ections, it manifestly
follows that all the varied phenomena of the universe not only may, but
must, depend upon the persistence of force and the primary qualities of
matter.[23] Be it remembered that the object of the last three sections was
merely to "_facilitate conception_" of the fact that it does not at all
follow, because the phenomena of external nature admit of being
intelligently inquired into, therefore they are due to an intelligent
cause. The last three sections are hence in a manner parenthetical, and it
is of comparatively little importance whether or not they have been
successful in their object; for, from what went before, it is abundantly
manifest that, whether or not the subjective side of the question admits of
satisfactory elucidation, there can be no doubt that the objective side of
it is as certain as are the fundamental axioms of science. It does not
admit of one moment's questioning that it is as certainly true that all the
exquisite beauty and melodious harmony of nature follow as necessarily and
as inevitably from the persistence of force and the primary qualities of
matter, as it is certainly true that force is persistent, or that matter is
extended and impenetrable. No doubt this generalisation is too vast to be
adequately conceived, but there can be equally little doubt that it is
necessarily true. If matter and force have been eternal, so far as human
mind can soar it can discover no need of a superior mind to explain the
varied phenomena of existence. Man has truly become in a new sense the
measure of the universe, and in this the latest and most appalling of his
soundings, indications are returned from the infinite voids of space and
time by which he is surrounded, that his intelligence, with all its noble
capacities for love and adoration, is yet alone--destitute of kith or kin
in all this universe of being.

* * * * *

CHAPTER V.

THE LOGICAL STANDING OF THE QUESTION AS TO THE BEING OF A GOD.

Sec. 36. But the discussion must not end here. Inexorable logic has forced us
to conclude that, viewing the question as to the existence of a God only by
the light which modern science has shed upon it, there no longer appears to
be any semblance of an argument in its favour. Let us then turn upon
science herself, and question her right to be our sole guide in this
matter. Undoubtedly we have no alternative but to conclude that the
hypothesis of mind in nature