universal fact--which but for the effects of unremitting familiarity
could scarcely fail to be intellectually overwhelming--does betoken
mental agency in Nature, we immediately find it impossible to determine
the probable character of such a mind, even supposing that it exists. We
cannot conceive of it as presenting any one of the qualities which
essentially characterize what we know as mind in ourselves; and
therefore the word Mind, as applied to the supposed agency, stands for a
blank. Further, even if we disregard this difficulty, and assume that in
some way or other incomprehensible to us a Mind does exist as far
transcending the human mind as the human mind transcends mechanical
motion; still we are met by some very large and general facts in Nature
which seem strongly to indicate that this Mind, if it exists, is either
deficient in, or wholly destitute of, that class of feelings which in
man we term moral; while, on the other hand, the religious aspirations
of man himself may be taken to indicate the opposite conclusion. And,
lastly, with reference to the whole course of such reasonings, we have
seen that any degree of measurable probability, as attaching to the
conclusions, is unattainable. From all which it appears that Natural
Religion at the present time can only be regarded as a system full of
intellectual contradictions and moral perplexities; so that if we go to
her with these greatest of all questions: 'Is there knowledge with the
Most High?' 'Shall not the Judge of all the earth do right?' the only
clear answer which we receive is the one that comes back to us from the
depths of our own heart--'When I thought upon this it was too painful
for me.'

FOOTNOTES:

[23] A note (of 1893) contains the following: 'Being, considered in the
abstract, is logically equivalent to Not-Being or Nothing. For if by