Newman can do so much, what might not G.o.d do by the very same method?' If he can thus break the spiritual yoke of his fellow-men by only teaching them negative truth, surely it may be possible for G.o.d to be as useful in teaching positive truth. I almost tremble, I a.s.sure you, lest, by his most conspicuous success in imparting to you such important truth, and reclaiming you from such a fundamental error, which lay at the very threshold of your 'spiritual' progress, he may, so far from convincing mankind of the truth of his principle, lead them rather to believe that a 'book-revelation' may have been very possible, and of singular advantage. But, to speak the truth, I am by no means sure that Mr. Newman has not done something more than what we have attributed to him, and whether his book-revelation be not a true divine revelation to you also."

Fellowes looked rather curious, and I thought a little angry.

"My good friend," said Harrington, "I am sure you will not refuse me every satisfaction you can, in my present state of doubt and perplexity; that you will render me (as indeed you have promised) all the a.s.sistance in your power, by kindly telling me what you know of your own religious development and history. I cannot sufficiently admire your candor and frankness. .h.i.therto."

"You may depend upon it," said Fellowes, "I will not hesitate to answer any questions you choose to put. I am not ashamed of the system I have adopted,--or rather selected, for I do not agree with any one writer--although I confess I wish I were a better advocate of it."

"O, rest a.s.sured that 'spiritualism' can lose nothing by your advocacy. As to your independence of mind, you act, I am sure, upon the maxim in verba nullius jurare. Your system seems to me quite a spices of eclecticism. There is no fear of my confounding you with the good old lady who, after having heard the sermon of some favorite divine, was asked if she understood him. 'Understand him!'

said she; 'do you think I would presume?--blessed man! Nor with the Scotchwoman who required, as a condition of her admiration, that a sermon should contain some things at least which transcended her comprehension. 'Eh. it is a' vara weel,' said she, on hearing one which did not fulfil this reasonable condition; 'but do ye call that fine preaching?--there was na ae word that I could na explain mysel.'"

Fellowes smiled good-naturedly, and then said, "I was going to observe, in relation to the present subject, that it is 'moral and spiritual' truth which Mr. Newman says it is impossible should be the subject of a book-revelation."

Harrington, apparently without listening to him, suddenly said, "By the by, you agree with Mr. Newman, I am sure, that G.o.d is to be approached by the individual soul without any of the nonsense of mediation, which has found so general--all but universal--sanction in the religious systems of the world?"

"Certainly," said Fellowes, "nor is there probably any 'spiritualist'

(in whatever we may be divided) who would deny that."

"Supposing it true, does it not seem to you the must delightful and stupendous of all spiritual truths?"

"It does, indeed," said Fellowes.

"Could you always realize it, my friend?" said Harrington.

"Nay, I was once a firm believer in the current orthodoxy, as you well know."

"Now you see with very different eyes. You can say, with the man in the Gospel, 'This I know, that, whereas I was blind, now I see."

"I can."

"And you attribute this happy change of sentiment to the perusal of those writings of Mr. Newman from which you think that I also might derive similar benefits?"

"I do."

"It appears, then, that to you, at least, my friend, it is possible that there may be a book-revelation of 'moral and spiritual truth'

of the highest possible significance and value, although you do not consider the book to be divine; now, if so, I fancy many will be again inclined to say, that what Mr. Newman has done in your case, G.o.d might easily do, if he pleased, for mankind in general; and with this advantage, that He would not include in the same book which revealed truth to the mind, and rectified its errors, an a.s.surance that any such book-revelation was impossible."

"But, my ingenious friend." cried Fellowes, with some warmth, "you are inferring a little too fast for the premises. I do not admit that Mr. Newman or any other spiritualist has revealed to me any truth, but only that he has been the instrument of giving shape and distinct consciousness to what was, in fact, uttered in the secret oracles of my own bosom before; and, as I believe, is uttered also in the hearts of all other men."

