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CONTRIBUTIONS CHIEFLY TO 
 THE EARLY HISTORY OF THE 
 LATE CARDINAL NEWMAN. 
 
CONTRIBUTIONS CHIEFLY TO 
 THE EARLY HISTORY OF THE 
 LATE CARDINAL NEWMAN. 
 
 WITH COMMENTS 
 
 BY HIS BROTHER, 
 
 7l W ' 
 
 P. W. NEWMAN, 
 
 Emeritus Professor of University College, London, etc., M.R.A.S. 
 
 London : 
 
 KEGAN PAUL, TRENCH, TRUBNER & Co., Ltd. 
 
 1891. 
 
The rights of translation and of reproduction are reserved. 
 
CONTENTS. 
 
 Introduction . . . . . . . . . . V 
 
 Chapter I. Earliest Times Before the Ordination 
 
 op J. H. Newman to be Deacon, 1824 1 
 
 „ II. Early Preaching, up to 1832 . . 16 
 
 „ III. His Highest Advance and Schemes. 
 
 The Hampden Bubble . . . . 50 
 
 „ IV. Decline and Fall . . 89 
 
 „ V. Contrast op Two Cardinals. The 
 
 "Apologia" 109 
 
 „ VI. Respectful Address to English Pro- 
 testants . . . . . . . . 122 
 
INTRODUCTION. 
 
 When I began to write, it was with a different 
 title, " Anti-Sacerdotalism," and with a differ- 
 ence of purpose which altered all my propor- 
 tions. Further considerations and the urgency 
 of friends induced a change. 
 
 No one living knows my brother's life from 
 boyhood to the age of forty as I do. The 
 splendour of his funeral makes certain that 
 his early life will be written ; it must be 
 expected that the more mythical the narrative 
 the better it will sell. The honour naturally 
 and rightfully paid to him by Catholics makes 
 him a public man of the century. I should 
 have vastly preferred entire oblivion of him 
 and his writings of the first forty years, but 
 that is impossible. In the cause of Protestants 
 and Protestantism I feel bound to write, how- 
 
vi INTRODUCTION. 
 
 ever painful to myself, as simply as if my 
 topic were an old Greek or Latin. 
 
 In my rising manhood I received inestim- 
 able benefits from this (my eldest) brother. I 
 was able to repay his money, but that could 
 not cancel my debt, for he supported me not out 
 of his abundance, but when he knew not 
 whence weekly and daily funds were to come. 
 I have felt grateful up to his last day, and have 
 tried to cherish for him a sort of filial senti- 
 ment. Yet a most painful breach, through 
 mere religious creed, broke on me in my nine- 
 teenth year, and was unhealable. Each wished 
 to the other everything best, yet the Church 
 was to him everything, while the Church (as 
 viewed by him from the day of his ordination) 
 was to me nothing. Hence we seemed never 
 to have an interest nor a wish in common. 
 
 That I have in my deepest aversion to 
 Romanism no bigotry against Romanists, I am 
 inwardly conscious by my warm honour and 
 esteem for that thorough "Papist" Cardinal 
 Manning. Wherever the doctrine of Rome 
 clashes with Universal Protestantism, I ac- 
 
INTR OD UCTION. vii 
 
 count the Roman doctrine not un-Christian 
 only, but barbaric and Pagan. But this does 
 not make me forget that Romanism contains 
 a vast mass of that doctrine which chiefly 
 makes Christian sentiment valuable, and that 
 the Church in its worst age had saints, before 
 whom it were wholesome to bow, not because 
 of their Creed, but because of their funda- 
 mental goodness. 
 
 I could not possibly have written freely of 
 the late Cardinal to grieve him while he lived, 
 but I see a new side of duty opened to me, now 
 that my words cannot pain him. 
 
 It has of late been frequently said there 
 were three Newmans, not two ; and I had to 
 defend the Cardinal once against the wholly 
 unjust charge of neglecting my second brother, 
 Charles Robert, whose wasted life were better 
 buried in silence. But now I see that, unless 
 something be explained by me, no one will 
 guess at his very eccentric character, and 
 false ideas are likely to gain currency. 
 
 In opening life, my brother C. R. N. became 
 a convert to Robert Owen, the philanthropic 
 
viii INTRODUCTION. 
 
 Socialist, who was then an Atheist. But soon 
 breaking loose from him, Charles tried to 
 originate a " New Moral World " of his own, 
 which seemed to others absurd and immoral, 
 as well as very unamiable. He disowned 
 us all, on my father's death, as "too re- 
 ligious " for him. To keep a friend, or to act 
 under a superior, seemed alike impossible to 
 him. His brother (the late Cardinal) humbled 
 himself to beg a clerkship for him in the Bank 
 of England ; but Charles thought it " his duty " 
 to write to the Directors letters of advice, so 
 they could not keep him. Nor could he keep 
 any place long. He said he ought to take a 
 literary degree at Bonn : his two brothers 
 managed it for him, but he came away without 
 seeking the degree. His brother-in-law (Rev. 
 Th. Mozley) then took him up very liberally ; 
 but after my sister Harriet's death, J. H. N. 
 and I bore his expenses to his dying day. His 
 meanness seemed to me like that of an old 
 cynic ; yet his moderation was exemplary, and 
 at last he undoubtedly won the respect of the 
 mother and daughter who waited on him. 
 
CHAPTER I. 
 
 EARLIEST TIMES. 
 
 With reluctance, and with some anxiety, I 
 assume the task of contributing to the fuller 
 knowledge of the late Cardinal. It has been 
 said that if a man has much in him, his photo- 
 graph, taken unexpectedly, will change in 
 moral character so as to seem a different man. 
 Of course, if different passions stir it, this is to 
 be expected. The Oratorians of Birmingham 
 ^have — some for forty years, a few perhaps 
 : longer — seen my brother chiefly as a leader or 
 father, in bland serenity ; in short, in his most 
 amiable aspect. Few Englishmen, indeed, 
 can remember how Oxford and our general 
 public felt towards him fifty years ago, 
 and perhaps think that Oxford bigotry did 
 him injustice, and that the kind feeling with 
 which his old College (Trinity) welcomed him 
 somewhat recently, indicated regret at former 
 
2 THE LATE CARDINAL NEWMAN. 
 
 bigotry. The existing generation has seen 
 him through a mist ; and, if my simple state- 
 ments anywhere clear away that mist, they 
 may almost resent my truth-speaking as an 
 impiety. But if zeal of friends has forced 
 a man into the public gaze, and made him a 
 part of English history, future history ought to 
 depict him truly. That I must often dis- 
 appoint readers is matter of grave sorrow to 
 me. 
 
 My two brothers preceded me at the large 
 private school of Dr. George Nicholas, in 
 Ealing, Middlesex, which in my time reckoned 
 190 pupils. The second brother, Charles 
 Robert, was my senior by three years. The 
 elder, John Henry, already showed marked 
 peculiarities. One point I name first : I 
 cannot remember seeing him at any play, 
 though we had plenty of games. Our ample 
 fives-court was known in all the Middlesex 
 tennis-courts, where the " Nicholas hit " was 
 a current phrase. Our playground was 
 meadow land, slightly rising from a broad 
 strip of fine gravel, where our boys, in large 
 bands, enjoyed Long Rope — with us a glori- 
 ous game. I now hear of it only as played by 
 
EARLIEST TIMES. 3 
 
 small companies of young girls, whose petti- 
 coats cripple it. We had cricket and rounders, 
 and in the winter months football ; petty fives 
 against every petty wall ; hopping and hop- 
 scotch, patball and trapball, prisoner's base (or 
 bars?), tops of several kinds, and multiform 
 games of marbles. As far back as my memory 
 reaches, in none of these was John Henry 
 Newman to be seen. He did go to our 
 bathing-pond, but never swam. My father 
 took care that he should learn to ride; but 
 in literary composition he was very prema- 
 ture, both as to prose and poetry. I happen 
 to remember that before I went to school, 
 and when I hardly can have been full five 
 years old, I acted in our drawing-room the 
 part of fisherman to the lord of a (Welsh ?) 
 castle. I remember the eulogy put into my 
 mouth on the great lord for " eminence in the 
 four cardinal virtues," and above all, for being 
 so fond of fish. It was a little opera written 
 by my premature brother, who must then have 
 been under the age of ten. We three boys, 
 and my eldest sister, Harriett, were all dressed 
 out theatrically, to my father's great amuse- 
 ment. This may have been the earliest, but 
 
 B— 2 
 
4 THE LATE CARDINAL NEWMAN. 
 
 was not at all the last, of J. H. N.'s small 
 farces written in his school-days ; besides 
 poetry, which, perhaps, was not earlier than 
 his passage from school to college at the too 
 early age of sixteen. 
 
 A more characteristic feature of his school- 
 days deserves mention for a special reason. 
 The child, it is said, is father of the man. In 
 imitation of Addison's Spectator, J. H. N. 
 commenced a weekly paper, to circulate 
 among his school-fellows ; it filled, in manu- 
 script, four moderate pages. I was too 
 young to care about it, but I saw several 
 numbers, perhaps all that appeared. It had 
 an ugly name — The Spy. This word may 
 have been his translation of " spectator " ; but 
 many of the boys were made sore by the 
 title, and told me that he quizzed everybody. 
 Gradually it leaked out that he had initiated a 
 number of the boys into a special Order, with 
 whom he was every week to read The Spy. 
 Among these was my second brother, but I, 
 no doubt, was too young. Charles told me 
 that there were degrees in the Order, marked 
 by ribbons of different colours, with J. H. N. 
 as Grand Master. The society met in one of 
 
EARLIEST TIMES. 5 
 
 the vacant rooms of this large school — I 
 think afterwards the French master's. But 
 indignation at the rumour of espionage soon 
 culminated, and the profanum vulgus of the 
 uninitiated forced the door open, swept away 
 the faithful officer on guard, seized the papers, 
 and tore off the badges. Thus came the day 
 of doom to The Spy. The victors boasted 
 loudly of their triumph, but neither from 
 Charles nor from any of the initiated did I 
 learn intelligible details. Afterwards, I sus- 
 pected they had taken an oath of secrecy. 
 But some thirty years later, when John had 
 passed into the Church of Rome, my brother 
 Charles wrote, or said, to me that it was just 
 the thing to he expected (or, which he had 
 expected) from that Ealing affair, for John 
 evidently coveted to be a Grand Master of 
 some Order; but authority for such a post 
 could only be got from Rome. I by no means 
 give credit to Charles for any long-sightedness, 
 but it was a curious coincidence. 
 
 Earlier than 1830, it struck me that pre- 
 maturity of talent was a great calamity to 
 my very clever brother. He always wanted 
 balance. There was nothing boyish, popular, 
 
b THE LATE CARDINAL NEWMAN. 
 
 or self-distrusting in his temperament. His 
 taste was fastidious. He could not bear the 
 coarseness of the vulgar. In reading History 
 to our family, while my father's business pre- 
 occupied him, John often commented severely, 
 especially against the opponents of our Charles 
 I., and against the French Republicans. 
 The "Apologia" fully develops his disgust at 
 the expulsion of a king who had broken his 
 coronation oath, and who was known to be 
 aiming at despotism. My father, whatever 
 his inferiority in culture to his son, had an 
 earnest zeal for justice, and in temperament as 
 an arbitrator would have dealt equably with 
 contending parties. But John did not seem to 
 know that a king who claimed allegiance must 
 himself be loyal and truthful, so that duty 
 and right may go hand in hand. But (so 
 it happened) my eldest brother, in my earliest 
 youth, had more influence with me than my 
 father, who was an admirer of Benjamin 
 Franklin and Thomas Jefferson. I had heard 
 him say, " I do not pretend to be a religious 
 man " ; also, " I am a man of the world " ; nay, 
 once : "I wonder that clever men do not see 
 that it is impossible to get back to any certainty 
 
EARLIEST TIMES. 7 
 
 where they are so confident" — he meant in 
 religious history. So I painfully whispered to 
 myself: "He is not a Christian." But, as I 
 grew up, I began to honour a breadth, serenity, 
 and truthfulness in my father's character. He 
 was rather fond of a coarsely-worded maxim : 
 Give the devil his due. After I had outgrown 
 the shuddering at heresy and unbelief (a 
 tedious process with me), I saw him, in my 
 memory, as an unpretending, firm-minded 
 Englishman, who had learned his morality 
 more from Shakspeare than from the Bible, 
 and rejected base doctrine from whatever 
 quarter.* 
 
 The main elements of his character were in 
 entire contrast to those of his eldest son. The 
 only quality which I am aware that they had 
 in common was — love of music. 
 
 When the Coronation of George the IV. 
 was coming into mental view, a widespread 
 excitement dislocated classes and families on 
 
 * I remember he was shocked at Psalm 109, "Let his 
 prayer be turned into sin," &c; and Romans 12, "Do good to 
 thy enemy, for it will heap coals of fire upon his head"; and, 
 while he hated sanctimony, he warmly praised, and kept on 
 his special shelf, the volume of Barclay in defence of Quakerism. 
 
8 THE LATE CARDINAL NEWMAN. 
 
 the tidings that the King wished to discard 
 his wife, the Princess Caroline, by an odious 
 accusation. In Oxford it caused a battle 
 between Gown and Town. It distracted 
 my father's drawing-room also by a scene 
 which was almost a quarrel, from the vehe- 
 ment part taken by J. H. N. against his 
 father. The Ministry had given notice of 
 prosecution : the trial was begun only. My 
 age was just past fifteen, but the strange- 
 ness of the affair was hard to forget, though 
 seventy years have since passed. It would 
 be unfair to my brother to pretend memory 
 of his arguments ; yet I may say that I 
 remember none, and can imagine none, ex- 
 cept that the fact of the Ministry ordering 
 the trial ought to bias us against the Queen. 
 In the altercation between father and son, to 
 reproduce my father's side would be equally 
 futile ; only that, on chewing the cud after 
 so painful a duel, I seemed to retain this 
 substance : — 
 
 " The Prince, who is now King, over- 
 whelmed with debt, wanted money. The 
 King, his father, forbade Parliamentary aid 
 unless the Prince would marry the Princess 
 
EARLIEST TIMES. 9 
 
 Caroline. But the Prince loved another lady, 
 whom he had married, illegally, yet with all 
 holy rites. To get the money he sacrificed 
 the lady of his love, and accepted the Princess 
 as wife, when he had no heart to give her. 
 Of course dislike soon followed ; she was 
 unhappy in his home, and virtually was driven 
 into exile. Now, if it shall be proved that, 
 scorned by her legal husband, she sought 
 solace from some other lover, hers is a case 
 that deserves great pity, not insult and pun- 
 ishment ; and of all living men this King 
 George IV. is the last that has a right to 
 censure her." 
 
 In my heart I concluded that, after all, my 
 father's argument was more Christian than my 
 brother's. But I must add, my father was so 
 irritated that he ended with a sharp sarcasm : 
 " Well, John ! I suppose I ought to praise you 
 for knowing how to rise in this world. Go 
 on ! Persevere ! Always stand up for men 
 in power, and in time you will get promotion." 
 Years afterwards, I discerned that my father 
 had mistaken fanaticism for self-seeking. 
 
 Later still, to my surprize, I learned that 
 the Cabinet itself was divided, and that Mr. 
 
10 THE LATE CARDINAL NEWMAN. 
 
 Canning had publicly called Queen Caroline 
 the ornament of her sex. How wonderful, that 
 J. H. N. at the age of nineteen, and not likely 
 to know the facts, all fresh in my father's 
 mind, shall stand up against him thus. 
 
 My brother had taken his Bachelor's degree 
 (at least, so I compute) in 1821. Our school- 
 master, Dr. Nicholson, following his own rou- 
 tine, asked him to write the prologue for our 
 midsummer acting of Terence. I was then 
 sixteen, and, as "captain" of the school, had to 
 recite the prologue. Of course, I learned it by 
 heart. I well remember that it was a pane- 
 gyric on George III., and, as he had been dead 
 eighteen months, the mere fact of my brother 
 selecting this topic, which had nothing to do 
 with Terence, I have thought was notable, 
 since my father and even my father's mother 
 charged George III. as the chief criminal for 
 two cruel, needless wars, both ruinous, the 
 American ignominious also. I think my 
 brother's prologue was unbroken panegyric. 
 But this now matters not, since in his 
 " Apologia " his indignation at the expulsion 
 of Charles X. rests on the bare ground that 
 he was a king ; his demerits count for nothing. 
 
EARLY TIMES. 11 
 
 So lobsided morality, if propounded in a Mor- 
 mon Bibli or by a Hottentot Potentate, would 
 be spurned as self-confuted Later I bave 
 thought tbat zeal for authority, as in itself 
 sacred, was the main tendency perverting bis 
 common-sense. 
 
 I went to Oxford in tbe autumn of 1821, 
 and was lodged with my brotber, tben a 
 Scbolar of Trinity, at Seale's Coffee House. 
 He presently put into my bands a MS. con- 
 taining bis controversy witb a fellow-student 
 against Baptismal Regeneration. I studied it 
 carefully, but do not remember a word ; pro- 
 bably because I was already quite familiar 
 witb, and in concert witb, every argument. 
 It did not attack Infant Baptism. I allude to 
 tbis because it presently became important. 
 
 At Trinity College my brotber contracted 
 warm friendsbip witb Mr. Jobn William 
 Bowden, and witb bim jointly composed a 
 poem on St. Bartbolomew's Eve, wbicb was 
 received witb glee and admiration in our 
 family. 
 
 Since writing tbe above, I learn tbat tbe 
 copyright lasts seven years more, and tbat I 
 may not reprint tbe poem, as I bad intended, 
 
12 THE LATE CARDINAL NEWMAN. 
 
 at the end of this volume. It is important 
 that my reader should see what was at this 
 time my brother's sentiment towards Priest- 
 hood and his knowledge of Catholic Priests' 
 historical wickedness. Of course each of the 
 two writers held every leading sentiment in 
 common. It suffices to quote a few verses 
 concerning French Catholicism : — 
 
 " Mistaken worship ! where the priestly plan 
 In servile bondage rules degraded man ; 
 Where every crime a price appointed brings 
 To soothe the Churchman's pride, the sinner's stings ; 
 Where righteous grief and penitence are made 
 A holy market and a pious trade." 
 
 The only priest who figures in the poem is 
 a certain Clement, who is depicted as not only 
 a bitter promoter of the perfidious massacres, 
 but as leading a nightly band of assassins. 
 
 I rejoice to hear that my brother's Execu- 
 tor will reprint the poem, and that my brother 
 with his own pen has marked his separate 
 share. Mr. Bowden at once fascinated me, as 
 a type of beautiful manhood. It leaked out 
 that his age was now twenty-five. Perhaps he 
 was too tall for an Apollo, but his modest sweet- 
 
EARLY TIMES. 13 
 
 ness of expression seemed Christian beauty 
 such as I had not seen in the British Museum 
 from any Greek. I soon read slight verses from 
 his pen, to be sung at the piano, graceful and 
 free. But I scarcely saw him after another 
 year. 
 
 In Easter, 1822, my brother was elected 
 Fellow of Oriel, and the kind Dean of the Col- 
 lege, the Rev. Endell Tyler,* at once insisted 
 that I should have my meals from Oriel 
 buttery ; so we moved into a lodging, still 
 known as Palmer's, in Merton Lane, where we 
 found the Rev. J. Blanco White abiding. He 
 was born twenty-five years before this century, 
 in Spain. His parents were Spanish, but his 
 grandfather Irish. He was a learned priest, 
 and in 1810 had escaped the Inquisition by 
 flight to Lord Wellington's Camp. The Pro- 
 
 * He was afterwards rector of St. Giles's, London ; and, 
 before the late Lord Shaftesbury (then Ashley) was heard of, 
 he opened Baths and Washhouses for the poor. Endell Street is 
 called after him. In his long Oxford service he was reputed 
 to be rich for an Oxford Fellow, and bis marriage with a Miss 
 Marshall, of Leeds, probably aided his excellent work in St. 
 Giles's. A most instructive sermon from him on " the Lord's 
 Day as not the Sabbath," lifted me a first step above the 
 current Evangelicalism. 
 
14 THE LATE CARDINAL NEWMAN. 
 
 vost of Oriel (Dr., afterwards Bishop, Cople- 
 ston) admired him, and invited him to join the 
 Fellows' table ; but breakfast and tea he shared 
 with ns. He and my brother enjoyed the violin 
 together. I gradually heard their theological 
 talk, which was apt to end by Blanco's sharp 
 warning : " Ah ! Newman ! if you follow 
 that clue it will draw you into Catholic error." 
 But I believe he meant into self-flagellation, 
 maceration of the body, and unnatural self- 
 hatred, for sinful thoughts, &c. Not having 
 the veteran priest's foresight I was surprized, 
 but not at all alarmed. I had not yet guessed 
 how wide a chasm would soon open between 
 us two. In the " Apologia " his warm love 
 for my brother is quoted in spite of lamented 
 differences. 
 
