the deep things of God.' At the same time I freely acknowledge that
I never could see my way clear to employ an argument which looks
so arrogant; and the less, as I believe, with Mr. Parker, that
the only revelation is in all men alike. Yet, on the other hand,
I cannot doubt my own consciousness."

"Why, no man doubts his own consciousness," said Harrington, laughing.
"The question is, What is its value? What is the criterion of universal
'spiritual truth,' if there be any? Those words in Paul's mouth were
well, and had a meaning. In yours, I suspect they would have none,
or a very different one. He dreamt that he was giving to mankind
(vainly, as seems) a system of doctrines and truths which were,
many of them, transcendental to the human intellect and conscience,
and which when revealed were very distasteful (and not least to
you); but the assertion of a spiritual monopoly would assuredly
sound rather odd in one who professes, if I understand you, that
has given to man (for it is no discovery of any individual) an
internal and universal revelation! But of your possible limitations
of your universal spiritual revelation,--which all men 'naturally'
possess, but which the 'natural man' receiveth not,--we will talk
after. Sceptic as I am, I am not a sceptic who is reconciled to
scepticism. Meantime, you reject the Bible in toto, as an external
revelation of God, if I understand you."

"In toto; and I believe that it has received in this age its
death-blow."

"Ay, that is what the infidel has been always promising us; meantime,
they somehow perish, and it laughs at them. You remember, perhaps,
the words of old Woolston, so many fragments of whose criticism,