FOOTNOTES:
[294] [Isaac Williams’s MS. Memoir.]
[295] [Remains, i., 232, 233.]
[296] [Apologia, p. 84.]
[297] [Remains, i., 438; Apol., p. 77.]
[298] [I ought to say that I was not personally acquainted with Mr. Froude. I have subjoined to this chapter some recollections of him by Lord Blachford, who was his pupil and an intimate friend.]
From the Life and Letters of Dean Church, edited by his daughter Mary C. Church. Macmillan and Co., 1895, p. 315.
‘St. Paul’s, Sept. 12, 1884.
‘My dear Blachford,—… Sometime or other I shall have to ask you for a little help; that is, if I go on with my notion of having my say about the old Oxford days. One thing that I should try to do is to bring out Froude. Of course his time was cut short. But it seems to me that so memorable a person ought to be duly had in remembrance; and people now hardly recognise how much he had to do with the first stir. But of course all my knowledge of him is second-hand, or gathered from his books. He reminds me of Pascal: his unflinchingness, his humour, his hatred of humbug, his mathematical genius (architecture, and the French-révolutionnaire), his imagination, his merciless self-discipline. I should like to bring all this out, if, as I suppose, it is true. I don’t suppose Pascal would have loved the sea! He would have been “seek.”’
[‘In this mortal journeying, wasted shade
Is worse than wasted sunshine.’
Henry Taylor, Sicilian Summer, v., 3.]
[300] [Remains, part ii., i., 47.]
[301] [Remains, i., 82.]
[302] [Apologia, p. 84.]
[303] Miss Harriett Newman.
[304] The Rev. Samuel Rickards, Rector of Ulcombe, Kent, and of Stowlangloft, Suffolk. Said in 1827.
[305] Dean Church knew what he was saying: none better.
[306] Remarks on Church Discipline, Remains, part i., ii., 272, 274.
[307] [A few references to the Remains illustrating this are subjoined, if any one cares to compare them with these recollections: i., pp. [7], [13], [18], [26], [106], [184], [199], [200-204].]
[308] A prior and corroborative sketch is appended, by the same hand:
From Letters of Frederic Lord Blachford, Under-Sec. of State for the Colonies, 1860-1871. Edited by George Eden Marindin. London: Murray, 1896.
[By the kind permission of G. E. Marindin, Esq.]
‘[Hurrell Froude] was anything but “learned.” In lecture he gave you the idea of not being, in knowledge, so very much in advance of those whom he taught; but he had a fine taste, a quick and piercing precision of thought, a fertility and depth of reasoning, which stimulated a mind which had any quickness and activity. He had an interest in everything; he would draw with you, sail on the river with you, talk philosophy or politics with you, ride over fences with you, skate with you: all with a kind of joyous enjoyment. Mischief seems to have been his snare as a boy, and a controlled delight in what was on the edge of mischief gave a kind of verve to his character as a man. This made him charming to those whom he liked. But then he did not choose to like any whom he did not respect; and he could be as hard and sharp as you please on what he thought bad, [i.e.,] profane, vicious, or coxcombical.’
* * * * *
‘In Newman’s sermons and H. F.’s conversation, I found an uncompromising devotion to religion, with discouragement of anything like gushing profession … also a religion which did not reject, but aspired to embody in itself, any form of art and literature, poetry, philosophy, and even science, which could be pressed into the service of Christianity.’
[309] Its owner and lover for more than fifty years has written a summary of its history upon the fly-leaf.
[310] Frederic Rogers, Lord Blachford.
[311] The Rev. John Keble.
[312] In the later editions, the poem appears without indication of Froude’s name.
[313] The first draught of this paper appeared under the title ‘The Lives of Whitfield and Froude: Oxford Catholicism,’ in the Edinburgh Review, vol. lxvii., pp. 500-535: the issue for July, 1838. Rogers writes to Newman, on October 4 of that year: ‘I was sorry to hear that your friend Mr. Stephen of the Colonial Office was the author of the article on Froude, though that is better than if it had been a younger man. Doyle talked of it, and spoke of the Remains as having produced the impression of an unamiable character!’ (Letters of Lord Blachford, edited by George Eden Marindin, 1896, p. 51).
[314] Misprinted ‘B.’ in these Essays. ‘P.’ is Prevost, in whose company Hurrell was when this entry was made, Oct. 2, 1826.
[315] ‘Vacant’ in text.
[316] In written prayers.
[317] Arnold to Dr. Hawkins, 1838. Life and Correspondence of Thomas Arnold, D.D., by Arthur Penrhyn Stanley, M.A. London: Fellowes, 1844, ii., 125.
[318] [I say ‘tacitly,’ because their avowed acquiescence first appeared in the Preface to the second part of the Remains, published in the following year.]