 A word concerning the Rev. Walter Mayers. 
 I must have been under him four years at 
 school after my brother left. He allured me to 
 his new curacy three miles from Deddington, 
 Oxon., to help in Mathematics with his pupils, 
 first in 1822, and again in 1823, after his mar- 
 riage. (I cannot be accounted premature ; for, as 
 Aristotle observes, " mature years are wanted 
 to be $poviy.og t prudent as a statesman, but a 
 
EARLY TIMES. 15 
 
 boy may be a geometer.") I thus knew Mr. 
 Mayers much, better than did my brother, 
 whose few words have been interpreted as 
 though Mr. Mayers were a high Calvinist. 
 Like most other Evangelicals of my youth, his 
 Calvinism consisted in this, that he did not 
 explain away the 17th Article, but bowed under 
 it with reverent shuddering. To give promi- 
 nence to so dreadful a doctrine, and argue for 
 it, was against his nature. I am grateful that 
 I learned much from him, and among the 
 rest, to count it duty and wisdom to believe 
 that hereafter we shall be taught some 
 explanation. 
 
CHAPTER II. 
 
 1824-33.— FIRST CLERICAL STAGE. 
 
 As soon as my brother reached the age of 
 twenty-three he was ordained deacon, which 
 gives the right to preach, if the bishop allow. 
 Misery was chronic among the silt- 
 weavers of Spitalfields. I was already an 
 eager student of Political Economy ; which pro- 
 bably makes me remember that Mr. Huskisson, 
 against a widespread and vehement outcry 
 of frightened tradesmen, had relaxed our 
 tariff against foreign goods, and among others 
 against Italian silk. A great panic arose, 
 probably aided by the alarm in other trades, 
 that the bad state of the silk-weavers would 
 now mount to actual famine ; and so it was 
 believed. Whether by Episcopal authority, 
 or in movement initiated by the Clergy, 
 charity-sermons for the starving silk-weavers 
 were announced, and the Rev. Walter Mayers, 
 
1824-SS.-FIRST CLERICAL STAGE. 17 
 
 who highly esteemed my brother's talents, 
 asked him to preach for them, — I think it was 
 his maiden sermon. The young preacher, on 
 accepting, made prominent in his argument, 
 that though to aid a distressed populace was 
 of course right and proper, yet in this case the 
 people threatened with starvation deserved our 
 aid, not only as fellow men, but still more as 
 being Christians, because they were baptized. 
 This was the leading thought, the exact words 
 cannot be recovered ; but its doctrine was 
 most perspicuous, that all the Baptized, and 
 only the Baptized, are Christians. In this 
 particular case, Rumour charged the weavers 
 as being largely Atheists. The sudden shock 
 appalled both me and Mr. Mayers. Consider- 
 ing that at my brother's own request I had 
 carefully studied his MS. argument that took 
 precisely the opposite side, I thought it 
 unnatural and ominous that he had dropt to 
 me no notice and no reason for his momentous 
 change, which to me was like tearing up my 
 first principles. I could not but say to my- 
 self, What next ? And in this connexion it is 
 easier to say at once, that to his dying day he 
 
 never gave me any reason, not even when 
 
 o 
 
18 THE LATE CARDINAL NEWMAN. 
 
 he wished me to take Holy Orders, and cannot 
 have been ignorant that this would be my 
 prominent difficulty, by which, with collateral 
 reasons, I could not help inferring that he 
 knew the case from the New Testament to be 
 rotten, and that he had no Scriptural argument 
 presentable. His reticence did not at all 
 invite me to consult him. 
 
 A second shock came quickly. While I was 
 arranging furniture in my new rooms (1824), 
 I suddenly found a beautiful engraving of 
 the " Blessed Virgin " fixed up. I went to the 
 print-shop and begged its immediate removal, 
 and then learned that my brother had 
 ordered it. I am sure he thought me an 
 ungrateful brother. My own act made me 
 unhappy ; yet the more I ruminated, the more 
 I judged that to resist from the beginning was 
 my wisest way. Before he was ordained, our 
 intercourse was comparatively easy, and (I 
 think, but am not sure) on equal terms ; so 
 that if he quoted Scripture unconvincingly, I 
 said my say naturally. Since his maiden 
 sermon, I had felt less free. But after my 
 repulse of his engraved Virgin, he came out 
 with an attack on Protestants collectively, say- 
 
1824.83.— FIRST CLERICAL STAGE. 19 
 
 ing that they forgot that sacred -utterance, 
 "Blessed art thou among women," and I 
 answered, " Dear John, I do not forget it, but 
 I remember also, that to like ; words from 
 another woman, Christ replied, L Yea rather, 
 blessed are they who hear the Word of God, and 
 keep it.' Our Lord did not approve of honouring 
 his mother." He had no reply ; but after- 
 wards, I thought, he never argued with me 
 from the Scriptures, but from the Prayer Book ; 
 else he talked of Tradition, a word too vague 
 for me to appreciate. I admired the Prayer 
 Book, but knew that in its present form 
 Cranmer and statesmen following him com- 
 posed it, and they did not set it on a par with 
 Holy Writ. Perhaps I now first heard from 
 him, that the New Testament was not complete 
 without tradition. But about the Virgin, he re- 
 turned to the charge, attacking Protestants in 
 general as ignorant and hasty ; and I gradually 
 thought him to be undermining every objection 
 to Invocation of the Virgin. 
 
 I suggest to my reader to imagine that my 
 brother, if still alive, might reply " that I mis- 
 understood him : that I ill remember : that I 
 
 was fanatical against Romanism ;" in short, I 
 
 c— 2 
 
20 THE LATE CARDINAL NEWMAN. 
 
 desire my reader to wait until facts are set 
 before him, and not my memory of things secret 
 between us ; yet it would be unnatural not to 
 tell at once how I saw and felt in this early 
 stage. His talk had forced me to study In- 
 vocation of lower beings, its tendency towards 
 Idolatry, and why it was acceptable to low 
 minds, who dared not invoke the Supreme. 
 No worshipper dares to coax God Most High, 
 yet a Greek did coax "Virgin Artemis," and 
 say, " Dear Goddess ! do give me this little 
 favour ; it is small for thee to give, but very 
 great for me to get." No Christian dares to 
 entreat our God to help him in sin ; but if 
 petition be made to any unknown spirit of 
 whose power we cannot guess ; to one higher 
 than Man yet .not revered as Thrice Holy; 
 this Power is an under-god : and if we think 
 he has answered our prayer, our thanks are to 
 him, not to God Most High. Moreover, if we 
 have no awe for this under-god, why may 
 we not pray to him as shamelessly as an old 
 Greek to Venus ? Years after this, a friend 
 of mine in a clever satire wrote : — 
 
 " The adulterous Knight, to bring his love to pass, 
 Invoked the Virgin's aid, and vowed a mass." 
 
18U-SS.— FIRST CLERICAL STAGE. 21 
 
 The more my brother argued about Invo- 
 cation (not that I dare to say he ever urged 
 me to practise it : I think he stopped short in 
 refuting my objections) the more uneasy he 
 made me, till one day, wearied with the topic, 
 I broke out in clearer opposition than usual, 
 saying, " But, my dear John, what can be the 
 use of invoking a Being who cannot hear 
 you ? The Virgin is not omnipresent ! " He 
 replied, by an argument under which I at once 
 collapsed, muttering inwardly^ " What is the 
 use of discussion if he will be so whimsical ? " 
 
 The sad importance of this to me was 
 clear when in 1827 I went to Ireland, and saw 
 popular Catholic manuals. From them, I con- 
 cluded, he had pilfered his arguments. 
 
 No doubt I shall be told that these revela- 
 tions are " unbrotherly." Perhaps they are; 
 but so have been our relations since 1824, 
 sorely against my will. I expected to carry 
 these matters with me into my grave : I never 
 whispered them even to my mother and sisters. 
 To suppress them now there is no motive, when 
 they are only the beginning of a series which 
 made me ashamed of him till he joined the 
 Church of Rome, while I only sighed in secret. 
 
22 THE LATE CARDINAL NEWMAN. 
 
 In the " Apologia " he complains that people 
 charge him with borrowing from Romanists 
 arguments which were spontaneous in him. 
 Well ; I tried to make this allowance in 1827, 
 though to me the coincidence seemed too strong. 
 I certainly do not wish to heap more odium on 
 him than is inevitable. Grant that all was 
 spontaneous : the sad fact remained, that, 
 whether he knew it or not, he was pushing on the 
 Romish line while in the garb of an Anglican. 
 This shocked me greatly. Upon this came, I 
 know not exactly when, his insidious invention 
 of the term Ultra-Protestant to insult all that 
 hold to the cardinal doctrine of Protestantism 
 and common morality. Only when the 
 " Apologia " came out in 1864, had I any idea 
 that with him (p. 197) Protestant and Ultra- 
 Protestant were identical. This invention of 
 two names for the same thing, while the public 
 use only one, could not advance Truth, but might 
 cunningly aid error. All to me seemed rotten. 
 It was at last a relief to me to think him not 
 actually fraudulent, but only fanatical — no 
 vulgar deceiver ; and the more acquaintance I 
 made with his conveniently ambiguous words, 
 the more this theory won on me : " He is 
 caught in his own net." 
 
1824-33.— FIRST CLERICAL STAGE. 23 
 
 I must add in this stage, that I ill re- 
 concile what I have written, with a statement 
 in his "Apologia." Others will remark on it, 
 if I do not. (Ed. of 1864, p. 87.) 
 
 "He (Hurrell Froude) fixed deep in me the 
 idea of devotion to the Blessed Virgin." But 
 J. H. N. knew him only in 1826. Is not this 
 inconsistent with my statement about her in 
 1824 ? Apparently ; but I have not said that 
 he did more than try to break down my 
 Protestant aversion. And there is another 
 possibility ; whether probable the reader may 
 judge. Jesus himself, in Luke xi. 28, deprecates 
 calling his mother Blessed, which distinctly 
 forbids devotion as well as invocation : my 
 resistance from the Scriptures may have over- 
 powered J. H. N. It was against his nature to 
 say : " On further consideration I find that 
 you were right, and I was wrong ;" therefore, I 
 may have converted him, and never have 
 known it. This would give Hurrell Froude 
 trouble to reconvert him : and what was quite 
 secret between us two, my brother would have 
 no obligation and no reason to tell the public. 
 In the autumn of 1828 I returned to Oxford, 
 and soon found J. H. N. vicar of St. Mary's 
 
24 THE LATE CARDINAL NEWMAN. 
 
 and its appanage of Littlemore. His affec- 
 tionate verses to me on my coming of age 
 (June, 1826) show that he expected me (by 
 the force of sacred habit ?) shortly to take 
 Holy Orders ; so he gladly used me to call on 
 and look after the poor people at Littlemore. 
 Naturally, I attended his sermons ; but never 
 gained from them the instruction or pleasure 
 that others did. Distrust had sunk roots too 
 deep in me. To the public, that matters not ; 
 but the following has its moral. 
 
 Arnold of Rugby, later than this date, com- 
 mented in a sermon on the deadening effect of 
 a liturgy too often repeated. Oxford students 
 had long felt it ; for a current myth told of a 
 college chaplain so confident in the tip of his 
 tongue that he challenged all his fellow chap- 
 lains to a race, offering to give them " up to 
 Pontius Pilate," and boasting that he would 
 clear " St. Chrysostom " before any of them. 
 Of course the satire implied that a chaplain's 
 prayer tended to merge into that of a Tartar's 
 prayer-mill. Various young Evangelicals, 
 known to me, attended my brother's sermons, 
 though not accounting bim sound ; yet in them 
 they found originality and suggestion. Time 
 
182^88.— FIRST CLERICAL STAGE. 25 
 
 went forward, and one day they said to me, 
 " What a pity he should have so many 
 churches to serve. Is there no remedy ? " I 
 could not tell what they meant, but soon found 
 that they believed he had three churches to 
 serve in quick succession, and that was why he 
 read with rapidity so painful. When I assured 
 them that the whole story was without basis, 
 my statement amazed them. I now found that 
 my inability to keep up with his pace was 
 shared by others. 
 
 I just name this, because he often 
 taunted Evangelical ministers as caring only 
 for their own sermons, and making little 
 of the liturgy. Not that he imputed to them 
 any gabbling, but he wanted to reduce the 
 personal element required in preaching to its 
 minimum (it needed spiritual power), and to 
 raise the sacerdotal element, in which the priest 
 was a mere piece of machinery, to its maximum ; 
 and now I could not help seeing to what his 
 doctrine tended. 
 
 In 1829, as a young Fellow, he came out 
 for the first and last time as a canvasser 
 in a popular election. The Duke of Welling- 
 ton as Premier, and Sir Robert Peel as 
 
26 THE LATE CARDINAL NEWMAN. 
 
 leader in the Commons, had resolved to 
 propose admission of Romanists into Par- 
 liament. Peel had previously been strongly 
 opposed to this measure, while his colleague 
 Canning had insisted that Mr. Pitt's solemn 
 promise, which induced the Irish Parlia- 
 ment to vote its own extinction, had the 
 binding force of a treaty. Now that Peel, 
 after Canning's death, had been converted by 
 events, he honourably resigned his place as 
 M.P., and asked his Oxford constituency to 
 re-elect him. A great ferment arose among 
 them : Sir Robert Inglis was invited to oppose 
 him. An Inglis Committee was formed, of 
 whom my brother was perhaps the youngest 
 and the most active. He told me his reasons 
 for opposing Peel, and I heard them from 
 others ; but I must not write what I seem 
 perfectly to remember, since it is not in 
 harmony with what I find in the " Apologia " 
 (p. 72, ed. of 1864). Clergymen who came up 
 to Oxford to vote, said to me : We thought we 
 were coming to vote on the question, " "What 
 is our duty and wisdom towards Ireland ? " 
 but your brother tells us, No ! Our only ques- 
 tion is, " Does Peel deserve to be re-elected ? " 
 
18U-S3.— FIRST CLERICAL 8TAGE. 27 
 
 I here quote his own statement (p. 72) : " I 
 considered that Mr. Peel had taken the Uni- 
 versity by surprize ; that he had no right 
 to call on us to turn round on a sudden, and to 
 expose us to the imputation of time-serving, 
 and that a great University ought not to be 
 bullied even by a Great Duke of Wellington." 
 I venture to ask whether my brother's memory 
 can be perfect ? If he had said this, would 
 not the prompt reply have been : " If we expect 
 our M.P. to be frank, we must not allow 
 him to hold contradictory duties. A Cabinet 
 Minister is bound to secrecy ; if we want open- 
 ness, it is our fault that we elected him." To 
 me this reply seems inevitable. If my brother 
 had argued, " Insist on no secrets ; never 
 elect an office-holder," I might praise his 
 public spirit. But to blame Peel on this 
 ground was absurd. Indeed, my memory 
 gives quite another ground. • Enough of this 
 quite secondary matter. 
 
 Undoubtedly in 1829-30 the perfume of 
 spirituality, with literary beauty and original 
 thought, in the sermons from St. Mary's 
 settled, like dew from heaven, on some older 
 Oxonians, whole or half Evangelical. These 
 
28 THE LATE CARDINAL NEWMAN. 
 
 from the local committees of the Bible Society 
 and the Church Missionary Society invited 
 my brother, in honorific terms, to join them 
 as a third or second secretary. He at once 
 accepted, and for a short moment they re- 
 joiced. But presently an anonymous pamph- 
 let appeared, of which a copy was sent 
 to every High Church resident clergyman. 
 I heard short questions among our Balliol 
 fellows, with reply by shrug, nod, or wink. 
 At length a copy was handed to me to read. 
 I read it with surprize and suspicion, yet with 
 incredulity. It suggested that every right- 
 minded clergyman should just subscribe 10s. 
 each to the Bible Society ; this would give 
 to each a vote, and enable them collectively to 
 out-vote the present holders of the very ample 
 annual revenue, into which the right-minded 
 would thus simply step. Soon a severe con- 
 demnation of this pamphlet came to me from 
 my brother's particular friend, Rev. Samuel (?) 
 Rickards, once a Fellow of Oriel, then a rector 
 in Suffolk. (From him one of my nephews, to 
 whom he was, I suppose, godfather, bears the 
 name John Rickards Mozley.) He called on 
 me in Oxford, lamenting the mess into which 
 
18S4-SS.— FIRST CLERICAL STAGE. 29 
 
 he had plunged when the pamphlet was 
 ascribed to John Henry Newman. He there- 
 upon took on himself to deny it right and left, 
 "because," said he, "to speak plainly, it was 
 unworthy of him, and really mean; and now 
 comes on me the mortification of having to go 
 round and tell people that after all they were 
 right, and it is your brother's." 
 
 I may need to account for Mr. Rickards' 
 familiarity with me, though he was specially 
 my brother's friend, who wrote for Mrs. R.'s 
 album, at Ulcombe, Kent, the piece called 
 Nature and Art in the " Memorials." Mrs. 
 Rickards was a daughter of Sir Robert 
 Wilmot, who had taken a house in Kemp 
 Town near to my mother, then at Brighton. 
 Visiting him, they became well acquainted 
 with my mother and three sisters, and, at the 
 very sudden death of my third sister, Mr. 
 Rickards' deep interest made him almost in- 
 timate with them, and on easy terms with me 
 when I returned from Ireland. 
 
 J. H. N. had seemed to forget that the Oxford 
 Bible Society was only a branch, and that his 
 proposal could only lead to ridicule. In fact 
 he got not a single new 10s. from the " right- 
 
30 THE LATE CARDINAL NEWMAN. 
 
 minded." Almost simultaneously he made a 
 futile but offensive attack on a much older 
 Evangelical clergyman, who for years had 
 been secretary of the local Church Mission- 
 ary Society. My brother disliked the habit 
 common to the Evangelical organs, of inter- 
 larding their narrative with little phrases from 
 the New Testament. Instead of a few friendly 
 suggestions, he moved in the committee some 
 255 amendments of his elder colleague's 
 work. To discuss each separately would have 
 been difficult and tedious, if possible, to the 
 committee. To snub his elder colleague, who 
 had just taken part in friendly invitation of 
 him, must have destroyed all harmony. He 
 surely ought to have remembered that the 
 elder secretary had borne the work for many 
 years : that his style was a tradition from the 
 Puritans, whose chief classic had been the 
 Bible. The committee was equally divided, 
 and the chairman interpreted the fact as non- 
 approval. On the very next meeting each 
 local society ejected John Henry Newman 
 from his post as secretary, and so the strange 
 episode ended. 
 
 In 1829-30 my house-to-house visits in 
 
1824-38.— FIRST CLERICAL STAGE. 31 
 
 Littlemore revealed to me the discontent 
 and plentiful vexation at their Vicar's sum- 
 mary claims over the Church music with 
 hymns and psalms. Eustic musicians, who 
 from neighbourly kindness, in a petty 
 church which could not afford an organ, 
 had for years freely contributed their best 
 skill in flute, violoncello, and two other in- 
 struments, now received, instead of thanks, 
 a slap in the face by a prohibition to play. 
 (What was his musical substitute, I either 
 did not hear or have forgotten.) That as to 
 the favourite hymns and psalms nobody should 
 in future be consulted or have any function 
 but submission, and that past custom should 
 go for nothing, came on them as sudden 
 despotism. It may seem unwise to waste 
 paper and ink on petty matters, but small 
 things may reveal deep tendencies. When 
 I looked at my brother's conduct from his 
 own point of view, I thought him suicidal, 
 as I still think. He cannot but have felt 
 that his literary abilities were winning even 
 on the mild elder men of the party which 
 he disliked, and when they kindly welcomed 
 him, he was eminently likely to win over the 
 
32 THE LATE CARDINAL NEWMAN. 
 
 younger, a process which had already begun. 
 Even as to his English style, he did not need 
 to force it forward, as in contumely, on his 
 more venerable joint-secretary, and that by a 
 method most embarrassing to the committee. 
 The elder clergyman would soon have been 
 glad to devolve on the younger all literary 
 work. Patience and time would constantly 
 add to his power. Yet no sooner do events 
 begin to open favourably, than he will not 
 allow his seed to ripen ; but, as if a momentary 
 success had intoxicated him, he at once flares 
 into a hostility which looks like treachery. If 
 it were against duty to continue in prudent 
 peace, how easy and how much more politic, 
 as well as Christian, to decline kind offers by 
 saying : " I lament that we differ too much for 
 co-operation." But now he seemed to accept 
 union with set purpose of discord. 
 
