Subsequent events have justified neither the hope nor the belief. Had Huxley lived to see that all the sectaries, while quarrelling as to the particular dogmas which may be deduced from the Bible, agree in refusing to use it other than as an instrument for the teaching of dogma, he would probably have come to see that the only solution in the interests of the young, is its exclusion from the schools. Never has any collection of writings, whose miscellaneous, unequal, and often disconnected character is obscured by the common title "Bible" which covers them, had such need for deliverance from the so-called "believers" in it. Its value is only to be realized in the degree that theories of its inspiration are abandoned. Then only is it possible to treat it like any other literature of the kind; to discriminate between the coarse and barbaric features which evidence the humanness of its origin, and the loftier features of its later portions which also evidence how it falls into line with other witnesses of man's gradual ethical and spiritual development. Huxley's breadth of view, his sympathy with every branch of culture, his advocacy of literary in unison with scientific training, fitted him supremely for the work of the School Board, but its demands were too severe on a man never physically strong, and he was forced to resign. However, he was thereby set free for other work, which could be only effectively done by exchanging the arena for the study. The earliest important outcome of that relief was the monograph on Hume, published in 1879, and the latest was the Romanes lecture on Evolution and Ethics, which was delivered in the Sheldonian Theatre at Oxford on the 18th of May, 1893. Between the two lie a valuable series of papers dealing with the Evolution of Theology and cognate subjects. In all these we have the application of the theory of Evolution to the explanation of the origin of beliefs and of the basis of morals. To quote the saying attributed to Leibnitz, both Spencer and Huxley, and all who follow them, care for "science only because it enables them to speak with authority in philosophy and religion." In a letter to the writer, wherein Huxley refers to his retirement from official life, he says:-- I was so ill that I thought with Hamlet, "the rest is silence." But my wiry constitution has unexpectedly weathered the storm, and I have every reason to believe that with renunciation of the devil and all his works (i. e., public speaking, dining, and being dined, etc.) my faculties may be unimpaired for a good spell yet. And whether my lease is long or short, I mean to devote them to the work I began in the paper on the Evolution of Theology.