"I fear your distinction is practically without a difference. It will certainly not avail us. You say you were once in no distinct conscious possession of that system of spiritual truth which you now hold; on the contrary, that you believed a very different system; that the change by which you were brought into your present condition of mind --out of darkness into light--out of error into truth--has been produced chiefly by Mr. Newman's deeply instructive volumes. If so, one will be apt to argue that a book-revelation may be of the very utmost use and benefit to mankind in general,--if only by making that which would else be inarticulate mutter of the internal oracle distinct and clear; and that if G.o.d would but give such a book, the same value at least might attach to it as to a book of Mr. Newman's. It little matters to this argument, the question of the possibility, value, or utility of an external revelation,--whether the truths it is to communicate be absolutely unknown till it reveals them only not known, which you confess was your own case. If your natural taper of illumination is stuck into a dark lantern, and its light only can flash upon the soul when some Mr. Newman kindly lifts up the slide for you; or if your internal oracle, like a ghost, will not speak till it is spoken to; or, like a dumb demon, awaits to find a voice, and confess itself to be what it is at the summons of an exorcist;--the same argument precisely will apply for the possibility and utility of a revelation from G.o.d to men in general. What has been done for you by man, even though no more were done, might, one would imagine, be done for the rest of mankind, and in a much better manner, by G.o.d. If that internal and native revelation which both you and Mr. Newman say has its seat in the human soul, be clear without his aid, why did he write a syllable about it? If, as you say, its utterances were not recognized, and that his statements have first made them familiar to you, the same argument (the Christian will say) will do for the Bible.

It is of little use that nature teaches you, if Mr. Newman is to teach nature."

Fellowes was silent; and, after a pause, Harrington resumed; he could not resist the temptation of saying, with playful malice,--

"Perhaps you are in doubt whether to say that the internal revelation which you possess does teach you dearly or darkly. It is a pity that nature so teaches as to leave you in doubt till some one else teaches you what she does teach you. She must be like some ladies, who keep school indeed, but have accomplished masters to teach every thing. Shall we call Mr. Newman the Professor of 'Spiritual Insight'? Would it not be advisable, if you are in any uncertainty, to write to him to ask whether the internal truths which no external revelation can impart be articulate or not; or whether, though a book from G.o.d could not make them plainer, you are at liberty to say that a book of Mr.

Newman's will? It is undoubtedly a subtile question for him to decide for you; namely, what is the condition of your own consciousness? But I really see no help for it, after what you have granted; nor, without his aid, do I see whether you can truly affirm that you have an internal revelation, independently of him or not.

And whichever way he decides, I am afraid lest he should prove both himself and you very much in the wrong. If he decides for you, that your internal revelation must and did antic.i.p.ate any thing he might write, and that it was perfectly articulate, as well as inarticulately present to your 'insight' before, it will be difficult to determine why he should have written at all; he would also prove, not only how superfluous is your grat.i.tude, but that he understands your own consciousness better than you do. If he decides it the other way, and says you had a 'revelation' before he revealed it, yet that he made it utter articulate language, and interpreted its hieroglyphics,-- then it more seems very strange that either you or he should contend that a 'book-revelation' is impossible, since Mr. Newman has produced it. If, however, he should in the first of these two ways, I fear, my good friend, that we shall fall into another paradox worse than all for it will prove that the 'internal revelation' which you possess is better known to Mr. Newman than to yourself, which will be a perfectly worthy conclusion of all this embarra.s.s. It would be surely droll for you to affirm that you possess an internal revelation which renders all 'external revelation' impossible, but yet that its distinctness is unperceived by yourself, and awaits the a.s.surance of an external authority, which at same time declares all 'external revelation' impossible!"

"There is still another word," said Fellowes, "which you forget that Mr. Newman employs; he says that an authoritative book-revelation of moral and spiritual truth is impossible."

