iv. The matter referred to is probably that dealing

‘Apostolically’ with Confirmation and First Communion. The Editor has not been able to identify ‘C.’

[179] This still exists, the tallest, (a huge tree in Froude’s time,) being over one hundred feet high.

[180] Vol. v., pp. 667 _et seq._; vi., 380 _et seq._

[181] ‘Some one, I think, asked in conversation at Rome [1833], whether a certain interpretation of Scripture was Christian. It was answered that Dr. Arnold took it; I interposed: “But is _he_ a Christian?” The subject went out of my head at once.’ _Apologia pro Vita Sua_, 1890, p. 33.

[182] The Rev. George Dudley Ryder, second son of the Hon. and Rt. Rev. Lord Bishop of Lichfield and Coventry. He married in June, 1834, Sophia Lucy, youngest daughter of the Rev. J. Sargent, Rector of Lavington, Sussex, sister of Mrs. Henry and of Mrs. Samuel Wilberforce, and of Mrs. H. E. Manning.

[183] To ‘rat,’ a favourite verb with the two hide-bound purists who used it daily, means obviously to forsake or abandon anything, as rats skurry away from a sinking ship.

[184] The Rev. John Hothersal Pinder, M.A., Cambridge, first Principal, from 1830 to 1835, subsequently first Principal of Wells Theological College.

[185] North-east of Torquay.

[186] Newman, prompted by Isaac Williams, and following Thomas Keble at Bisley, had, unknown to Froude, begun a month before to read the two Church services daily in the chancel of S. Mary’s at Oxford: but a daily Eucharist was then unheard of in the Church of England.

[187] _Reminiscences_, i., 217.

[188] Frederic Rogers, afterwards Lord Blachford, 1811-1889. He had been Froude’s pupil, and also Newman’s, through a dazzlingly brilliant University career. He occupied Froude’s rooms at Oriel on staircase No. 3 for at least one term during his absence.

[189] In reference to Lib. iv., Carm. iii., 19-20: Ad Melpomenen.

[190] Vol. i., 369-372.

[191] J. H. N., _Letters and Correspondence_, i., 397-399.

[192] _Essays Critical and Historical_, by John Henry Cardinal Newman. London: Longmans, 1891, ii., 375.

[193] _Chronicle of Convocation, Sessions, July 3-6, 1887._ The capitals occur there, as here.

[194] J. H. N., _Letters and Correspondence_, i., 423.

[195] John Tucker, 1793-1873, Fellow of Corpus Christi College, and at this time Dean; Vicar of West Hendred, Berkshire.

[196] The Note in the _Remains_, i., 405, calls attention to the circumstance that R.H.F. was speaking of the Church _system_ only; _i.e._, the Establishment.

[197] Both Newman and Froude often employ this word in a sense now quite obsolete. ‘The notion of diversion, entertainment, is comparatively of recent introduction into the word. To amuse was to cause to muse, to occupy or engage, and in this sense indeed to divert, the thoughts and attention.’ Trench, _Select Glossary_, 1890, p. 7.

A perfect example of the bygone function of the word occurs in Daniel’s _Musophilus_, where he condoles with ‘Sacred Religion, mother of form and fear,’ in the days when she must

‘Sit poorly, without light, disrobed; no care Of outward grace to amuse the poor devout.’

[198] Joram or jorum is a drinking-bowl.

[199] _I.e._, the work, then in progress, on _The Life and Times of Thomas à Becket_.

[200] _The Christian Year: Thoughts in Verse for the Sundays and Holy-days Throughout the Year._ First American Edition. Philadelphia: Carey, Lea and Blanchard, MDCCCXXXIV.

[201] Frederick Oakeley, 1802-1880: Tutor and Lecturer of Balioll College, Select Preacher to the University in 1831, Minister of Margaret Chapel (on the site of All Saints, Margaret Street, London W.) 1839-1845, and for the last thirty years of his life priest and Canon of the Archdiocese of Westminster.

[202] The American editor, ‘G. D. W.’ [George Washington Doane].

Among the footnotes is the following: ‘The Editor is accountable, throughout the volume, for the use of the Italic letter. He has adopted that method of designating such lines as possess, in his judgment, peculiar beauty.’ The preface is dated July 1, 1834. More than twenty-five editions had been published in England at this time.

