But when our children are old enough to understand and to inquire, do we then content ourselves with saying that they must take our word for it; that the Bible is true because we tell them so? Where is the father who does not feel, first, that he himself is not fitted to be an infallible authority; and, secondly, that if he were, he should be thwarting the providence of God, who has willed not simply that we should believe with understanding. He gladly therefore observes the beginnings of a spirit of inquiry in his son's mind, knowing that it is not inconsistent with a belief in truth, but is a necessary step to that which alone in a man deserves the name of belief--a belief, namely, sanctioned by reason. With what pleasure does he point out to his son the grounds of his own faith! how gladly does he introduce him to the critical and historical evidence for the truth of the Scriptures, that he may complete the work which he had long since begun, and deliver over the faith which had been so long nursed under the shade of parental authority, to the care of his son's own conscience and reason! We see clearly that our individual faith, although grounded in the first instance on parental authority, yet rests afterwards on wholly different grounds; namely, on the direct evidence in confirmation of it which is presented to our own minds. But with regard to those who are called the Fathers of the Church, it is contended sometimes that we do receive the Scriptures, in the end, upon their authority: and it is argued, that if their authority is sufficient for so great a thing as this, it must be sufficient for every thing else; that if, in short, we believe the Scriptures for their sake, then we ought also to believe other things which they may tell us, for their sake, even though they are not to be found in Scripture. In the argument there is this great fault, that it misstates the question at the outset. The authority of the Fathers, as they are called, is never to any sound mind the only reason for believing in the Scriptures; I think it is by no means so much as the principle reason. It is one reason, amongst many; but not the strongest. And, in like manner, their authority in other points, if there were other and stronger reasons which confirmed it,--as in many cases there are,--is and ought to be respected. But, because we lay a certain stress upon it, it does not follow that we should do well to make it bear the whole weight of the building. Because we believe the Scriptures, partly on the authority of the Fathers, as they are called, but more for other reasons, does it follow that we should equally respect the authority of the Fathers when there are no other reasons in support of it, but many which make against it?