 To my former judgments of him, these 
 events added something, viz., if the power of 
 Archbishop Laud were yielded to him for a 
 single year, England would soon be in a wild 
 blaze. 
 
 My brother for once in his life unbosomed 
 himself to me, and carefully explained the crisis 
 
18U-SS.-FIJRST, CLERICAL STAGE. 33 
 
 at which lie had to resign his tutorship in 
 Oriel College ; also the reasons. He was 
 elected Fellow in 1822 ; now, I think, 1830 
 was reached. Dr. Hawkins, now Provost, 
 had known him intimately for these years, and 
 was a keen-sighted man. My brother came 
 to him with a novel proposal, enough to startle 
 any head of a college. He said that, as a 
 priest, he was bound to have his main time 
 devoted to religion, and he could not give 
 himself to college teaching unless he might 
 assimilate his pupils to parishioners, and so 
 account them his flock. For this purpose, in his 
 own name and that of two others of the four 
 tutors (viz., Robert Isaac Wilberforce and 
 Hurrell Froude), he proposed that the pupils 
 should be sorted into four equal bodies so that 
 each tutor should be in the position of curate 
 to one quarter of the pupils, and separately 
 responsible for their spiritual guidance. Dr. 
 Hawkins refused on the ground that its 
 tendency was to set up in a college, instead of 
 one Anglican Church, four separate sects with 
 perhaps a sensible diversity of Creed. His con- 
 sent could not be gained. Thereupon the three 
 concordant tutors resigned simultaneously, 
 
34 THE LATE CARDINAL NEWMAN. 
 
 and the Provost was driven to severe straits. 
 To take a tutor from another college was in 
 those days unheard of. It was to me a singu- 
 larly new form of strike, and the strikers seemed 
 to hold the winning hand. But I can hardly 
 doubt Dr. Hawkins saw that each tutor would 
 become a father confessor and that he must at 
 any risk, and with any loss, refuse to be coerced. 
 Rev. Joseph Dornford, the eldest tutor, stuck 
 to him, the nephew of Bishop Copleston ac- 
 cepted his invitation, and Hawkins probably 
 resumed his old function of tutor ; thus some- 
 how, like a ship with broken sails and a jury- 
 mast, his college for several months weathered 
 the gale. 
 
 Let me for a moment widen my view to 
 the Pusey-Newman movement. 
 
 INCIDENTAL AIDS TO PUSEYITE SUCCESS. 
 
 Lord Grey, in 1832, carried his Reform 
 Bill, which could not help strengthening the 
 Dissenters in Parliament. Alarm concerning 
 Catholics, from their admittance in 1829, was 
 still alive in the Anglican Clergy, whose fears 
 
 * Perhaps the word in this sense arose in 1837. 
 
INCIDENTAL AIDS TO PUSEYITE SUCCESS. 35 
 
 ejected Peel from his Oxford constituency. 
 The claim of Protestant Dissenters for separa- 
 tion of Church and State was presently vexa- 
 tious to Lord Grey, the Premier. Eight Irish 
 bishoprics (if my memory is correct) were 
 abolished by Parliament, which to Rev. Mr. 
 Keble and my brother seemed a sacrilege, " a 
 national apostacy." Lord Derby, father of the 
 present Earl, and Sir James Graham, presently 
 left the Whig party in alarm for the tithes. 
 The abolition of bishoprics showed that the 
 Anglican Church was the creature of the State ; 
 which might repeal or modify the Act which 
 had ejected the Presbyterian Clergy. To open 
 the Established Church was a terrible thought, 
 but Dissenters had not asked it. They had 
 claimed Separation : that was the pressing 
 danger. Puseyites exalted the Church, against 
 the State, claiming its aids and honours as a 
 thing of course, without conditions. Towards 
 Dissenters they thought contempt better than 
 argument. 
 
 Oriel College is rector of the Oxford parish 
 of St. Mary, and, as rector, appointed my 
 brother vicar to the parish church ; that is, 
 caretaker of the souls of the non-academical 
 
 D— 2 
 
36 THE LATE CARDINAL NEWMAN. 
 
 parishioners. The University at a distant 
 time had repaired or rebuilt St. Mary's Church, 
 and thus acquired the right of occupying it for 
 University sermons at a different hour from 
 the parish services. My brother, as vicar of 
 the parish, preached to the local tradesmen 
 and the College servants ; but our English 
 public supposed him to be the weekly preacher 
 to the Academics by University appointment. 
 This natural mistake immensely enhanced his 
 importance, even to numbers of the country 
 clergy. An old British clergyman said to me 
 in the winter of 1834-5 : " Well ! though one 
 cannot accept many things from those ' Tracts 
 for the Times,' I am glad to see somebody 
 at last standing up for our old Church. It is 
 too bad to see her subjected to we know not 
 what from Dissenters in Parliament." Such 
 undoubtedly was a widely prevalent feeling. 
 
 I continue this topic by a great jump of 
 chronology. After Bishop Colenso found him- 
 self liberated from clerical bonds and allegi- 
 ance to the Bishop of Cape Town by the 
 decision of the Privy Council that Parliament 
 had forgotten to enslave the African clergy, 
 Dr. Pusey, in public meeting with his clerical 
 
INCIDENTAL AIDS TO PUSEYITE SUCCESS. 37 
 
 friends, thanked God that the African Church, 
 was free from the yoke of the State. Having 
 gone myself to Birmingham to see my brother, 
 I caught at this piece of news as a topic of 
 talk with him ; for to find anything to say 
 that might not grate on him was a hard task. 
 He replied almost gaily, " Oh ! it is only what 
 I expected." I was surprized, but he con- 
 tinued, " When in 1833 we met to start the 
 ' Tracts for the Times,' we thought it only pru- 
 dent to be frank to one another, and we all sub- 
 mitted to free questioning on every important 
 subject : among them, the Union of Church 
 and State. To our astonishment we found 
 that, one and all, we desired entire separation. 
 The book on Scotch Episcopalianism (ascribed 
 to Archbishop Whately) had converted us." 
 " Is this a secret ? " asked I. " Not at all," 
 was his reply, "tell it as widely as you 
 choose." I am amused to find, that while 
 the clergy were looking to the Puseyites as 
 their defence against the formidable Dissen- 
 ters, those very Puseyites were on the side 
 of the foe. I since find in the " Apologia " 
 the aversion of my brother in 1833 to a State 
 Church. 
 
38 THE LATE CARDINAL NEWMAN. 
 
 Nor are Evangelicals eager to retain it. 
 
 One college friend of mine a little before his 
 
 death said : " I suppose separation of Church 
 
 and State must come. I dare not wish for it ; 
 
 I cannot foresee the results ; but the only 
 
 good of the Establishment that I have known 
 
 is : It has saved me from the enmity of my 
 
 bishop." Another college friend of mine who 
 
 became Bishop of Bombay said to me in 
 
 earlier days : " You see, the best intentioned 
 
 English statesmen had too difficult a task in 
 
 the Reformation, so many were to be pleased. 
 
 They had a bad job before them ; necessarily 
 
 our Anglican Church is the best of a bad 
 
 job." To my prosaic mind, these quiet 
 
 people, who, without hypocrisy, try to make 
 
 the best of imperfect human work, are much 
 
 wiser than poetical minds which rave as if 
 
 what can only be human ought to be divine. 
 
 ANOTHEK COINCIDENCE. 
 
 Another incident was favourable to the 
 Puseyites, on which Professor Baden Powell 
 commented to me, perhaps thirty-five years 
 ago. His avowed strength was in practical 
 
ANOTHER COINCIDENCE. 39 
 
 Optics and observation of the shooting stars, 
 concerning which he largely added to our 
 modern theory ; but he also was a keen 
 student of Primary Axioms, and an effective 
 writer against the foundation of Puseyism. 
 He gave me quite a new idea of Lloyd, Bishop 
 of Oxford, and told me that but for his 
 lamented sudden death two men so young 
 as my brother and Pusey never could have 
 exercised such power in Oxford as they did. 
 I just knew that Lloyd was a learned man, 
 and very genial in deportment. He kindly 
 twitted a young Evangelical clergymen, by 
 asking him " whether he called the Sunday 
 Sabbath;" a piece of ignorance much despised 
 by the Oriel Fellows, and named by Conti- 
 nental Protestants, " Figmentum Anglicanum." 
 Lloyd was the Regius Professor of Divinity 
 as well as Bishop. I now learned from Baden 
 Powell that he was learned in German theo- 
 logical literature, and felt it a scandal that 
 in Oxford there was a total absence of solid 
 learning as to the origin and history of the 
 separate books of our Scriptures. He was bent 
 to remedy this by promoting classes of Scrip- 
 tural study after taking the Bachelor's degree. 
 
40 THE LATE CARDINAL NEWMAN. 
 
 As Theological Professor he could not enforce 
 anything hastily ; but he took all the first 
 steps and expected to win support gradually. 
 But before they could be at all opened, he 
 died most unexpectedly. His successor in 
 the bishopric, like most of the elder men, had 
 no enthusiasm that could attract young men — 
 no dash, no show of self-sacrifice. The result 
 was that whatever Lloyd had begun aided 
 the movement of Newman and Pusey to- 
 wards a goal almost opposite ; which, if Lloyd 
 had lived, it is doubtful whether against 
 his age, sound learning, high character, 
 and double office, they would have had any 
 noticeable success. (I write not from any 
 knowledge of Bishop Lloyd ; but since Baden 
 Powell's opinion interested me, it may in- 
 terest my readers also. I do not know the 
 year of Lloyd's death, perhaps 1831 or early 
 in 1832.) 
 
 Few can now know the first public steps of 
 Dr. Pusey. Perhaps in 1825, when a Fellow 
 of Oriel College, he went to Germany for the 
 study of Hebrew and Arabic, and on his return 
 to Oxford was appointed by the Duke of Wel- 
 lington to the post of Regius Professor of 
 
FANATICISM. 41 
 
 Hebrew, by the advice (it was supposed) of 
 Lloyd, Bishop of Oxford. He wrote two 
 good-sized pamphlets on modern German 
 Theology, which delighted me. He warmly 
 defended (in 1828-30) the piety of the Ger- 
 mans ; but Mr. Hugh Rose, of Cambridge, 
 thought that Bishop Lloyd needed to teach 
 him the superiority of an Episcopalian to 
 a Presbyterian. I had several pleasing 
 talks with him, and remember how earnestly 
 he pressed that our missionaries should well 
 understand the minds of natives ; so as to know 
 what points they held in common. I found 
 nothing fanatical in him then. But when I 
 came back to England in 1833, he was in 
 appearance a wholly changed man ; but I had 
 no means of judging why. Because he was a 
 Regius Professor the public invented the name 
 Puseyite. Nevertheless I have thought that his 
 knowledge of German made him incapable of 
 close sympathy with my brother's procedure. 
 The statements in the "Apologia" now suggest 
 to me that he took no part in the " Tracts for 
 the Times." 
 
 FANATICISM. 
 
 I cannot despise sincere fanaticism : it often 
 
42 THE LATE CARDINAL NEWMAN. 
 
 is a great power. In the new Salvationists I 
 alternately censure it and admire it. Knots 
 which mild wisdom cannot untie, fanaticism, 
 like some fierce war, will sometimes cut. 
 Warm enthusiasm is excellent in youth, yet 
 easily degenerates into fanaticism ; easily too, 
 it is wrongly imputed by those who are too 
 selfish to feel enthusiasm. Moreover, when 
 fanaticism enters a whole band, though its 
 power is immensely increased, yet culpability 
 of individuals is much lessened. When it for- 
 gets Justice, one must not palliate it. Also, 
 Puseyism did not begin with my brother, but 
 with old Alexander Knox, a pious admirer of 
 Wesley, who condescended to give me several 
 private talks in Ireland. I cannot join any 
 of the panegyrics on my brother ; yet he was 
 certainly a high-minded fanatic in regard to 
 money. My second brother, Charles Robert, 
 has been brought in of late, and I name him 
 here, to repeat his words : " John ought to 
 have been a Prince ; for he always spends 
 money like a Prince." Out of his poverty 
 John spent first on me ; I need not speak 
 of others. Baroness Coutts of late extolled 
 the late Cardinal for " Purity, which be- 
 
j. h. n.'s strong and weak points. 43 
 
 longs to no one Creed." I can only interpret 
 Purity here to mean faithful use of trust-money, 
 of which this wealthy and generous lady has 
 much experience, no doubt. How matters nmo 
 move in dignified Church circles I cannot 
 know ; but sixty and more years ago, on the 
 death of a bishop or dean the chief interest 
 seemed to turn on the income smiling on the 
 successor : I mean, in the High Church. Whether 
 from my brother came their name, " High and 
 Dry," I am not aware, but he certainly treated 
 the zeal for Church Pelf with a lofty scorn; 
 so did his friend Pusey, who, out of his mode- 
 rate private fortune, gave £1,000 on a single 
 occasion. Thenceforward (my brother told me) 
 " the purses of the laity were opened, and we 
 never wanted money." The temperament (as 
 far as I know) of all so-called Puseyites was 
 (to cut words short) financially noble. The late 
 Cardinal, in my belief, was honoured among his 
 near friends for this temperament. Naturally, 
 it aided his influence beyond that narrow 
 circle. 
 
 j. h. newman's strong and weak points. 
 No panegyric of late has been to me so 
 
44 THE LATE CARDINAL NEWMAN. 
 
 weighty as that of my friend J. A. Froude, 
 concerning my brother's admirable power as a 
 lecturer on Scripture History. I never heard 
 him in a class. I have often heard the remark, 
 that if he had become a barrister, whether in 
 Common Law or Chancery, he would have been 
 eminent among the few. This exactly strikes 
 off my belief. His fine taste and " subtlety " 
 would have suited Chancery, and from Cicero 
 he had learned the art of pommelling broadly 
 enough for any Jury. He urgently needed a 
 thesis to attack or defend, some authority as 
 the goal of his eloquence, or concessions made 
 by another : then he had a start. In his con- 
 versation, as soon as he had extracted adequate 
 concessions, he was a powerful reasoner, 
 entangling, like Socrates, the unwary disputant. 
 Not from any talent in me, but barely from the 
 fact that he could get no concessions out of me, 
 I always found his arguments puerile. My sole 
 concession was the paramount supremacy of 
 Christ and the New Testament ; which never 
 helped him, but rather was felt by him awkward : 
 for I had studied the New Testament and the 
 Psalms from an earlier age than he. When he 
 had to prance with a young Anglican priest, 
 
J. H. N.'S STRONG AND WEAK POINTS. 45 
 
 ho was soon on galloping ground. He then 
 could quote : " Receive thou the Holy Ghost. 
 Whose sins thou dost forgive, they are forgiven ; 
 whose sins thou retainest, they are retained. Is 
 this solemn and Divine truth ? If not, it is 
 gross indefensible hypocrisy and falsehood. To 
 take that alternative is impossible. Your 
 honourable and high position forbids it," &c, 
 &c. Once give him this start, and he un- 
 rolled the whole skeleton of virtual Popery, as 
 our Anglican doctrine, before his respondent 
 had any idea into what the discussion would 
 carry him. If he had tried to tamper thus 
 with me (who had not received the divine 
 prerogative), he might expect the reply: " But, 
 my dear John ! when did that form of Ordina- 
 tion first come into the Church ? Christ says: 
 ' I am He that openeth, and no man can shut ; 
 or shutteth, and no man can open.' This 
 shows that he never meant to give such power 
 to mortal man, much less to a possibly wicked 
 priest." Ever since his first sermon he never 
 could get any starting-point from me. His 
 weakness and credulity as to First Principles 
 were to me lamentable. Indeed, his early zeal 
 for ghost stories may have been at the bottom. 
 
46 THE LATE CARDINAL NEWMAN. 
 
 I remember that at Brighton one year he kept 
 us all agog by a tale of ghosts which seemed in- 
 explicable except by believing in the spirits; 
 then, after two or three weeks, he suddenly 
 told us he had found it all to be false. I 
 suppose he was ashamed ; for he would not 
 tell us either how he had been deluded or how 
 undeceived. But that an educated man, not 
 reared in Egypt or Abyssinia, should beKeve 
 that an outward touch, whether by consecrated 
 oil or a holy thumb, could affect the state of the 
 soul and its acceptance with its Supreme Lord, 
 seemed to me as base a folly as any magic. 
 He did not see, that to deny such occult power 
 is now a reasonable First Principle. 
 
 I may say (without danger of imputing 
 what he possibly could contradict or modify), 
 that he once playfully challenged me to what 
 I may call, A Game of Sham Logic. " Of course, 
 First Principles cannot he proved (wrote he) ; 
 therefore, in order to try what will come of 
 it, we may assume anything. Let me then 
 assume that the Pope is our divinely-appointed 
 leader to Truth. [I cannot be sure that I 
 rightly quote to the letter the words in italics: 
 that matters not.] I replied substantially as 
 
FIRST PRINCIPLES. 47 
 
 follows : " Most truly you say, that no First 
 Principle can be proved, if proof means deduc- 
 tion : but it ought to be approved, else its 
 assumption is not only futile, but throws dust 
 into our eyes. Your assumption is to me 
 arbitrary and unplausible ; as, probably, you 
 would say, if I proposed to you playfully to 
 assume as a First Principle that the Grand 
 Llama of Thibet is our divinely-appointed 
 teacher." 
 
 He gave no reply, and I could not guess at 
 what he was driving. He asserted nothing ; 
 therefore, if still alive, he never could say I had 
 not represented his assertion fairly. I only 
 wondered whether such proposals were a 
 specimen of his philosophy. 
 
 FIRST PRINCIPLES. 
 
 I am seduced into a digression "on my 
 own hook," as our Americans speak. First 
 Principles are shifty matters, both with nations 
 and with persons. Each individual picks them 
 up from his birth and birthplace ; and they 
 enter all common beliefs. In a stagnant 
 nation, they change little in many generations, 
 
48 THE LATE CARDINAL NEWMAb. 
 
 but when in literature knowledge accumulates, 
 the principles current shift gradually, just as 
 England was not the same under Edward I. 
 and Edward VI. Similarly, each person now 
 in England starts with First Principles imparted 
 traditionally from his " surroundings," but as 
 knowledge becomes wider, and thought more 
 active, new first principles, like new leaves on 
 a tree, push off the old ones as superfluous; 
 because truths can now be received as axioms, 
 which in younger days were by no means so 
 clear. This (I think) is peculiarly true of 
 Negative propositions. Credulity in the untaught 
 savage, as in the child, mars his good sense, 
 nay, depraves his morals; as when a belief in 
 witchcraft leads native American tribes to burn 
 to death on suspicion a hapless man or woman. 
 To unlearn traditional folly may be the first 
 necessary wisdom. 
 
 " Sapientia prima est stultitia caruisse." 
 
 An incredulity which admits exception may 
 be in an earlier stage a young man's starting- 
 point. Increased experience may at length 
 be intensified into absolute incredulity, which 
 virtually is equivalent to a new axiom, as in the 
 
FIRST PRINCIPLES. 49 
 
 rejection of all miracles reported by mere hearsay, 
 of which we cannot cross-examine the first 
 witnesses. Abundant instances exhibit as a 
 fact that thus new and new inquiry raises up 
 new starting-points. This difference of mind 
 from mind as to First Principles constant^ 
 makes religious controversy futile. 
 
CHAPTER III. 
 
 HIS MISSION TO £?e-PEOTESTANTIZE US. 
 1832-1842. 
 
 After my return from Turkey in 1833, 1 found 
 my brother's book on the Arians in my 
 mother's house. Only one passage struck 
 me, and that only do I remember. In writing 
 against Arius, the elder bishop against whom 
 Athanasius at length prevailed, my brother 
 depreciated the authority of Fathers earlier 
 than Athanasius, because the Church had not 
 yet taught them how to express themselves : I 
 feel myself audacious in here trusting my 
 memory, for I have never seen the book since 
 that one glance at it. But I have no time to 
 lose now. He was an early bookworm in 
 Gibbon : Gibbon's sly quotation from a Popish 
 historian had taught him that Romanist eru- 
 dition pronounced all the Ante-Nicene Fathers 
 unsound. Therefore now my brother un- 
 ceremoniously sweeps them away. Whither 
 
J. H. N. BISES TO NOTORIETY. 51 
 
 is his logic gone ? thought I. He is like the 
 man who mistakes on which side he ought 
 to saw off a branch, and saws off the side 
 on which he is sitting ! My brother has 
 worried me with Tradition, and now, by cutting 
 away the first three centuries, he leaves no 
 Tradition at all, but only the sectarian broils 
 of fierce fanatics who fought with more or less 
 aid from the unbaptized Constantine. His 
 argument cuts its own throat. His justifica- 
 tion (not from Gibbon, but from his own 
 sagacity) amused me. The Church had not 
 taught the Fathers of the three first cen- 
 turies how to express themselves ! Might 
 he not similarly depreciate St. Paul ? What 
 Church existed in the first ages except these 
 very Fathers whom it is dangerous forsooth 
 to quote as authorities ? I since make sure 
 that in his book on Development he has 
 earned praise for " subtlety " by defending 
 what to my blunt mind is monstrous : but to 
 deny that he cuts himself off from Tradition 
 is impossible. 
 
