"And you would of course also reject any such revelation, coming from any external source, even though the party proclaiming it confirmed it by miracles? For I cannot see how, if it be true that an external revelation is impossible, and that God always reveals himself 'within us' and never 'out of us,' (which is the principle affirmed,)—I say I cannot see how miracles can make any difference in the case."
"No, certainly not. But surely you forget that miracles are impossible on my notion: for, as Mr. Newman says—-"
"Whatever he says, I suppose you will not deny that they are conceivable; and that is all I am thinking of at present. Their impossibility or possibility I will not dispute with you just now. I am disposed to with you; only, as usual, I have some doubts, which I wish you would endeavor to solve; but of that another time. Meantime, my good friend, be so obliging as to give me an answer to my question,—whether you would deem it to be your duty to reject any such claims to authoritative teaching, even if backed by the performance of miracles? for, admitting miracles never to have occurred, and even that they never will, you, I think, would hesitate to affirm that you clearly perceive that the very notion involves a contradiction. They are, at least, imaginable, and that is sufficient to supply you with an answer to my question. I once more ask you, therefore, whether, if such a teacher of a book-revelation, in the comprehensive sense of these words already defined, were to authenticate (as he affirmed) his claims to reverence by any number, variety, or splendor of miracles,—undoubted miracles,—you would any the more feel bound to believe him?"
"What! upon the supposition that there was any thing morally objectionable in his doctrine?"
"I 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."