[203] With Froude always, though not with Newman, domesticity spelled desertion of the Cause: to be married was, practically, to ‘rat.’

[204] _The British Magazine_ for September, 1834, had announced the marriage of H. W. Wilberforce, Esq., M.A., Oriel College, to Mary, second daughter of the late Rev. J. Sargent, Rector of Lavington.

[205] Hurrell may well have known the state of poor Williams’ heart in regard to Miss Caroline Champernowne of Dartington Hall: the marriage, however, did not come off until 1842. Mr. Keble is not mentioned in his worshipping disciple’s incriminating list, but he had married Miss Charlotte Clark at Bisley on the tenth of the preceding October. He was then in his forty-fourth year. The engagement was of several years’ standing.

[206] Mr. Christie married in 1847.

[207] John Frederick Christie, M.A., Fellow of Oriel, received Deacon’s Orders in the Cathedral at Oxford, on May 25, 1834, and Priest’s Orders in the same place, on December 20, 1835.

[208] [Such as the necessity of holding by the union of Church and State; of contenting himself with the English liturgical services, etc. Note, _Remains_, i., 386.] The Editors mistook Hurrell’s word ‘one’ in the text, printing it as ‘me.’

[209] To _smug_ is to confiscate without ceremony.

The _Exeter Flying Post_, during the last week of the preceding May, had announced the arrival of ‘the Bishop of Barbados and his family, on a visit to Mrs. Coleridge’s father, the venerable Dean of Winchester.’ The ‘thorough Z’ was in delicate health, and it forced him, ultimately, to resign his charge. His only son, a young child in Froude’s time at Barbados, Mr. Rennell Coleridge, has just died at Salston, Ottery St. Mary (May, 1904).

[210] Isaac Williams was long believed to be hopelessly ill, but recovered.

[211] The Rev. John Keble, Sr., Vicar of Coln St. Aldwyn, father and sole educator of John and of Thomas Keble, up to the time of their entering the University. He had inherited what he so splendidly transmitted: the Carolian and Nonjuring tradition.

[212] He was by no means alone in indulging this pious sentiment. On all sides, in 1835, ‘from Newman to Macaulay, from Cobbett to Arnold, the Reformers were receiving scathing criticism.’ The Life-Work of Cardinal Wiseman, in _Problems and Persons_, by Wilfrid Ward. Longmans, 1903.

[213] Of Nov. 18, 1834. This is a homespun boyish acknowledgement of Newman’s beautiful flight of words, straight to the heart of his friend.

[214] Newman’s note some thirty years later, _Letters and Correspondence_, ii., 7. ‘_N.B._――Froude would not believe that I was in earnest, as I was, in shrinking from the views which he boldly followed out. I _was_ against Transubstantiation.’

[215] In the standard modern edition, _Pensées Fragments et Lettres de Blaise Pascal_ … par M. Prosper Faugère, Paris, Leroux, 1897, the passage occurs in Lettre V. (à Mademoiselle de Roannez), fin d’Octobre, 1656, pp. 52-53.

[216] Probably in a letter. Mr. Christie was at this time devoting himself to Ridley, whom he looked upon, Mr. Mozley tells us, as a Saint and an Authority; his papers appeared later in _The British Critic_.

[217] Sir William Hamilton’s celebrated (anonymous) article on ‘Admission of Dissenters to the Universities,’ _Edinburgh Review_, vol. lx., pp. 202 _et seq._, for October, 1834, includes some telling paragraphs on the Practical Theology (in reference to the countenancing of polygamy) and the Biblical Criticism (boldly destructive) of Luther, Bucer, and Melancthon.

[218] First published as Tract 18: _Thoughts on the Benefits of the System of Fasting enjoined by our Church._ It is dated Oxford, The Feast of S. Thomas [1834], and signed E. B. P., being the first of the _Tracts_ to bear a signature, by way of disassociating its author from the real Tractarians.

