alleged fact contradictory to a law of causation, ’the allegation must be that this happened in the absence of any adequate counteracting cause.  Now, in the case of an alleged miracle, the assertion is the exact opposite of this.’  He says, ’that all which Hume has made out is, that no evidence can prove a miracle to any one who did not previously believe the existence of a being or beings with supernatural power; or who believed himself to have full proof that the character’(System of Logic, Vol.  II. pp. 186, 187.) of such being or beings is inconsistent with such an interference; that is, the argument could have no force unless either a man believed there were no God at all, or the objector happened to be something like a God himself!  And now, lastly, I have shown that the predicament of Hume, and Voltaire, and Strauss, and you and myself (if consistent), is just the reverse of that in which the argument from Transubstantiation represents it.  But never mind; so much more glory is due to us for abiding by our principle.  I begin almost to think that I am arriving at that transcendental ‘faith’ which you admire so much, and which is totally independent of logic and argument, and all ’intellectual processes whatever.’”

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July 23.  I this day read to Mr. Fellowes the paper I had promised a week or two before, and which I had entitled,

An external revelation, even of elementary “Spiritual and moral truths” Very possible, and very useful; and in analogy with the conditions of human development, whether in the individual or the species.

It is Necessary to observe in the outset, that, even if I were to grant your proposition, “that a revelation of moral and spiritual truth is impossible,”—­understanding by such “truth” what you seem to mean, the truth which “Natural Religion,” as it is called, has recognized in some shape or other (for it has varied not a little),—­it would leave the chief reasons for imparting an external revelation just where they were.  I, at least, should never contend that the sole or even chief object of an external revelation is to impart elementary moral or spiritual truth, however possible I may deem it.  On the contrary, I am fully persuaded that the great purpose for which such a revelation has been given is to communicate facts and truths many of which were quite transcendental to the human faculties; which man would never have discovered, and most of which he would never have surmised.  All this your favorite Mr. Newman perceived in his earlier days clearly enough, and has recorded his sentiments held at that period in his “Phases."(p.42) If I were to grant you, therefore, your proposition, it would leave the question of an external revelation untouched; your hasty inference from it, that every book-revelation is to be rejected, is perfectly gratuitous.