We have now indicated, although very briefly and imperfectly, a few points for consideration, as to the transmission of a recorded revelation, and what might constitute sufficient grounds for accepting it as true; and we trust that what has been said will suffice to show that there would be no great difficulty in so handing it down, as that it should convey to the candid inquirer, in each succeeding age, reasonable evidence of its reality.
It may, however, be argued, that, although such evidence, as has been indicated, might well convince those who had time and ability to institute a searching examination, the case is different with regard to others; and that, as a revelation may be presumed to have a most important bearing upon the interests of all, there should be some more easy method by which it may be tested. Now, we are quite prepared to admit that every one should have sufficient grounds afforded him for arriving at a decision; but, at the same time, we do not conceive that a thorough examination of the evidence, made by each person for himself, is the only, or even principal, method by which a safe conclusion may be reached. Each individual has commonly some peculiar talent, in the exercise of which he reaches an excellence, which others, whose abilities and pursuits are of a different character, do not attain to. The astronomer works out conclusions, which, those, whose attention has been directed to other subjects, could never have reached, but which they may nevertheless, with propriety, accept as true. It is not every one who has time or ability to sift evidence on theological subjects, or to criticise manuscripts; but the labours of those who have given their attention to such things may, it is evident, justly be available for the benefit of others. Even the wisest person accepts as true much on the testimony of others, and that often on subjects with which he is conversant. When his judgment is most independent he will find, if he analyzes it, that much is borrowed. There is nothing contrary to sound reason in all this. Without it, little progress could be made in anything. Without it, each succeeding age, instead of standing on the platform which had been raised by that which preceded it, would have the weary task of commencing afresh, and could thus make few accessions to knowledge. Trustfulness is as much a part of man’s constitution, as reasoning or any other intellectual process. Should it be said that men often trust wrongly; it may be replied with equal force that they as frequently reason wrongly. Probably there is less difficulty in ascertaining where we may safely trust, than in weighing evidence properly, or carrying out correctly a train of reasoning. Certainly people have little difficulty, if they use their faculties aright, in selecting a fit adviser in law or medicine. Why should there be a greater difficulty with regard to religion? We do not mean that anyone would be justified in so placing himself under the guidance of another, as to _give up_ the exercise of his own judgment altogether; but, that he may properly make use of the counsel of others, and that often to such an extent as to overrule his own views in _forming_ his judgment.