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needed for our purpose, and neglect the remainder as prac- 
tically of no importance. Space, again, is infinite ; or rather, 
we seem incapable of conceiving it as otherwise. Yet we 
know a great deal about the distance of the heavenly bodies, 
their size, the materials of which they are composed, the 
conditions under which they exist. Nor, because we are 
unable to answer all questions suggested by their existence, 
do we cast aside all that we do know as worthless. Once 
more, we do not doubt the existence of Force. Yet the 
doctrine of the existence of Force simply depends upon the 
fact that it is the only explanation satisfactory to the intellect 
which has been given of natural phenomena. We speak of 
observation as the basis of knowledge. But Force itself has 
never been observed. Its existence is only an induction 
from facts ascertained by observation. And our belief in its 
existence is confirmed by the circumstance that when assumed 
it is possible to deduce the phenomena from it. 
37. The idea of God has a stronger claim on our acquiescence 
than this. Not only is it the conclusion to which the intellect 
of mankind in general is irresistibly led by the phenomena of 
nature in the widest sense of the word; not only is it, when 
assumed, a thoroughly rational and intelligible, and to most 
intellects a satisfactory, explanation of the phenomena ; but it 
is witnessed to by the all but universal consciousness of man- 
kind. That; is to say, it stands upon the same basis as all 
phenomena whatever. If we may not assume the existence 
of that of which we are conscious, all existence whatsoever 
disappears like the “ baseless fabric of a vision.” Thus, 
the idea of God is eminently scientific. It affords an 
explanation of phenomena, and at the same time it is 
felt, or, rather rationally concluded, to be at the root 
of all phenomena. It rests alike upon an objective and sub- 
jective basis.* And like scientific truth, moreover, it is 
capable of verification. But such verification must consist first 
of all in assuming its truth, and acting upon the assumption 
by applying it to facts. A man who refused to accept the 
first principles of science would be eternally precluded from 
* Thus, it will be seen that it is not intended to assert that belief in God 
depends entirely on external observation. Inward intuition is by no means 
excluded. But in the case of those whose inward intuition is defective, 
outward means may be resorted to in order to restore it. If we cannot 
discern Him as we should by the eye of the soul, we may still see the “ in- 
visible things of Him ” by “ those that are made.” For the intuitions of 
the soul, when in spiritual health, and the conclusions of the reason 
mutually correspond. 
