or the direction changed. If thought seems to have come round in
its revolution to the same spot in its orbit, it will be found to be
moving not on a circle, but on a spiral; slowly but surely approaching a
little nearer to the great central truth, toward which it is unconsciously
attracted.

The value of the free inquiry in this latter class of cases is not in the
process, but in the results; in producing the branch of theology which
sets forth the evidences of revealed truth. We have previously had
occasion to imply that the Christian evidences are too often regarded as
mere weapons of defence; like the battle-fields of history, monuments of
the struggle of evil. Being a form of truth which would never have been
called forth if the church had not been attacked, the apologetic
literature is usually regarded, either as obsolete because controversial,
or as useless for believers. Yet truths brought to light by it, though
dearly purchased, are a real contribution to Christian knowledge. As
miracles are a part of Christianity as well as an evidence, so apologetic
literature, while useful in argument, serves the purpose of instruction as
well as of defence.(1021) The controversy with heresy or unbelief has
caused truths to be perceived explicitly, which otherwise would have been
only implicit; and has illustrated features of the Christian doctrine
which might otherwise have remained hidden. Though these good results have
not been designed by unbelievers, and cannot therefore warrant the claim
asserted for scepticism, that it is always innocuous, nor be set down to
the credit of free thought as a spirit; yet they evidence the value of it
as a method; the free thought, that is, which is inquiry and
consideration, not that which is disbelief.

While therefore fully appreciating the reverent wish of Christian men to
defend