[219] The ‘Dartington one’ is, as we have seen, ‘Scripture a Record of Human Sorrow’; the ‘Naples one’ is possibly ‘Religious Emotion,’ Nos. xiv. and xxv. in _Parochial Sermons_, by John Henry Newman, M.A., Vicar of S. Mary the Virgin’s, Oxford, and Fellow of Oriel College. London: Rivington, 1834.

[220] Did Froude mean to write ‘Gallican’? Saint Francis de Sales as a Jansenist fills a new rôle.

[221] ‘The Rise and Fall of Gregory,’ chapter ix., in _The Church of the Fathers_. Reprinted from _The British Magazine_, by Rivington, 1840, p. 146.

[222] Robert Isaac Wilberforce, as Vicar of East Farleigh, near Maidstone, Kent, was out of Oxford life practically from 1831 to 1849.

[223] Choused means swindled, duped.

[224] _Sic._

[225] Unidentified.

[226] He has forgotten, for the moment, his own illuminating word spoken two years before: ‘Surely the promise “I am with you always” means something?’ …

[227] The famous emendation of the thirteenth stanza in the Gunpowder Treason hymn, which now reads in all editions of _The Christian Year_,――

‘There present in the heart As in the hands,’

was made after Keble’s death, by his executors, and in accordance with his own request. The request was based upon that of ‘my dear friend Hurrell Froude,’ over thirty years before. Keble had long held out against the alteration, and for what he thought good cause, even against Pusey, maintaining that ‘Not in the hands’ should be understood as ‘Not [only] in the hands.’ He had precedents and analogies to lean upon. But when Bishop Jeune on February 9, 1866, quoted the original lines in Convocation as against the Real Objective Presence, the poet, then near his end, eagerly effected the change. The ordinary reader may wonder whether a more astounding variant be known to doctrinal statement.

[228] Both quotations are from one of the loveliest and tenderest numbers of _The Christian Year_: that entitled ‘Holy Baptism,’ stanzas v. and iii.

[229] ‘Someone’ was of course quoting from the Vulgate, the Song of Solomon, iv., 11.

[230] The Rev. John Keble, Sr., died on Jan. 24, 1835, aged 89.

[231] Thus in the Newman _Correspondence_, ii., 94. In the _Remains_ the reading is ‘little to boast of.’

[232] Froude would not have heard of the famous contest for the Speakership on Feb. 19, 1835, as he left the West Indies in March, or early April. James Abercromby, Esq., of Edinburgh, obtained on that day a majority of ten over Sir Charles Manners Sutton, who thereupon retired in chagrin from public life, and was created Viscount Canterbury.

[233] _Letters of Frederic Lord Blachford_, edited by George Eden Marindin. London: Murray, 1896, p. 24.

[234] _Reminiscences_, ii., 14.

[235] ‘The Oxford Counter-Reformation,’ in _Short Studies on Great Subjects_, 4th Series: 1883.

[236] Tract 63, afterwards published, with additions, in the _Remains_, part i., ii., 383-423.

[237] (With dogma: not with disease!)

[238] _The Ritualists, or Non-Natural Catholics._ London: Shaw & Co., 2nd edition, 1867, p. 73.

[239] In the Church of England, he means. Catholic altars were, and are, always of stone, the custom of stone altars having been ruled as obligatory at the Council of Epaon, A.D. 517. Dr. Pusey’s dismay will be remembered at the adverse decision given on 31st January, 1845, against stone altar-slabs, as ‘revived’ in S. Sepulchre’s Church at Cambridge. (Liddon’s _Pusey_, ii., 483.)

[240] _La Renaissance Catholique en Angleterre_, par Paul Thureau-Dangin de l’Académie française. 1re Partie. Paris: Plon, 1899, p. 160.

[241] ‘_Que se passa-t-il entre eux? Wiseman ne l’a jamais révélé._’ _Idem_, p. 104. M. Thureau-Dangin’s treatment of Froude throughout is exquisite and just, though he contrives to miss a point or two.

[242] Newman warns us in the Preface to _Loss and Gain_ against actual identifications of his scenes and characters; and the warning is just, because there is no warrant for the identifications. But reading between the lines is particularly profitable with every page of Newman’s, dictated by an almost unexampled deliberation and sensitiveness. Reding (for one instance out of many), quitting his beautiful and beloved Oxford, goes early in the morning to kiss the willows along the Water-walks good-bye. It is almost impossible that the man who thinks such a thing should not also be the man who has done it.

