lthough, by showing how
far the question of Theism depended on these data, we carried the
discussion of that question to the utmost possible limits of scientific
thought, it still devolved on us to contemplate the fact that even these
the most ultimate data of science are only known to be of relative
significance. And the bearing of this fact to the question of Theism was
seen to be most important. For, without waiting to recapitulate the
substance of a chapter so recently concluded, it will be remembered that
its effect was to establish this position beyond all controversy--viz.,
that when ideas which have been formed by our experience within the region
of phenomenal actuality are projected into the region of ontological
possibility, they become utterly worthless; seeing that we can never have
any means whereby to test the actual value of whatever transcendental
probabilities they may appear to establish. Therefore it is that even the
most ultimate of relative truths with which, as we have seen, the question
of Theism is so vitally associated, is almost without meaning when
contemplated in an absolute sense. What, then, is the effect of these
metaphysical considerations on the position of Theism as we have seen it to
be left by the highest generalisations of physical science? Let us
contemplate this question with the care which it deserves.

In the first place, it is evident that the effect of these purely formal
considerations is to render all reasonings on the subject of Theism equally
illegitimate, unless it is constantly borne in mind that such reasonings
can only be of relative signification. Thus, as a matter of pure logic,
these considerations are destructive of all assignable validity of any such
reasoning whatsoever. Still, even a strictly relative probability is, in
some undefinable degree, of more value than no probability at all, as we
have seen these same formal considerations to show (see Sec. 40); and,
moreover, even were this not so, the human mind will never rest until it
attains to the furthest probability which to its powers is accessible.
Therefore, if we do not forget the merely relative nature of the
considerations which are about to be adduced, by adducing them we may at
the same time satisfy our own minds and abstain from violating the
conditions of sound logic.

The shape, then, to which the subject has now been reduced is simply
this:--Seeing that the theory of Evolution in its largest sense h