[319] Not quite correctly quoted. ‘[The Church] became a ready prey to the rapacious Henry. It had been polluted; it fell: shall it ever rise again?’ State Interference in Matters Spiritual, Remains, part i., 227.
[320] [This general account of the attitude and spirit of the new school is derived, in substance, from private notes of the Dean of S. Paul’s (Dean Church), to which he has kindly given me access. It is corroborated by the writings of Ward, Dalgairns, Oakeley, and others, a few years later, in The British Critic.]
[321] Vol. xliii., pp. 636 et seq., the issue for May, 1883.
[322] [Suggestions for the Formation of an Association of Friends of the Church.]
[323] [The leader in the Movement was Newman, but others supported him.] Mr. Golightly has a similar statement, tartly expressed in his Correspondence Illustrative of the Actual State of Oxford, 1842: ‘Mr. Newman is the real leader of the party, not Dr. Pusey, who is no more entitled to give a name to it than Amerigo Vespucci was to give a name to the New World. This is, of course, understood in Oxford: but it is desirable that it should be known elsewhere.’
[324] [This effort is alluded to in Froude’s Remains. I cannot but think that Froude’s influence, which was very great, was on many occasions exerted in a direction contrary to mine. He has expressed his disapprobation of the only Tract in the composition of which I was in any degree concerned.] This is No. 15. See p. [194].
[325] Of ‘Romanising,’ in The British Critic, after 1840.
[326] Froude so called Newman in 1829 (see p. [55]), but not in relation to any new disapproved ‘speculations.’
[327] Lectures on certain Difficulties felt by Anglicans. London: Burns and Lambert, 1850, p. 32.
[328] Dean Church’s History of the Oxford Movement is a history of that Movement as bound up with its chief and hero; and the scope of it extends but to the year 1845. What Dr. Rigg takes to be the disproportionate space given to Froude is therefore no disparagement to the operative influence of Dr. Pusey, which may be said only to have thoroughly begun by 1845.
[329] Published while Mr. Keble, Dr. Pusey, and Dr. Newman were all living: in the year, in fact, of their memorable and touching meeting at Hursley, after the long outward separation.
[330] [Remains, part i., i., 389, 393, 394, 403, 405.]
[331] [Idem, 363.]
[332] [Idem, i., 395.]
[333] [Remains, part i., i., 336, 395.]
[334] [Idem, p. 410. ‘If I were a Roman Catholic priest.’]
[335] [Dr. Wiseman, afterwards Cardinal. Remains, i., 306.]
[336] [Passim, Editors’ Preface to Remains, ii.]
[337] [Remains, 14, etc.]
[338] [Idem, i., 395.]
[339] Newman writes to Mr. Williams from Abbotsford, December 21, 1852, (Autobiography of I. W. London: Longmans, 1892, p. 129): ‘You only say the truth when you anticipate [that] I remember you tenderly in my prayers, though you are, my dear Williams (if you will let me say it in answer to what you say yourself) of “the straitest sect,” and as a matter of duty, will not let Heaven smile upon you.’
[340] The quite contrary statement in the Apologia had not then seen the light. If there was any written reference to Our Lady, as seems probable, in Sermons or elsewhere in the Remains, the Editors barred it out, doubtless for the same reasons which so long kept Mr. Keble’s beautiful ‘Mother Out of Sight’ from the public.
[341] A review of Froude’s Remains, Part i.
[342] Froude says the same thing to Newman, Jan., 1835. See p. [165].
[343] The Rev. Hugh James Rose to Joshua Watson, Jan., 1838. ‘I think that review of Froude’ [British Critic for that month and year, as above] ‘the most to be regretted of anything which I have seen of our Oxford friends. It shows a disposition to find fault with our Church for not satisfying the wants and demands, not of the human heart, but of the imagination of enthusiastic and ascetic and morbid-minded men. This no Church does or can do by any honest means. He who has these desires may satisfy them himself. The mass of men have them not. To quarrel with the Church [of England] on this ground, is to show a resolution to quarrel with her!’ Lives of Twelve Good Men, by John William Burgon, B.D., late Dean of Chichester. London: Murray, 1861, p. 135. Compare what Newman writes to Mr. Hope-Scott in reference to monastic institutions, on Jan. 3, 1842: ‘Men want an outlet for their devotional and penitential feelings; and if we do not grant it, to a dead certainty they will go where they can find it. This is the beginning and the end of the matter.’ Ornsby’s Memoir of James Robert Hope-Scott of Abbotsford. London: Murray, 1884, ii., 6.
[344] The death of Mr. Keble’s dearest sister, Mary Anne.
[345] Isaac Williams and Sir George Prevost.