[243] ‘Things,’ one is left to infer, which depended more or less on the proximity of the Bodleian, and implied something in the way of historical fiction.

[244] In vol. vii., 1835. The article for June, pp. 662-668, is Letter No. xii. in _The Church of the Fathers_, and consists of a little essay on S. Augustine, with excerpts from his treatises and private correspondence on the subject of the religious life.

[245] The Statutes excluding married Fellows being still in force.

[246] Years after this was written, late in the seventies, he must have passed near it, going to visit his brother-in-law, the Rev. Thomas Mozley, at Plymtree.

[247] _I.e._, haranguing against ‘Romanism.’

[248] James Shergold Boone, 1799-1859, an Oxonian, then editor of _The British Critic_.

[249] Copleston.

[250] The Rev. Charles Portates Golightly, 1807-1885, M.A., Oriel: King of the ‘Peculiars.’

[251] The Rev. Benjamin Harrison, 1808-1887, M.A., Christchurch, afterwards Archdeacon of Maidstone and Canon of Canterbury.

[252] Probably Thomas Mozley, newly appointed Junior Treasurer of Oriel.

[253] The Rev. Robert Francis Wilson, M.A., Oriel, was appointed Mr. Keble’s Curate in 1835, and became his lifelong friend.

[254] In the review of Blanco White’s _Observations on Heresy and Orthodoxy_.

[255] The Rev. John Richard Bogue, a Cambridge graduate, then, or later, Curate of Cornworthy, towards Dartmouth.

[256] _Life of Edward Bouverie Pusey_, by Henry Parry Liddon, D.D., etc. London: Longmans, 1893, i., 359.

[257] John Mozley and Jemima Newman were married on April 28, 1836. Thomas Mozley’s first wife was Harriet Newman, married to him in September of the same year. Not only the Mozleys of the Tractarian group, but two of the Wilberforces (Samuel and Henry), and the two Kebles, married sisters.

[258] A ‘prose,’ in this pleasant sense, seems always, with Oxford men of that date, to mean a disquisition in the nature of a monologue.

[259] Hurrell Froude’s first instalments of the articles embracing translations of S. Thomas à Becket’s original letters (from the Vatican Archives and other original sources) appeared in _The British Magazine_ for November, 1832, ii., 233-242, and had run on pretty regularly ever since.

[260] In the theological sense.

[261] William Palmer (Vigornensis, as he was locally called to distinguish him from his namesake at Magdalen College), and Newman, in lesser measure, were responsible for this Tract, numbered 15.

[262] During this month Blanco White had avowed himself a Unitarian, and quitted Archbishop Whately’s house in Dublin.

[263] By accident, the same adjectives had instinctively occurred in a postscript of Harriett Newman’s, written a month or two before. ‘Who can refrain from tears at the thought of that bright and beautiful Froude?’ she writes. ‘He is not expected to last long.’

[264] Coleridge’s _Memoir of John Keble_, p. 235.

[265] ‘Separation,’ _Lyra Apostolica_, Beeching’s edition, p. 17. See p. 331 of this book.

[266] Cholderton (Thomas Mozley’s Rectory), Oct. 3, 1839.――‘Keble’s Preface to the _Remains_ [Part II.], which awaited me here, is very good, as far as I can judge; but somehow I want the faculty of judging anything of Keble’s.’――_John Henry Newman, Letters and Correspondence to 1845._ Longmans, 1890, ii., 213, 257.

[267] Lost.

[268] Newman. The anonymous review appeared in _The Christian Observer_ for July, 1837, pp. 460-479. The volume bears no number.

[269] Probably Henry Halford Vaughan of Christ Church, 1811-1885; the distinguished jurist; elected Fellow of Oriel in 1835; afterwards Regius Professor of Modern History.

[270] Renn Dickson Hampden, D.D., 1793-1868, received in October, 1836, his famous (Dean Burgon’s adjective was ‘scandalous’) appointment by Lord Melbourne to the Regius Professorship of Divinity in the University of Oxford, against the vehement and prolonged opposition of both Low Church and High Church, to whom ‘Hampdenism’ meant nothing less than the negation of Christian doctrine and the Catholic spirit. Hampden, if not ‘Hampdenism,’ was to be greatly crippled by the Oxford Convocation of the following May.