 On first confronting my brother on our 
 joint return from abroad, his dignity seemed 
 as remarkable as his stiffness. Somebody 
 
 E— 2 
 
52 THE LATE CARDINAL NEWMAN. 
 
 (perhaps one of my Evangelical friends) told 
 me lie had said : Excommunication of me 
 was superfluous, for I had excommunicated 
 myself. Cleverly invented, if false. I had com- 
 mitted the sin of communicating with Baptists, 
 and he must have well guessed that we were 
 far worse than silly in accepting as meant for 
 us the words of Jesus : " Where two or three 
 meet in my name, there am I in the midst of 
 you" ; solemn words, which with us superseded 
 Priesthood.* 
 
 I had already got into disgrace, which soon 
 became worse and worse, because I did not 
 accept the Sibboleth, Jesus is Jehovah ; and 
 as my brother must have studied the question 
 for his " Arians," I thought it might seem 
 kind to plead for aid from his learning. I am 
 bound to say, that to every practical question 
 he replied kindly, if stiffly ; he taught me 
 what were the less guilty Semi- Arians, assured 
 me that the Nicene Creed was abundantly 
 
 * Not that we despised priestly teaching. But as Mr. 
 Senior graduated shoes : [;To the Englishman, a necessary ; to 
 the Scotchman, a decency ; to the Irishman, a luxury ; so, I 
 suppose, we held Priests to be never necessary ; for the Sacra- 
 ments always a decency ; in a pulpit, sometimes a high luxury. 
 
TRACTS FOR THE TIMES.— 183S. 53 
 
 enough for my orthodoxy, and that the Evan- 
 gelical formula pressed on me was rank 
 Heresy ! 
 
 There was a slap for Evangelicals ! 
 Jehovah-Jesus, I think, is a popular hymn. 
 A kind and learned lay Congregationalist 
 assured me that the Nicene Creed was a great 
 mistake. Somewhat later I heard that the 
 Rev. Moses Stuart (of Andover in America) 
 regarded it as certain that unless European 
 Metaphysics or Philosophy could go back to 
 " Emanations " we cannot recover the position 
 of the Nicenists. 
 
 An Evangelical critic, immediately after 
 the recent funeral, quoted the Cardinal's 
 emphatic, and publicly uttered, contempt of 
 Evangelicals. It may not be amiss to state 
 its grounds as far as I know them. 
 
 (1.) Because this school seems habitually 
 to assume, that no one who does not hold their 
 creed knows anything of inward religion, nor 
 is a true Christian. For this insolence he fixed 
 on them the epithets, prigs and priggists. 
 
 (2.) For their obstinate ignorance of the his- 
 tory of the Christian Lord's Day, or Sunday, as 
 an institution having no point in common with 
 
54 THE LATE CARDINAL NEWMAN. 
 
 the Hebrew Sabbath. They aggravate their 
 ignorance into fraud, by perversely misusing 
 the word Sabbath to mean Sunday, and this 
 goes not only against history from the Apostles' 
 day till John Knox, but against the New 
 Testament, against Luther and Calvin, and 
 against the name given to the English 
 Saturday in Arabic, in Italian (Sabat, Sabato) 
 even in French Samedi, for Sabadi. They 
 persevere in the fiction that the Apostles 
 changed the Fourth Commandment, in spite 
 of protest from the Continental Protestants, 
 and, after importing the fraudulent sense of 
 Sabbath from Scotland, have propagated it 
 in England, and carried it into Switzerland. 
 
 (3.) On the matter of the Trinity, they 
 fancy themselves wise, while they are really 
 flat Heretics condemned by the old Councils. 
 
 On the third count, I plead for them from 
 the Council of Trent. These Protestants mean 
 to obey the Church! Their " heresy " is a 
 fruit of honest dulness which is at bottom 
 implicit {i.e., virtual) faith. I am not con- 
 demning ; not I. But a far better defence 
 with me is, when I see them so eagerly 
 preoccupied with labouring and self-denying 
 
THE LYRA AP08T0LICA. 55 
 
 good works, that they have not time to examine 
 the historical grounds of their faith. They 
 are the largest part of the Salt which saves 
 England from corruption, despise them who 
 may. 
 
 The next revelation came to me from two 
 hymns written by my brother on his return 
 home from Italy in November and December, 
 1832. They are two out of more. They were 
 printed, but perhaps not published till later. I 
 think I met them in my mother's house. I 
 was shocked at them. How could he believe 
 himself a faithful Anglican? And why did 
 he not himself give me a copy ? He perhaps 
 knew my temperament and distrusted it. As 
 a little boy, I was a rattling talker ; and if a 
 gentleman petted me, I was soon on his knee, 
 quite at home ; and my father said of me to 
 my mother before the family : " Never tell a 
 secret to that boy, for it will be sure to leak 
 out from him." That, by the way. However, 
 when I afterwards put these hymns side by 
 side with the wild violence of my brother 
 against Mr. Kingsley, it seemed to me almost 
 an insanity. 
 
56 THE LATE CARDINAL NEWMAN. 
 
 PRIVATE JUDGMENT. 
 
 1. Poor wanderers ! ye are sore distrest 
 To find that path which Christ has blest, 
 
 Track'd by his saintly throng. 
 Each claims to trust his own weak will : 
 Blind idol t so ye languish still, 
 
 All wranglers and all wrong. 
 
 2. He saw of old and met your need, 
 Granting you Prophets of His creed 
 
 The throes of fear to swage (sic). 
 They f enc'd the rich bequest He made, 
 And sacred hands have safe convey'd 
 
 Their charge from age to age. 
 
 3. Wanderers ! come home, obey the call — 
 A Mother pleads, who ne'er let fall 
 
 One grain of holy Truth. 
 Warn you and win, she shall and must ; 
 For now she lifts her from the dust 
 
 To reign as in her youth. 
 
 December, 1832. 
 
 On this, one may ask : (1) Is it consistent 
 with Anglican doctrine ? (2) or with the New 
 Testament ? (3) or with good sense ? 
 
 We have a right to ask (2) because it says, 
 Christ gave us Prophets, which can only mean 
 Apostles, who wrote Sacred books, and the 
 Bequest can only mean the New Testament. 
 
THE LYRA APOSTOLICA. 57 
 
 But the New Testament tells us nothing of a 
 Holy Mother who is to reign over us, but who 
 reappears in the following hymn. 
 
 (3.) This hymn identifies following Private 
 Judgment with following that Blind Idol, 
 one's own weak will. The writer seems to me 
 never to have known what it is to search after 
 truth. How else could he be ignorant that 
 the searcher after truth seeks for evidence, 
 and constantly sacrifices Prepossessions and his 
 own Will in the search. ' So to brand Private 
 Judgment is a confession that he has never 
 known what it is to search for truth deliber- 
 ately. 
 
 (1.) The hymn is addressed to Protestants, 
 and the career of the writer attests that he 
 especially aims at Anglicans. Nonconformists 
 who disown the Anglican formula of Priest- 
 making were always to him game too well 
 armoured for any fundamental attack. 
 
 Anglican clergymen are not at all excluded 
 in this hymn. A Holy Mother, as in her youth, 
 is shortly to reign over all. That era is here 
 pointed at. Hildebrand is suggested by His- 
 tory, and apparently seven high Dignitaries of 
 the Anglican Church are all wranglers and all 
 
58 THE LATE CARDINAL NEWMAN. 
 
 wrong! Religious thought which deals with 
 an unseen spiritual world cannot always be 
 harmonious in human minds ; but to call us "all 
 wranglers" is untrue, " and all wrong " is im- 
 modest, contemptuous and eminently self-con- 
 ceited. But let us pass to another hymn, 
 strangely called 
 
 PERSECUTION. 
 
 1. Say, who is he, in deserts seen 
 Or at the midnight hour, 
 Of garb austere, and dauntless mien, 
 Measur'd in speech, of purpose keen, 
 Calm as in heaven he had been, 
 Yet blithe when perils lour ? 
 
 2. My Holy Mother made reply : 
 
 " Dear child ! it is my Priest. 
 " The world has cast him forth, and I 
 " Dwell with wild earth and gusty sky. 
 " He bears to men my mandates high 
 
 " And works my sage behest. 
 
 3. " Another day, dear child ! and thou 
 
 " Shalt join his sacred band. 
 " Ah ! well I deem, thou shrinkest now 
 " From urgent rule and severing vow — 
 
 " Time hath a taming hand." 
 
 November, 1832. 
 
THE LYRA APOSTOLICA. 59 
 
 To Christianity this creed has no likeness. 
 It sets up a new Deity, called " Holy Mother," 
 who gives mandates to a Priest. He is to 
 tame us into dear obedient children, and 
 (apparently) into monks, nuns, and celibate 
 clergy. But its elements are essentially 
 Romanist, anything but Protestant or sound 
 morality. The Mother would be in nuhibus with- 
 out the solid Priest walking on earth, such as 
 Rome affords, — a Director in flesh and blood. 
 But Jesus of Nazareth distinctly forbids such 
 a functionary. 
 
 " Call no man Guide (or Director) on earth, for one is your 
 Director, even Christ ; and all ye are brethren." 
 
 Christ forbids the very thing (an authori- 
 tative Director) to which J. H. Newman, of 
 his own "Blind will" and fantasy, commends 
 us to listen. We are to resign our consciences 
 to a church officer ! 
 
 There is so much to say against a doctrine 
 which subverts morality, common sense, and 
 the words of Jesus as told in the New Testa- 
 ment, that we are in danger of overlaying the 
 main offence by too many secondary arguments. 
 Therefore I. am cautious. But I may ask : 
 
60 THE LATE CARDINAL NEWMAN. 
 
 Did J. H. N. while in the Anglican Church 
 publish that he hated Protestantism, both 
 name and thing ? Until the " Apologia " 
 came out I thought he retained the name, in 
 opposition to his ultra Protestantism. 
 
 Further: Did he defend himself by saying: 
 " Not one of the Thirty-nine Articles commands 
 us to use Private Judgment, or forbids me 
 to denounce it " ? As well might he expect 
 every axiom of morals to be set down there, 
 as the axiom, " No man can cast off on to 
 another his duty to choose between right and 
 wrong, and his responsibility for his choice." 
 
 Both in these hymns, and in the " Apolo- 
 gia," J. H. N., p. 117, avows his utter renun- 
 ciation of Protestantism and of Private Judg- 
 ment in 1833. Yet (" Apologia," p. 6, ed. of 
 1864, and elsewhere) he resents as a slander 
 Kingsley's imputation, " that I was secretly a 
 Catholic, when I was openly professing to be a 
 minister of the Established Church." 
 
 If his denial turns on the word secretly, 
 might we not have expected him to emphasize 
 it, thus : 
 
 " Not ' secretly.' All who care to inquire 
 might know, that I abjured Protestantism 
 
THE LYRA APOSTOLIC A. 61 
 
 and Private Judgment ; and as to my being 
 a Catholic, that is an unfair word to use, for 
 readers will interpret it as Papist, but my 
 doctrine was then only Romanist, not Papist." 
 
 But if that was not his meaning, I must 
 leave my readers to solve the enigma, as they 
 best can. It surpasses my power. 
 
 My secret comment on these two hymns 
 dates from 1833, when I first had copies of 
 them. They were only two out of the Lyra 
 Apostolica : I never cared to read more. My 
 grief and indignation is in 1890 long ago faded 
 and stale, yet resumes its place in my heart, 
 when I am forced to dwell on such utterances 
 from an Anglican priest. I long hoped to be 
 for ever as silent to the public concerning them 
 as I was carefully reticent to my brother. I 
 could not guess what made his sense of Truth- 
 fulness so different from mine ; and, if forced 
 to clash with him face to face, Reconciliation, 
 I felt, would never in our life be possible. I 
 resolved to deal with him, if I had sufficient 
 self-control, as if he had been my father. I 
 think I did so to his life's end. As matters 
 now stand, I must not speak doubtfully where 
 I have no doubts ; but I try rather to call my 
 
62 THE LATE CARDINAL NEWMAN. 
 
 readers to judge from the facts as I recite 
 them. 
 
 I see that in "Apologia" (p. 118) my 
 brother attacks me in these short words : 
 " St. Paul bids us avoid those who cause 
 divisions : you cause divisions : therefore I 
 must avoid you." I think that he here trans- 
 fers into fact his own inward thoughts. If 
 he had said such words to me I should cer- 
 tainly have replied : " My dear John, tell me 
 how, where, and when I have caused divisions ? 
 It is the very opposite of my earnest desire. 
 I should blame myself vehemently if I were 
 guilty of it." And he would have had no reply 
 (in 1833 to 1845 at least), as I will now show 
 my readers. In Dublin (1827-8) I for the first 
 time entered a Nonconformist Church, led in by 
 others. It was called Mr. Kelly's. I did not 
 cause division — it was already made. The same 
 remark holds of other (orthodox) Churches, 
 especially Baptists, to whom I joined myself 
 in 1835 or '36, and the only part which I took 
 was, to support Union with Paedo-Baptists, 
 not to divide. In 1833, the year to which he 
 seems to refer, my zeal was for Union of all 
 (Protestant) Christians, remaining in their own 
 
HIS FREE ACCEPTANCE OF ANGLICANISM. 63 
 
 connexions ; as to which I at once met a mourn- 
 ful disappointment. If my brother had shown 
 me as much courtesy as did my tutors at Wor- 
 cester College, or my senior Fellows at Bal- 
 liol, instead of tormenting me by chidings as 
 if I were a young child, he might have known 
 me better. 
 
 He accepted ordination in the Anglican 
 Church of his own free-will, knowing its his- 
 tory, and that it was established, not by Cran- 
 mer and his clergy, but by Henry and his Lay 
 Parliament, before whom the clergy were as 
 powerless as Bp. Fisher had been. If he ac- 
 cepted Priesthood in such a Church, and vowed 
 sincere belief in the book of Common Prayer, 
 the universal understanding of common moral- 
 ity {and of my morality) was that he acquiesced 
 in its practically-established rule, both as to 
 the Government of the Church and as to its doc- 
 trines — so far as it spoke with a single voice. 
 
 While each clergyman strives to retain the 
 truths clear to his own mind, he deserves re- 
 spect and pity as to the self-contradictions of 
 our Prayer Book. My brother grieved me by 
 suddenly turning round with graceful ease; 
 and, dogmatically propounding as sacred truths 
 
64 THE LATE CARDINAL NEWMAN. 
 
 the very reverse of what he had held before 
 his Ordination, he treated the authorities of his 
 own Church, the Bishop of London, I now find, 
 as well as the Grey Ministry, with more than 
 contempt, for the suspicion that they desired 
 to lessen the difficulties of the Evangelicals, 
 and might desire to make the Church more 
 National. This seems to me the reverse of 
 right. 
 
 So secret was he to me, that I did not 
 know our agreement that the Church ought 
 not to be united to the State. We developed 
 the idea in opposite directions. He desired 
 (" Apologia," p. 113) to return not to the six- 
 teenth century, but to the seventeenth, which can 
 only mean, to the times of Archbishop Laud. 
 My desire was, to let all read the New Testa- 
 ment with fresh eyes, not preoccupied by human 
 dogma. I wanted the doctrine of Christ him- 
 self. If we could not get it from the first cen- 
 tury, I saw no chance of getting it from the 
 fourth nor from the seventeenth. But my 
 brother never imparted to me any of his rea- 
 sons ; therefore those will be disappointed 
 who now expect that I can reveal them. 
 The moment he knew that the break-up of 
 
HIS HATRED OF " THE LIBERALS* 65 
 
 the vile system of Pocket Boroughs -would '• 
 admit our great Manufacturing Cities into 
 Parliament, lie conceived such a hatred of 
 Liberal Ministers that he thought resistance 
 to their legitimate rule to be heroism, and 
 ascribed to them projects which (he informs 
 us) made him " fierce." Submission to Autho- 
 rity is no longer a duty in his eyes, but he 
 adopts Keble's phrase, " National Apostasy," 
 as fitly describing the abolition of Bishoprics 
 judged superfluous by those above him in 
 Church government. But he knew, when he 
 took Orders, that this was the Established 
 system. 
 
 So far his conduct appeared to me to be 
 almost factious and seditious, which was just 
 what Paul meant by " Heretical." But in the 
 two hymns a far more grave offence opens 
 itself. He destroys the foundation of the 
 Anglican Church, the right of the Laity to 
 separate from a false Priesthood, commonly 
 called the right and duty of Private Judgment. 
 This denies the Anglican Church to have any 
 Christian basis, and (inasmuch as Morals were 
 earlier than Christianity) absurdly forbids con- 
 version to Christ from any foreign religious 
 
66 THE LATE CARDINAL NEWMAN. 
 
 system. His hymn vitiates his " Orders " by 
 denying the Protestant foundation. Moreover, 
 he attacks the Anglican Episcopate as "all 
 wranglers and all wrong." 
 
 To me it was a plain fact that these two 
 hymns taught full-blown Romanism. Urgent 
 Rule and Severing Vow gratuitously go forward 
 into monkery, nunnery, and celibate clergy. 
 I do not forget that in a later year he set forth 
 that he had not been teaching Popery, but 
 only Catholicism ; yet, whether you look 
 out on a real or on a theoretical Europe, the 
 distinction is impossible. If the laity are to 
 submit, not to their own consciences as 
 influenced by the Spirit of God (or Christ), 
 but to a Priest under guidance from a Holy 
 Mother (in the clouds ?), then to which Priest ? 
 Are all Priests concordant? K there is to 
 be Unity, in his sense, must not all Priests 
 be subject to a Central Priesthood, which is 
 nothing but a Papacy ? He establishes slavery 
 for the disciples instead of, as the decisive 
 matter, the equality announced to all by Jesus ; 
 a corporate relation to God, instead of one 
 personal and spiritual, as taught by Jesus. 
 
 Evidently, if Pagans have any moral right 
 
ANGLICAN INCONSISTENCIES. 67 
 
 to leave their native Paganism, allured by- 
 nobler and purer truth in a communion called 
 Christian, they retain the very same right 
 and duty to leave the latter, when it lapses 
 into new Paganism. To deny Private Judg- 
 ment to laymen is to forbid passing from an 
 inferior religion to a nobler. 
 
 Wonderful it was to me that my brother 
 Could (as it were) forge the name of Jesus 
 to the prohibition to judge for oneself and 
 to the imposition of a " Holy Mother." He 
 knew he hated Protestantism, but instead of 
 quitting at once the Protestant Church, he 
 fancied he might stick to it as long as he 
 preferred an impossible Archbishop Laud to 
 an actual Roman Pope ; instead of leaving 
 it (as so many of the Evangelicals) while he 
 could do so, without compulsion. 
 
 ANGLICAN INCONSISTENCIES. 
 
 A clergyman, more eminent than most of 
 our bishops, freely propounded to me, perhaps 
 in 1841, the clerical dilemma, and his solution 
 of it, thus : The history of our Church counts 
 from the Reformation. Neither Cranmer nor 
 the Ministers of Edward VI. could bear to 
 eject from Church office the elder clergy ; also 
 
 F— 2 
 
68 THE LATE CARDINAL NEWMAN. 
 
 they knew that the laity, however they might 
 hate clerical extortion or vice, were not yet 
 ripe for very decisive change in creed. Hence 
 with kind intention they left many a germ of 
 Romanism in the Liturgy or the Rubrics, and 
 unawares made our formularies sometimos ob- 
 scure, sometimes inconsistent. No doubt they 
 expected that in the next generation a more 
 complete revision and reform would be made ; 
 and so it ought to have been, but with Queen 
 Mary's allegiance to Rome, Elizabeth's ambi- 
 tion, and next the Stuarts, the formularies 
 have been nailed down on us half-reformed, and 
 variously self-refuting. Now it is impossible 
 for any man to believe at once two things 
 contradictory ; therefore our only possibility 
 is, to inquire which of them we can believe, 
 and take no notice of the rest. 
 
 This gentleman had no element of a fanatic 
 in him. I respected him too much to utter 
 what rose in my heart. " What a cruel trap 
 to a man's conscience does your Church set ! " 
 
 An inquiry arises : Did all the Puseyites 
 see those two hymns ? I pass over the rest. 
 Were all who saw them so blind as not to see 
 the intense and flippant scorn which they 
 
WERE THE HYMNS WELL KNOWN? 69 
 
 uttered against all Protestantism, including 
 Anglican bishops ? Did they share that 
 scorn, and believe that it was exactly the right 
 sentiment for an Anglican priest ? 
 