[346] Fairford.
[347] Newman says of his own early youth: ‘[I rested] in the thought of two, and two only, absolute and luminously self-evident beings: myself and my Creator.’ Apologia, 1890, p. 4.
[348] Newman. Dean Church says: ‘The idea of celibacy, in those whom it affected in Oxford, was in the highest degree a religious and romantic one.’ Froude would inevitably translate ‘religious and romantic,’ as applied, however truly, to Newman and himself, as ‘sawney.’
[349] Southrop, near Fairford.
[350] R. I. W.
[351] The Champernownes. The Rev. Isaac Williams married, in 1842, Caroline, third daughter of Arthur Champernowne, Esq., of Dartington Hall, Devon.
[352] Cwmcynfelin, near Aberystwith, Cardiganshire.
[353] The Rev. Thomas Keble, Vicar. Bisley in Gloucestershire should be memorable as the place where daily Anglican services were first revived, 1827.
[354] The Rev. James Davis, Vicar. Mr. Williams had been his Curate there.
[355] In Isaac Williams’s extremely beautiful Πόθος (in Thoughts in Past Years) he again says of Newman:
‘A soul that needed nothing but repose …
But urged by something that repose to flee,
* * * * *
Insatiate made from mere satiety.’
[356] In 1833, on Froude’s return from Italy.
[357] [I find that John Keble and others quite agree with me that there was that in Hurrell Froude that he could not have joined the Church of Rome.] There is a somewhat corroborative passage in A Short Sketch of the Tractarian Upheaval, by Thomas Leach, B.A. London: Bemrose & Sons, 1887. ‘It is possible, of course, as Dr. Newman would seem to imply, that Froude would have gone over side by side, or rather in advance of, his fellow-leader: for Froude was one to be in advance generally of those with whom he journeyed. On the other hand, we must give due weight to the fact that Froude, as Dr. Newman himself tells us, was “an Englishman to the backbone in his severe adherence to the real and the concrete.”’ The inference, pleasing to some minds, is that ‘Rome’ is a mere chimera.
[358] The lines occur in the section of the book called ‘The Side of the Hill.’ The needlessly prosy narrative is mainly an amplification of a statement already quoted from the Autobiography, and is included here purely because of the subject-matter, and not because it can in any degree represent with truth one of the most charming poets of his generation.
[359] Lyra Apostolica, p. 149. The poem strangely foreshadows Mr. Kipling’s ‘Recessional.’
[360] To Mr. Keble. ‘I cannot in fairness withdraw specimens such as these of the view taken by my very dear friend of Italy and its religion, though, of course, I leave them in the text with much pain. He was a man who did nothing by halves. He had cherished an ideal of the Holy See and the Church of Rome partly erroneous, partly unreal, and was greatly disappointed when, to his apprehension, it was not fulfilled. He had expected to find a state of lofty sanctity in Italian Catholics, which, he considered, was not only not exemplified, but was even contradicted, in what he saw and heard of them. As to the Tridentine definitions, he simply looked at them as obstacles to the union of Anglicans with the See of Rome, not having the theological knowledge necessary for a judgement on their worth.’ Note to a Letter addressed to the Rev. Godfrey Faussett, D.D., on Mr. R. Hurrell Froude’s Statements Concerning the Holy Eucharist and Other Matters, 1838, in The Via Media of the Anglican Church. London: Pickering, 1877, ii., 196.
[361] Froude and Ward were both ‘fiercer’ than Newman. When Froude lay dying, Mr. William George Ward had not yet come upon the scene.
[362] Designed after the Eleanor Crosses, by Sir G. G. Scott, R.A., the three statues being by H. Weekes. It does not stand, however, on the site of the stake.
[363] Written in 1839. A review of Froude’s Remains, part i.
[364] Thirty-two years, eleven months, three days.
[365] Naples. [Remains, i., 293, 294.]
[366] [Remains, i., 391.]
[367] [Idem, pp. 403-404.]
[368] [Idem, p. 426.] The remark on the Patriarchate of Constantinople: see p. [194]. Dr. Wiseman thought it the very argument applicable to the Papal Jurisdiction.
[369] [Remains, i., 422.]
[370] S. Ambrosii Mediolan. Epis. De Obitu Valentiniani [II.] Consolatio. Migne, Pat. Lat., tom. xvi., coll. 1355-1383. An apparently condescending, but truly affectionate reference.
