To the rights of reason belongs a certain degree of power, both in regulating the individual conscience, and in solving the differences between opposing ones. Under what conditions, and how far, reason can exercise this office, and what rule he is to follow in so doing, would be an inquiry suggested by my answer to your second query. Having above mentioned religion and science as the two prime ministers respectively of conscience and reason, I will pursue the subject a little further. Religion has aimed to have a moral animus by means of a free conscience. Religion has not yet immediately aimed at moral conduct; but, indeed, has been wont, by the mouth of her most strenuous ministers, to assume that the aim at this is already included in that other aim. But a moral animus is but one ingredient in moral conduct, involving the intent only to act morally, without having of itself the least power to realise that intent. Knowledge,--that is, science, exclusively keeps the keys of this power. Such knowledge religion has not yet made one of her aims and ends either directly, or by any coalition with those who have so aimed. Accordingly religion cannot be said hitherto to have been an advocate of the rights of reason. Whatever good things she may have achieved in this cause have been incidental to her advocacy of the Rights of Conscience. Here reason was her weapon (sharpened for this use, and so far valued and treasured), against authority. Her tendency meanwhile, is to impel conscience to infringe on the rights of reason. Science alone has hitherto been the immediate champion of these rights. But it seems he cannot expect to make that advocacy complete and effectual till he allies himself with religion. This alliance, since it is persuaded by reason, and not by passion, can have science alone for its real mover.