"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 from those that are?" "I must admit that I have no criterion of this kind." "For aught you know, then, since you know nothing of Christianity except from those documents in which the miracles and the doctrines are alike consigned to you, the said miracles, together with the other evidence, do equally establish the truths which you say are a part of divine revelation, and the errors which you say your 'spiritual faculty,' 'moral intuitions,' or what you will, tells you that you are to reject. You believe, then, in the force of evidence, which equally establishes truth and falsehood?" "You can hardly expect me to admit that." "But I expect you to answer a plain question?"