pposed Mr. Newman intended to "divorce" faith and
intellect; and what else on earth could I suppose, in common even
with those who were most leniently disposed towards him, from such
sentiments as these? ALL THE GROUNDS OF BELIEF PROPOSED TO THE MERE
UNDERSTANDING HAVE NOTHING TO DO WITH FAITH AT ALL. THE PROCESSES OF
THOUGHT HAVE NOTHING TO QUICKEN THE CONSCIENCE OR AFFECT THE SOUL.
_How then can the state of the soul be tested by the conclusion to
which the intellect is led?_ I was _compelled_, I say, to take these
passages as everybody else took them, to _mean_ what they obviously
_express_."

Here he so isolates three assertions of mine from their context, as
to suggest for each of them a false meaning, and make it difficult for
the reader who has not my book at hand to discover the delusion.
The first is taken from a discussion of the arguments concerning the
soul's immortality ("Soul," p. 223, 2nd edition), on which I wrote
thus, p. 219:--that to judge of the accuracy of a metaphysical
argument concerning mind and matter, requires not a pure conscience
and a loving soul, but a clear and calm head; that if the doctrine of
immortality be of high religious importance, we cannot believe it to
rest on such a basis, that those in whom the religious faculties are
most developed may be more liable to err concerning it than those
who have no religious faculty in action at all. On the contrary,
concerning truths which are really spiritual it is an obvious
axiom,[10] that "he who is spiritual judgeth all things, and he
himself is judged of no man." After this I proceeded to allude to the
history of the doctrine among the Hebrews, and quoted some texts of
the Psalms, the _argument_ of which, I urged, is utterly inappreciable
to the pure logician, "because it is spiritually discerned." I
continued as follows:--

"This is as it should be. Can a mathematician understand physiology,
or a physiologist questions of law? A true love of God in the soul
itself, an insight into Him depending on that love, and a hope rising
out of that insight, are prerequisite for contemplating this spiritual
doctrine, which is a spontaneous impression of the gazing soul,
powerful (perhaps) in proportion to its faith; whereas all the grounds
of belief proposed to the mere understanding have nothing to do with
faith at all."

I am expounding the doctrine of the great Paul of Tarsus, who indeed
applies it to this very topic,--the future bliss which G