he says is the sense of a ’power which gives fulness and force, to his existence, but which he can neither analyse nor comprehend.’  Which means, that because a physical specialist cannot analyse this sense, it is therefore incapable of analysis.  A bishop might with equal propriety use just the same language about a glass of port wine, and argue with, equal cogency that it was a primary and simple element.  What is meant is, that the facts of the materialist are the only facts we can be certain of; and because these can give man no moral guidance, that therefore man can have no moral guidance at all.

Let us illustrate the case by some example that is mentally presentable.  Some ruined girl, we will say, oppressed with a sense of degradation, comes to Dr. Tyndall and lays her case before him. ’I have heard you are a very wise man,’ she says to him, ’and that you have proved that the priest is all wrong, who prepared me a year ago for my confirmation.  Now tell me, I beseech you tell me, is mine really the desperate state I have been taught to think it is?  May my body be likened to the temple of the Holy Ghost defiled? or do I owe it no more reverence than I owe the Alhambra Theatre?  Am I guilty, and must I seek repentance? or am I not guilty, and may I go on just as I please?’ ‘My dear girl,’ Dr. Tyndall replies to her, ’I must shake my head in doubt.  Come, let its lower our heads, and acknowledge our ignorance as to whether you are a wretched girl or no.  Materialism is confounded, and science rendered dumb by questions such as yours; they can, therefore, never be answered, and must always remain open.  I may add, however, that if you ask me personally whether I consider you to be degraded, I lean to the affirmative.  But I can give you no reason in support of this judgment, so you may attach to it what value you will.’

Such is the position of agnostics, when brought face to face with the world.  They are undecided only about one question, and this is the one question which cannot be left undecided.  Men cannot remain agnostics as to belief that their actions must depend upon, any more than a man who is compelled to go on walking can refrain from choosing one road or other when there are two open to him.  Nor does it matter that our believing may in neither case amount to a complete certitude.  It is sufficient that the balance of probability be on one side or the other.  Two ounces will out-weigh one ounce, quite as surely as a ton will.  But what our philosophers profess to teach us (in so far as they profess to be agnostics, and disclaim being dogmatists) is, that there is no balance either way.  The message they shout to us is, that they have no message at all; and that because they are without one, the whole world is in the same condition.

CHAPTER X.

MORALITY AND NATURAL THEISM.

    Credo quia impossibile est.