Note 24 — Chapter V

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 God, it may nevertheless be true that if science could penetrate further she might discern some such necessity. Now the present discussion would clearly be incomplete if it neglected to define as carefully this the logical standing of our subject, as it has hitherto endeavoured to define its scientific standing. As a final step in our analysis, therefore, we must altogether quit the region of experience, and, ignoring even the very foundations of science and so all the most certain of relative truths, pass into the transcendental region of purely formal considerations. In this region theist and atheist must alike consent to forego all their individual predilections, and, after regarding the subject as it were in the abstract and by the light of pure logic alone, finally come to an agreement as to the transcendental probability of the question before them. Disregarding the actual probability which they severally feel to exist in relation to their own individual intelligences, they must apply themselves to ascertain the probability which exists in relation to those fundamental laws of thought which preside over the intelligence of our race. In fine, it will now, I hope, be understood that, as we have hitherto been endeavouring to determine, by deductions drawn from the very foundations of all possible science, the relative probability as to the existence of a God, so we shall next apply ourselves to the task of ascertaining the absolute probability of such existence—or, more correctly, what is the strictly formal probability of such existence when its possibility is contemplated in an absolute sense.