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 God has prepared for them that love him. Does Mr. Rogers attack Paul as making a fanatical divorce between faith and intellect, and say that he is _compelled_ so to understand him, when he avows that "the natural man understandeth not the things of God; for they are foolishness unto him." "When the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." Here is a pretended champion of Evangelical truth seeking to explode as absurdities the sentiments and judgments which have ever been at the heart of Christianity, its pride and its glory! But I justify my argument as free from fanaticism--and free from obscurity when the whole sentence is read--to a Jew or Mohammedan, quite as much as to a Christian.