Anglican Church, though at the time I became aware of it only by degrees.' In October, 1845, Dr. Newman wrote to a number of friends a letter of which this was the opening:

Littlemore, October 8th, 1845.-I am this night expecting Father Dominic the Passionist, who, from his youth, has been led to have distinct and direct thoughts, first of the countries of the North, then of England. After thirty years' (almost) waiting, he was without his own act sent here. But he has had little to do with conversions. I saw him here for a few minutes on St. John Baptist's Day last year.

He is a simple, holy man; and withal gifted with remarkable powers. He does not know of my intention; but I mean to ask of him admission into the One Fold of Christ.

When John Keble received the letter containing this announcement he dreaded to open it, expecting what it contained. He carried it about in his pocket, and opened it at last in an old sandpit. When some friend afterwards, during a walk, called attention to the sandpit, he said, "Ah, that place is associated with one of the saddest events in my life!"

JOHN HENRY NEWMAN. From a Photograph by Mr. H. J. Whitlock, Birmingham.

The "Tom Arnold" who came as sunshine among the earliest visitors to Keble at Hursley grew to be a power in aid of English religion, differing from Keble not in that which he himself distinguished from "opinion" as " principle," although in latter years opinion put an imagined distance between these friends, whose goodwill dated from the days when they had both been students of Corpus and Fellows of Oriel. Thomas Arnold, famous in after years as the Head-master of Rugby, was born in 1795 at West Cowes. His father, who was collector of customs there, died when his seventh child and youngest son Thomas was scarcely six years old. When eight years old he was sent to a school at Warminster in Wiltshire, and after four years there he went at the age of twelve, in 1807, to Winchester School, where he

remained till 1811. He was then, in his sixteenth year, elected as a scholar at Corpus Christi College, Oxford. John Keble was fifteen when he obtained his scholarship at the same college in 1807, and he had obtained in 1810 his Fellowship at Oriel. Arnold, having graduated in 1814, obtained his Fellowship in 1815, and gained the Chancellor's prize for the two University Essays, Latin and English, in 1815 and 1817. He had written verse as a boy, and still wrote it as exercise; but a taste for history caused him to fasten with relish at Oxford on Herodotus and Thucydides, in whom he delighted always. Delight in Thucydides caused Arnold afterwards to become his editor. He was also thoroughly at home in Aristotle, and often associated Aristotle's thoughts with the living truth of his own life. At Oxford, Arnold was lively, ardent, earnest, and bold of thought. In December, 1818, he was ordained deacon, and in 1819 he began life in partnership with a brother-in-law, who established a school at Laleham, near Staines. Arnold settled there with his mother, aunt, and sister; and next year, in August, 1820, he married a clergyman's daughter who was the sister of one of his most intimate school and

college friends. Nine happy years were spent at Laleham. With the school was associated private preparation of young men for the Universities. Arnold began by taking charge of such pupils, and also assisting in the school. Afterwards he made it his whole business, without partnership, to prepare young men for Oxford. He helped the curate of the place in church and workhouse, visited the parish poor, was happy in the young life about him, and in the domestic peace of home. To a friend who thought of becoming private tutor, he wrote thus of the calling, in 1831, when he was at Rugby :

I know it has a bad name, but my wife and I always happened to be fond of it, and if I were to leave Rugby for no demerit of my own, I would take to it again with all the pleasure in life. I enjoyed, and do enjoy, the society of youths of seventeen or eighteen, for they are all alive in limbs and spirits at least, if not in mind, while in older persons the body and spirits often become lazy and languid without the mind gaining any vigour to compensate for it. Do not take your work as a dose, and I do not think you will find it nauseous. I am sure you will not, if your wife does not, and if she is a sensible woman, she will not either if you do not. . . . . I should say, have your pupils a good deal with you, and be as familiar with them as you possibly can. I did this continually more and more before I left Laleham, going to bathe with them, leaping, and all other gymnastic exercises within my capacity, and sometimes sailing or rowing with them. They, I believe, always liked it, and I enjoyed it myself like a boy, and found myself constantly the better for it.

