In May, the first volume of Dr. Arnold's Roman History made its appearance, and he wrote to his friend Mr. Justice Coleridge, bespeaking his congratulations on the termination of one part of his labours. He told him at the same time, that his object in publishing it in separate volumes was, that he might profit by the sensible criticisms on the first, and such he hoped he should have; pledging himself to receive them with thankfulness.

In the same letter he referred to the London University, in which he had no pleasure in remaining, but yet felt impelled to abide by it to the very last moment. It made him, however, cling the more lovingly to Rugby, where he seemed to have, in principle at least, what he most liked and desired," a place neither like the University of London, nor yet like Oxford.”

In June, he again addressed the Bishop of Norwich, expressing his fear that, from symptoms which he was not slow to discern, their Scriptural examination would prove a practical failure. He could not bring himself to believe that the London University, though Christian in all its individual branches, could be considered in its public capacity a Christian institution, and, therefore, he felt it his duty to withdraw from it.

"To see my hopes for this new University," he writes, "thus frustrated, is one of the greatest disappointments I have ever met with. But I cannot be reconciled to such a total absence of all confession of the Lord Jesus, and such a total neglect of the command to do all things in his name, as seems to me to be hopelessly involved in the constitution of our University.

"As to the manner of my resignation, I would fain do it in the quietest manner possible, consistent with the simple declaration of the reasons which have led me to it. I suppose

that the proper way would be to write a short letter to the Chancellor."

During his summer sojourn at Fox How, he read the first volume of the first part of "Froude's Remains," and he plainly and broadly declared that he thought its predominant character was "extraordinary impudence!" And he adds:-"I never saw a more remarkable instance of that quality, than the way in which he, a young man, and a clergyman of the Church of England, reviles all those persons whom the accordant voice of that Church, without distinction of party, has agreed to honour, even perhaps with an excess of admiration.”

In the autumn his heart was cheered by the society of his most highly valued friend, Chevalier Bunsen, who, with his wife and son Henry, visited him at Rugby; and he found, as he himself expressed it, "that the impression of his extraordinary excellence had not deceived him,-that the reality even surpassed the recollection of what he had been eleven years before."

In November, 1838, he tendered his resignation of his Fellowship in the University of London, and he addressed the following letter to the Earl of Burlington :

"It is with the greatest regret that, after the fullest and fairest deliberation which I have been able to give to the subject, I feel myself obliged to resign my Fellowship in the University of London.

"The constitution of the University seems now to be fixed, and it has either begun to work, or will soon do so. After the full discussion given to the question, in which I had the misfortune to differ from the majority of the Senate, I felt that it would be unbecoming to agitate the matter again, and it only remained for me to consider whether the

institution of a voluntary examination in theology would satisfy, either practically or in theory, those principles which appeared to me to be indispensable.

"I did not wish to decide this point hastily; but, after the fullest consideration and inquiry, I am led to the conclusion that the voluntary examination will not be satisfactory. Practically, I fear it will not; because the members of King's College will not be encouraged by their own authorities, so far as I can learn, to subject themselves to it; and the members of the University College may be supposed, according to the principles of their own society, to be averse to it altogether. But even if it were to answer practically better than I fear it will do, still it does not satisfy the great principle, that Christianity should be the base of all public education in this country. Whereas with us it would be no essential part of our system, but merely a branch of knowledge which any man might pursue if he liked, but which he might also, if he liked, wholly neglect, without forfeiting his claim, according to our estimate, to the title of a completely educated man.

"And further, as it appeared, I think, to the majority of the Senate, that the terms of our charter positively forbade that which, in my judgment, is indispensable; and as there is a painfulness in even appearing to dispute the very law under which our University exists, there seems to me an additional reason why, disapproving as I do very strongly, of that which is held to be the main principle of our charter, I should withdraw myself from the University altogether.

"I trust I need not assure your lordship, or the Senate, that I am resigning my Fellowship from no factious or disappointed feeling, or from any personal motive whatever. Most sincerely shall I rejoice if the University does in practice promote the great interests to which the principle appears to me to be injurious. Most glad shall I be if those whose affection to those interests is, I well know, quite as sincere and lively as mine, shall be found to have judged of their danger more truly, as well as more favourably."

CHAPTER XII.

CALMER DAYS.

WITH his withdrawal from the Senate of the University, came a season of gradually increasing peace and calm. The prejudice excited against him by the publication of his pamphlet on Church Reform was slowly dying away; his motives began to be better comprehended; and his influence, both at Rugby and elsewhere, was widening and deepening continually. He, on his side, had felt keenly the sense of isolation, and the weariness of the conflict in which he had been so long engaged: and perhaps he now determined to dwell more upon those great truths, and undisputed points, in which others agreed with him, and less on those specialities which seemed so constantly to provoke demonstrations of hostility.

His Thucydides was at this time passing through a second edition, and during the revision which it underwent, previous to publication, he erased all the political allusions in the notes; "not," he said, as abhorring the evils against which they were directed less now than I did formerly, but because we have been all of us taught, by the lessons of the last nine years, that, in political matters more especially, moderation and comprehensiveness of views are the greatest wisdom.

He began now to express a wish, which he had long entertained, that the order of Deacons should be

restored;--restored according to their ancient constitution, as an order not merely nominal, but living, active, and distinctive.

In February, 1839, he wrote:

"1 will neither write nor talk, if I can help it, against Newmanism, but for that true Church and Christianity, which all kinds of evil, each in its appointed time, have combined to corrupt and destroy. It seems to me that a great point might be gained by urging the restoration of the order of Deacons, which has been long, quoad the reality, dead. In large towns many worthy men might be found able and willing to undertake this office out of pure love, if it were understood to be, not necessarily a step to the Presbyterial order,-not at all compatible with lay callings. You would get an immense gain, by a great extension of the Church, by a softening down that pestilent distinction between clergy and laity, which is so closely linked with the priestcraft system, and the actual benefits, temporal and spiritual, which such an additional number of ministers would ensure to the whole Christian congregation. And I believe that the proposal involves in it nothing which ought to shock even a Newmanite. The Canon Law, I think, makes a very wide distinction between the Deacon and the Presbyter; the Deacon according to it, is half a layman, and could return at any time to a lay condition altogether; and I suppose no one is so mad as to maintain that a minister abstaining from all secular callings is a matter of necessity, seeing that St. Paul carried on his trade of tent-maker even when he was an Apostle. Of course, the Ordination Service might remain just as it is; for, in fact, no alteration in the law is needed, it is only an alteration in certain customs, which have long prevailed, but which have really no authority. It would be worth while, I think, to consult the Canon Law, and our own Ecclesiastical Law, so far as we have any, with regard to the order of Deacons. I have long thought that some plan of this sort might be the small