5. To enter into a full examination, as to what would constitute sufficient grounds for _accepting_ a professed revelation, would open too wide a field of enquiry for our present purpose, and would necessitate a discussion of that very difficult branch of metaphysics which relates to the laws which regulate our belief. Without, however, attempting to discuss the subject fully, a few points may be indicated for consideration.
It is clear that the evidence, with regard to the record of a professed revelation, _will vary in its character at different times_. The evidence will be more direct, and, in this respect, more clear, at an earlier period of the record, than at a later: while, on the other hand, a record which has been translated into different languages, and has exercised a widely spread influence, will possess a peculiar force of its own. On the supposition that God made a revelation to Moses, it is not difficult to suppose that convincing evidence, as to the truthfulness of what he might say, or write about it, might readily be afforded to those who lived in his times. If such miracles, as those recorded in the Pentateuch really occurred—and certainly if God so far transcended the usual course of nature as to give a revelation, it does not seem hard to believe that He might also so far transcend it, as to authenticate it in some special manner—the evidence would be of a very strong kind. To say, however, that no reasonable conviction of the reality of a revelation could be afforded, without the aid of miracles, is an assertion which we are not prepared to hazard; though we certainly think that, as calculated to excite attention, and implying a power superior to that of man, they would serve as excellent credentials. To human view, in fact, a miracle does not necessarily imply the agency of the one God. It might, for anything that can be proved to the contrary, be the work of some power, inferior to that God whom we are bound to obey, and yet superior to man. The various circumstances therefore, connected with the miracle, would be properly taken into account by the person who was investigating a professed revelation. He would not only examine with care the evidence as to the reality of the miracle itself, but also the circumstances under which it was worked, and its aspect. The character of the person who professed to have received the revelation would very fairly come under consideration. Inquiries would be made as to whether he was one whose word could be safely trusted, and whether he possessed sufficient intelligence, to render it probable that he would arrive at a right conclusion. A man of known truthfulness and intelligence would justly meet with more ready credence, than a person of an opposite character.