is now logically proved to be as certainly
superfluous is the very basis of all science is certainly true. There can
no longer be any more doubt that the existence of a God is wholly
unnecessary to explain any of the phenomena of the universe, than there is
doubt that if I leave go of my pen it will fall upon the table. Nay, the
doubt is even less than this, because while the knowledge that my pen will
fall if I allow it to do so is founded chiefly upon empirical knowledge (I
could not predict with _a priori_ certainty that it would so fall, for the
pen might be in an electrical state, or subject to some set of unknown
natural laws antagonistic to gravity), the knowledge that a Deity is
superfluous as an explanation of anything, being grounded on the doctrine
of the persistence of force, is grounded on an _a priori_ necessity of
reason--_i.e._, if this fact were not so, our science, our thought, our
very existence itself, would be scientifically impossible.

But now, having thus stated the case as strongly as I am able, it remains
to question how far the authority of science extends. Even our knowledge of
the persistence of force and of the primary qualities of matter is but of
relative significance. Deeper than the foundations of our experience,
"deeper than demonstration--deeper even than definite cognition,--deep as
the very nature of mind,"[24] are these the most ultimate of known truths;
but where from this is our warrant for concluding with certainty that these
known truths are everywhere and eternally true? It will be said that there
is a strong analogical probability. Perhaps so, but of this next: I am not
now speaking of probability; I am speaking of certainty; and unless we deny
the doctrine of the relativity of knowledge, we cannot but conclude that
there is no absolute certainty in this case. As I deem this consideration
one of great importance, I shall proceed to develop it at some length. It
will be observed, then, that the consideration really amounts to
this:--Although it must on all hands be admitted that the fact of the
theistic hypothesis not being required to explain any of the phenomena of
nature is a fact which has been demonstrated _scientifically_, nevertheless
it must likewise on all hands be admitted that this fact has not, and
cannot be, demonstrated _logically_. Or thus, although it is unquestionably
true that so far as science can penetrate she cannot discern any
speculative necessity for a Go