Matthew xxii. 30, has been

To J. Bullar, Esq.]—“. to me always a comfort. I am so well and really married on earth, that I should be exceedingly sorry to be married again in heaven. All I can say is, if I do not love my wife, body and soul, as well there as I do here, then there is neither resurrection of my body or of my soul, but of some other, and I shall not be I. Therefore, whatsoever the passage means, it can't mean what monks make it. Ten years ago I asked in 'Yeast' the question which my favourite old monk legends (from which I have learnt volumes) forced on me, 'Who told you that the angelic life was single?' and I have found no answer yet.

A letter on the Eternity of Marriage, written some years before, comes in fitly here.

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... 'In heaven they neither marry nor are given in marriage, but are as the angels of God!'-And how are the angels of God in heaven? Is there no love among them? If the law which makes two beings unite themselves, and crave to unite themselves, in body, soul, and spirit, be the law of earth -of pure humanity-if, so far from being established by the Fall, this law has been the one from which the Fall has made mankind deflect most in every possible way; if the restoration of purity and the restoration of this law are synonymous; if love be of the spirit—the vastest and simplest exercise of will of which we can conceive-then why should not this law hold in the spiritual world as well as in the natural? In heaven they neither marry nor are given in marriage; but is not marriage the mere approximation to a unity which shall be perfect in heaven? Read what Milton says of angels' love in Books VI. and VII. and take comfort. What if many have been alone on earth? may they not find their kindred spirit in heaven, and be united to it by a tie still deeper than marriage? And shall not we be re-united in heaven by that still deeper tie? Surely on earth God has loved, Christ the lord has loved -some more than others-why should we not do the same in heaven, and yet love all? Here the natural body can but

ETERNITY OF MARRIAGE.

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strive to express its love—its desire of union. Will not one of the properties of the spiritual body be, that it will be able to express that which the natural body only tries to express? Is this a sensual view of heaven ?-then are the two last chapters of the Revelations most sensual. They tell, not only of the perfection of humanity, with all its joys and wishes and properties, but of matter! They tell of trees, and fruit, and rivers— of gold and gems, and all beautiful and glorious material things. Isaiah tells of beasts and birds and little children in that new earth. Who shall say that the number of living beings is filled up? Why is heaven to be one vast lazy retrospect? Why is not eternity to have action and change, yet both, like God's, compatible with rest and immutability? This earth is but one minor planet of a minor system: are there no more worlds? Will there not be incident and action springing from these when the fate of this world is decided? Has the Evil Spirit touched this alone? . . . .

"These are matters too high for us, therefore we will leave them alone; but is flatly denying their existence and possibility leaving them alone? . . . . It is more humble, more rational, to believe the possibility of all things than to doubt the possibility of one thing. And what if earthly love seems so delicious that all change in it would seem a change for the worse? Shall we repine? What does reason (and faith, which is reason exercised on the invisible) require of us, but to conclude that, if there is change, there will be something better there? Here are two truths

"Ist. Body is that which expresses the spirit to which it is joined; therefore, the more perfectly spiritual the body, the better it will express the spirit joined to it.

"2nd. The expression of love produces happiness; therefore, the more perfect the expression the greater the happiness! And, therefore, bliss greater than any we can know here awaits us in heaven. And does not the course of nature point to this? . . . . What else is the meaning of old age? when the bodily powers die, while the love increases. What does that point to, but to a restoration of the body when mortality is

swallowed up of life? Is not that mortality of the body, sent us mercifully by God, to teach us that our love is spiritual, and therefore will be able to express itself in any state of existence? . . . . Do not these thoughts take away from all earthly bliss the poisoning thought, 'all this must end?'... Do I undervalue earthly bliss? No! I enhance it when I make it the sacrament of a higher union! Will not this thought give more exquisite delight, will it not tear off the thorn from every rose and sweeten every nectar cup to perfect security of blessedness, in this life, to feel that there is more in store for us that all expressions of love here are but dim shadows of a union which shall be perfect, if we will but work here, so as to work out our salvation!"

"My views of second marriage are peculiar. I consider that it is allowed. . . . but from the beginning it was not so, and will not be so, some day, when the might of love becomes generally appreciated! Perhaps that will never be, till the earth is renewed.".

CHAPTER XIX.

1860-62.

AGED 41-43.

PROFESSORSHIP OF MODERN HISTORY-DEATH OF HIS FATHER AND OF MRS. ANTHONY FROUDE-PLANTING THE CHURCHYARD—— VISIT TO IRELAND-FIRST SALMON KILLED-WET SUMMER-SERMON ON WEATHER-LETTER FROM SIR CHARLES LYELLRESIDENCE IN CAMBRIDGE INAUGURAL LECTURE IN THE SENATE HOUSE REMINISCENCES OF AN UNDERGRADUATE LECTURES TO THE PRINCE OF WALES-ESSAYS AND REVIEWSCHILDREN'S EMPLOYMENT COMMISSION-DEATH OF THE PRINCE CONSORT THE WATER-BABIES-INSTALLATION ODE AT CAMBRIDGE VISIT TO SCOTLAND BRITISH ASSOCIATION - LORD DUNDREARY-DEGRADATION THEORY-AMERICAN LECTURES-THE PROFESSOR AND THE BOATS-COTTON FAMINE IN LANCASHIRE.

"The best reward for having wrought well already, is to have more to do: and he that has been faithful over a few things, must find his account in being made ruler over many things. That is the true and heroical rest which only is worthy of gentlemen, and sons of God. And for those who, either in this world, or the world to come, look for idleness, and hope that God shall feed them with pleasant things, as it were with a spoon, Amyas, I count them cowards and base, even though they call themselves saints and elect ... Do thou thy duty like a man to thy country, thy Queen, and thy God, and count thy life a worthless thing, as did the holy men of old." WESTWARD Ho! Chapter vii.

IN 1860, Mr. Kingsley's name was mentioned to Lord Palmerston, then Prime Minister, for the Regius professorship of Modern History at Cambridge, which Sir James Stephen had lately resigned. When the vacant

chair was offered to him, he accepted it with extreme diffidence; and in the spring he went up to the University to take his M.A. degree, which he had not been able to afford as yet. Dr. Whewell, who was then Master of Trinity, received him most kindly. Having been one of those who had disapproved most emphatically of" Alton Locke" when it was first published, his generosity on this occasion, and his steady friendship henceforward up to the date of his own death in 1866, laid the new Professor under a deep debt of gratitude. His own feelings are best told in letters to his wife :

TRINITY, CAMBRIDGE, May 22, 1860.-". . . . It is like a dream. Most beautiful. My windows look into Trinity Walks the finest green walks in England, now full of flags and tents for a tulip show. I had a pleasant party of men to meet me last night. After breakfast I go to Magdalene, then to the Senate House; then to dinner in hall at Magdalene. All this is so very awful and humbling to me. I cannot bear to think of my own unworthiness.

"I have been thinking and praying a good deal over my future life. A new era has opened for me: I feel much older, anxious, and full of responsibility; but more cheerful and settled than I have done for a long time. All that bookwriting and struggling is over, and a settled position and work is before me. Would that it were done, the children settled in life, and kindly death near to set one off again with a new start somewhere else. I should like the only epitaph on our

tomb to be Thekla's:

'We have lived and loved,'

'We live and love.""

Early in the winter, his father, the Rector of Chelsea, to whom he had ever been a devoted son, died, and from that hour till her death in 1873, the care of his widowed