p, to our
own deliberate convictions that we have interpreted Scripture truly; but
you tell us that the Scripture itself is not inspired in every part; you
tell us that there are in it chronological and historical difficulties,
if not errors; that there are possibly some interpolations; that even
the apostles may have been in some things mistaken, as in their belief
that the end of the world was at hand. Where shall we find a rest for
our feet, if you first take away from us our infallible interpreter, and
now tell us, that even if we can ourselves interpret it aright, yet that
we cannot be sure that the very Scripture itself is infallibly true?

It is very true that our position with respect to the Scriptures is not
in all points the same as our fathers'. For sixteen hundred years
nearly, while physical science, and history, and chronology, and
criticism, were all in a state of torpor, the questions which now
present themselves to our minds could not from the nature of the case
arise. When they did arise, they came forward into notice gradually:
first the discoveries in astronomy excited uneasiness: then as men
began to read more critically, differences in the several Scripture
narratives of the same thing awakened attention; more lately, the
greater knowledge which has been gained of history, and of language, and
in all respects the more careful inquiry to which all ancient records
have been submitted, have brought other difficulties to light, and some
sort of answer must be given to them. Mr. Newman, as we have seen, has
made use of those difficulties much as the Romanists have used the
doctrine of the Trinity when arguing with Trinitarians[19] in defence of
transubstantiation. The Romanists said,--"Here are all these
inexplicable difficulties in the doctrine of the Trinity, and yet you
believe it." So Mr. Newman argues with those who hold the plenary
inspiration of Scripture, that if they believe that, in spite of all the
difficulties which beset it, they may as well believe his doctrine of
the priesthood; and many, if I mistake not, alarmed by this
representation, have actually embraced his opinions.

[Footnote 19: On this proceeding of the Romanists, Stillingfleet
observes, "Methinks for the sake of our common Christianity you should
no more venture upon such bold and unreasonable comparisons. Do you in
earnest think it is all one whether men do believe a God, or providence,
or heaven, or hell, or the Trinity, an