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untrue." On another occasion Dr. Temple, when pressed in the interest of the institution of learning under his care to detach himself from his associates in writing the book, declared to a meeting of the masters of the school that, if any statements were made to the effect that he disapproved of the other writers in the volume, he should probably find it his duty to contradict them. Another of these letters to the Bishop of London contains sundry passages of great force. One is as follows: "Many years ago you urged us from the university pulpit to undertake the critical study of the Bible. You said that it was a dangerous study, but indispensable. You described its difficulties, and those who listened must have felt a confidence (as I assuredly did, for I was there) that if they took your advice and entered on the task, you, at any rate, would never join in treating them unjustly if their study had brought with it the difficulties you described. Such a study, so full of difficulties, imperatively demands freedom for its condition. To tell a man to study, and yet bid him, under heavy penalties, come to the same conclusions with those who have not studied, is to mock him. If the conclusions are prescribed, the study is precluded." And again, what, as coming from a man who has since held two of the most important bishoprics in the English Church, is of great importance: "What can be a grosser superstition than the theory of literal inspiration? But because that has a regular footing it is to be treated as a good man's mistake, while the courage to speak the truth about the first chapter of Genesis is a wanton piece of wickedness." The storm howled on. In the Convocation of Canterbury it was especially violent. In the Lower House Archdeacon Denison insisted on the greatest severity, as he said, "for the sake of the young who are tainted, and