dealing with big issues, and somewhat less successful when tackling the petty details of administration and correspondence. His friend Liddon warned him to be on his guard against 'looking at persons and events from the critical and humorous side,' and of the danger of killing zeal. Though no man approached the episcopal office in a more earnest spirit, it cannot be said that he was always mindful of his friend's advice. As he became known his clergy better understood the seriousness that underlay his humorous modes of expression, and appreciated his simplicity of life, his unostentatious friendliness, his liberality, shrewd insight into men, and wise counsels. He made an energetic and successful attempt to build new churches, and increase the number of the clergy in the densely peopled district that ranges from Stockport to Stalybridge. He was unwearied in visiting the parishes of his diocese, and in preaching in them. 'I am engaged,' he wrote, 'in a regularly organised attempt to prove to the clergy of the diocese that I am not a good preacher. I think I shall succeed' (Hutton, p. 262). He urged on his clergy the necessity of 'constructive not controversial ' teaching in church history. He interested himself in educational and historical work in his neighbourhood ; he welcomed the Archaeological Institute to Chester in 1886; he became vice-president, and ultimately president, of the Chetham Society ; he was a member of the court of the newly founded Victoria University, and championed, unsuccessfully for the moment, the establishment of a theological faculty in it. He was much consulted on matters of general ecclesiastical policy. His brother prelates heard his opinions with extreme respect. In 1886 he drew up at the request of E. W. Benson, archbishop of Canterbury, an historical paper on the possibility of establishing a national synod in England ; he took a prominent part ia the Lambeth conference of 1888, and a large part of the encyclical letter drawn up by it was written out in his own clear hand. It was composed by Stubbs and two other bishops, who sat up all night in the Lollards' tower at Lambeth Palace.
In July 1888 Stubbs accepted from Lord Salisbury an offer of translation from Chester to the bishopric of Oxford. But the resignation of his predecessor, John Fielder Mackarness [q. v.], did not take legal effect till November, and it was not until 24 Dec. 1888 that he was elected bishop. He began his work in the spring of 1889. A strong reason which weighed with Stubbs in accepting translation was the prospect of returning to his old suroundings. However, he disliked a large and remote country house like Cuddesdon. He strongly urged the ecclesiastical commissioners to sell Cuddesdon, and buy for the see a house in Oxford. Though the prime minister supported him, the ecclesiastical commissioners refused his request, perhaps through the influence of Archbishop Benson, who beheved that bishops should maintain high state. Stubbs never reconciled himself to Cuddesdon, and vented his spleen in humorous verses, wherein lurks just a trace of bitterness. He found it very difficult to work a diocese of three counties from a village remote from railway stations. Age soon began to tell upon him, and he found his routine work increasingly irksome and laborious, and his clergy did not appreciate his attempts to distinguish between his strictly episcopal functions, which he rigidly discharged, and the conventional duties which modern bishops are expected to fulfil, and for which he did not conceal his distaste. He was greatly helped by his chaplain. Canon E. E. Holmes, and before the end of 1889 the consecration of J. L. Randall as a suffragan bishop of Reading lessened the travelling and administrative work. In all essential matters, however, he remained to the end the model of the careful, judicious, and sympathetic diocesan, and the wise and courageous advocate of the older high church tradition. Perhaps the most permanent records of his episcopate are to be found in his public utterances, the most important of which were published by Canon Holmes after his death. These were : (1 ) 'Ordination Addresses by William Stubbs, late bishop of Oxford' (1901), and (2) 'Visitation Charges delivered to the Clergy and Churchwardens of the Dioceses of Chester and Oxford' (1904). In all these addresses can be seen his ardent faith, his strong sense of personal religion, his kindly tolerance, his strenuous maintenance of the ancient ways in all matters of dogma and church usage, and his increasing dislike of all ecclesiastical innovations. Very noteworthy are the luminous surveys of the history and actual position of the English church, which give permanent value to his visitation charges.
Stubbs's intellectual interests remained unabated, though he constantly complained that he had no time for study. He managed, however, to bring out a new edition of the 'Registrum Sacrum Anglicanum'
