that the profession of belief" in such narratives as that of the devils entering a herd of swine, or of the fig-tree that was blasted for bearing no figs, upon the evidence on which multitudes of Christians believe it, "is immoral"; and the observation which followed, that "theological apologists would do well to consider the fact that, in the matter of intellectual veracity. Science is already a long way ahead of the churches," has the same "advantage" I repeat that I can not but treat Prof. Huxley as an example of the more refined sort of controversialist; it must be supposed, therefore, that when he speaks of observations or insinuations which are somewhat offensive to the "persons attacked" being dear to the other sort of controversialists, he is unconscious of his own methods of controversy—or, shall I say, his own temptations?
But I desire as far as possible to avoid any rivalry with Prof. Huxley in these refinements—more or less—of controversy; and am, in fact, forced by pressure both of space and of time to keep as rigidly as possible to the points directly at issue. He proceeds to restate the case as follows: "The agnostic says, 'I can not find good evidence that so and so is true.' 'Ah,' says his adversary, seizing his opportunity, 'then you declare that Jesus Christ was untruthful, for he said so and so'—a very telling method of rousing prejudice." Now that superior scientific veracity to which, as we have seen. Prof. Huxley lays claim, should have prevented him putting such vulgar words into my mouth. There is not a word in my paper to charge agnostics with declaring that Jesus Christ was "untruthful." I believe it impossible in these days for any man who claims attention—I might say, for any man—to declare our Lord untruthful. What I said, and what I repeat, is that the position of an agnostic involves the conclusion that Jesus Christ was under an "illusion" in respect to the deepest beliefs of his life and teaching. The words of my paper are, "An agnosticism which knows nothing of the relation of man to God must not only refuse belief to our Lord's most undoubted teaching, but must deny the reality of the spiritual convictions in which he lived and died." The point is this—that there can, at least, be no reasonable doubt that Jesus Christ lived, and taught, and died, in the belief of certain great principles respecting the existence of God, our relation to God, and his own relation to us, which an agnostic says are beyond the possibilities of human knowledge; and of course an agnostic regards Jesus Christ as a man. If so, he must necessarily regard Jesus Christ as mistaken, since the notion of his being untruthful is a supposition which I could not conceive being suggested. The question I have put is not, as Prof. Huxley represents, what is the most unpleasant alternative to belief in the primary truths of the Christian religion, but what is the least un-
