To proceed a step further. Is there any reason to expect that, in a record of a revelation, the original words, either as spoken by God, or as expressive of the ideas which He had called up in the mind of the recipient, might be in any decree _altered_?—and, would every alteration necessarily make the record less a revelation from God than it was before? These are questions which we shall endeavour to answer.
It may be observed, in the first place, that the same train of thought which applies to an original revelation from God, applies also, in its main points, to the record of it. Both in the one case, and the other, it appears reasonable to expect that God would not, to a greater extent than was absolutely necessary, transcend or interfere with those natural powers in man which He had Himself implanted. As the giving of a revelation would, as already shewn, be conformed in a great degree to the usual conditions under which knowledge is imparted, so also, it seems reasonable to expect that the record of a revelation would as far as possible be conformed to the usual conditions under which knowledge is recorded.
In looking at the conditions under which a revelation must be recorded, it is obvious that the difference of languages, which prevails in this world, presents an insuperable obstacle to an exact record of words being continued. It may indeed be alleged that God could cause a revelation to be recorded, in its exact words, in each distinct language. We hardly think however that such a view as this will be seriously entertained by any one. Not to mention how completely contrary this would be to what analogy would lead us to expect, we may observe that, as languages are continually undergoing changes, such a method of recording must be continually renewed; and, moreover, as language does not convey precisely the same ideas to any two individuals, it would be almost needful that a separate record, or rather a separate revelation, should be made for each person. Such views as these require only to be stated to shew that they are untenable; but, if they are untenable, it is plain that the _continuance_ of an exact record of words cannot be expected.
But may it not be expected that, at least, _one_ exact record would be made of any revelation which God might think fit to give, and that this would afford the best guarantee which could be had for future truthfulness? In answering this question it is very important to draw a distinction. _The words of the record may be exactly such words as God approves of_, _although they may not be the precise words in which the original revelation was made_. In some particular instances God might determine that the precise words of the revelation should be used, while in others He might think fit that it should be otherwise. In either case the record would be a true one, and each method of recording might have its own peculiar advantages. Under some circumstances it might be desirable that not the slightest deviation from the precise mode of expression which God had communicated should be made; while under others, the human view—by which we here mean the view of the particular person to whom the revelation is made—might be recorded, and add to it a force which could hardly be had in any other way. So long as the record is such as God approves of, every requisite to a true record is complied with. If a minister of state were commissioned to make a communication to a foreign court, he might write down the whole or a part of it in his own words, and, if his own court approved of the words, contained in the writing, the object in view would be answered. We can even understand that, in some respects, the communication might gain force by this mode of proceeding. The ηθος of the writer would be manifested, and carry with it a certain degree of weight. There would be the weight which attached to the document as emanating from the government, and there might be an additional weight from the character of the person who had been entrusted to write, and, perhaps, carry out, in some degree, the requirements of, the dispatch. In the case of a recorded revelation, it appears then probable that God would permit those feelings and powers which He has implanted in man, and which exert such a strong influence on others, to do their work, subject, however, to His own control and guidance. In this way there would be a Divine and a human aspect of the record; a Divine and a human power in it. All of it would be the truth of God, and it would be presented to us in a manner peculiarly adapted to our condition, and likely to ensure our acceptance of it. At the very least such a method of recording would be exactly consistent with truthfulness.