Another fertile source of confusion in this and similar controversies is the habit which transcendentalists, theological and other, have of using the term "truth" in two different senses, the scientific sense and the religious or spiritual sense. The scientific man only uses it in one. Truth to him is something capable of demonstration by some one of the canons of induction. He knows nothing of any truth which cannot be proved. The religious man, on the other hand, and especially the minister, has been bred in the application of the term to facts of an entirely different order--that is, to emotions produced by certain beliefs which he cannot justify by any arguments, and about which to him no argument is necessary. These are the "spiritual truths" which are said to be perceptible often to the simple-minded and unlearned, though hidden from the wise and prudent. Now there is no decently educated religious man who does not perceive the distinction between these two kinds of truths, and few who do not think they keep this distinction in mind when passing upon the great problems of the origin and growth of the universe. But, as a matter of fact, we see the distinction ignored every day. People go to scientific lectures and read scientific books with their heads filled with spiritual truths, which have come they know not whence, and which give them infinite comfort in all the trying passages of life, and in view of this comfort must, they think, connect them by invisible lines of communication with the great Secret of the Universe, toward which philosophers try to make their way by visible lines. When, then, they find that the scientific man's induction makes no impression on this other truth, and that he cannot dislodge any theory of the growth or government of the world which has become firmly imbedded in it, they are apt to conclude that there is something faulty in his methods, or rash and presumptuous in his conclusions. But there is only one course for the leaders of religious thought to follow in order to prevent the disastrous confusion which comes of the sudden and complete break-down of the moral standards and sanctions by which the mass of mankind live, and that is to put an end at once, and gracefully, to the theory that the spiritual truth which brings the peace which passeth understanding has any necessary connection with any theory of the physical universe, or can be used to refute it or used as a substitute for it, or is dependent on the authenticity or interpretation of any book. They must not flatter themselves because a scientific man here and there doubts or gainsays, or because some learned theologian is still unconvinced, or because the mental habits of which faith is born seem to hold their ground or show signs of revival, that the philosophy of which Huxley is a master is not slowly but surely gaining ground. The proofs may not yet be complete, but they grow day by day; some of