series of acrimonious controversies of Queen Victoria's reign. While Frederick Temple was Head Master of Rugby that volume was published which marked the high tide of Broad Church influence. It was the famous "Essays and Reviews," which raised the worst religious cyclone that has swept through the Church of England during the whole of the nineteenth century. Not even the Colenso trouble, or the outburst occasioned by the Tractarian movement at Oxford, could compare with this commotion in the elements, which involved personality and caused the bit terest recriminations in all ecclesiastical circles.

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The conduct of Dr. Temple throughout the whole period of the seething controversy was admirable. The peculiarity of the incident was that it excited the whole community by a kind of reflex wave which spread far beyond religious society. Indeed, the "Essays and Reviews commotion was the scandalum magnum of the '60's. And yet that unparalleled stir in the English-speaking world was sioned by a book of the most excellent purpose, its general aim being to establish religion more firmly in the hearts of the people by bringing it into harmony with the results of science and criticism. The seven writers of the chapters had no communication with each other, and each was responsible only for his own essay. Dr. Temple's paper on the "Education of the World," showing the progressive nature of divine revelation, would now be accepted by everybody alike as expressing an obvious truth. It was the first of the essays, and therefore seemed to render the author in a sense primarily responsible for the contents of the whole volume, although it was itself scarcely reprehended at all by even the severest critics. some of the chapters appeared subversive of the whole structure of the Christian religion, and therefore the public excitement was intense. The other contributors were Professor Jowett, Dr. BadenPowell, Mark Pattison, Dr. Rowland Williams, Dr. H. B. Wilson, and C W. Goodwin. All these were Anglican Churchmen of the highest eminence for erudition. Baden-Powell was Savilian Professor of Geometry at Oxford; Benjamin Jowett was the famous Oxonian Professor of Greek; and Dr. Rowland

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Williams was Vice-Principal at the Theological College at Lampeter. The essays of Williams, Wilson, and Baden-Powell gave the chief offense, while those of Temple and Jowett were generally exonerated from the direct charge of dangerous heresy.

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The wild and panic-stricken agitation which ensued is almost indescribable. Dr. Temple's contribution had been already preached at his own University, where it gave not the slightest offense. But when, two months later, it appeared with its companions in Essays and Reviews," the storm at once commenced. The celebrated High Church Bishop Wilberforce gave the signal by a trenchant article in the "Quarterly Review" of January, 1861, and the outburst which at once commenced almost smothered the other commotion simultaneously arising on account of the epoch-making book of Charles Darwin, "The Origin of Species." Many of the Bishops spoke against "Essays and Reviews," and the most influential of the clergy, including Liddon, Pusey, Wordsworth, Goulburn, and Burgon, denounced it as "infidel." Scores of books and tracts poured from the press with alarmist titles, such as "Must We Burn Our Bibles?" A heated debate occupied Convocation, and that august body of the higher clergy declared by a great majority that "awful consequences were to be dreaded." So popular, indeed, is a heresy hunt that no fewer than six thousand of the clergy memorialized the then Archbishop of Canterbury to fulminate in some encyclical against the new rationalists.

It is an extraordinary fact that the most innocent of these seven theological collaborators should have been made the scapegoat for all. Frederick Temple was for years a subject of ceaseless invective and unrelenting persecution. Nothing could have been more chivalrous and heroic than his conduct through an ordeal which he calmly endured for long years. All that was required of him was that he should, by a disavowal of sympathy with most of the other writers in the offending publication, dissociate himself with heretical opinions. He remained silent while the cyclone raged around him, refusing to notice the clamorous demands for his resignation of his Rugby mastership.

His magnanimous imperturbability was inspired simply by motives of manly honor, for he could not by any pressure be induced, even by implication, to cast a slur on those with whom he had been accidentally associated.

Ten years passed, and the uproar was virulently renewed when Mr. Gladstone nominated Dr. Temple to the Queen for the Bishopric of Exeter. The zealous ecclesiastical foes of the Head Master of Rugby used every possible expedient to prevent the consummation of the appointment. Pusey accused him of having "participated in the ruin of countless souls." The Dean of Exeter wrote: "The agitation in the diocese becomes greater every day, and from all parts of the country I have letters about the sword of the Lord and of Gideon, exhorting us to go to prison, and promising us visits there." Dr. Temple expressed his own sentiments concerning the movement against him in truly Christian words. "Many of those," said he, "who have taken part against me will think it necessary to hold aloof from me for conscience' sake. But if it please God to send me to Exeter and to give me a little time, I have no fear about winning them." But his antagonists did not have it all their own way on paper. A writer in one of the Devon papers gave expression to the view that "the Tories disliked Dr. Temple's politics, and pretended that it was his religion they objected to." Mr. Gladstone and the Queen were unmoved. The protests against the consecration were sent in by the Bishops of Gloucester, Hereford, Lichfield, and Lincoln. When the ceremony had been duly performed, in spite of the vehement opposition of High Churchmen and Tories in all parts of the country, one Church newspaper said in an editorial jeremiad: "And so, on that darkest day in the whole year, was perpetrated the darkest crime ever committed in the English Church"! Such a sentence as this shows to what a height the animosity had run. Dr. Benson, the most intimate of all Temple's friends, thus described his bearing during that memorable incident in Westminster Abbey: "Dear Temple's face was white as ashes, and his jet-black hair and whiskers and the white and black of his robes made him look in his stillness

a sad sight for a friend's eye to rest upon. His healthy bronze was quite gone, but he looked a true man."

