Chapter 3

3. We now proceed to an examination of the conditions under which _a revelation may be recorded_, _or otherwise made known by the person who has received it_. Here we see at once that, for all practical purposes, the method of communication must be _words_; for it is not necessary to take into account such visual representations as might be made to the eye by painting or otherwise. Words may be oral, or written. As the latter are more likely to be well weighed and definite than the former, and are, moreover, better calculated to hand down a truth from age to age, we shall confine our attention to them, although what we have to say is, in a great degree, applicable to spoken words also. We start with the supposition that God has already made known to some particular person, as perfectly as He has thought fit, and, it may be, as perfectly as the nature of the subject admitted, or the capability of the person to whom the communication has been made would allow, some truth which is to be recorded for the benefit of the present, and future generations. The question we have to answer is,--how this may be most effectually accomplished.

It is obvious that, in the case of a revelation, made by words, _the words might be recorded exactly as they were delivered_. The words which God is said to have spoken on Mount Sinai, and to have written afterwards, on two tables of stone, may serve as an exemplification of our meaning. In this case God is described as writing them with His own hand: but they might have been written, with equal truthfulness, by any of those who had heard them. If future generations had convincing evidence that they possessed a faithful record of what God said, and the meaning of the words had not changed during the lapse of time, the revelation would be as perfect to them as it was to the original recipients. So, too, if God, instead of speaking the words of the ten commandments, had, in some way which should authenticate the reality of the revelation, called up in the mind of Moses the ideas corresponding to the words, and he had faithfully written them down; those words would convey as full a revelation to those who read them, as that which Moses himself had experienced. Both these would be verbal revelations in the strict sense of the word. They would be, in fact, the very words of God Himself. If any book, professing to be a revelation from God, could be proved to be entirely of this description, there would be little or no room for discussion about it. The only things which could give rise to dispute would be such as attach to the interpretation of all records. Questions might be asked as to the exact meaning of the words, and inquiries might be raised as to whether they retained the same meaning which they had when they were originally written down: but any dispute which might arise on these points would be confined within very narrow limits, and would moreover be of such a character, as could not be avoided, unless God were to make a revelation afresh in every age, and we may add, perhaps, to every individual,--a supposition which would be contrary to analogy, and in the highest degree improbable. Thus far there is no practical difficulty.

Is it, however, necessary to the idea of a recorded revelation that the exact words, neither _more nor less_, as spoken by God, or as expressing ideas which He has called up in the mind of the person to whom He has revealed Himself, should be written down? A recorded revelation, we must remember, is designed chiefly for the benefit of future generations, and it may therefore very properly leave out much which was only of passing interest. God might have revealed many things to Abraham, which were highly important for him to know, but in which we may have no interest. We can easily see then that, in any record which God might authorize, such things would very probably be omitted. Thus far again there is no practical difficulty.

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 [Greek text] 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.

We may go a step further, and say that it would be difficult, if not impossible, to conceive any circumstances under which the record should not bear a human aspect. If the views propounded in the former part of these "Thoughts," with regard to the conditions under which a revelation must be made, and especially with respect to anthropomorphic views of God, be correct, a revelation _must_ assume, in some measure, a human aspect. But if the human aspect must exist in the presentation, it must also in the record. The only question which is really open to discussion is, whether there should be the _same_ human aspect in the record, as in the original revelation; in other words, whether it may be expected that God would always present that particular human aspect in the original revelation which He considered best adapted for the record. For the reasons already assigned it does not seem probable that this would be the case.

It must be remembered, moreover, that in the case of a revelation, made at different times, and to different persons, either the character of each individual writer must be manifested in the record, or some other character, alien perhaps to that of the writer, and certainly not equally adapted to that of all the readers, must be adopted. Which method of record appears the most probable, and the most calculated to promote the object of a revelation--namely, to instruct and influence mankind--it does not appear very difficult to determine. It seems, then, that a variety of style may be expected in the records written by different persons of the revelations which they have received. As has been before observed, all that is essential to the truthfulness of the record is that God should approve of it.

A question may possibly arise here as to the precise _manner_ in which the words may be so recorded, as to convey a true account of God's revelation. In endeavouring to supply an answer, it should be remembered, in the first place, that in the ordinary affairs of life no great difficulty occurs with regard to the transmission of a message. If the person who has been selected to convey it, has sufficient intelligence to understand it, and is, moreover, desirous to deliver it faithfully, he is, in most cases, able either to speak, or write it, in his own words, in such a manner as to convey the right meaning to others. So, too, with regard to a revelation; if the person to whom it has been made rightly apprehends it, and endeavours to record it honestly, the probability is great that the record which he makes will be a true one. If, too, we are prepared, in accordance with the common belief in all ages, to admit that God can, and at times does, exercise a control over the minds of men, it is reasonable to believe that He would do this, when the object was to furnish a correct record for the benefit of future ages. This control might be exercised either consciously, or unconsciously to the writer. All that would be needful for the truthfulness of the record is, that it should be exercised in some way.

