The Eclipse of Faith; Or, A Visit to a Religious Sceptic. Henry Thomas Rogers
will release you on that score too." said Harrington, in a most accommodating manner. "Morally, I will assume there is nothing in his doctrine but what you approve; and as for the rest—to confirm which I will suppose the revelation given—I will assume nothing in it which you could demonstrate to be false or contradictory; in fact, nothing more difficult to be believed than many undeniable phenomena of the external universe—matters, for example, which you acknowledge you do not comprehend, but which may possibly be true for aught you can tell to the contrary."
"But if the supposed revelation contain nothing but what, appealing thus to my judgment, I can approve, where is the necessity of a revelation at all?"
"Did I say, my friend, that it was to contain nothing but what is referred to your judgment? nothing but what you would know and approve just as well without it? or even did I concede that you could have known and approved without it that which, when it is proposed, you do approve? I simply wish an answer to the question, whether, if a teacher of an ethical system such as you entirely approved, with some doctrines attached, incomprehensible it may be, but not demonstratively false or immoral, were to substantiate (as he affirmed) his claims to your belief by the performance of miracles, you would or would not feel constrained any the more to believe him?"
"But I do not see the use of discussing a question under circumstances which it is admitted never did nor ever can occur?"
"You 'fight hard,' as Socrates says to one of his antagonists on a similar occasion; but I really must request an answer to the question. The case is an imaginable one; and you may surely say how, upon the principles you have laid down, you think those principles would compel you to act in the hypothetical case."
"Well, then, if I must give all answer, I should say that upon the principles on which Mr. Newman has argued the question—that all revelation, except which is internal, is impossible—I should not believe the supposed envoy's claims."
"Whatever the number or the splendor of his miracles?"
"Certainly," said Fellowes, with some hesitation however, and speaking slowly.
"For that does not affect the principles we are agreed upon?"
"No,"—not seeming, however, perfectly satisfied.
"Very well," resumed Harrington, "that is what I call a plain answer to a plain question. I fancy (waverer that I am!) that I should believe the man's claims. I should be even greatly tempted to think that those things which I could not entirely see ought to be contained in the said revelation, were to be believed. But all that is doubtless only because I am much weaker in mind and will than either Mr. Newman or yourself. You must pardon me; it will in no degree practically affect the question, except on the supposition that the same infirmity is also a characteristic of man in general; that not I, from my weakness, am an exception to rule; but you, in your strength. But to dismiss that. You have agreed that a book-revelation is impossible, and not to be believed, even if avouched by miracles. Have men in general been disposed to believe a book-revelation impossible? for if not, I am afraid they would be very liable to run into error, if they share in my weaknesses."
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