tion. Maurice's chief contention was that the school system should not be transferred from the church to the state. He became sole editor of the magazine in 1840, and was contented with the agreement made by government with the National Society in that year. The magazine, which had not paid its way, was abandoned in the spring of 1841.
In June 1840 Maurice was elected professor of English literature and history at King's College, London. His lectures were rather above the heads of his boyish hearers. They dealt with general principles to the exclusion of dates and facts, and he was too sensitive and gentle to enforce order upon lads not very accessible to appeals to their (assumed) feelings as gentlemen. But he stimulated the more thoughtful minds, and attracted the strong personal devotion of many of his hearers.
Maurice took a strong interest in the religious questions of the day. He warmly supported the foundation of the Jerusalem bishopric, which to Newman and his friends was a great offence, Maurice holding that it recognised the catholicity of the church, which was really denied by the external unity of ‘popery.’ He defended his position in an answer to a pamphlet by William Palmer of Magdalen, who had attacked protestantism on the occasion. When, on the other hand, Pusey was suspended from preaching at Oxford in 1843, Maurice earnestly protested against the measure in a letter to Lord Ashley (afterwards Shaftesbury), who had presided over an anti-tractarian meeting. In 1844 W. G. Ward was attacked for his book upon the ‘Ideal of a Christian Church,’ and Maurice again protested vigorously against the statute which deprived Ward of his degree in ‘Two Letters to a Non-resident Member of Convocation.’ These discussions led incidentally to some later controversies.
Sterling's wife died on 18 April 1843; Sterling himself died on 18 Sept. 1844; and Mrs. Maurice, who had been greatly shocked by her sister's death, on 25 March 1845. She left two sons. Maurice was deeply affected by these calamities. He ever afterwards reproached himself with having been unduly harsh towards Sterling's change of belief, although they had always retained their mutual affection, and he could not bear even to read Hare's ‘Life’ of his friend.
At the end of 1843 Hare expressed his hopes that Maurice might succeed to the principalship of King's College and the preachership to Lincoln's Inn, both of which were to be vacated by the appointment of Lonsdale to the bishopric of Lichfield. In reply Maurice described himself as so unpopular with both of the chief parties in the church, that if he became principal of King's College the professors would all resign, and the college be reduced to a third or a fourth of its numbers. He felt that he must always hold a subordinate position in the church. Jelf became principal of King's College. In July 1845 Maurice was appointed Boyle lecturer by the Archbishop of York and the Bishop of London, and in August Warburton lecturer by the Archbishop of Canterbury. The Warburton lectures were the substance of his book on ‘The Epistle to the Hebrews,’ 1846, which contains an answer to Newman's ‘Theory of Development,’ and the Boyle lectures were developed into ‘The Religions of the World,’ 1847. The appointments, as his son thinks (i. 521), were due to his support of the Jerusalem bishopric scheme, and the favour of two archbishops might imply that he was a ‘safe’ man. When in 1846 a theological department was founded at King's College, he became one of the professors, upon Jelf's nomination. In June 1846 he was elected chaplain of Lincoln's Inn, with a salary of 300l. a year, and resigned the chaplaincy at Guy's Hospital, where his labours had tried his health (Life, i. 361). At Lincoln's Inn Maurice had to conduct a daily morning prayer, and a full service on Sunday afternoon. He very soon attracted an intelligent audience, including many young barristers. Among them were the present Judge Hughes and Mr. J. M. Ludlow. Charles Kingsley had become known to him in 1844, and all were soon devoted friends.
In 1848 he founded Queen's College, with the help of other professors at King's College. His sister Mary, who had set up a school at Southampton, had been led and had led him to take an interest in governesses, and the new institution was especially intended to meet their wants. (For an account of the college see an article by Lady Stanley of Alderley in the Nineteenth Century for August 1879.)
On 12 Nov. 1844 Julius Hare had married Esther, Maurice's younger sister, and on 4 July 1849 Maurice married Georgiana, daughter of Francis Hare-Naylor [q. v.], half-sister of Julius Hare. Meanwhile Maurice's position had been profoundly affected by the revolutionary movements of 1848. Maurice and his friends agreed with the chartists and radicals that great changes were urgently needed, but held that the substitution of genuine Christianity for the secularist doctrines supplied the only sound foundation for a reconstruction of society. Maurice was the spiritual leader of the ‘Christian Socialists,’ as they came to be called, and, though often
