 So-called “Reformed epistemologists” (e.g., Plantinga 2000) might challenge the second premise of the argument on the grounds that many beliefs about God, like many beliefs about the past, are “properly basic”—a result of the functioning of a basic cognitive faculty called the “sensus divinitatis”—and so are, in effect, a part of the total evidence with respect to which the probability of any statement depends. The agnostic, however, might reply that this sense of the divine, unlike memory, operates at most sporadically and far from universally. Also, unlike other basic cognitive faculties, it can easily be resisted, and the existence of the beliefs it is supposed to produce can easily be explained without supposing that the faculty exists at all. Thus, the analogy to memory is weak. Therefore, in the absence of some firmer basis upon which to judge that beliefs about God are properly a part of the foundation of some theists’ belief systems, premise  (2)  stands.