else deny that, whatever sanction the human and relative conception of "power" draws from the inner certainties of our own sensations, that same, or a still higher, sanction can also be claimed for the conception of an infinite and eternal "Wisdom"? And if so, it appears that, if the agnostic lines which had reached the one conception were prolonged a little further, they would also reach the other; and that so the magnificent idea would be recovered for mankind of an Intelligent Being, with whom our infinitesimal yet kindred minds can enter into relations, and the wonder of whose works we can—as surely men of science above all others do—appreciate and assimilate as a kind of nutriment to ourselves.
6. But even then the imperative instinct which demanded the integration of Nature's observed forces into a conception of Infinite Power, and which was irresistibly borne on to add wisdom also to that Power—even then it is not pacified. It clamors for one more quality; and then it will be still. Relative, human, provisional—call it what you will—nevertheless this third and complementary conception will no more take a denial, will no more obey a frown and waive its right to rush into the inevitable combination, than matter will politely waive its chemical affinities. As the human mind is stupefied with terror at the bare idea of swift and gigantic energy abroad in the universe without purpose or intelligence (as we inadequately say) to guide it, so assuredly the human heart stands still in palsied horror at the frightful thought of "an infinite and eternal force," guided indeed by an infinite cunning, but checked by no sort of goodness, mercy, or love. In short, no authority on earth—not even that of all the philosophers and scientists and theologians that have ever lived—could impose upon any man, who thought Mr. Herbert Spencer's "First Principles" out to their ultimate conclusion, the portentous belief in an eternal, almighty, and omniscient Devil. And therefore to add goodness to the other two factors of power and wisdom, which we are compelled by the constitution of our nature to attribute to the Great Unknown, is pardonable because inevitable. But if so, it seems that agnosticism—if allowed to develop freely on its own lines, without artificial hindrance—must needs become a "Christian agnosticism." And it only remains to ask, why in the world should not such an agnostic "go to church," fall in with the religious symbolism in ordinary use, and contribute his moral aid to those who have taken service under the Christian name on purpose to purify gross and carnal eyes, till they become aware of the Great Unknown behind the veil, and so come to relatively know what absolutely passes knowledge?
6. There is only one obstacle in the way; and that is of so unworthy a character that it passes comprehension how men of cultivation can allow it a moment's influence upon their conduct. The objection referred to has never been more clearly expressed than by one whom we all delight to honor and to listen to, Professor Tyndall.
