unworthy of a divine book-revelation to impart, if it could have
been imparted without contradiction. Such book-revelation, in this
case, must be of inestimable value to man, because, without it, he
must have persisted in that ancient and all but inveterate and
universal delusion of which we have so often spoken. There is only
one little inconvenience, I apprehend, from it in relation to
the argument of such a book; and that is, that I am afraid that
men, so far from being convinced thereby that a divine revelation
is impossible, will rather argue the contrary way, and say, 'If Mr.
Newman can do so much, what might not God 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
God to be as useful in teaching positive truth. I almost tremble,
I assure 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 assistance in your power, by kindly telling me what you