This species of responsibility,
then, not only cannot be dispensed with, but is absolutely necessary;
and, consequently, however desirable it may appear that we should
have furnished to us that short path to certainty which a pretended
infallibility* promises to man, or that equally short path which leads
to the same termination, by telling us that we are to believe nothing
which we cannot demonstrate to be true, or which, a priori, we may
presume to be false, must be a path which leads astray. In the one
case, how can the 'reasonable service' which Scripture demands--the
enlightened love and conscientious investigation of truth--its
reception, not without doubts, but against doubts--how could all this
co-exist with a faith which presents the whole sum of religion in
the formulary, 'I am to believe without a doubt, and perform without
hesitation. whatever my guide, Parson A. tells me?' Not that, even in
that case (as has often been shown), the man would be relieved form the
necessity of absolutely depending on the dreaded exercise of his private
judgment; for he must at least have exercised it once for all (unless
each man is to remit his religion wholly to the accident of his birth),
and that on two of the most arduous of all questions: first, which of
several churches, pretending to infallibility, is truly infallible? And
next, whether the man may infallibly regard his worthy Parson A.
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