 I can only reply tentatively, by guesses : 
 
 (1) Very few copies of these hymns may have 
 been printed privately. Only few Puseyites 
 may have seen them. In an advertisement, 
 I have lately seen that they are re-printed. 
 
 (2) I have professed above that the more 
 widespread a fanaticism, the less is the 
 responsibility of each individual. (3) I digress 
 to exhibit proof of the fanaticism then reign- 
 ing. Hurrell Froude died prematurely. Keble 
 and my brother became joint editors of his 
 MSS., and apologized for giving prominence 
 to so young a man, who had never held any 
 ecclesiastical office, but, they add, the singular 
 truth of his writings justifies it. [Let any one 
 who can, correct me if I have not remembered 
 the phrase singular truth ; for I have not seen 
 the book since that first day.] After this in 
 preface, the two editors laid before us his 
 utterance of hatred against the French for 
 dethroning Charles X., which I remember as : 
 
 " I hope that the march of mind in France will yet prove 
 
 A BLOODY ONE." 
 
70 THE LATE CARDINAL NEWMAN. 
 
 More than once I had heard such extrava- 
 gances from Hurrell Froude, and thought him 
 to be sportively " playing the young man," 
 vea.vieu6fi.evog, and never imagined that he could 
 be serious. But what of the two editors, that 
 they were not shocked? 
 
 In the " Apologia " Hurrell Froude is held 
 up in surprising eminence. Let us hear some 
 of his virtues (p. 85) : — " He professed openly 
 his admiration of the Church of Rome, and his 
 hatred of the Reformation. He delighted in . . . 
 sacerdotal power and full ecclesiastical liberty 
 {i.e., liberty to persecute). He had a high 
 severe idea of the intrinsic excellence of vir- 
 ginity. He embraced the principle of penance 
 and mortification. He had a devotion to the 
 real Presence. He was powerfully drawn to the 
 Mediaeval Church, but not to the Primitive " 
 (p. 86). 
 
 Reader ! how tired you are of all this ! So 
 am I. Why should we not laugh together 
 when a thing is really laughable? There is 
 relief in a hearty laugh. You remember the 
 showman with his box and spy-glass, through 
 which children look to see inside Blucher and 
 Wellington with other officers after the battle 
 
THE MOTHER NOT PARTICULAR. 71 
 
 of Waterloo. Of him a little boy asked : 
 " Which is the Duke and which is Bliicher ? " 
 The showman replies: " Whichever you please, 
 my little dear ; you pays your penny and takes 
 your choice." 
 
 This fairly typifies the relation of "the 
 Holy Mother" to Hurrell and John Henry 
 Newman. They ask her, " Which is the Starting 
 Era of Orthodoxy? We two are puzzling 
 about it." John Henry Newman says, the 
 Nicene Church ; Hurrell thinks it is at Hilde- 
 brand's, seven hundred years later. The Holy 
 Mother replies, " Wherever you please, my little 
 dears ; you pay allegiance to me, and take 
 your choice — anywhere except too near to 
 Christ and the Apostles, for they cut me out 
 entirely." 
 
 Their unanimous aversion to the Primitive 
 Church, which has no element of Sacerdotalism, 
 denoted that neither of them had any desire 
 to ascertain what Jesus and his Apostles taught, 
 on whose names they were riding. 
 
 When a mortal believes himself called to a 
 Divine Mission, it is hard to avoid elation, and 
 perhaps arrogance. But if the direction oi 
 his course is beneficial and humane, we dare 
 
72 THE LATE CARDINAL NEWMAN. 
 
 not censure. I have had more than a few 
 indications which denote that my brother's 
 claims went beyond sobriety. Domestic matters 
 I will not tell, except to add my sister's em- 
 phatic testimony : " John can be most amiable, 
 most generous. He can win warm love from 
 all his friends : but to become his friend, the 
 essential condition is, that you see every- 
 thing along his lines, and accept him as your 
 leader." 
 
 Here I ask leave to digress in defence of 
 my mother and sisters, whom my brother-in- 
 law, my sister Harriet's husband, strangely 
 misrepresented in his Memorials of Oxford. 
 He stated, after my sister's death, and without 
 consulting any of us surviving, that my mother 
 had reared us in extreme Calvinism, and that 
 certain Scottish Calvinist manuals had been 
 familiar to us from earlier days. I instantly 
 assured him that I had never in my life seen 
 the books, and that my mother was far too 
 wise a woman to train children to any sectarian 
 religion. He did omit it in a second edition, 
 but proceeded to imply that my mother had 
 come to Oxford to oppose my brother ! This, 
 too, was wholly incorrect. My brother, with 
 
■ SIS LETTER TO REV. MR. SNOW. 73 
 
 his great liberality, pressed my mother to 
 change her abode and come nearer to him ; I 
 believe she dreaded to be a burden on him, 
 and came reluctantly. The Kev. Th. Mozley 
 also attributed my mother's "Calvinism" (of 
 which I never heard or saw anything) to the 
 fact that her grandfather had fled to England 
 when the Edict of Nantes was revoked. , Out 
 of so small a matter may a wholly false myth 
 grow ! I now infer that my mother and sisters 
 had opposed my brother's pretensions far more 
 actively than I knew; for to me they were so 
 reticent, that only after my mother's death did 
 I learn that they were not his devotees, 
 
 I return to say, that the Eev. Mr. Snow, 
 vicar of Richmond in Surrey, kindly read to 
 me in the autumn of 1833 a letter from 
 J. H. N., and his reply. He had no per- 
 sonal knowledge of my brother, and was 
 much superior in age. The letter urged 
 him to claim higher rights and powers as a 
 clergyman. Mr. Snow's reply had two main 
 paragraph's : First, he regretted that the clergy 
 had not more moral weight in society, and 
 he earnestly hoped for more. But, they must 
 earn it by superiority in every form of good- 
 
74 THE LATE CARDINAL NEWMAN. 
 
 ness. After their past evil history, to claim 
 more power would bring on them . keener 
 contempt from men and heavier judgment from 
 God (the words still ring in my ears). 
 
 In my present abode I regained acquaint- 
 ance with the late Rev. Charles Girdlestone, 
 into whose Balliol Fellowship I succeeded in 
 1826. He kindly put into my hands the docu- 
 ment sent to him (with a letter of November 1, 
 1833) by my brother, and his own reply. The 
 document which my brother was actively cir- 
 culating, he hereby adopted as his own, and 
 probably drew it up as originally penned. 
 Abridged of what the reader will himself 
 supply, it speaks thus : — 
 
 " Events have occurred calculated to inspire the true 
 members and friends of the Church with the deepest un- 
 easiness. The privilege (a) possessed by parties hostile to 
 her doctrine, ritual, and polity, of legislating for her, their 
 avowed and unceasing efforts (6) against her, their alliance 
 with such as openly reject (c) the Christian faith, and the lax 
 and unsound principles of many (d) who profess and even think 
 themselves her friends, these things have displayed them- 
 selves, &c Everyone who has become 
 
 acquainted with the literature of the day must have observed 
 the attempts made to reconcile members of the Church to 
 alterations in its doctrine and discipline. Projects for the 
 annihilation of our creeds and the removal of doctrinal state- 
 
HIS LETTER TO REV. CHAS. GIRDLESTONE. 75 
 
 merits incidentally contained in our worship have been put 
 forth. Our services have been subjected to a licentious criti- 
 cism. Our apostolic polity has been ridiculed and denied. 
 . . • . The spirit of the age is disposed to regard points 
 of religious belief with indifference, and to sacrifice the 
 interests of truth to notions of temporary convenience," 
 &c. &c. 
 
 If there were not partial truths here, the 
 document would not be plausible. It is not to 
 the purpose here to analyse it minutely, but 
 short remarks are appropriate. 
 
 (a) No special privilege is granted by Lord 
 Grey to Nonconformists. Simply, if they elect 
 a Nonconformist M.P., and a measure come 
 before Parliament concerning a Church matter, 
 he may vote on it, as one man out of more 
 than 600, and with the contingency of a veto 
 from the Lords. 
 
 (b) Unceasing efforts (of Dissenters) against 
 the Church ! The worst that any Dissenter 
 had urged was mere separation of Church and 
 State. This was precisely the thing which 
 J. H. N. tells us that he himself and all 
 the Tractarian party desired ; yet here he 
 " sacrifices the interest of truth to notions of 
 temporary convenience," earnestly attacking 
 those who happened to hold exactly his own 
 
76 THE LATE CARDINAL NEWMAN. 
 
 sentiment. Dissenters had not claimed Church 
 Property. 
 
 (c) He accuses Dissenters as making- alli- 
 ance with rejectors of Christian faith. Surely 
 he means alliance to be understood as Church 
 Alliance ; if so, it seems to me a slander. If 
 it means alliance of citizen with citizen for 
 some civil good, can he possibly be so fanati- 
 cal as to censure it ? 
 
 (d) By the word many one may guess 
 that he means Liberal statesmen who have 
 tried to relieve Dissenters' grievances, or 
 Evangelical grievances. But the delusion is 
 in calling others than himself unsound, and 
 hostile to the Church, while he himself is 
 more hostile than any Whig statesman or any 
 of the Nonconformists whom he calls hostile ; 
 and is .fully conscious that he hates the funda- 
 mental principle ot Private Judgment, which, 
 in separating from Rome, the Anglican Church 
 assumed. 
 
 The chief part of his private letter is as 
 follows : — 
 
 ''Nov. 1st, 1833. 
 "Deab Gikdlestone, 
 
 " We are in motion from the Isle of Wight to Durham, 
 
 and from Cornwall to Kent. Surely the Church will be 
 
LETTER TO CHARLES GIRDLESTONE. 77 
 
 shortly delivered from the captivity under wicked men, who 
 are worse than Ohushan-rishathaim or the Philistines. We 
 groan under that heterogeneous, un-ecclesiastical Parliament, 
 [here he distinctly echoes the Nonconformists] and will not 
 Submit to its dictation. We shall be truly glad of your co- 
 operation, as of one who really fears God and wishes to 
 serve Him ; but if you will not, we will march past you. 
 
 " Yours, 
 
 " J. H. Newman." 
 
 Mr. C. Girdlestone (his senior by four 
 years) answers kindly, but says the document 
 
 " Breathes a censorious, querulous, discontented, defiant spirit 
 likely to bring the Church into contempt, and opposite to the 
 Christian rule of overcoming evil with good. I regard the 
 men in power as no worse Christians than their (Tory) 
 ' predecessors." 
 
 For which he gives illustration, and insists 
 that the Church ought to show politically the 
 same zeal, and the same self-denial, humility, 
 and charity as in private life. He proceeds : 
 
 " Dear Newman, do not march past me as you threaten, lest 
 you afterwards wish to march back again. 
 
 " Ever yours, 
 
 " C. Girdlestone." 
 
 In 1827, the Eev. C. Girdlestone was a 
 High Churchman, but my brother's career 
 
78 THE LATE CARDINAL NEWMAN. 
 
 made him an Evangelical, as I understood 
 him. 
 
 My last topic is a prelude to a far grander, 
 which. I call 
 
 THE HAMPDEN BUBBLE. 
 
 Mischievous and vexatious as the Bubble 
 was, it was the greatest deed of Puseyism, 
 the greatest and most manifest failure. Men 
 younger than sixty can seldom know any of 
 the details of this affair, and yet all ought to 
 know at least the outlines. 
 
 The Rev. Renn Dickson Hampden had 
 carried off literary honours so many as are 
 hard to remember. He was a Fellow of Oriel be- 
 fore his marriage. As a country clergyman he 
 produced a learned work that was thought a fit 
 companion to Bishop Butler's "Analogy," as a 
 bulwark to Christianity. In 1832 he preached 
 the Bampton Lectures at Oxford with applause, 
 apparently universal. In 1834 he became.- Pro- 
 fessor of Whyte's Political Economy, to which 
 he was elected by the University Vice-Chan- 
 cellor, the Dean of Christchurch, the Presidents 
 of Magdalen and St. John's, and the two 
 Proctors. Oxford seemed to set its seal on 
 
THE HAMPDEN BUBBLE. 79 
 
 his various accomplishments : his birth-year 
 was 1793. 
 
 Lord Melbourne, whose principle was, to 
 please the Clergy, if he could, appointed Dr. 
 Hampden in February, 1836, to be Regius Pro- 
 fessor of Divinity in Oxford. But my brother 
 with all speed published a tract called " Eluci- 
 dations " of Dr. Hampden, which, like a pebble 
 flung into a lake, convulsed the whole area of 
 Puseyism. No wonder, for when I read the 
 pamphlet, it at once set me against Hampden, 
 though I was an outsider and of course 
 quiescent. His opponents gave notice of a 
 movement in Convocation to prohibit attendance 
 of University students on Dr. Hampden's 
 lectures. This "Convocation" consists of all 
 Masters of Arts, lay or clerical, who, by paying 
 the annual fee, keep their names on the 
 University Register. Every Puseyite Master 
 of Arts was stirred to travel up to Oxford 
 and vote. Probably from other parts came 
 supporters to Hampden, but the most notable 
 centre was Rugby, where Arnold opened the 
 case to all his masters. They all (I understood) 
 came with him to vote against the threatened 
 measure. I had the details from Algernon 
 
80 THE LATE CARDINAL NEWMAN. 
 
 Grenfell, my old friend and co-equal as an 
 undergraduate, who was then one of the 
 Rugby masters. 
 
 As Dr. Arnold put the case : (1) We, when 
 assembled in Convocation, are not judges of 
 heresy, but are collectively mere laymen. It 
 is superfluous to us to know, whether the 
 Professor now appointed, deserves, or does 
 not deserve, the stigma cast upon him. (2) 
 But next, if we were the fit tribunal, common 
 sense, common justice, and, I need not say, 
 University Law, demand that an accused 
 person shall have his fault defined, — in what 
 page, paragraph, or line of his book has he 
 offended. Now, Dr. Hampden cannot explain, 
 cannot defend himself, cannot confess and 
 retract. To forbid pupils to attend him, is to 
 punish him in the dark, which is abominable. 
 (3) Such an insurrection against the power 
 of the Crown is rash and headlong. Only 
 extreme necessity can justify it. We might 
 bring the University into unknown and 
 formidable danger. 
 
 " We (said Grenfell) agreed that our duty was 
 simply to vote against the Tribunal and the 
 Process, and not to touch the question of Heresy 
 
THE HAMPDEN BUBBLE. 81 
 
 or no heresy." He was a personal friend of 
 Keble's. He had lived in Keble's house — per- 
 haps as a pupil — he had read in manuscript 
 Keble's hymns (entitled " The Christian Year"), 
 and he recited to me what was his last sight of 
 Keble : "I had come up to Oxford with the 
 Rugby band, and had voted against the proposed 
 disabling of Hampden, when, walking in the 
 High Street, I saw Keble on the opposite side, 
 so I crossed hastily to clasp his hand. But he 
 held his hand out of my reach, and, glaring 
 on me, said solemnly : ' Grenfell ! you have 
 sacrificed at the altar of Jupiter, and I re- 
 nounce your friendship from this day.' " After 
 that tale, I. doubted whether my friend found 
 the loss of Keble's friendship very severe. 
 
 Such fierce and blind fanaticism had my 
 brother's " Elucidations " spread far and wide ! 
 Dr. Hawkins, Provost of Oriel, had from the 
 beginning defended Hampden as not having 
 violated clerical right to speak freely on 
 Church History. Probably few took the 
 trouble to read Hampden's book, and when it 
 was once keenly attacked, each dreaded to step 
 into a pool where he might be out of his depth. 
 But Hawkins was chivalrous, and so were a 
 few others. g 
 
82 THE LATE CARDINAL NEWMAN. 
 
 The measure in Convocation was carried 
 against Hampden, whom it affected piteously. 
 He seemed to have a host of bitter enemies, 
 and very few defenders ; and the reverse from 
 long untainted honour to sudden contumely 
 was to him dreadful. Baden Powell (present 
 in the thick of it) declared to me that Hampden 
 was too meek, and this, by the Puseyites, of 
 whom few had read his book, was invariably 
 interpreted as a sign of guilt. If he had shown 
 indignation instead of mere grief, they might 
 have understood that they were attacking an 
 innocent man. His intellect was presently 
 disparaged, as well as his orthodoxy, in the 
 Oxford press ; but this hardly deserves mention. 
 
 From Charles Knight's Biographical Dic- 
 tionary I learn that the literature poured out 
 in this controversy of eleven years was vast. 
 I merely read the " Elucidations," and, many 
 years later, Archdeacon Julius Hare's Review ; 
 thence first getting any clear idea how an able 
 man, elected by the Crown to be Divinity 
 Professor, could have run into Heresy judged 
 so flagrant. The title to Hampden's lectures 
 was " The Scholastic Philosophy in its relations 
 to Church Theology." Julius Hare severely 
 
THE HAMPDEN BUBBLE. 83 
 
 censured my brother, and I began to under- 
 stand the inevitable discord between him and 
 Hampden. The latter wished to separate 
 scholastic additions from Church Theology and 
 teach us to look back to earlier centuries for 
 sounder knowledge of primitive truth. But 
 with J. H. Newman the scholastic additions 
 were the most valuable part, namely, that 
 which he oddly called tradition. To give 
 weight to the earlier fathers, and to depreciate 
 as " scholastic " some of the later ones, seemed 
 to my brother as rushing towards Arianism. 
 I suppose he soon accepted as his mission " to 
 crush Hampden." 
 
 Lord Melbourne's fixed alarm of " burning 
 his fingers " with the Church, made the 
 Hampden Nemesis linger until after the Irish 
 Potato Famine. Sir Robert Peel resigned 
 office, and Lord John Russell became Premier 
 in 1847, who on the earliest opportunity 
 chose Hampden for Bishop of Hereford. 
 J. H. N. was no longer among Anglicans. 
 Pusey, I think, had had to defend himself 
 against some charge of Romish heresy. 
 But younger Puseyites resolved with Keble to 
 make a new trial of strength against the State. 
 
 G— 2 
 
84 THE LATE CARDINAL NEWMAN. 
 
 As they had beaten Lord Melbourne, why- 
 should they think Lord John formidable ? 
 The Dean of Hereford, Dr. Merewether, was 
 cordially with them. To cut matters short, 
 a solemn deputation, with Keble at the head, 
 was to be received in Oxford by the Bishop 
 (Samuel Wilberforce) to protest against, and, 
 so to say, bar out Dr. Hampden from Hereford. 
 A Bishop has no palace in Oxford. Wilber- 
 force received a night's hospitality from his 
 ancient tutor, Dr. Hawkins, who for many 
 years had continued Provost of Oriel. Next 
 morning the Bishop presented himself to Keble 
 and the deputation ; but, I believe, before 
 Keble could begin a long prepared and awful 
 speech, a short utterance discomfited them 
 all : "I now find that Dr. Hampden is fault- 
 less." 
 
 Thus the Hampden bubble burst suddenly. 
 
 Probably no reporter was in time to hear 
 the explosion. Newspaper editors were as 
 confounded as the general public. A report 
 went forth with the following colour : — 
 
 " The Bishop of Oxford agreed to receive 
 Mr. Keble's deputation on a near day. But 
 before the day the Bishop learned, no doubt, 
 
THE HAMPDEN BUBBLE. 85 
 
 that to oppose an appointment of the Crown 
 could not be approved by the Court, nor by 
 the Bishop's peculiar friend, H.R.H. the Prince 
 Consort. Naturally therefore he thought it 
 wiser to go no further in the matter." 
 
 Some say that from this affair the Bishop 
 earned the title "Soapy Sam," with the amusing 
 addition that when a little child asked, " Why 
 do people call you Soapy Sam ? " he answered, 
 with the gracious readiness native to a Wil- 
 berforce, " Really, my little dear, I do not 
 exactly know, but perhaps they mean that I 
 take such pains to keep my hands clean." 
 
 In my belief this very clever Bishop never 
 did an honester and braver deed than his 
 acquittal of Hampden. Any pressure from the 
 Court is quite a false idea. By strange acci- 
 dent I am able to publish the genuine story. 
 
 My old friend, the late Bonamy Price, well 
 known in recent Oxford, had been a Rugby 
 master, and with Grenfell and the rest had 
 voted against disabling Hampden. Happen- 
 ing to be in Oxford just after the Bubble burst, 
 he called ' on Dr. Hawkins, who had been 
 gracious to him in old days ; and inevitably 
 the two began mutual congratulation on the 
 
86 THE LATE CARDINAL NEWMAN. 
 
 event (I conjecture that the very fact led 
 Bonamy to call on the veteran Provost). 
 Hawkins was delighted and boiling over, and 
 soon poured out very ample details of what 
 passed between him and the Bishop. 
 
