which, although they are in him, are as
it were hopelessly locked up till he has obtained this key to their
treasures.

Nor do I think that the invectives of the modern spiritualists on this
point are particularly becoming, when we reflect not only that they
freely give mankind what Harrington declares to be to him, and I must
say are equally to me, their "book-revelations," but in very deed, as
he truly affirms, have given us nothing else. It has been much the same
with all who have rejected historical Christianity, from Lord Herbert's
time downwards.

I paused, and Fellowes mused. At last he said, "I cannot feel convinced
that the 'absolute religion' is (as Mr. Parker says) essentially the
same in all men, and internally revealed. The want exists in all, and
there must, according to the arrangements of universal nature, be the
supply; just as the eye is for the light, and the light is for the eye.
As he says, 'we feel instinctively it must be so.'"

"Unhappily," said Harrington, "Mr. Parker says that many things must
be which we find are not, and this among the number. At least I, for
one, shall not grant that the sort of spiritual 'supply' which is
to the Calmuck, or the savage 'besmeared with the blood of human
sacrifices,' at all resembles that uniform light which is made
for all people's eyes."

Fellowes seemed still perplexed with his old difficulty. "I cannot
help thinking," he began again, "that the 'spiritual faculty' acts
by immediate 'insight,' and has nothing to do with 'logical
processes' or 'intellectual propositions,' or the sensational or
the imaginative parts of our nature; that it 'gazes immediately
upon spiritual truth.' Now in the argument you have constructed,
you have expressly implied the contrary. You have said, you know,
that, even if you granted men to be in possession of 'spiritual and
moral truth,' there might still be large space for a divinely
constructed book from the reflex operation of the intellect, the
imagination, and so forth, upon the products of the spiritual faculty;
both directly, and also indirectly, inasmuch as external influences
modify or stimulate them."

"But," said I, "does not Mr. Newman himself, in the first part of
his Treatise on the Soul, admit the reciprocal action of all these
on the too plastic spiritual products; and as to 'logical and
intellectual processes,' does he not continually employ them--for
his system of opinions, though he will not allow them t