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 burden of it be put on him? To
tell a man that he is to answer for it if he does something which he is
tempted to do, is unmeaning, if he has no power to prevent himself from
doing it.

But this is not all. For besides the sense of responsibility we have a
direct consciousness of being free, a consciousness which no reasoning
appears to extinguish. We sharply distinguish between that which goes on
within us in regard to which we are free and that in regard to which we
are not free. We cannot help being angry, but we can control our anger.