a year, should he, by marrying, throw up his fellowship. Such, at the age of forty, was the worldly result of labour, which the world had chosen to regard as successful. The world also thought that Mr Arabin was, in his own estimation, sufficiently paid. Alas! alas! the world was mistaken; and Mr Arabin was beginning to ascertain that such was the case.

And here, may I beg the reader not to be hard in the judgement upon this man. Is not the state at which he has arrived, the natural result of efforts to reach that which is not the condition of humanity? Is not modern stoicism, built though it be on Christianity, as great an outrage on human nature as was the stoicism of the ancients? The philosophy of Zeno was built on true laws, but on true laws misunderstood, and therefore misapplied. It is the same with our Stoics here, who would teach us that wealth and worldly comfort and happiness on earth are not worth the search. Also, for a doctrine which can find no believing pupils and no true teachers!

The case of Mr Arabin was the more singular, as he belonged to a branch of the Church of England well inclined to regard its temporalities with avowed favour, and had habitually lived with men who were accustomed to much worldly comfort. But such was his idiosyncrasy, that these very facts had produced within him, in early life, a state of mind that was not natural to him. He was content to be a High Churchman, if he could be so on principles of his own, and could strike out a course showing a marked difference from those with whom he consorted. He was ready to be a partisan as long as he was allowed to have a course of action and of thought unlike that of his party. His party had indulged him, and he began to feel that his party was right and himself wrong, but when such a conviction was too late to be of service to him. He discovered, when much was discovery was no longer serviceable, that it would have been worth his while to have worked for the usual pay assigned to work in this world, and have earned a wife and children, with a carriage for them to sit in; to have earned a pleasant dining–room, in which his friends could drink his wine, and the power of walking up in the high street of his country town, with the knowledge that all its tradesmen would have gladly welcomed him within their doors. Other men arrived at those convictions in their start of life, and so worked up to them. To him they had come when they were too late to be of use.

It has been said that Mr Arabin was a man of pleasantry and it may be thought that such a state of mind as that described, would be antagonistic to humour. But surely such is not the case. Wit is the outward mental casing of the man, and has no more to do with the inner mind of thought and feelings than have the rich brocaded garments of the priest at the altar with the asceticism of the anchorite below them, whose skin is tormented with sackcloth, and whose body is half flayed with rods. Nay, will not such a one often rejoice more than any other in the rich show of outer apparel? Will it not be food for his pride to feel that he groans inwardly, while he shines outwardly? So it is with the mental efforts which men make. Those which they show forth daily to the world are often the opposites of the inner workings of the spirit.

In the archdeacon’s drawing–room, Mr Arabin had sparkled with his usual unaffected brilliancy, but when he retired to his bed–room, he sat there sad, at his open window, repining within himself that he also had no wife, no bairns, no soft award of lawn duly mown for him to be on, no herd of attendant curates, no bowings from the banker’s clerks, no rich rectory. That apostleship that he had thought of had evaded his grasp, and he was now only vicar of St Ewold’s, with a taste for a mitre. Truly he had fallen between two stools.