It is merely another expression for the same thing if one calls, with _Paulsen_, the unbroken causal connection “the fundamental presumption of all our natural research”; or concludes, with _A. Drews_, that the assumption of a transcendental God, beyond the visible, and in causal relation to the world, destroys the universal conformity to laws in the world, the self-evident presumption of all scientific knowledge; or one may say, with _F. Steudel_, “The theory of unbroken causal connection has become the fundamental presupposition of all philosophical explanation of world happenings. This finally disposes of a transcendental God, together with his empiric correlative, the miracle, as a philosophical explanation of the world.” The same result is achieved by declaring evolution from natural factors as the universal world-law. “_I Know not God the Father, Almighty Creator of Heaven and of Earth_” With inexorable persistency this principle is now applied wherever science meets with God and the world beyond. Hence, let us proceed on our way and halt at some points to watch this science at work. The unbiassed reasoning of the mind shows that this world, limited and finite, in all its phenomena accidental and perishable, cannot have in itself the cause of its existence, hence, that it demands a supernatural creative cause. This solution of the question is by no means demonstrated by liberal science as untenable, it is simply declined. “Natural science, once for all, has not the least occasion to assume a supernatural act of creation”; this we are told by the famous historian of materialism, _F. A. Lange_. “To fall back upon explanations of this sort amounts always to straying from scientific grounds, which not only is not permissible in a scientific investigation, but should never enter into consideration.” And _L. Plate_ states: “A creation of matter we cannot assume, nor would such an assumption be any explanation at all; at most, it would be tantamount to exchanging one question mark for another. We natural scientists are modest enough, as matters now stand, to forego a further solution of the question.” They will subscribe to _Du Bois-Reymond’s_ “ignoramus” rather than assume the only solution of the question, an act of creation. This scientist, asking himself the question, from where the world-matter received its first impulse, argues: “Let us try to imagine a primordial condition, where matter had not yet been influenced by any cause, and we arrive at the conclusion that matter an infinite time ago was inactive, and equally distributed in infinite space. Since a supernatural impulse does not fit into our theory of the universe, an adequate cause for the first action is lacking.”