In a manner exactly analogous, because resting on the same intellectual conditions, the combined advance of the whole order of sciences does not unsettle the mass of conviction belonging to instructed and ordinarily reflective men. It must, indeed, modify the form of general conviction, as it quickens intellectual interest, for the public mind receives, not reluctantly but gladly, additional results gathered under carefully tested scientific methods. This is nothing more than saying, that love of truth, and submission to the laws of evidence, are characteristic of all disciplined intelligence. Scientific inquirers are the trained instructors of the race, and others receive what they communicate, with true sense of its abiding worth. At the same time, such inquirers work from an intellectual basis which is common to all, finding application in all fields of activity. Upon that basis all men lean as they shape and regulate their life, finding themselves involved in disaster, or confirmed in a wise course, according as they are partial or thorough in their adherence to the conditions of rational life. As the mass of human interests can not be isolated from the results discovered in the path of advancing science; so neither can any form of inquiry be separated from the conditions which are common to all intellectual life, including even the least cultivated. So it happens that the race as a whole has a clear share in all the products of science, such as it has not in the products of industry. Rational conditions provide for a community of interest in intellectual work and results, greater than can be approached by all the value of material production. These few general and very obvious considerations bring us into direct line with the relations of religion and science. Religion has a rational basis, as the condition of its practical worth. It takes its start from that common intellectual basis, which affords to science its essential conditions. Religion and science are exactly alike in these respects, that both present a body of harmonized conceptions, a clearly defined circle of intelligible statements, and both have a definite bearing on human action. Their practical value depends upon conformity with the common requirements of intelligence, and harmony with recognized fact. I place this declaration in the foreground of the present discussion, not only as a clear avowal of the footing on which religion presents its claims to acceptance, but more especially as a distinct and broad acknowledgment that the whole range of tests afforded by the entire circle of the sciences is legitimately applied to religion, and is to be deliberately met.