Those last words explain how it is that the present Archbishop of Canterbury has gained his grip on the admiration of the nation, and indeed of the whole Empire. He is an ideal embodiment of manliness in its most popular attributes-sincerity, firmness, fidelity to friends, and adhesion to conviction. Dr. Temple had his desires amply fulfilled. At Exeter God "gave him time," and he quickly won the hearts of the people throughout his beautiful and extensive Devonian and Cornish diocese. When, after several years, he was translated to the see of London, it was acknowledged that his rule had been a splendid success. He had governed a most difficult diocese, which contained a large percentage of fox-hunting and turbulent parsons of the notorious Jack Russell type, who had "never been bothered by bishops," but who were now subjected to ruthless discipline but consistent justice. In the cider-drinking West of England Bishop Temple became famous as one of the very few "teetotal bishops" of those years. Long before total abstinence was as popular in the Church of England as it is to-day he was its uncompromising advocate. Those who knew how tender and delicate he could be in his private intercourse with the poor and the sick were amazed at seeing him, square-jawed and defiant, on an Exeter platform, facing the shower of flour-bags flung by enraged saloon men and their rowdy friends. To-day, as the Archbishop of Canterbury and President of the National Temperance League, he is the foremost representative of organized temperance. The longer he lived and worked in Devonshire and Cornwall the more profoundly revered and esteemed did he be come with every class. When he removed to London, again at the instance of Mr. Gladstone, the West felt that it had lost its greatest man.

Curious episodes have been crowded into the life of this wonderful Englishman. He has the habit of reciting these both publicly and privately, to the amusement of his listeners. He is more famous for the faculty of humor in conversation than any other living clergyman. I have never heard him speak on any platform without

finding him equally serious and witty. He is one of those men who can find an inexhaustible fund of singular facetiæ in his own personal experiences. In the West of England he one afternoon spoke at an Agricultural Society's meeting, a kind of occasion at which he was eminently at home from his knowledge of farming. But he could not miss the opportunity of giving some temperance hints and advice. He remarked, with his accustomed grim humor, that he himself had never been drunk in his life." On his way home he heard the boys in the street with the papers shouting, "Remarkable statement of the Bishop of Exeter." The headline was certainly a startling one. The Bishop with some curiosity opened the paper to see what he had said, and found his phrase used as a special heading "Never been drunk in his life!"

One of the first qualifications needful in an Anglican Primate is statesmanship. And as an administrator Archbishop Temple has shone pre-eminently. He has all through his career enjoyed a reputation for the strictest impartiality. One of the younger lads at Rugby wrote to his father in a fit of indignation, saying,

Temple is a beast, but he is a just beast." The Head Master received the lad's letter inclosed from the amused parent. Instead of resenting the ascription, Dr. Temple declared that he regarded the lad's estimate as one of the greatest compliments ever paid him. It is a remarkable fact that the last four Archbishops have been ex-Head MastersDr. Longley, of Harrow; Dr. Tait, of Rugby; Dr. Benson, of Wellington; and Dr. Temple, again of Rugby. Many of the clergy have complained that Dr. Temple is apt to treat them as mere school-boys. Sometimes a ruffled cleric will openly resent the lack of courtesy which the Archbishop certainly displays when unduly pressed with work. clergyman who was shown into the study at Lambeth Palace stood some minutes unnoticed while Dr. Temple went writing. At last the lesser light by certain movements gave signs of his presence. The Primate looked up and with some asperity asked, "What do you want?" "I want a chair," replied the other, rather resentfully. After that the interview proceeded amicably enough.

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Dr. Temple is as witty as Sydney Smith, that famous Canon of St. Paul's whose sayings are so frequently quoted. He has an inimitable method of blending the most caustic and yet harmless sarcasm with his serious advice to his juniors, especially to candidates for any sort of preferment.

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A certain curate applying to be licensed by Dr. Temple was asked to read a few verses of the Bible as a test of his fitness to conduct services. When the recitation over, the Bishop said, "Not loud enough." "Oh, I am sorry, my lord," was the reply of the curate, who added, “ A lady yesterday said she could hear me quite well at the bottom of the church." "Ah!" remarked Dr. Temple, giving the curate a keen glance from under his bushy eyebrows; are you engaged?" Yes, my lord," was the answer. Now, listen to me, young man," said his lordship, with a grim chuckle: while you are engaged to her, never believe a word she tells you; but after you are married believe every word she says."

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In relation to the people Archbishop Temple has secured universal favor by his identification with the national conscience. He was a foremost Gladstonian Liberal all through the ascendant career of the greatest statesman of the age, although after Mr. Gladstone's retirement and the consequent confusion of the party of progress he has himself appeared to be less progressive. But in religious, sociological, and political affairs Dr. Temple had never receded from that position which he laid down in his famous essay that Conscience is the judge of Holy Scripture. Not only is he the leader of the temperance party, but he has been for years the champion of religious education by the State. In listening to him I have uniformly been struck with his curious contempt of oratory. I have known him to talk from rough notes on the back of an envelope, thus addressing an audience of four thousand people, after several polished speeches by great orators; yet on each such occasion his talk has been the most impressive of all. He was once famous for his beautiful style. Of this his Bampton lectures are a fine type. But he long since consecrated himself to constant and ready work for the nation which has long learned his worth.