as a speaker than as a preacher. He differed from most people in
this--that whereas most of us can restrain ourselves better on paper
than when we are speaking, his pen ran away with him when he, was
writing a sermon, but on a platform he could keep his natural fluency
in bounds. Even then he was fluent enough in all conscience; but he
did not so overdo the ornaments, and the absence of a manuscript
and a pulpit-desk gave ampler scope for oratorical movement.

I have mentioned Holland's intellectual and moral debt to T. H.
Green. I fancy that, theologically and politically, he owed as
much to Mr. Gladstone. The older and the younger man had a great
deal in common. They both were "patriot citizens of the kingdom of
God"; proud and thankful to be members of the Holy Church Universal,
and absolutely satisfied with that portion of the Church in which
their lot was cast; passionate adherents of the Sacramental theology;
and yet, in their innermost devotion to the doctrine of the Cross,
essentially Evangelical. In politics they both worshipped freedom;
they both were content to appeal to the popular judgment; and they
both were heart and soul for the Christian cause in the East of
Europe. Holland had been brought up by Tories, but in all the great
controversies of 1886 to 1894 he followed the Gladstonian flag with
the loyalty of a good soldier and the faith of a loving son.

When in 1884 Gladstone appointed Holland to a Canonry at St. Paul's,
the announcement was received with an amount of interest which is
not often bestowed upon ecclesiastical promotions. Everyone felt
that it was a daring experiment to place this exuberant prophet
of the good time coming at what Bishop Lightfoot called "the centre
of the world's concourse." Would his preaching attract or repel?
Would the "philosophy of religion," which is the perennial interest
of Oxford, appeal to the fashionable or business-like crowd which
sits under the Dome? Would his personal influence reach beyond the
precincts of the Cathedral into the civil and social and domestic
life of London? Would the Mauritian gospel of human brotherhood and
social service--in short, the programme of the Christian Social
Union--win the workers to the side of orthodoxy? These questions
were answered according to the idiosyncrasy or bias of those to whom
they were addressed, and they were not settled when, twenty-seven
years later, Holland returned from St. Paul's to Oxford. Indeed,
several