 After the Bishop perceived that his old 
 tutor looked grave on the open war against 
 Crown Patronage, and on the rumour that the 
 Dean of Hereford would risk a Praemunire, the 
 Bishop said, that to listen to Keble was not a 
 new or active deed : that, in fact, he was con- 
 strained to it by consistency ; for he had voted 
 against Hampden's becoming Regius Professor 
 of Divinity, and he could not possibly make 
 light of unsoundness concerning such a doc- 
 trine as the Trinity. (These two points were 
 the fulcra of the talk.) On the former, the 
 Provost said : "You voted in 1836, true ; but 
 then you were a Curate ; then, you were one 
 out of four hundred ; now, you are a Lord 
 Bishop ; then, your responsibility was nil ; 
 now, you will bring on yourself the chief re- 
 sponsibility. An error here may affect all your 
 future life." When the Bishop made some re- 
 mark that for sacred truth we must encounter 
 great risk, he so expressed himself that 
 
THE HAMPDEN BUBBLE. 87 
 
 Hawkins exclaimed : " Bless me ! why, you 
 cannot have read Hampden's lectures ; you 
 can only have read Newman's elucidation of 
 them." The Bishop replied : " Well, I must 
 confess I could not for a moment distrust 
 Newman." "Ah ! my Lord, I do not blame 
 you ; four hundred trusted him, and I have no 
 right to say, believe me rather than him. But 
 since you have not read Hampden yourself, 
 and must now, as Bishop, seem to judge his 
 book, and to oppose his appointment by the 
 Crown, I do say, that if you are a wise Bishop 
 you will read his book at once. And I will 
 tell you what ! We ought this evening to sit 
 side by side, and read the book together." 
 
 The Bishop freely confessed the wisdom 
 of the advice, and acted on it. The two sat 
 together, with feet on fender (the phrase stuck 
 in my memory and I now find it was December) 
 and read the lectures through from end to end. 
 
 Then the Bishop said, " My kind old tutor, 
 you are right. I have no right to open my 
 lips against Hampden." 
 
 What actual words the Bishop next day 
 used to Keble I am not sure that I learned from 
 Bonamy, but either from him or from some 
 
88 THE LATE CARDINAL NEWMAN. 
 
 other quarter I heard them to be : " I have now 
 read Hampden myself, and cannot presume to 
 blame him." Apparently he must have told 
 them this fact, and in one newspaper a cry of 
 indignation arose that he ever had condemned 
 Hampden without reading his book. 
 
CHAPTER IV. 
 
 DECLINE AND FALL. 
 
 Of all the deeds performed collectively by 
 those called Puseyites, the most signal was the 
 attack on Dr. Hampden, and most signal was 
 its failure. Of this deed the main responsi- 
 bility fell on my brother by his tract called 
 "Elucidations." 
 
 If a reader objects that he declines to accept 
 my account of Bishop Wilberforce having read 
 Hampden's lectures in private, and that after all 
 the Bishop had no power to acquit, the obvious 
 and sufficient reply is, that there had been no 
 previous tribunal, and no count of accusation 
 formulated. The iniquity of the proceeding is 
 carried back to that against which the band 
 from Rugby protested. The Masters of Arts 
 in Convocation had no jurisdiction over 
 religious error ; not one out of twenty would 
 have thought himself a competent judge ; and 
 
90 THE LATE CARDINAL NEWMAN. 
 
 their silencing of Hampden without notifying 
 what had been his offence is so clear, that, 
 but for the base excuse of fanaticism and 
 trust in Rev. J. H. N., one might use much 
 stronger epithets. Eleven years, 1836-1847, 
 passed before the bubble burst. Then I began 
 to understand how dark a stain it branded on 
 my brother's Christian character. 
 
 He had specially studied the history of 
 those mournful times in which men called 
 Christians turned Christianity into " doubtful 
 disputations " concerning the Triple Divine 
 Essence, and decided their contests either 
 by the bludgeons of monks or by the swords 
 of imperial soldiers. Had he never learned 
 that " the kingdom of God is not " intellectual 
 precision in things superhuman, tcl laiftAvia. 
 of Socrates, " but righteousness, peace, and 
 spiritual joy" ? 
 
 The Christian sentiment makes, and nothing 
 else makes the true Christian. That intellectual 
 error on a tangled and obscure subject may 
 happen to any pious and good man, is so 
 obvious that one asks, had J. H. N. never 
 suspected that Hampden, his elder, and by far 
 more highly honoured, might be more correct 
 
DECLINE AND FALL. 91 
 
 than he concerning the scholastic modifications 
 of the Trinity ? He had personal knowledge 
 of the imputation of heresy, which Whately 
 (afterwards Archbishop) incurred by a well- 
 meant attempt to reconcile the Trinity with 
 logic ; and how unfairly a priest is damaged by 
 such imputation. Not even a layman can often 
 afford to laugh at it. A clergyman may be 
 half ruined by it. 
 
 J. H. N. cannot have been unaware that 
 to defend a clergyman accused of heresy in 
 these controversies is so dangerous to the 
 defender himself that timid priests stand 
 aloof. If Hampden had written something 
 that seemed to J. H. N. doubtful or unwise, at 
 least one might have hoped that the younger 
 would address a friendly note to the elder, 
 craving a secret talk. Instead of this, he 
 rushed into hostility, and that, according to 
 Archdeacon Julius Hare, and others, with inac- 
 curacy so strong and so clever as to excite 
 disapproval apparently beyond their utterance. 
 My brother was thirty-five when he wrote 
 those "Elucidations." He knew that he was the 
 real head of a religious party, through whom 
 he hoped to regenerate England. Did this 
 
92 THE LATE CARDINAL NEWMAN. 
 
 inspire modesty and caution ? Was there any 
 mark of Christian tenderness or just humility ? 
 Rather it seemed that incipient Power goaded 
 him at once into rash precipitation and reck- 
 lessness of justice. I fully believe that my 
 brother was unconscious of injustice. It did 
 not occur to him that he might have some- 
 thing himself to learn, as well as to teach, but 
 the grievous fact is, that he had no practical 
 humility or tenderness, and did not remember, 
 when he had 400 troops ready to obey him, that 
 this did not give him spiritual, but only Pagan 
 force ; moreover, that since he had condescended 
 to receive Holy Orders in the Anglican Church, 
 then without some very flagrant iniquity on the 
 part of the Crown officials, Crown patronage 
 must not be treated with contempt and defiance. 
 The grave impropriety of his conduct enlarges 
 on closer view. In short, he so used his 
 " private judgment " as (in appearance) to say 
 to his Brother Priest, MOREH, "Thou rebel !" 
 The Jesus* who uttered fierce doom on this 
 offence was at least no Heresy-hunter. 
 
 Seldom and short as were my visits to 
 
 * Matt. t. 22. 
 
DECLINE AND FALL. 93 
 
 Oxford in those days, I always heard of some 
 "whimsical utterance from St. Mary's pulpit, 
 difficult to invent, and ingenious. Nothing 
 like it was told concerning others of my 
 brother's party, and the reports were believed 
 by persons whom I respected. I may mention 
 two as specimens. 
 
 First, as to Church buildings, J. H. N. 
 was quoted thus : — " I by no means blame 
 the building of a church where it is 
 wanted for human use ; on the contrary, I 
 greatly commend it. But it cannot compete in 
 merit with a sacred building not wanted by 
 men and women ; for in the latter case it is 
 built for the honour and glory of God, which 
 is a much higher end of action than the con- 
 venience or services of men. And if, in the 
 church erected for God, many empty seats be 
 observed, this fact ought not to discourage us ; 
 for if they are empty of human sitters, yet 
 undoubtedly in every seat apparently empty 
 an angel of God is sitting." 
 
 Next I heard how J. H. N. applied Aris- 
 totle's doctrine of Habit to Christian service. 
 The Greek philosopher assumes mankind as 
 in general having not only a conscience 
 
94 THE LATE CARDINAL NEWMAN. 
 
 reproving them when they choose the worse 
 rather than the better, but that men do on 
 the whole approve virtue more than vice, 
 therefore are amenable to moral teaching. 
 He vehemently dissents from Socrates, who 
 thought Knowledge to be the whole difference 
 of a good from a bad man. Preference of good- 
 ness is the cardinal point, which Socrates did 
 not see. Aristotle is painfully aware that men 
 are often so depraved as to prefer vice to virtue, 
 and thus become inaccessible to teaching 
 (av/aToj, incurable). Such a one needs training. 
 He is (as we say) unprincipled : Owx e%si 
 rag oLfX^S, he has not the First Principles. 
 What does training mean ? The incurable man 
 or child must be set to practise good deeds, 
 and, though he has as yet no heart for good- 
 ness, yet little by little he may gain or recover 
 it. We at once see that a total change of 
 surroundings is what Aristotle prescribed, and 
 we add, loving faces. But my brother's alleged 
 application of this doctrine sounds very novel. 
 For " practice of good deeds " he substituted 
 " practice of Church ceremonies," and, after other 
 argument, summed up with, " Thus we repeat 
 the Creeds in Church, not because we believe 
 
DECLINE AND FALL. 95 
 
 them, but in order that we may believe them." 
 Was it my duty to despise this, as only a clever 
 joke ? But the doctrine of Sacred Habit at 
 once explained my brother's eagerness to set 
 " The Blessed Virgin," upon my wall, as the 
 old Greek said ex tou bpoiv to hpav (From sight 
 comes love), I have since learned that 
 Catholics think themselves persecuted by our 
 new National Education, because their children 
 are not allowed pictures of their saints in the 
 public schools. Moreover, elder Oxonians 
 remember the scandal caused when it was 
 published that Keble bad advised Arnold 
 to put down his doubts on the Trinity by main 
 force, and take a curacy to get rid of them ; 
 which implied that Keble equally clung to this 
 doctrine of Sacred Habit. Further, another 
 strange affair seemed that it was rightly 
 ascribed to my brother. I do not know that 
 my brother Charles ever was in Oxford, nor 
 can have heard Oxford gossip, yet he re- 
 peated to me as of John's address to him, not 
 only the same doctrine, but a still more 
 extravagant application of it as " treatment 
 for Atheism!" I wrote down his narra- 
 tive, but it is so ludicrous that I may be 
 
96 THE LATE CARDINAL NEWMAN. 
 
 thought to invent it, and the whole is really 
 superfluous. Until this brother's character 
 developed itself, I never understood that of a 
 Greek Diogenes, only lacking his hardihood 
 and impudence. 
 
 I now draw the curtain over my brother 
 Charles, and mention the last words concern- 
 ing him which I remember from my sister 
 Harriet : " Charles is a sore thorn to us : but 
 oh ! how much sorer would it be, if he were 
 a rogue or a profligate." 
 
 The formula, " We recite the Creed not 
 because we believe it, but in order that we 
 may believe it," seems cleverly to put into a 
 nutshell the history of national creeds, as they 
 grow up under a wholly uncritical people — < 
 the Barbaric method, careless of truth, which 
 in Romanist Missions, as far as I have read, 
 seems to be adopted on system with the purpose 
 of raising, in the next generation at least, an 
 obedient uncritical flock. To represent un- 
 critical barbarism as the fit wisdom of an 
 aspiring people, was only the perverse form of 
 bravery which dazzled the very critical and 
 poetical John Henry Newman. 
 
 Probably about 1840 I fell into a delusion. 
 
DECLINE AND FALL. 97 
 
 which I have only recently discovered. I 
 thought I read in an Oxford paper a frank 
 avowal of my brother : 
 
 "I have been teaching Roman doctrine in Oxford, lest 
 Anglicans go to Rome to get it." 
 
 The frank avowal of what I had known since 
 1833 to be true, seemed to me like becoming 
 an honest man, and I thought, " Better late 
 than never," and it gladdened me. But criti- 
 cism by others now teaches me that there was 
 some mistake either in the newspaper or in 
 my interpretation. Some tell me that he must 
 have written : 
 
 " I have been teaching Catholic doctrine in Oxford, lest 
 Anglicans go to Borne to get Papal" [else, to get Roman\. 
 
 And this example excellently shows the advan- 
 tage with which his use of the three epithets 
 could enable him to play his own game on 
 simpler minds. His two hymns, which I pro- 
 duce (pp. 56, 58), were not strictly Papal, for 
 there is no mention of a Pope, and I well believe 
 that the Pope was the last element of Romanism 
 that he admitted. Also other English priests 
 wish to hold priestly power themselves, but 
 
98 THE LATE CARDINAL NEWMAN. 
 
 do not relish, a Pope riding on their own 
 shoulders. But if you convert anyone to the 
 doctrine of the two hymns, a priest in England 
 implies a Pope only geographically or politically 
 differing. 
 
 It is better to pass very slightly over years 
 concerning which others know more than I, 
 perhaps 1838 and 1839. I just remember that 
 a Mr. Ward, of Balliol, excited disgust by 
 claiming as legitimate (what he called) a non- 
 natural sense of test articles, and I think out 
 of this rose the celebrated Tract XC. I was so 
 sick of the whole subject, that I never took the 
 trouble of getting the tract to read. ' I was also 
 preoccupied with my own literary work and 
 my own religious inquiries. But four Oxford 
 students, of whom one was afterwards known 
 as Tait, first as Bishop of London, next as 
 Archbishop of Canterbury, made public pro- 
 test against the (anonymous?) Tract XC, which 
 led to the first visible check to my brother's 
 career. Many elder men had entirely dis- 
 approved it from the beginning, but thought 
 it more prudent to let the rush of fanaticism dis- 
 close its weakness before assailing it. Arnold 
 compared its opponents to ships caught in a 
 
DECLINE AND FALL. 99 
 
 tornado, whose wisdom is to cast all their 
 anchors firmly and wait till the fierceness of 
 the gale is spent. The then Bishop of Oxford 
 in the gentlest way put to trial my brother's 
 obedience to his bishop, by indicating that 
 the Tracts ought not to be continued. All 
 the rigmarole of non-naturalism was "bored 
 through its castle wall by a little pin " ! but 
 this part of the Epic is too difficult for me. 
 
 I cannot be sure of the year, perhaps it was 
 1842, that I went to Rugby to visit my college 
 friend Bonamy Price, who eagerly asked me,- 
 " Have you seen that extraordinary Confession 
 to a Priest in an Oxford Newspaper ? " I had 
 not. He produced it. It was elaborate, in 
 many paragraphs, and defined, with contrition, 
 past literary sins. It had no signature, and no 
 explanation why it was inserted (as an adver- 
 tisement). The sins confessed were words 
 derogatory to the Papacy, and one paragraph 
 quoted the sinful words written " in my history 
 of the Arians." This at once showed that the 
 penitent writer meant my brother. Then, why 
 was not his name signed to it ? We had 
 guesses about that. One guess was that 
 his confessor had violated secrecy. Another, 
 
 H— 2 
 
100 THE. LATE CARDINAL NEWMAN. 
 
 more probable, that a priest bad written it out 
 in bis own phraseology, had presented it to 
 my brother to sign, but could not extort his 
 signature : they had put it in without the 
 signature, though with the words " my history 
 of the Arians," defying my brother to prose- 
 cute him, and hoping thus to cut off his retreat 
 from Rome. 
 
 Unless my brother had been able to say to 
 a jury, " The whole thing has been done with- 
 out my cognizance and against my will and 
 has cunningly evaded forging my name, which 
 they are aiming to extort, but never shall," a 
 jury would give only nominal damages. The 
 Church of Rome could afford to run that risk. 
 Meanwhile the public was certain to infer that 
 my brother had long had dealings with a 
 Romish priest, and had made so weak resist- 
 ance as to encourage him to coercion. Co- 
 ercion it seemed to be. If the slippery victim 
 refused to submit, he retired from the contest 
 damaged in reputation. 
 
 What was the truth as to this half-and- 
 half publication is an enigma. The Church of 
 Rome must know all about it. But if it in- 
 volved a cunning coercion, they are not likely 
 
DECLINE AND FALL. 101 
 
 to proclaim that they outwitted and captured 
 the man whom they have been so signally 
 honouring. 
 
 My brother prudently and wisely with- 
 drew from preaching for about three years 
 (1842, 3, 4 ?) I think. Already in 1841 the tide 
 had turned against him, because of his peculiar 
 pupils going over to the Papacy. He took at 
 Littlemore three continuous cottages as a sort 
 of monastery for himself and some others. In 
 my visit I found the atmosphere of Oxford 
 most hostile to him. In the shops were cari- 
 catures and cartoons, with guideposts to show 
 the way to Rome. The newspapers had bitter 
 complaints from parents, who had believed 
 that he had a special via media to save their 
 sons from Rome, and, lo ! it had led them 
 thither. The general sentiment proclaimed 
 him to be a wolf in sheep's clothing. The 
 city seemed to cry to him, " Get out ! " and 
 his pupils from Rome to cry, " You are bound 
 in honesty to come after us." This double 
 pressure needed a total renunciation of his 
 twenty years' preaching, unless he would yield, 
 as he did yield. 
 
 When I met him, his deportment to me was 
 
102 THE LATE CARDINAL NEWMAN. 
 
 greatly changed. He had come down from 
 his high horse. I thought that first his 
 humiliation about Tract XC. might have done 
 him good ; but now far greater was the mani- 
 fest contempt and aversion of the public. I 
 frankly told him Rome was his only fit place : 
 he did not resent it. People told me of the 
 unnatural self-torments of the supposed monks 
 in his Littlemore retreat. I remember only 
 that of coming out of a warm bed by night, 
 and standing with naked feet on a cold hearth- 
 stone. It may have been invention; but it re- 
 called to my mind Blanco White's prediction 
 as to what he was driving into — before his 
 Ordination. 
 
 And now the endeavour is made to falsify 
 history ; I suppose by men quite too young 
 to remember it. Thackeray in " Pendennis " 
 makes his speaker say whatever is convenient, 
 and declares that my brother, in leaving the 
 Anglican Church, " gave up friends, fame, 
 dearest ties, closest vanities [is this a strange 
 misprint ?], the respect of an army of church- 
 men, the recognised position of a leader, and 
 passes over (truth impelled) to the enemy." 
 Thackeray was not writing history ; but 
 
DECLINE AND FALL. 103 
 
 Mr. G. W. Foote, a fine writer, editor of the 
 Freethinker, and an avowed atheist, on August 
 17 this year writes : " Thackeray was not 
 exaggerating," and so, I find, young people 
 believe. But it is just the opposite of truth. 
 Fame : the respect of an army of churchmen ; 
 the recognised position of a leader : these were 
 lost and irrecoverable, when facts had proved 
 that his doctrine was full-blown Romanism, 
 garnished with the pretence that Anglicanism 
 had no essential difference from Romanism. 
 But our chief atheistic*' organ very zealously 
 took his part against Kingsley, and Mr. G. 
 W. Foote now extols him for teaching that 
 there is no logical standing-place between Borne 
 and Atheism. 
 
 It is pleasanter to argue against an Atheist 
 than against the late Cardinal, who gained 
 everything by joining those whom he ought 
 to have joined twelve years earlier. By stay- 
 ing in the wrong camp he incurred taunts and 
 execration. Among Romanists he gained a 
 
 • I so call the Westminster Review, because Dr. James 
 Martineau declined to continue writing for it, because it inter- 
 polated atheistical articles between his theistic articles. 
 
104 THE LATE CARDINAL NEWMAN. 
 
 home and dignified retreat, in which he lived 
 happily for forty-six years ; and when he no 
 longer was a traitor in our camp he became an 
 honourable foe. Protestants ceased to fear 
 him, and saw all his best side. The report of 
 his private virtues seems quite to have en- 
 deared him to the people of Birmingham. In 
 the Oratory he attained a tranquillity and a 
 position of honour simply impossible to Mm 
 until he moved into his rightful place. 
 
 But I have words of personal defence 
 against Mr. G. W. Foote. He says that I am 
 constrained to admit that the proofs of Grod's 
 existence are not what I once thought them. 
 He does not say what nor where, and I 
 simply wonder. On the contrary, I have never 
 ceased to regard Atheism as monstrous folly, 
 and more than ever since in the last thirty 
 years " a self-acting Universe " is talked of. 
 Concerning a Future Life, I hold the same 
 conviction as I heard and approved of in 
 Oxford sixty-five years ago, that without 
 Supernatural Revelation it can only be a (pious) 
 opinion, not a doctrine. I still so believe, and 
 have maintained it against the Rev. Charles 
 Voysey. Then he infers that I do not judge 
 
DECLINE AND FALL. 105 
 
 according to Evidence, because I " regard some 
 forms of Theism as essential to human morality 
 and elevation" I do not think he has my 
 words correctly, but I insist that I do judge 
 according to Evidence: first, that our Creator 
 exists ; next, that he has given to each of us a 
 Will capable of sinning (that is, of thwarting 
 his purposes) ; and thirdly, that he is observant 
 of our conduct. This is my Theism : such it 
 was from childhood. Then I received these 
 without Evidence : long ago, I seem to have 
 adequate proof. I know further ; that some 
 believe in a Creator, but cannot attain a belief 
 that he deigns to notice our conduct, good or 
 bad. I do not think the Theism of these can 
 at all animate their morality. I know that my 
 Theism does animate the morality of all who 
 hold it. How does that imply that I believe it 
 without Evidence ? Mr. Gr. W. Foote has some- 
 thing to learn. 
 
