Agnosticism 241 



the difference lies. 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, clerical- 

 ism, 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" (Newman). It necessarily follows 

 that, for him, the attainment of faith, not the ascert- 

 ainment of truth, is the highest aim of mental life." 



Huxley helped largely in the modern movement 

 which has made it impossible to blame people for doubt, 

 and this was what he strove for most strenuously. 

 Freedom of thought, like freedom of the Press, 

 by no means implies that what is free must necessarily 

 be good. In both cases there may be a rank growth of 

 weeds, nurtured in vicious imagination, and finding 

 a ready market with the credulous mob. For the de- 

 tection and rejection of these, the critical method of 

 science serves as well as it does against the loftier 

 errors supported by authority. 



It was on Descartes and on Hume that Huxley 

 founded the precise form in which he urged the duty 

 of doubt, and his exact words are worth quoting. 



" It was in 1619, while meditating in solitary winter quarters, 

 that Descartes (being about the same age as Hume when he 

 wrote the Treatise oti Human Nature) made that famous 

 resolution, to "take nothing for truth without clear know- 

 ledge that it is such," the great practical effect of which is the 

 sanctification of doubt ; the recognition that the profession of 

 belief in propositions, of the truth of which there is no suflB- 

 cient evidence, is immoral ; the discrowning of authority as 