[271] The Rev. R. C. Fillingham’s wit, wasted on a winter Sunday morning in the Pembroke Street Chapel, Oxford, may be worth hoarding up. ‘The Martyrs died to protest against the ridiculous doctrine of the Real Presence, and the man who preached that doctrine from the pulpit was a traitor, and deserved to be drummed out of the Church. (Applause)…. The new religion of the Church of England was founded in 1833 … in order to save the endowments, and was really a pecuniary dodge. The Martyrs’ Memorial protested against it, and said this new thing was not the religion of the true Church of England. The Memorial protested against dishonesty; it stood as a protest against shams, etc., etc.’――_The Oxford Times, Jan. 16, 1904._

[272] The Rev. Edward Churton, 1800-1874, Rector of Crayke, the Spanish scholar, biographer of Joshua Watson.

[273] _Lives of Twelve Good Men_, by John William Burgon, B.D., late Dean of Chichester. London: Murray, 1891, p. 129.

[274] Afterwards seventh Earl of Carlisle.

[275] _Correspondence_, ii., 255.

[276] _Letters of Frederic Lord Blachford_, edited by George Eden Marindin. Murray, 1896, p. 50.

[277] _Life of William Ewart Gladstone_, by John Morley. Macmillan, 1903, i., 306.

[278] _Idem_, p. 161.

[279] _Remains_, vol. ii., 229, 250, and elsewhere.

[280] Mr. Ruskin.

[281] Rose to Pusey, in Burgon’s _Lives of Twelve Good Men_, p. 125.

[282] ‘A More Excellent Way,’ in _The Faith of the Millions_. First Series. By George Tyrrell, S. J. Longmans, 1901, p. 5.

[283] Sir James Stephen, ‘The Evangelical Succession,’ in _Essays in Ecclesiastical Biography_. London: Longmans, 1860, 4th edition, i., 462.

[284] Quoted in _The Monthly Repository_ for 1835, discovered and reproduced in Mr. Bertram Dobell’s _Sidelights on Charles Lamb_, 1903, p. 325.

[285] _Life and Letters of Ambrose Phillipps de Lisle_, i., 199. Compare the Rev. Spencer Jones’ remarkable article, ‘Who Makes the Division?’ in _The Lamp_ for April or May, 1904. ‘The _terminus ad quem_ of the Oxford Movement, by logical and divine necessity, seems to us to be the return of the Anglican Church to the supreme authority of the Holy See. To it we must come, if we desire to possess a sanctuary once more.’

[286] Canon Smith, Rector of S. Peter’s Catholic Church at Marlow, once the Anglican Rector of Leadenham, died, aged 89, on October 24, 1903, while the first sheets of this book were passing through the press.

[287] It is the saying of a contemporary wit: ‘Did you ever see a clever Anglican who did not worry over his Church? and did you ever see a clever Roman who did?’

[288] See p. 148.

[289] _Reminiscences_, i., 441.

[290] _Life and Letters of Walter Farquhar Hook, D.D., F.R.S._, by his Son-in-Law, W. R. W. Stephens. Bentley, 1878, ii., 103.

[291] _L’Anglo-Catholicisme_, par le Père Ragey. Paris: Lecoffre [1897], pp. 4, 7.

[292] Mr. Simcox in _The Academy_, May 22, 1891, xxxix., 481.

[293] The physical resemblance between R. H. F.’s child-portrait and _il buon Pippo_, becomes none the less noteworthy when one turns towards what Newman wrote from Rome to his sister about S. Philip Neri, on January 26, 1847. ‘This great Saint reminds me in so many ways of Keble, that I can fancy what Keble would have been … in another place and age; he was formed on the same type of extreme hatred of humbug, playfulness, nay, oddity, tender love of others, and severity.’ _John Henry Newman, Letters and Correspondence to 1845_, ii., 424.

HURRELL FROUDE

II

SOME REPRINTED COMMENTS ON HIM AND ON HIS RELATION TO THE OXFORD MOVEMENT

CONTENTS