There is an improper use of the fact that the emotional capacities as well as the intellectual faculties are concerned in the apprehension of God. Some persons express themselves as if there was an evidence for God in the feelings not only as well as in the intellect, but distinct from, and independent of, the evidence on which the intellect has to decide. They reason as if although the latter were necessarily and in its own nature inconclusive, the former might still warrant belief, or as if at least feelings might so supplement weak arguments as to allow of their conclusions being firmly held. They virtually acknowledge that, although it were incontestably proved that the theistic inference was such as could not reasonably be deemed trustworthy or sufficient by the intellect, they would believe in the existence of God all the same in reliance on their feelings, because the heart is as trustworthy as the head and as well entitled to be heard. This is a very different doctrine from what I regard to be the true one--namely, that neither the head nor the heart is a competent witness in the case under consideration when the one is dissociated from the other. Purity of heart and obedience to the will of God enable us to see God and to know His character and doctrine, but they do not dispense with vision and knowledge, nor do they create a vision and knowledge which are distinct from, and independent of, reason. The heart must be appealed to and satisfied as well as the head, but not apart from or otherwise than through the head, or the appeal is sophistical and the satisfaction illegitimate. Our feelings largely determine whether we recognise and assent to reasons or not, but they ought not to be substituted for reasons, or even used to supplement reasons. The sentimentalism which pleads feelings in deprecation of the rigid criticism of reasons, or in order to retain a conviction which it cannot logically justify, necessarily tends to scepticism, and, indeed, is a kind of scepticism. NOTE X., page 86. INTUITION, FEELING, BELIEF, AND KNOWLEDGE IN RELIGION.