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 God 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 God. 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 God could not