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The Christian Year was published in 1827, and tells us distinctly by what kind of standard Mr. Keble moulded his judgment and aims. What Mr. Keble's influence and teaching did, in training an apt pupil to deep and severe views of truth and duty, is to be seen in the records of purpose and self-discipline, often so painful, but always so lofty and sincere, of Mr. Hurrell Froude's journal.
Hurrell Froude was a pupil of Keble's, formed by him, and in turn reacting upon him. I knew him first in 1826, and was in the closest and most affectionate friendship with him from about 1829 till his death in 1836. He was a man of the highest gifts so truly many-sided, that it would be presumptuous in me to attempt to describe him, except under those aspects, in which he came before me.
Keble was the associate of Hurrell Froude, Newman Pusey and the other great Tractarians. A sermon which he preached before the University of Oxford was regarded by Newman as the beginning of the movement. He contributed to the Tracts for the Times, though as a controversialist he was never powerful, sweetness not strength being the characteristic of his mind.
Yet all who remember him agree in assigning to him an importance as great as that of any, in that little knot of men whose thoughts and whose courage gave birth to it. Richard Hurrell Froude was born in 1803, and was thus two years younger than Mr. Newman, who was born in 1801. He went to Eton, and in 1821 to Oriel, where he was a pupil of Mr.
On the other hand, Hurrell Froude in his familiar conversations was always tending to rub the idea out of my mind. In a passage of one of his letters from abroad, alluding, I suppose, to what I used to say in opposition to him, he observes; "I think people are injudicious who talk against the Roman Catholics for worshipping Saints, and honouring the Virgin and images, &c.
Meanwhile, he was subjected to petty humiliations, in which the inventive genius of Hurrell may be traced. He was not, for instance, permitted to have clothes from a tailor. Old garments were found in the house, and made up for him in uncouth shapes by a woman in the village. His father seldom spoke to him, and never said a kind word to him.
Hurrell Froude was the idol of his younger brothers. He was a man of brilliant parts, and a born leader of men. His hatred of Radicals and Dissenters transcended even his father's dislike of them. His conception of the Church differed widely from that in which the archdeacon had been reared. To him a clergyman was a priest who belonged to a sacerdotal caste, and who ought not "to merge himself in the body of the nation." To him the Reformation was an infamous crime, and Henry VIII. was worse than the Bluebeard of the nursery. His hero was Thomas
When he heard that the Huguenots were despicable, that Charles I. was a saint, that the Old Pretender was James III., that the Revolution of 1688 was a crime, and that the Non-jurors were the true confessors of the English Church, it did not seem to square with his reading, or his reflections. Perhaps, after all, the infallible Hurrell might be wrong.
His father and his brother, doubtless with the best intentions, had made life more painful for him after his mother's death than they could have made it if she had been alive. But Hurrell was gone, his father was in Devonshire, and he could do as he pleased. He lived with the idle set in college; riding, boating, and playing tennis, frequenting wines and suppers.
Universities are the natural centres of intellectual movements. How could men act together, whatever was their zeal, unless they were united in a sort of individuality? Now, first, we had no unity of place. Mr. Rose was in Suffolk, Mr. Perceval in Surrey, Mr. Keble in Gloucestershire; Hurrell Froude had to go for his health to Barbadoes. Mr.
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