It will suit our present purpose to divide the cognitive faculties into intuitive and non-intuitive. If I rightly understand Mr. Spencer, when he says of the subject matter of Religion that it "passes the sphere of experience," he means that the content of Religion results from the action of the non-intuitive faculties upon material furnished by the intuitive faculties, and not from the immediate action of the latter upon environment. For the sake of the argument, I will grant this position. In order that mankind may build up sciences in which it reposes such confidence, the action of the non-intuitive faculties must be trusted, for it is only through such action that sciences can ever be constructed from the materials of experience. Granting, then, the general trustworthiness of mental operations, the mind cannot abstract _out of_ human experiences what was not already in them; cannot evolve what was not involved. The separation of the true from the false in Religion, then, must be accomplished, as in the case of Science, by verifying the intuitions and going repeatedly over the chains of reasoning which lead to the conclusions farthest removed from intuitions, to guard as much as possible against error. Thus, because drawn out from given data, certain conclusions will embody to-day what is true in Religion, and later, with an enlarged experience, more or less modified conclusions will express what will then be seen to be true. This is in accord with the general law of evolution which holds for Science. From the present point of view, Mr. Spencer seems to concur in the above, since he says of religious ideas, that "to suppose these multiform conceptions" to "be one and all _absolutely_ groundless, discredits too profoundly that average human intelligence from which all our individual intelligences are inherited."