It would be far beyond the scope of this paper to discuss kinds of evidence, or argue in defence of the position that there is real evidence for religious truth, which is none the less properly evidence, because it is different in kind from the evidence for the propositions of material science: but it may be permissible, at least, in passing to record the claim, and to insist that religious men, in confining themselves to strictly historical or logical arguments, are necessarily omitting much which is nevertheless, to them, real ground. There are evidences which can speak to the heart, the imagination, the conscience, as well as the intelligence. Or, perhaps, we shall come nearer to an exact expression of the truth, by saying that the intelligence, which can apprehend and pronounce upon the evidence of truths of spiritual consciousness, is an intelligence identical in name, but not identical in nature, with that which can well weigh and judge purely logical--or even that which can pronounce upon moral--problems. The intelligence of a moral character, or of a spiritual personality, differs not in range only, but in quality, from that of a merely 'rational animal.' If the moral and the spiritual intelligence did not contain quite other elements, drawn from quite other experiences and possibilities, they could not work upon their higher subject-matter at all. To the religious man, therefore, it must seem strictly unreasonable, in the examination of truths which professedly correspond to man's whole nature, and need his whole nature and experience for the interpretation of them, to begin by shutting out, as irrelevant, what we will modestly call the half of man's nature; and to demand that the truths shall be so stated and so proved, as that the statements and proofs shall correspond exclusively with the other half, and find in that other half their whole interpretation, and their whole evidence.