"Why" said Harrington, laughing, "while you were without the truth, as you say you were, it was not likely to be authoritative: if, when you have it, it is recognized as authoritative, which you say is the case with the truth you have got from Mr. Newman,--if you acknowledge that it ought to have authority as soon as known, --that is all (so far as I know) that is contended for in the case of the Bible. If you mean by 'authoritative' a revelation which not only ought to be, but which is so, I think mankind make it pretty plain that neither the 'external' nor the 'internal' revelation is particularly authoritative. In short," he concluded "I do not see how we can doubt, on the principles on which Mr. Newman acts and yet denies, that a book-revelation of moral and spiritual truth is very possible; and if given, would be signally useful to mankind in general.

If Mr. Newman, as you admit, has written a book which has put you in possession of moral and spiritual truth, surely it may be modestly contended that G.o.d might dictate a better. Either you were in possession of the truths in question before he announced them, or you were not; if not, Mr. Newman is your infinite benefactor, and G.o.d may be at least as great a one; if you were, then Mr. Newman, like Job's comforters, 'has plentifully declared the thing as it is.' If you say, that you were in possession of them, but only by implication; that you did not see them dearly or vividly till they were propounded, --that is, that you saw them, only practically you were blind, and knew them, only you were virtually ignorant; still, whatever Mr.

Newman does (and it amounts, in fact, to revelation), that may the Bible also do. If even that be not possible, and man naturally possesses these truths explicitly, as well as implicitly, then, indeed, the Bible is an impertinence,--and so is Mr. Newman."

After a pause, Harrington suddenly asked,--

"Do you not think there is some difference between yourself and a Hottentot?"

"I should hope so," said Fellowes, with a laugh.

"But still the Hottentot has all the 'spiritual faculties' of which you speak so much?"

"Certainly."

"What makes this prodigious difference?--for of that, as a fact, we cannot dispute."

"Different culture and education, I suppose."

"This culture and education is a thing external?"

"It is."

"This culture and education, however, must be of immense importance indeed, since it makes all the difference between the having or the not having, practically, any just religious notions, or sentiments, or practices, (even in your estimation,) whatever our eternal revelation."

"But still I hold, with Mr. Parker, that the 'absolute religion' is the same in all men. The difference is in circ.u.mstantials only, as Mr. Parker says."

"Then it serves his turn," said Harrington; "and he says the contrary, when it serves his turn; then the depraved forms of religion are hideous enough: when he wishes to commend his 'absolute religion,'

they differ in circ.u.mstantials. Circ.u.mstantials! I have hardly patience to hear these degrading apologies for all that is most degrading in humanity. If the 'absolute religion,' as he vaguely calls it, be present in these of gross ignorance and unspeakable pollution, it is so incrusted and buried that it is indiscernible and worthless. Rightly, therefore, have you expressed a hope that there is a 'prodigious difference' between you a Hottentot. You adhere to that, I presume."

"Of course I shall," said Fellowes.

"Well, let us see. Would you think, if you were turned into a Hottentot to-morrow, you had a religion worthy of the name, or not?"

"I am afraid I should not."

"You hope it, you mean. Well, then, it appears that culture and education do somehow make all difference between a man's having a religion worthy of the name, and the contrary?"

"I must admit it, for I cannot deny it in point of fact."

"And you also admit that, in nine hundred and ninety-nine cases out of a thousand, or in a much larger proportion, taking all the nations of the world since time began, the said culture and education have been wanting, or ineffably bad?"

"Yes."

"So that there have been very few, in point of fact, who have attained that 'spiritual' religion for which you and our spiritualists contend; and those few chiefly, as Mr. Newman admits, amongst Jews and Christians, though they too have had their most grievous errors, which have deplorably obscured it?"

"Yes"

"It appears, then, I think, that if we allow that the internal revelation without a most happy external culture and development will not form any religion at all worthy of the name, and that that happy culture and development (from whatsoever cause) are not the condition of our race,--it appears, I say, rather odd to affirm that any divine aid in this absolutely necessary external education of humanity is not only superfluous, but impossible."

Another pause ensued, when Harrington again said, "You will think me very pertinacious, perhaps, but I must say that, in my judgment, Mr. Newman's theory of progressive religion (for he also admits a doctrine of progress) favors the same sceptical doubts as to the impossibility of a book-revelation. You do not deny, I suppose, that he does think the world needs enlightening?"