the plenary inspiration of the scripture writers to the
appropriate matter of the revelation, the supernatural communication of
the miraculous system of redemption; and conceived that it was no
derogation from the supreme religious authority of the sacred writers, but
rather compatible with the loftiest idea of the providential adaptation of
means to ends, to suppose them unassisted in literary matters, such as the
transcription of genealogies, the reference to natural phenomena, or the
literal exactitude of quotations. The jewel of divine truth did not, in
their opinion, sparkle less brilliantly because it was handed down in a
frame of antique setting. (50) In the present day there is a strong
reaction in religious minds in favour of the opposite view, identical with
the one held in the seventeenth century by the Puritans. The reaction is
only a special instance of the general movement in favour of authority,
political and ecclesiastical, which has taken a sudden advance throughout
the religious part of Europe, in opposition to the subjective tendency
already noticed in secular literature.(1048) This special view however is
dictated by a noble motive, a watchful fear lest the loss of a single atom
may weaken the whole structure. Whether it be true or not is not at
present under consideration, but merely the caution which ought to be used
in pressing it upon doubters at the outset of an approach to the subject
of religion. If the object be really to draw them to Christ, we must
become all things to all men; and, while not mutilating the heavenly
message, take heed not to repel the weak believer from coming to the
Saviour, by interposing unnecessary literary obstacles.

It is very common to hear or to read the dilemma put before the doubter,
that he must accept everything or nothing in Christianity and the
Bible.(1049) Such an alternative, though dictated by a commendable motive,
is likely to prove ineffectual. The Dilemma is a form of reasoning which
rarely persuades. Its object is rather to silence than to convince. It is
more a trick of rhetoric than an argument of logic. It may make a person
pause by showing him his apparent position; but the heart, if not the
head, can always find means to escape from an alternative which it
dislikes. And in this particular case the use of it involves the risk of
overlooking the different degrees of importance which belong to different
portions of religion, and the very different degr