les and other evidence; but that the
human mind is still the judge of how much of that revelation is to
be received, 'and sit in judgment' on the 'religious element as well
as the rest.'"

The other assented.

"You admit, probably, the doctrine of the soul's immortality as a part
of that revelation,--perhaps even the doctrine of a resurrection?"

"I do,--both these doctrines."

"But perhaps you reject the idea of an 'atonement,' though you admit
it to be in the Book?"

"Yes. At the same time it is contended by many (as you are aware) that
such a doctrine is not there."

"I am aware of it, of course; but with them we have no controversy here.
They are consistent, so far as the present argument goes; as consistent
as the orthodox themselves. They do not allege a liberty of rejecting
what they admit the book does contain, but only deny that it does contain
some things which they reject. They would admit that, if those doctrines
be there, then either they must concede them because authenticated
by the miracles and other evidence, which proves what else they concede,
or they must reject the said evidence altogether, because it authenticated
what they found it impossible to concede. The controversy between them
and the orthodox is one of interpretation, and is quite different from
that in which we are now engaged."

"I must admit it."

"They may go, then?" said Harrington.

"They may."

"You admit, then, the miraculous authentication of such an event as
the resurrection of man, but deny the doctrine of the atonement,
though equally found in the said records?"

"I do."

"May I ask why?"

"Because the one doctrine does not seem to me to contradict my
'spiritual consciousness,' and the other does."

"You receive the one, I suppose you will say, on account of the
miracles, and so on; since, while not contradicting your impressions
of spiritual truth, it could not be authenticated without external
evidence?"

"Exactly so."

"But is not the other doctrine as much authenticated by the miracles
and so forth? or have you any thing to show that, while all those
passages which relate to the former are true assertions, as well as
truly the assertions of those who published the revelation, those
which relate to the latter are not?"

"I acknowledge I have not," replied the youth.

"Or supposing they are not their sayings at all, have you any evidence
by which you can show that they are not, so as to separate them