Professor Huxley's famous eulogy of the Bible, as a book to be read in Board Schools, is made the most of by Dr. Farrar. He must have winced, however, at Huxley's reference to what a sensible teacher would "eliminate" as "not desirable for children to occupy themselves with." He was not sensitive enough to wince at the statement that "even the noble Stoic, Marcus Antoninus, is too high and refined for an ordinary child"--which is virtually a testimonial in his favor for grown-up men and women. Dr. Farrar crows lustily over what he calls "Professor Huxley's testimony to the unique glory of the Scriptures." It is perhaps well for him that Huxley is incapable of resenting this misrepresentation. Still, it must be admitted that on this occasion, as on one or two others, Huxley did gratuitously play into the hands of the enemy. He might have known the kind of use they would make of his "graceful concessions." Dr. Farrar had not the honesty to tell his readers that Huxley had the most sovereign contempt for _his_ theory of the Bible. The great Agnostic held, for instance, that "belief in a demonic world" is inculcated throughout the New Testament, and that this belief is "totally devoid of foundation." He declared that Inspiration, in the school of the Higher Criticism, is "deprived of its old intelligible sense," and is "watered down into a mystification." He laughed at the miracles of the Gospels, and made great fun of the story of the bedevilled Gadarean swine. He held that religion and morality have really no necessary connection, and sneered at the "supernaturalists"--gentlemen like Dr. Farrar--who took to patronising morality when they saw its importance, and "have ever since tried to persuade mankind that the existence of ethics is bound up with that of supernaturalism."* To accept a testimonial from such a writer is abject on the part of a clergyman defending the inspiration of the Bible; and to parade it is simply contemptible. More than fifty years ago, when this petty trick of Christian apologetics was coming into vogue, it was rebuked by Newman, who disdained as "unworthy" the practice of "boasting of the admissions of infidels concerning the beauty or utility of the Christian system, as though," he added with fine sarcasm, "it were a great thing for a divine gift to obtain praise for human excellence."** * Huxley, Science and Christian Tradition, pp. xv., 25, 54, etc. ** John Henry Newman, University Sermons, p. 71.