ntific theologian should not only be at
perfect liberty to thresh out the matter in his own fashion; but that he
should, if he can, find flaws in the Agnostic position; and, even if
demonstration is not to be had, that he should put, in their full force,
the grounds of the conclusions he thinks probable. The scientific
theologian admits the Agnostic principle, however widely his results may
differ from those reached by the majority of Agnostics.

But, as between Agnosticism and Ecclesiasticism, or, as our neighbours
across the Channel call it, Clericalism, there can be neither peace nor
truce. The Cleric asserts that it is morally wrong not to believe
certain propositions, whatever the results of a strict scientific
investigation of the evidence of these propositions. He tells us "that
religious error is, in itself, of an immoral nature." [56] He declares
that he has prejudged certain conclusions, and looks upon those who show
cause for arrest of judgment as emissaries of Satan. It necessarily
follows that, for him, the attainment of faith, not the ascertainment of
truth, is the highest aim of mental life. And, on careful analysis of
the nature of this faith, it will too often be found to be, not the
mystic process of unity with the Divine, understood by the religious
enthusiast; but that which the candid simplicity of a Sunday scholar
once defined it to be. "Faith," said this unconscious plagiarist of
Tertullian, "is the power of saying you believe things which are
incredible."

Now I, and many other Agnostics, believe that faith, in this sense, is
an abomination; and though we do not indulge in the luxury of
self-righteousness so far as to call those who are not of our way of
thinking hard names, we do feel that the disagreement between ourselves
and those who hold this doctrine is even more moral than intellectual.
It is desirable there should be an end of any mistakes on this topic. If
our clerical opponents were clearly aware of the real state of the case,
there would be an end of the curious delusion, which often appears
between the lines of their writings, that those whom they are so fond of
calling "Infidels" are people who not only ought to be, but in their
hearts are, ashamed of themselves. It would be discourteous to do more
than hint the antipodal opposition of this pleasant dream of theirs to
facts.

The clerics and their lay allies commonly tell us, that if we refuse to
admit that there is good ground f