to be approached, as Mr. Parker believes, and Mr. Newman with him,
without any mediator at all? Is it true that man is immortal, and
knows it by immediate "insight," as Mr. Parker contends, or does
the said "insight," as Mr. Newman believes, tell us nothing about
the matter? Surely the "Absolute Religion," after having removed
from it all in which different religions differ, is in danger of
vanishing that imperfect susceptibility of some religion, which I
have already conceded, and which is certainly not such a thing as
to render an external revelation very obviously superfluous. It
may be summed up in one imperfect article. All men and each may say,
"I believe there is some being, superior in some respects to man,
whom it is my duty or my interest to"--caelera desunt.


To affirm that every man has this "Absolute Religion" without
external revelation is much as if a man were to say that we have
an "Absolute Philosophy" on the same terms, in virtue of man's
having faculties which prompt him to philosophize in some way. All
religions contain the Absolute Religion, says Mr. Parker: Just, I
reply, as all philosophies contain the absolute philosophy. The
philosophy of Plato, of Aristotle of Bacon, of Locke, of Leibnitz,
of Reid, are all philosophies, no doubt; but that is all that is
to be said. Even contraries must resemble one another in one point,
or they could not be contrasted. In truth, there is, I think, a
striking analogy between man's spiritual and intellectual condition;
only his intellect is a little less variable than his "spiritual
faculty"; far more so, however, than his senses. His animal nature
is more defined than his intellectual, his intellectual than his
spiritual and moral. All the phenomena point either to an imperfect
organization of his nobler faculties, or to the doctrine of