[371] Note by Cardinal Wiseman, 1853, in reprinting, after fourteen years, his review of Froude’s Remains in Essays on Various Subjects, ii., 93. ‘[It] remains marked, with gratitude, in my mind, as an epoch in my life,—the visit which Mr. Froude unexpectedly paid me, [at the English College, Rome, March, 1833], in company with one [J. H. N.] who never afterwards departed from my thoughts…. From that hour I watched with intense interest and love the Movement of which I then caught the first glimpse. My studies changed their course, the bent of my mind was altered, in the strong desire to co-operate in the new mercies of Providence.’ In 1841, he had written to Phillipps de Lisle: ‘Let us have an influx of new blood, let us have but even a small number of such men as write in the Tracts, so imbued with the spirit of the early Church: men who have learned to teach from Saint Augustine, to preach from Saint Chrysostom, and to feel from Saint Bernard;—let even a few such men, with the high clerical feeling which I believe them to possess, enter fully into the spirit of the Catholic religion, and we shall be speedily reformed, and England quickly converted…. It is not to you that I say this for the first time, for I have long said it to those about me, that if the Oxford divines enter the Church, we must be ready to fall into the shade, and take up our position in the background. I will gladly say to any of them: me oportet minui…. Their might, in His, would be irresistible. Abuses would soon give way before our united efforts, and many things which appear such to them would perhaps be explained.’ The writer’s ‘intense interest and love’ for the Movement never changed. Life and Letters of Ambrose Phillipps de Lisle, by Edmund Sheridan Purcell. London: Macmillan, 1900, i., 290.
[372] ‘On the whole’ is Newman’s phrase. See p. [260].
[373] J. H. N. Letters and Correspondence, ii., 66.
[374] Parochial Sermons, ii., 214: Ascension Day.
[375] There are four ‘Delta’ poems of 1835 in Lyra Apostolica, one of 1836.
[376] Memorandum in Letters and Correspondence, ii., 176.
[377] Henry Philpotts, 1778-1869, Bishop of Exeter from 1831.
[378] The following correspondence arose out of an article contributed in June, 1878, by Mr. J. A. Froude to The Nineteenth Century, vol. i. It was entitled ‘Life and Times of Thomas Becket.’ It was founded upon Materials for the History of Thomas Becket, Archbishop of Canterbury, edited by James Craigie Robertson, Canon of Canterbury, and published under the direction of the Master of the Rolls, 1877. Mr. Froude, in reprinting his essay in Short Studies on Great Subjects, 4th Series, 1883, withdrew the passage which Mr. Freeman had made the text of his remarks.
[379] The Right Rev. Charles Lloyd, D.D., and the Hon. and Right Rev. Richard Bagot, afterwards Bishop of Bath and Wells.
[380] Essays and Sermons comprise vol. ii. of part i., Remains.
[381] Archdeacon Froude to Sir J. Coleridge, March 26, 1838: ‘Neither abroad nor at home, did I ever know [Hurrell] to be the apologist of the Papal Church, much less hold it up to approbation, except for its zeal and unity…. In our own, Bishop Bull and the Nonjurors were, I think, the patterns he proposed to himself for everything that was noble and disinterested in temporal, and sound in doctrinal matters. But I feel I am quite unable to explain or defend the notions he had formed on these important subjects.’ Memoir of the Rev. John Keble, M.A., late Vicar of Hursley, by the Right Hon. Sir J. T. Coleridge, D.C.L. Oxford and London: Parker, 3rd edition, 1870, p. 255.
[382] [Dean of Chichester’s Charge, 1839.]
[383] [Remains, part i., i., 306, 329.]
[384] The only chance, i.e., of disestablishment as a Church.
[385] These extracts are much scattered in the original, hence not strictly consecutive in their piecing together.
[386] An error. He was not so well acquainted with the North, however.
[387] The preference for the style of the Italian Renaissance came to be shared by other faithless Oxonians, as all the world knows, particularly, for practical reasons, by Newman, Faber, and the whole English Oratorian group. It must seem a distinct note of impending degeneracy in Froude, to those who have the heart to distrust him.
[388] A review of Froude’s Remains, part ii.
[389] The Rev. James Bowling Mozley had this criticism to make on his brother’s article quoted above: ‘It gives too much the impression of Froude as a philosopher simply, instead of one who was constantly bringing his general maxims to bear, most forcibly and pointedly, on the present state of things; on particular classes, sects, and parties. It does not bring out Froude’s great, practical, and almost lawyer-like penetration.’ Letters of the Rev. J. B. Mozley, p. 102.
[390] This nobly applied and famous motto is a happy development or paraphrase. Achilles says only, it will be remembered, that he has been altogether too long out of the fight.
[391] Selections Adapted to Seasons of the Ecclesiastical Year from the Parochial Sermons of John Henry Newman, B.D. [Edited by the Rev. W. J. Copeland.] Rivingtons, 1878, p. 344.
[392] Newman’s, probably, is the suppressed name.
[393] This was written more than fifty years after his death.