 No wonder he is delighted with the late 
 Cardinal, — if his quotations are correct. He 
 tells us that the Cardinal dreaded Atheism, but 
 never argued against it : he knew that that was 
 hopeless. (Is that a fact ? I am not up in 
 the Grammar of Assent, some readers may 
 
106 THE LATE CARDINAL NEWMAN. 
 
 perhaps correct Mr. Foote's fact.) But, if the 
 Cardinal avowed that it was hopeless to argue 
 against Atheists, that may merely mean that 
 they are lower than ordinary normal man- 
 kind and he treats them with contempt. But 
 others will defend the Cardinal on this head. 
 What, also, of his avowal that there is no 
 logical standing-point between Romanism and 
 Atheism, but whatever is between is gliding 
 down into Atheism ? Delightful news ! Since 
 the days of Isaiah and Micah have the whole 
 Jewish nation been so gliding? If the 
 Cardinal so read History, it is a merit to 
 Atheists. I do not so read History in Europe, 
 nor in Asia. 
 
 Mr. Foote tells us that the Cardinal could 
 not rest without " certitude" and that was only 
 to be had in Rome. If he mean that the 
 Cardinal ever thought the existence of God 
 our Creator was uncertain, or that greater 
 certitude was afforded by entering the Roman 
 Church, I think Mr. Foote must be wrong in 
 fact. But, if by " certitude " he mean a better 
 knowledge of how many Persons coexisted in 
 one God, in short, certitude concerning the inner 
 essence and constitution of Godhead, it is 
 
DECLINE AND FALL. 107 
 
 marvellous to me how this can seem commend- 
 able to an Atheist. I do not tax the Cardinal 
 with this sentiment. But if anyone say, " I 
 cannot be happy without certitude on such 
 divine secrets," and I get certitude by using 
 my private judgment to pass from one Church 
 to another, I should rather expect a man who 
 stands up for evidence as does Mr. Foote to 
 say, " This is as silly as in a child to cry for 
 the moon, and say, ' I shall never be happy 
 till I get it.' " I should myself add : the 
 second infatuation is still less logical, to think 
 to evade error by a voluntary adoption of a 
 new Creed and Church. Mr. Foote also has no 
 right to say that there is no logical standing- 
 place between the Roman Creed and Atheism, 
 unless he uphold the Roman Creed as itself 
 logical. Can we believe that Mr. Foote looks 
 on the Nicene Creed, and the Creed falsely 
 called Athanasian, with its Three Divine Per- 
 sons who are not Three Gods, as eminently 
 logical? Unless he does, he is writing not 
 sincerely, not truthfully, but to support his 
 own foolish Atheism. As for me, he fancies 
 that my faith (he says) is crumbling away, 
 because I try to retain only what is best, truest, 
 
108 THE LATE CARDINAL NEWMAN. 
 
 noblest in Hebrew and Christian faith. To 
 me it is undeniable fact (of which we have 
 nothing to boast) that we are, as we ought to 
 be, wiser than the ancients. We mount on their 
 shoulders, and have means of avoiding error 
 which they had not. We look out on a far 
 broader world than did ancient teachers for 
 whom we thank God ; but to hamper ourselves 
 by the errors incident to their age is a folly 
 and almost a sin. I tell Mr. Foote that my 
 faith, my hopes, my joy keep rising, as I see 
 Christian sects vying in good works, and of 
 late even Catholics joining with Protestants. 
 This is the way to improve the world, and to 
 improve one another. As initiator of this 
 grand movement, I with delight signalize 
 Cardinal Manning, though happily he is not at 
 all alone among Catholics. The Evangelicals, 
 whom my brother so unhappily despised, seem, 
 with Quakers, Unitarians, and others, doing a 
 work which will change the aspect of the 
 world. We are in the beginning only. The 
 awakening of Womanhood is the dawn of a 
 new era, equivalent to the making Christian 
 purity the goal of our civilization. 
 
CHAPTER V. 
 
 But this new movement of Christians leads 
 me on to another painful phenomenon in the 
 late Cardinal's character. 
 
 On October 22nd, 1867, Archbishop Man- 
 ning 1 made his first appearance in the Free. 
 Trade Hall, Manchester, to co-operate with 
 Protestants against the enormous excess of the 
 trade in Intoxicating Drink. For a year pre- 
 vious he had investigated the subject, and had 
 taken the precaution to discuss the matter 
 at headquarters, so as to act without fear of 
 higher disapproval. I was on the platform 
 and heard him with delight. The vast 
 audience felt as one heart and one soul. We 
 knew what sacrifice of time and energy a man 
 of onerous duties and great influence has to 
 make, when he breaks through routine in 
 the cause of fundamental public morality, and 
 makes speeches which must incur certainly 
 
110 THE LATE CARDINAL NEWMAN. 
 
 much, criticism, probably much ill-will, besides 
 the novelty of standing on a common platform 
 with Protestants. It filled me with enthusiasm 
 and joy, but I was merely a type of the thou- 
 sands who listened in deep rapt silence to his 
 magnificent speech. I wrote at once to my 
 brother, believing that I had got a topic on 
 which we should at length find interest in com- 
 mon. 1 cannot guarantee my words, but I know 
 that I was elated and my admiration warm. He 
 replied in a kind note, but with only these few 
 words bearing on my topic : " As to what 
 you tell me of Archbishop Manning, I have 
 heard that some also of our Irish bishops think 
 that too many drink-shops are licensed. As 
 for me, I do not know whether we have too 
 many or too few." 
 
 This seemed to curdle my heart like a lump 
 of ice. I handed the note to a Manchester 
 friend, who exclaimed : " Why ! one would 
 think he was living on a different planet." 
 [Since writing this I learn from a passage in 
 the "Apologia" (p. 112) that his writing in 
 the Record Newspaper was stopt by the editor 
 when he wanted to attack Temperance Societies 
 (about 1834).] 
 
CONTRAST OF TWO CARDINALS. Ill 
 
 I knew not how to believe the truthfulness 
 of his ignorance. It was more like to the 
 ignorance affected by Socrates to get advan- 
 tage in an argument than to Christian sim- 
 plicity. But, to try whether my expectation 
 had been unreasonable, I wrote for J. H. N. 
 an imaginary reply, which ran thus: — 
 
 " I do indeed rejoice that at last we have a wish in com- 
 mon, and better still, that not I and you only, but Catholics 
 and Protestants are beginning to co-operate for the public 
 morality, which is older than any religion and a main purpose 
 for which religion ought to exist. I have not myself had 
 leisure to look into the statistics of licensing ; but my revered 
 Archbishop has the mind of a statesman, and, I am fully per- 
 suaded, knows well all needful details. I know also that 
 some at least of our Irish bishops hold the same view. Nay, 
 I remember that Father Theobald Mathew was so honoured 
 for his exertions in this same cause, that many expected him to 
 be canonised as a Saint. I cannot err in the broad statement 
 that intoxicating drink is a main and cruel factor of violent 
 crime, of misery to wives, pauperism, and hideous impurity. 
 Be sure that you all and the Archbishop carry my heart 
 warmly with your joint efforts. 
 
 I could not see that I had set down a word 
 more than I had a right to expect ; but further 
 study opened a new thought : Has he not 
 some difference which makes him cold to the 
 Archbishop? But I trampled the thought 
 down, saying : Any possible difference must 
 
112 THE LATE CARDINAL NEWMAN. 
 
 be very small compared to what I and the 
 thousands of our U.K.A. Protestants have 
 with every Romanist ; yet, with us all, the joy 
 of co-operation in a holy cause swallows up 
 our difference. The more I dwelt on this icy 
 message, the less it seemed worthy, not only 
 of a Christian, but of one who cared for human 
 sin and human misery. I could not forget 
 what fierce anger he had avowed when 
 Irish bishoprics had been suppressed on the 
 ground that they had no flocks needing them 
 (I think this was the reason). To that Anger 
 contrast this Apathy. The year 1869 suddenly 
 laid open to us the infamous C. D. Acts, 
 supported by each Cabinet in turn, with the 
 medicals, the military and naval authori- 
 ties. Cardinal Manning nobly stood out 
 against that also from the first ; also since 
 against Scientific Torture ; later, how valu- 
 able has been his arbitration in strikes ! He 
 was seven years younger than my brother. 
 But from forty-seven years among the Catho- 
 lics strike off the odd seven. In the forty 
 years how grand, painfully grand in moral 
 aspect, is the contrast of Manning, Archbishop 
 and Cardinal ! All men have not the same 
 
CONTRAST OF TWO CARDINALS. 113 
 
 gifts, but all may sympathise in good 
 works. 
 
 When my brother softened to me (a change 
 which I ascribed to his humiliation from the - 
 discovery that his Via Media against Rome 
 was carrying him captive to Rome) I tried to 
 soften him to my sister Harriet also ; but he 
 silenced me by a decisive utterance : " Harriet 
 has that in her which I cannot permit." No 
 doubt : she had keen common-sense and 
 sisterly frankness, which he could not permit. 
 She died after a long illness in 1852, and he 
 never saw her again. 
 
 I now think that in justice to my brother I 
 must tell what I had intended to hide, because 
 I know it from my sister only ; but it entirely 
 harmonized with his Divine Mission hinted at 
 in the " Apologia " (p. 99, &c). He presented 
 himself to my mother and sisters as a Divine 
 Prophet, and, when repulsed, reproached my 
 mother in the words : " No wonder ; for the 
 Scripture tells us that no prophet is without 
 honour, save among his own people and in his 
 father's house." I did not dare to press her 
 with any further question which might have 
 been painful to answer ; but some other re- 
 
114 THE LATE CARDINAL NEWMAN. 
 
 marks of hers which. I cannot tell to the public 
 showed me that she had lost esteem for him 
 from his conduct towards our mother {other 
 than his inadmissible pretensions named above), 
 and that she may have clashed with him more 
 deeply than I know. To this also agrees that 
 her husband (Rev. Th. Mozley) makes the 
 strange mistake concerning my mother alluded 
 to in p. 72. His little book displays him as 
 a warm partizan of my brother, and (gener- 
 ous man as he is) he is as severe against 
 Evangelicals as J. H. N. could wish. I 
 darkly surmise painful collisions between my 
 brother on the one side and my mother and 
 elder sister on the other. My second sister 
 was charming to everybody, and a type of 
 unselfishness. On Harriet's death I wrote a 
 fictitious epigram of epithets on her, and the 
 first was, Magnanimous. She was not, like 
 Jemima, charming to everybody ; for to some 
 she could speak disagreeable truths plainly. 
 She may have offended J. H. N. by Words 
 sharper than we can guess. 
 
 In the Achilli case, I could not help 
 thinking the verdict of the jury against him 
 to be quite just. 
 
THE APOLOGIA. 115 
 
 The Hampden Bubble blew up in 1847, 
 and could not raise my brother's repute. But 
 when once he dropt false colours and avowed 
 himself a Romanist, every year improved his 
 moral position. However much we wonder 
 when one trained in Protestantism changes to 
 Romanism, still we all know that eminently 
 good and a few eminently able men do so 
 change. No one feels unkindly or judges 
 harshly if all is open and honourable. General 
 opinion silently and steadily was setting in in 
 favour of my brother. He had only to leave 
 his reputation to others, and not bring back 
 a controversy twenty years old and more. 
 Nevertheless, he wrote to me an unexpected 
 letter, in a gayer tone than usual, to inform 
 me that he should soon publish a book which 
 would show some people his conduct in a new 
 light. Probably he did not guess how painfully 
 I had studied his two hymns since 1833, and 
 that I had judged them inexcusable, indefen- 
 sible from one presenting himself as an 
 Anglican. Of course, I made no reply, only 
 thought, " Who will now read the stale con- 
 troversy ? " I do not know the exact year of 
 
 this, perhaps 1862. But suddenly came from 
 
 i— a 
 
116 THE LATE CARDINAL NEWMAN. 
 
 Charles Kingsley words which, my brother 
 resented, and from Kingsley a sharp reply. 
 Soon I saw that this quarrel might sell my 
 brother's book ; for he now could pose as a 
 pious retired priest, assailed about old affairs 
 belonging to a Church which he had long left. If 
 he had wished for peace, he might have had 
 it by a little meekness, not too much to 
 expect in a Christian leader. He might have 
 addressed Mr. Kingsley thus : 
 
 " Rev. Sir ! — You are severe upon me : I am 
 not surprized at it ; I do not blame you ; for I 
 unwittingly caused sore grief to parents of my 
 pupils. But I think you overlook a critical 
 fact. A peer in the last century taunted your 
 Church with having Calvinistic Articles, a 
 Popish Liturgy, and an Arminian Clergy. 
 This description is still true, and it involves a 
 cruel and scandalous trap to ardent young men. 
 You probably look on what you call its ' Pro- 
 testant ' side as overwhelming everything, and 
 you forgive your own neglects ; ought you to 
 be quite so sharp on me, if my eyes were 
 dazzled by its ' Popish ' side ? Claim that 
 your formulas be made self-consistent, and 
 perhaps it may make more evident to you that 
 
THE APOLOGIA. 117 
 
 two honest men may see quite different faces 
 in your Church as she is and has been. 
 
 " Yours, &c, J. H. N." 
 Some such reply, I believe, would have 
 won from so generous a man as C. Kingsley a 
 far more cordial and real apology, and would 
 have raised my brother with us Protestants 
 far more highly than did his quarrelsome 
 rhetoric, so acceptable to the Atheists. His 
 personal narrative perhaps would not have 
 been less read ; yet my " perhaps " is a 
 miserably weak word. He seemed unable 
 to understand the force of gentleness and 
 modesty. His admirers tell me he was very 
 Christian. My life has been a long sadness 
 that I never could see it in him. His hymns 
 of 1832 breathe contempt, defiance, and self- 
 conceit. In his " Apologia " he does not see 
 how ridiculous he makes both himself and 
 Hurrell Froude by assuming as their motto 
 the words of Homeric Achilles— 
 
 " Now that / am coming back to battle, you will feel the 
 difference." 
 
 The narrative of his religious changes 
 would have deeply interested me, but I sup- 
 pose he was incapable of writing it. I turned 
 
118 THE LATE CARDINAL NEWMAN. 
 
 with faint hope to learn why he passed over 
 from Thomas Scott, of Aston Sandford, to 
 a belief in Baptismal Regeneration ; from 
 sound New Testament Doctrine to magic ; 
 but the "Apologia" only tells me that he learnt 
 it from Dr. Hawkins. And how came he to 
 make prominent in his faith what the old Jews 
 called " Blasphemy " — that a man can forgive 
 Sin ? Nor only so, but that a chain of men 
 for 1800 years have possessed this power, 
 among whom were the ambitious and violent, 
 the carnal and cruel, the ignorant and the 
 fraudulent. The only reply of the "Apologia " 
 is: "The Rev. William James taught me; " as if 
 men's names ought to satisfy us, and reasons 
 go for nothing. We want to know why he 
 changed, not who taught him. At the same 
 time, the change was simple and easy ; he 
 yielded to the Church Liturgy quickly after 
 his ordination ; which strongly suggests 
 that not Argument but " Sacred Habit " was 
 the converting power. To this agrees his 
 apparent forgetfulness in the hymn against 
 " Private Judgment," that evidence plays or 
 ought to play any part in religious convictions. 
 In the "Apologia" I am sadly unable to be- 
 
THE APOLOGIA. 119 
 
 lieve that his reasons for leaving the Anglican 
 Church are at all ingenuously told. 
 
 When the book came out, being accident- 
 ally introduced to a man among the very 
 highest in Oxford, who also stands aloof from 
 party, I said : " If it is not an improper ques- 
 tion, may I ask whether those who knew 
 Oxford while my brother was prominent 
 think that he has fairly given in his ' Apologia ' 
 the true reasons of his leaving the Anglican 
 Church ? " " Oh ! " answered he, " we could 
 not expect it of him ; of course he could not 
 tell the real reasons to the public." I at once 
 understood him. Neither could I expect 
 J. H. N. to be over-candid. If he had said 
 nothing, all would be right ; but, as if to 
 cover a retreat, he must forsooth go out with 
 smoke and tramp and military music. His 
 alleged reasons cannot have been written to 
 be understood. One must first know whether 
 St. Augustine or " the Donatists " were in the 
 right, and what means Augustine's epigram 
 '• Securus judicat Orbis Terrarum." When 
 appealed to as late Professor of Latin to in- 
 terpret this, I could only reply : The word 
 Securus has in good Latin two different 
 
120 THE LATE CARDINAL NEWMAN. 
 
 senses : originally, reckless, careless ; second- 
 arily, secure, safe ; just as "with, us " a harbour 
 reckless of tempests might pass over into " a 
 harbour safe against tempests." So the epi- 
 gram says — 
 
 Eiilier The globe of the Earth is reckless in judgment. 
 Or The globe of the Earth is safe in judgment. 
 
 But neither yields to me intelligible sense. 
 
 Next : the Archbishop of Canterbury 
 (dreadful thought !) made a compact with 
 a Prussian (Lutheran-Calvinistic) minister 
 about a bishop in Jerusalem. How possibly 
 such a deed should make the Anglican Church 
 unbearable is truly absurd ; or what service 
 it does here except to raise a cloud. 
 
 Since this MS. has been in the printer's 
 hands the following has reached me in the last 
 September number of the Christian Irishman, 
 Dublin, concerning the late Cardinal : — 
 
 " In 1842 he established an ascetic community in Little- 
 more. He soon saw that his influence with the mass of the 
 English people was gone. He tells us himself that 'public 
 confidence in him was at an end, and his occupation was gone.' 
 He describes how he was himself posted up by the marshal on 
 the butteryhatch of every College of his University after 
 the manner of discommoned pastrycooks, and denounced in 
 every class of society and in every organ of opinion as a 
 
HIS PASSAGE TO ROME. 121 
 
 traitor who was caught in the act of firing his train against 
 the time-honoured Establishment. This was the very thing to 
 drive Newman into the Church of Borne, and it did." 
 
 I do not know from what writing of my 
 brother the editor quotes ; but he seems to 
 have the book before him, and thus the 
 Cardinal himself avows the untruth of 
 Thackeray as quoted and justified by Mr. 
 G. W. Foote above. 
 
 Finally, as regards my brother's devotion 
 to the Virgin after he became a Romanist, the 
 following scrap of newspaper has been given 
 me : — 
 
 From a Sermon in Praise of the Virgin, by Dr. Newman, 
 1869 or 70 :— 
 
 " So intense was the Virgin's love of God, that it drew 
 Him from heaven into her womb." Such is the erotic, erratic, 
 esoteric utterance of the enthusiastic preacher. 
 
CHAPTER VI. 
 
 ADDRESS TO PROTESTANTS. 
 
 I am glad that I have said nearly my last 
 word concerning the late Cardinal, and may 
 now proceed to ask leave to address Protestants 
 on certain causes of conversions to Rome, 
 which so painfully dislocate families. 
 
 I. Against Romanists the chief weakness 
 of Protestants turns on the variety of creeds 
 to which the same " New Testament " leads 
 them. 
 
 II. This discord is caused by the fact of 
 the first Reformers adopting as sacred and 
 fundamental truth an untenable tradition of 
 the National Churches called Catholic. 
 
 III. When Protestants abandon this error 
 they will gravitate towards unity and fixed- 
 ness, as to the meaning of books held sacred. 
 
 I think my first thesis hardly needs argu- 
 ment, so evident is the fact. 
 
VARIATIONS OF PROTESTANTS. 123 
 
 But II. , without any other evidence but empty 
 Catholic tradition, Luther, Calvin, and Knox 
 accepted the doctrine that our present N.T. 
 is, verse by verse, divinely inspired, and has 
 direct authority from God : except indeed 
 that Luther was scornful of the Apocalypse, 
 and looked askance at James's noble Epistle. 
 But this eccentric position of Luther did not 
 affect the general course of Reformed Doctrine. 
 
