But, strictly speaking, it is the same with everything. Man in his true nature is also unknowable, yet we know something about man. So, again, the forces of nature are all unseen and unknowable in themselves, yet from their effects we know something about them. And even matter when reduced to atoms, or electrons, or anything else, is still a mystery, yet we know a good deal about matter. And in each case this knowledge is not incorrect because it is incomplete. Why, then, should the fact of God being in His true nature unknowable prevent our having some real, though partial, knowledge of Him? In short, we may know something about God, though we cannot know everything about Him. And it should be noticed that Natural Religion and Natural Science are alike in this respect--they are both founded on inferences drawn from the observed facts of nature. For example, we observe the motion of falling bodies, and infer the existence of some force, gravity, to account for this. Similarly, we observe the marks of design in nature, and infer the existence, or at least foresight, of some Being who designed them. In neither case have we any direct knowledge as to the cause of what we see. And in some respects Religion is not so unknowable as Science. For our own, real or apparent, mind and free will do give us some kind of idea as to the existence of a personal being, apart from what he does; while of a natural force, such as gravity, apart from its effects, we can form no idea whatever. Thus our knowledge of every subject is but partial, and it finally leads us into the Unknowable. But now comes the important point. This partial knowledge, which is all we can obtain in either Science or Religion, is all we require. It is not a perfect knowledge, but it is sufficient for all practical purposes. Whatever the force of gravity may be in itself, we know what it is _to us_. We know that if we jump off a cliff we shall fall to the ground. And so in regard to Religion. Whatever God may be in Himself, we know what He is _to us_. We know that He is our Maker, and therefore, as will be shown in the next chapter, He is the Being to whom we are responsible. This is the practical knowledge which we require, and this is the knowledge which we can obtain.