it the law of his own will. And therefore has his will been made free as
well as his mind rational: he has the power to choose as well as the
power to know. And our choice lays hold on God Himself and makes us one
with Him.

LECTURE III.

APPARENT CONFLICT BETWEEN SCIENCE AND RELIGION ON FREE-WILL.

Contradiction of Free-Will to doctrine of Uniformity. Butler's
examination of the question. Hume's solution. Kant's solution.
Determinism. The real result of examination of the facts. Interference
of the will always possible, but comparatively rare. The need of a fixed
nature for our self-discipline, and so for our spiritual life.

LECTURE III.

APPARENT CONFLICT BETWEEN SCIENCE AND RELIGION ON FREE-WILL.

'So God created man in His own image, in the image of God created
He him.' _Genesis_ i. 27.

Religion and Science both begin with the human will. The will is to
Science the first example of power, the origin of the conception of
cause; the bodily effort made by the will lies at the root of the
conception of force. It is by comparing other forces with that force
that Science begins its march. And the will is to religion the recipient
of the Divine command. To the will the inner voice addresses itself,
bidding it act and believe. It is because we have a will that we are
responsible. In a world in which there were no creatures endowed with a
will, there could be no right-doing or wrong-doing; no approval by
conscience and no disapproval; no duty and no faith.

Here is the first possibility of collision between Science and Religion.
Science postulates uniformity; Religion postulates liberty. Science
cannot ever hope to reduce all phenomena to unity if a whole class of
phenomena, all those that belong to the action of human will, are to be
excluded from the postulate of invariable sequence. The action of the
will is in this case for ever left outside. The evidence for the
absolute uniformity of nature seems to be shaken, when it is found that
there is so important a part of phenomena to which this law of
uniformity cannot be applied. If a human will can thus interfere with
the law of uniformity, there enters the possibility that behind some
phenomena may lurk the interference of some other will. Religion, on the
other hand, tells every man that he is responsible, and how can he be
responsible if he is not free? If his action be determined by something
which is not himself, how can the moral bu