sted by
the conclusion to which the intellect is led? What means the
anathematizing of those who remain unconvinced? And how can it be
imagined that the Lord of the soul cares more about a historical
than about a geological, metaphysical, or mathematical argument? The
processes of thought have nothing to quicken the conscience or affect
the soul."

From my defender in the "Prospective Review" I learn that in the first
edition of the "Defence" the word _thought_ in the last sentence above
was placed in italics. He not only protested against this and other
italics as misleading, but clearly explained my sense, which, as I
think, needs no other interpreter than the context. In the new edition
the italics are removed, but the unjust isolation of the sentences
remains. "_The_ processes of thought," of which I spoke, are not
"_all_ processes," but the processes _involved in the abstruse
inquiries to which I had referred_. To say that _no_ processes of
thought quicken the conscience, or affect the soul, would be a gross
absurdity. This, or nothing else, is what he imputes to me; and even
after the protest made by the "Prospective" reviewer, my assailant not
only continues to hide that I speak of _certain_ processes of thought,
not _all_ processes, but even has the hardihood to say that he takes
the passages as _everybody else_ does, and that he is _compelled_ so
to do.

In my own original reply I appealed to places where I had fully
expressed my estimate of intellectual progress, and its ultimate
beneficial action. All that I gain by this, is new garblings and
taunts for inconsistency. "Mr. Newman," says be, "is the last man
in the world to whom I would deny the benefit of having contradicted
himself." But I must confine myself to the garbling. "Defence," p.
95:--

"Mr. Newman affirms that my representations of his views on this
subject are the most direct and intense reverse of all that he has
most elaborately and carefully written!" He still says, "_what_
God reveals, he reveals within and not without," and "he _did_ say
(though, it seems, he says no longer), that 'of God we know everything
from within, nothing from without;' yet he says I have grossly
misrepresented him."

This pretended quotation is itself garbled. I wrote, ("Phases," 1st
edition, p. 152)--"Of _our moral and spiritual_ God we know nothing
without, everything within." By omitting the adjectives, the critic
produces a statement opposed to my judgment