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4. We will now proceed to offer some remarks as to the conditions under which _a revelation may be expected to be transmitted_. Much of what has been said, with regard to the recording of a revelation, by the person to whom it was originally made, applies to the transmission of such a record to future generations, and its translation into other languages. If a belief (in what way originated we do not now stop to enquire) in the reality of the recorded revelation existed, the greatest care would naturally be taken in making copies from it, and also in translating it. Well-known examples of this are to be found in the care which the Jews of old used in making new copies of their sacred books, and also in the fact that, in our own country, no printers, but those appointed by the Queen, are permitted to publish the authorized version of the Bible. It can hardly be considered possible that those who believed in the reality of a recorded revelation, and valued it, would not take care to hand it down in a correct form to others; and, although incorrect, mutilated, and interpolated copies, might, in some instances, be made by other persons, it does not seem likely that these would prevail to such an extent, as to prevent the true record from maintaining its ground. Such dishonest copies would hardly be made at all, till considerable interest had been manifested in the revelation; and _then_ any variations from the correct copies would scarcely pass without challenge, and correction.

It appears then, that, as the ordinary mode of recording, copying, and translating important communications are usually found sufficiently adequate for their several purposes, such methods might be employed with success in regard to a revelation: and it also seems probable that God would not interfere with such methods more than was absolutely necessary for the purpose He had in view. If we suppose that God exercised, throughout the whole process of transmission, that controlling power to which reference has been made; then there would be a correct record in each age. That God should exercise that power to such an extent as to prevent every possibility of error, in the transmission of the record, or of mistake as to its meaning in the minds of those who read it, would be contrary to the analogy of His dealings with us in other things. We possess faculties, by the due exercise of which we are enabled to arrive at a sufficiently accurate knowledge of those things which are essential to our wellbeing, but we are not, by infallible guidance, preserved from error. If we were, our responsibility would to a great extent cease. All that can be reasonably expected, in the case under consideration, is that the record should be transmitted with such exactness, as that an honest inquirer should be able to ascertain its authenticity, and understand its meaning, so far as God designed that he should know it. We say--so far as God designed that he should know it,--because it is quite conceivable that there might be mysteries in a revelation, the meaning of which would not be made clear till the time determined beforehand by God should arrive.

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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.

The revelation itself, too, would be closely scrutinized. In some cases it is conceivable that the revelation would go far to prove itself. It might make known things which, though not perhaps discoverable by man's reason, were nevertheless so agreeable to it, as to carry with them an almost irresistible conviction. As, too, a revelation would be given for the practical guidance of man, it would probably be attended with threatenings and promises, or other predictions; and when the things which had been foretold actually took place, the reality of the revelation would be, to a great extent, established. If, for instance, the remarkable occurrences which Moses, on various occasions, foretold, as about to take place in the land of Egypt, really occurred, it would, we think, be very difficult to avoid the conclusion that he had received a revelation from God, and that what he said, or wrote, was to be depended upon. A candid inquirer would also examine, in a reverent spirit, whether the professed revelation was likely to promote a pure morality, and to further the best interests of mankind. He would not, indeed, enter upon such an examination, with the feeling that he was competent to decide, in _every_ respect, as to the justice and excellence of the statements which professed to be revealed; for his reason, if consulted, would tell him that many circumstances might be hidden from him, without which a correct judgment could not be formed, and that, possibly, his capacity might not be able to grasp them in all their relations, even if they were put before him. Still, such an examination as that which we have just referred to, would properly form an element in leading to a conclusion, and, when combined with others, would give as reasonable grounds for arriving at a decision with respect to a professed revelation, as we should be willing to act on in the usual business of life, and would, therefore, be suited to the conditions of our being. The decision arrived at would commonly be the result, not of a single proof, but of many concurrent circumstances.

What has been said in reference to an examination, instituted by persons living at the time when a professed revelation was made, is obviously applicable, in many respects, to those who should live in later times, and also to the original recipients themselves. With regard to evidence in later times, it may be added that the original believers in the record, and their followers in each succeeding age, would naturally be subjected to an examination, as to their truthfulness and intelligence, and thus a chain of evidence would be continually kept up. The larger, too, the number, and the more intelligent the character of those who believed in it, the greater would be the presumption in its favour. If the record were received generally by any nation, the _onus probandi_ would in that case lie with those who impugned it. The record itself also would, from time to time, be submitted to such fair rules of criticism as apply to other documents, the fact however being remembered, that it professed to be the word of God, and, therefore, that evidence of its authenticity, rather than of its exact coincidence with human reason, was to be mainly looked for.

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.