 From this Traditional Dogma followed the 
 mischief which (as I have often tried to call 
 attention) the works of John Wesley and even 
 Bishop Butler would suffer, if a theory were 
 accepted that every sentence from them was 
 divinely guaranteed. The interpretation of 
 their writings would at once be perverted. 
 Every enigmatical, paradoxical, or unsound 
 judgment would at once receive dispropor- 
 tionate attention and high authority. Their 
 strong and wise side would be in com- 
 parison neglected ; every error or fantasy 
 would be mischievously aggrandised. What 
 is best in them would be thought common- 
 place, and to believe whatever is weakest 
 would be thought a high merit, because it 
 mortifies our good sense. This very mischief 
 
124 ADDRESS TO PROTESTANTS. 
 
 was inflicted on the New Testament and 
 grievously damaged the Reformation in the 
 theories since named Calvinism, which in its 
 most odious form were elicited by Calvin 
 out of Paul of Tarsus. As David Hume sar- 
 castically, yet truly said : " When men were 
 asked to believe that God was an arbitrary 
 tyrant they preferred to believe that he was 
 a wafer." We now see clearly enough, how 
 Calvin ought to have reasoned. In 1 Cor. xv., 
 and in Romans, ch. xi., Paul seems to teach 
 salvation for all who are to exist. In 1 Tim. ii. 4, 
 " Who will have all men to be saved "; and iv. 
 10, he says, God is the Saviour of all men, 
 especially of those who believe ; therefore 
 Calvin cannot rightly press Paul's argument 
 in Romans ix. Nor can he deny that one text 
 contradicts the other ; therefore we must make 
 allowance for haste in writing, and not take 
 on ourselves to call every word which he 
 writes to be guaranteed to us as the Word 
 of God. We know that Apostles sometimes 
 differed. Each accepted the other as a man 
 divinely inspired, but that did not mean that 
 he never erred; and why should written 
 words be infallible, if spoken words are not ? 
 
LESSOR TAUGHT ST CALVINISM. 125 
 
 In Puritan New England Calvinism was in- 
 tensely strong. Kev. W. Ellery Channing 
 tells (rightly, I believe) how it broke down, 
 not by new exposition and interpretation of 
 Paul's argument, but by the strengthen- 
 ing of men's good sense. Hebrews and 
 Christians alike had been accustomed to refute 
 Pagan religion by pointing at cruelty and 
 impurity imbedded in them : therefore they 
 could not justly claim for their own creed 
 exemption from like attack. If the Pagan 
 could fairly impute arbitrary cruelty to the 
 God in our creed, the fact would be an 
 adequate refutation of our creed. So soon as 
 men were bold enough to apply the same 
 measure to their own creed as to foreign creeds, 
 Calvinism was really doomed. Morality is 
 older and higher than any special religion. 
 Each religion in turn must stand before its 
 tribunal. In the particular case of Calvinism it 
 took the form : " Whatever avows God to be 
 tyrannical cannot be true, whoever preaches it." 
 Thus grew up in Christendom a stronger and 
 nobler morality, dumbly uttering, " No Sacred 
 Book shall blacken to me the face of God, 
 whom I cannot worship if he be not far better 
 
126 ADDRESS TO PROTESTANTS. 
 
 than I am." What else would Calvin's Paul 
 make of him but a more powerful Devil ? 
 
 Calvinism is not quite dead, but it has died 
 away wonderfully. In my boyhood Arminian- 
 ism and Calvinism seemed the opposite flags 
 of Protestants, as of Wesley and Whitfield. 
 To which flag any active body belongs, for * 
 forty years back I seldom seem to hear. Now, 
 what is herein implied ? Men have in this 
 special case learned that it is our duty to employ 
 Human Morality to criticise the Newer Scrip- 
 ture as well as the older. Paul, tent-maker, 
 preacher, and traveller, was a very busy man. 
 Whether he dictated a letter or wrote it, he 
 must often have been in a great hurry. He 
 quoted the older Scripture often by mere 
 memory. Every learned critic knows that he is 
 not always accurate. He never proposes his 
 Epistles as a new Sacred Letter, but writes in 
 disparagement of tables of stone in contrast to 
 the Law written in the heart. What right had 
 Luther or Calvin to palm upon him a divine 
 honour, destroy for him the excuse of hasty 
 composition, and turn his small errors into a 
 monstrous mischief ? Go among the half-edu- 
 cated who look on every sentiment of Paul 
 
MEN, NOT BOOKS, ARE INSPIRED. 127 
 
 as divine, and dare not use their good sense 
 against a single word : you will there find 
 diverse interpretation at its maximum. This 
 generates the discord which is our weakness. 
 Go among more learned men who know the 
 impossibility of stickling for verbal inspiration, 
 and you find the discord dwindling, the errors 
 of the Apostle largely imputed to weakness 
 incident to the age, and high honour and 
 reverence given to him for the eminence which 
 raised him above his age. While criticism is 
 arbitrarily crippled, you have necessarily dis- 
 cord, but free criticism ever moves towards 
 concord. In the case of Paul that of the 
 whole New Testament is typified. 
 
 In the Historical books — the Gospels and 
 Acts — the case against Verbal Inspiration is 
 stronger still, because even if each were written 
 by one man, in no case does that one man claim 
 to be an Apostle ; and the introduction to Luke 
 makes pretension so modest, that we may say 
 he no more claims inspiration than does Livy 
 or Tacitus. To accept this tradition of verbal 
 inspiration merely because in the close of the 
 second century the Oligarchy of the Church 
 adopted it as convenient in controversy, cannot 
 
128 ADDBJESS TO PROTESTANTS. 
 
 be approved by any historian seeking after 
 truth ; and while Christianity is presented as 
 a historical religion, no treatment but the 
 historical is just. Only Truth can unite us : 
 but in seeking more complete truth, each 
 individual and each sect must cease to nail 
 down his or its existing creed as sacred ; 
 least of all, when it rests only on a tradition 
 which has no valid support. 
 
 As colleges for Nonconformists have risen, 
 and as fetters have one by one been struck 
 off from the Old Universities, learning has 
 softened down asperities. I know that a talk 
 of Bourn- Grade has given alarm. Let those 
 who raise the cry take their Reformation from 
 the first century, not from the sixteenth ; else, 
 whatever their present honour, it will have no 
 honour, but rather ignominy, in the light of 
 fundamental search, which must come upon the 
 Origines Christiance. [Since the above was 
 with the printer, I rejoice to read that in the 
 National Protestant Congress the first century, 
 not the fourth, is claimed as the starting- 
 point.] 
 
 About the year 1820 three great names were 
 prominent in Oxford : Davison, Copleston, 
 
INSPIRATION IN THE FALLIBLE $ ERRING. 129 
 
 Whately. Of these Davison, no longer resident 
 in 1824, was esteemed the highest. I read 
 a volume of his sermons with great instruc- 
 tion. I do not remember the title, but the 
 subject was the gradual revelation which 
 God has made of himself in sacred Scripture. 
 The representations of him in the early books 
 are (as it were) barbaric ; but as Time advances, 
 nobler views of him are given, Micah and Isaiah 
 transcend Moses, later Psalms (I think he held) 
 became more spiritual ; and the Christian doc- 
 trine surpasses all. The preacher did not intend 
 any new theory, but pointed at fact. He did not 
 say, nor consciously mean, the earliest books 
 were not inspired ! yet he virtually said they 
 were not always correct in Theology. Would he 
 (or any other Protestant) say that the Morality 
 of the Hebrew books is always sound ? for in 
 them are grave matters corrected by Jesus 
 himself. I advert to this, because we Protes- 
 tants seem to have gone beyond Catholics in 
 exalting the Old Testament : as indeed did the 
 Puritans whenever the warlike mood came 
 over them ; I must not waste paper and ink on 
 the topic. It increases embarrassment in all 
 controversy, as in the wild outcry against 
 
130 ADDRESS TO PROTESTANTS. 
 
 Bishop Colenso for listening to the objections 
 of a Zulu cattle-driver. 
 
 Now, with most friendly and truly sympa- 
 thetic heart I beg all Protestants who can look 
 tranquilly backward and forward, to see how 
 painfully the letter of Scripture has been used 
 against Morality, and has after mischievous 
 stubbornness had to yield. First, as to the 
 evil Calvinism : next, as to Slavery : now, as 
 to the Eternal Hell, which, after darkening 
 awfully the character of God, has grievously 
 intensified the cruelty of man, as in the crusade 
 against Southern France, and the Spanish and 
 Italian Inquisition. The Salvationists have 
 now, I am told, taken up this theory of Divine 
 Cruelty as their main doctrine for frightening 
 dull and lazy souls. Where they convert one 
 thoughtless man they are likely to repel from 
 Christianity ten more thoughtful. Allow to 
 Mr. Davison that the Sacred Letter of the Old 
 T. is not perfect ; and surely you ought to 
 admit the same of the New. This is the Second 
 Reformation now urgently needed ; not the 
 fixing of a New Creed, but the nnfixing of 
 the arbitrary rule, which forbids the spiritual 
 heart and the merciful heart to move in har- 
 
ANGLICAN ORDINATION. 131 
 
 mony with advancing literary and scientific 
 knowledge. Resistance to it, if successful, can- 
 not produce a homogeneous Protestant belief, 
 but may (perhaps, must) extend still further 
 the horrid Paganism which has so corrupted 
 our educated ranks. 
 
 IV. I proceed to a fourth point : What 
 steps can be taken against the Popish formula 
 of Ordination in the Anglican formularies ? 
 I will give my opinion freely, however novel 
 and eccentric it may sound. 
 
 The law of England punishes a Gipsy, if, 
 after examining the palm of a housemaid, she 
 elicit a sixpence by promising her a young, 
 handsome, and rich husband. I believe an 
 astrologer is similarly punishable for abusing 
 private credulity by any other promise if he 
 accept money for his fate-telling First I desire 
 to remark on the condition of getting money 
 by the trade. English law deals only with 
 offences which are on a scale large enough to 
 attract it, and probably thought that diviners 
 who got no money by their divination did not 
 deserve notice. The name of Religion earns 
 many exemptions ; but if that were attempted 
 in England which our press recorded as actual 
 
 K— 2 
 
132 ADDRESS TO PROTESTANTS. 
 
 in Mexico some years back, a lottery of Souls 
 in which a prize ticket enabled the winner 
 to get one or more of his dead friends more 
 quickly out of Purgatory, our legislators might 
 wake up to suppress it as swindling. In this 
 case they could even point to the money re- 
 ceived. 
 
 Now, when a man pretends that God has 
 
 given him power either to forgive sin or to 
 
 refuse forgiveness, if a credulous votary believe 
 
 the priest it enslaves him to the priest ; and 
 
 though the priest may not at any stipulated 
 
 moment exact money payment for the remission 
 
 of sins, the votary is liable to the demand ; and 
 
 we know that on death-beds there was often 
 
 great exaction practised. The same principle 
 
 of law which defends the weak and credulous 
 
 from the palmistry of gipsies might with equal 
 
 propriety defend the weak and credulous from 
 
 the extortion of priests, which indeed may be 
 
 made at the expense of a dying man's kinsfolk. 
 
 Some restrictions do exist against clerical 
 
 terrorism of a dying man, but it is undeniable 
 
 that the death-bed is not the only place at 
 
 which enormous power over money can be 
 
 exercised. If a single M.P. with only one 
 
PRETENCE TO DIVINE POWER, 133 
 
 seconder, were to move for a Bill to make it a 
 misdemeanour to pretend to have power or to 
 bestow power of forgiving sin, or refusing 
 forgiveness, his mere motion would force the 
 public to study the question. No new organi- 
 zation, no committees, secretaries, nor public 
 meetings would be requisite. The motion 
 might always be stopt in the Lords, but it 
 would take root in the national heart, and the 
 superstitious formula would be abolished as a 
 swindle early in the twentieth century. 
 
 V. The pecuniary funds of the Church are 
 supposed to be the unmanageable difficulty in 
 the case of separating the Churches from the 
 State. I should not have alluded to it, only 
 that all the Puseyites and their successors 
 being here in agreement with the mass of 
 Nonconformists, I desire to renew a protest 
 many times made, that, inasmuch as the Courts 
 of Law enforce deeds and wills of Noncon- 
 formists who, with the gift of money, define a 
 private creed, the fact establishes these secta- 
 rians. This never is nor was the practice of 
 churchmen, nor of men of science. If any 
 Nonconformists desire equal and just dealing 
 they ought to claim that no clause of a will or 
 
134 ADDRESS TO PROTESTANTS. 
 
 deed defining a creed shall be valid by law, 
 at least (like a copyright) longer than a limited 
 number of years after the date of the will or 
 deed. This would be all on the side of 
 allowing Religious knowledge, like all other 
 knowledge, to grow up without 'partial bias, 
 and thus gravitate into Human and valid 
 knowledge. 
 
 PERSECUTION OF HERETICS. 
 
 When the Catholics had fallen into ignominy 
 on the Continent, and the Pope was variously 
 insulted by Napoleon the First, their Irish 
 branch still suffered in these islands through 
 our long-enduring memory of past violences. 
 They were then humble and grateful for small 
 mercies. Balked, first by George III., next by 
 the House of Lords, they were encouraged by 
 our Whigs, and (sincerely, I doubt not) re- 
 nounced Religious Persecution. I have before 
 me the great Catholic Manual (edition 1824) 
 of Milner, which insists that Persecution was 
 never a doctrine of their Church, but only a bar- 
 barous practice of Princes on both sides. The 
 Whigs believed them, and when Emancipation 
 came on in 1829 their renunciation of Persecu- 
 tion helped it through with our statesmen on 
 
PERSECUTION OF HERETICS. 135 
 
 both, sides. But when their object was gained, 
 the Papal policy cared nothing for what Irish 
 Catholics had avowed. It had no validity ! 
 The Encyclical of Pope Pius the Ninth went 
 into a condemnation of all that since the Peace 
 of Westphalia has been established for general 
 toleration and freedom. In the Times and 
 other newspapers it has been observed that of 
 the converts to Rome in this century not one 
 dares to condemn Persecution of Heretics. My 
 brother is an eminent case, for he wrote to the 
 London Times that, though to see a Spanish 
 auto da fe he believed would kill him, he 
 cannot condemn it ecclesiastically. It may 
 seem that just because Englishmen love free- 
 dom, the converts are jealously examined by 
 their Directors as to the soundness of their 
 faith about killing and punishing heretics. 
 
 It so happened that among the very few 
 interchanges of opinion that for sixty-six 
 years I had with my brother, one was on this 
 very matter, Persecution of Heretics. Perhaps 
 I had said : "To me the historic fact of the 
 Roman-Church persecution, with her justifi- 
 cation of it, is a sufficient confutation of her 
 lofty pretensions." I soon gave up argument, 
 
136 ADDRESS TO PROTESTANTS. 
 
 because I thought that futile. I will add here 
 what I would have said if I had not thought 
 him a poisoned mind, which dared not think 
 for itself upon the topic. 
 
 He knew, and every half-educated man 
 knows, that morality is older than any known 
 National Religion ; that many Established and 
 National Religions have been immoral — among 
 other immoralities have had murderous sacri- 
 fices and foul use of women. Hebrew prophets 
 and Christian teachers have always held it as 
 an Axiom that to point at immorality imbedded 
 in a Pagan rite was a sufficient confutation. 
 Of course the immorality must not be inter- 
 preted by any one nation, but by collective 
 humanity, which, as Hesiod and Aristotle say, 
 is a voice of God. When Paul exhorts the 
 Philippians to follow whatsoever things are 
 just, pure, lovely, and of good report, he ap- 
 peals, not to anything sectarian, but to the Uni- 
 versal Conscience. This it is, of good report, 
 that brings Paganism before its tribunal, and 
 sometimes condemns it. Every form of Chris- 
 tianity which offends this higher law is ipso 
 facto refuted and untenable. 
 
 If Christians of the first or second century 
 
PERSECUTION OF HERETICS. 137 
 
 had avowed their intention to set up what we 
 now know as the Spanish Inquisition, as soon as 
 they were able, — any energetic Roman Emperor 
 might have massacred them, as we have hanged 
 Thugs, to extirpate the execrable superstition, 
 and the nations everywhere would have 
 shouted " Well done ! It was right to strike 
 before they could ripen their aims into deeds." 
 Happily, no thought of murdering those who 
 did not believe him, has ever been attributed 
 to Jesus : everything from him is to the op- 
 posite tendency. Those who pretend to be 
 his disciples, whether in Rome or Russia or 
 Abyssinia, who use force under pretence of 
 Christianity, condemn their system as Tin- 
 Christian and worse than Noble Paganism. 
 
 But I proceed to tell how my brother de- 
 fended the Persecution of those who will not 
 give to fellow-mortals the allegiance which 
 their conscience commands to God only. In 
 " the ages of faith," says he, the populace 
 everywhere saw that Heresy (that is, Dis- 
 obedience to Holy Church) was a crime on the 
 same scale as murder or high treason; then 
 the Church was able to call on the Civil Power 
 to inflict the just doom. As men become more 
 
138 ADDRESS TO PROTESTANTS. 
 
 enlightened the same state of the public 
 conscience may recur. Over the width of 
 the Continents the millions may recognize the 
 crime of refusing allegiance to the Church, 
 just as the crime of Revolt against the State. 
 With Collective Humanity sanctioning her cry 
 for Vengeance the Church will then be able to 
 punish Disobedience. She cannot now ; there- 
 fore at present the attempt would be a mis- 
 take. But you have no right to assume that 
 what was the wide- world morality at a time to 
 which we can point in the ages of faith, will 
 not return. Then the Church will judge 
 for herself what is expedient and what is 
 necessary. 
 
 The reader will at once see how clear was 
 his argument and how easy to remember ; 
 though of course I pledge myself only to the 
 substance. It called to my memory an anec- 
 dote current in Oxford (perhaps in 1837) con- 
 cerning a talk between J. H. N. and his 
 disciple X. Y. The latter, rubbing his hands 
 with glee, says, " Dear, dear Mr. N., when 
 shall we begin to persecute ? " Mr. N. play-- 
 fully rubs his hands in imitation, and replies, 
 " My dear fellow, as soon as we are able." 
 
PERSECUTION OF HERETICS. 139 
 
 This seemed to me a cleverly-made-up joke, 
 which deserved only a laugh. But on hearing 
 my brother's own defence of Persecution (per- 
 haps constructed only because, being enslaved, 
 he must say something for the abomination), the 
 argument is very fairly summed up in the 
 words, " As soon as we are able, we (that is, 
 Roman Policy) will persecute." 
 
 I do not write as an alarmist. The edu- 
 cator is abroad wherever the Locomotive and 
 Press can reach. I do not believe in the 
 recurrence of dire barbarism. But a Power 
 that wishes to imprison or kill, and cannot, will 
 use mean tricks such as baptizing a Jewish 
 child and then claiming him as a Christian, 
 There is nothing too little for its mean spite, 
 or too large for its ambition. Protestants 
 ought never to harbour an unkind thought 
 against a private Catholic as such ; yet never 
 to forget that, where private judgment is for- 
 bidden, no man's conscience is in his own 
 keeping. 
 
 My last word to Protestants is to say 
 plainly why I have undertaken this very pain- 
 ful task. A great effort seems to have been 
 made to prepare currency in the book-market 
 
140 THE LATE CARDINAL NEWMAN. 
 
 for works written by my brother when be was 
 in tbe Anglican Church fifty years ago. The 
 present generation seems not to know that his 
 teaching, since 1833 at least, swept his peculiar 
 disciples sideways towards Rome ; the fact 
 attests these works to be of Romish tendency. 
 The " Apologia " has been trumpeted as a 
 victorious proof that, while an Anglican, he had 
 no Romanist tendency. I read a few days 
 back in a popular print ridicule of " a few 
 old-fashioned parsons " who believed that 
 J. H. Newman was at heart a Romanist while 
 ostensibly an Anglican. It does not seem to 
 occur to some people that " old-fashioned " 
 means elder — that elder men can remember 
 things sixty and more years old, of which 
 the later generation knows nothing soundly. 
 I protest that in honesty any edition of my 
 brother's writing while he was a nominal 
 Anglican ought to state in the title page, or 
 some equally conspicuous place, that he was 
 already a hater of the Reformation, and eager 
 to convert us to Romanism. My brother hated 
 Protestantism, and accepted as a divine 
 mission to supplant it (I do not say by 
 Popery, but) by full Romanism. As warning 
 
PERSECUTION OF HERETICS. 141 
 
 to incautious parents, I have felt it my duty 
 to exhibit the facts. 
 
 Scholars like my very able friend Dr. 
 James Martineau may read with profit my 
 brother's works ; so perhaps may Mr. Richard 
 Hutton. But parents who would be sorely 
 grieved by their children becoming converts 
 to Romanism will not be wise in exposing the 
 young and inexperienced to the speciousness 
 of his pleadings. 
 
 F. W. N. 
 
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