In August, 1827, Dr. Wooll resigned the Headmastership of Rugby, which he had held for twentyone years. Arnold, late in the contest for the next appointment, was induced to offer himself as a candidate. His testimonials were the last sent in and the last read. Among them was one from Dr. Hawkins which predicted that if Mr. Arnold were elected at Rugby he would change the face of education

throughout all the public schools of England. There was at that time a wide recognition of the need of some reform. Dr. Hawkins's emphatic prophecy and the manner in which the other few testimonials spoke of Arnold's qualities of mind determined his election. He received priest's orders, entered on his office in August, 1828, and took his degree of D.D. in the following November.

Dr. Arnold's wonderful hold upon Rugby school was not obtained immediately, and in the earlier years of his rule there were complaints made from outside against him. But he had firmness of character, he understood the minds of boys, and had a supreme religious sense of his responsibility. Dr. Arnold was religious not after the manner of one of those professional divines of the eighteenth century who laboured to grace their calling with the elegance of heavy rhetoric, and who are now left unread; but religion entered into his whole nature. It was not something to talk about formally with his pupils, but a human reality of which they felt the worth and power. It was a strong early wish of his that religion, apart from all party feeling, could be made really the basis of our common social life. He wished to see some great influential journal joining the tone of men of the world to a uniformly Christian spirit, and appearing "to uphold good principles for their own sake, and not merely as tending to the maintenance of things as they are. It would be," he said, "delightful to see a work sincerely Christian, which should be neither High Church, nor what is called Evangelical." He had even at one time a notion of writing a work

on

He

"Christian Politics, or the application of the Gospel to the state of man as a citizen." At Rugby, an outward aspect of sternness that awed younger boys was partly an accident of feature, partly a result of the deep earnestness with which he approached his work. The young boys who were sent into the school out of innocent homes were exposed there to temptations of which he felt the peril, and Dr. Arnold's first object was to expel, as far as possible, the spirit of evil from his boy community. allowed for the unformed intellect and judgment in a boy; but had a deep sense of the perils to which it was exposed. He did not punish natural stupidity; he encouraged individuality of character, and sought to train powers of thought in the boys under his immediate care; but evil or dishonourable acts caused him to become pale with emotion. At his entrance upon his office he laid down a principle that although expulsion from the school must be a rare punishment for great offences, quiet removal of those boys who could not themselves profit by the school system and whose influence upon their comrades was injurious, must, especially at first, be often necessary. He excited the surprise of some parents by asking them to remove their sons; but he took the utmost care to separate this policy from any suggestion of disgrace to the boys removed. He would often retain friendly interest in them, and of some he would explain to the authorities of any college to which they were sent that, although not fitted for school life, he believed that they would do well in the University. For a few years there were complaints occasioned by this

policy; but as Dr. Arnold said to his boys on one occasion, during the earlier part of his rule, when they were dissatisfied with some removals-"It is not necessary that this should be a school of three hundred, or one hundred, or of fifty boys; but it is necessary that it should be a school of Christian gentlemen." For lying he had no toleration. No boy was allowed to add evidence of a statement made by him; he was checked at once with the remark, "If you say so that is quite enough-of course I believe your word." The result was that truth was spoken to him; the boys felt that "it was a shame to tell Arnold a lie-he always believes one." But lying when discovered was punished severely; among the upper boys, if persisted in, its penalty was not removal, but expulsion. He trusted in his Sixth Form, sought in every way to elevate its tone, and utilised the system of fagging that he found in use, by making the thirty boys of the Sixth (or highest) Form transmitters of his own spirit throughout the school. "When I have confidence in the Sixth," he said, at the end of one of his farewell addresses to the boys, "there is no post in England which I would exchange for this; but if they do not support me, I must go." One of his private addresses to his Sixth Form ended thus:-"The state of the school is a subject of congratulation to us all, but only so far as to encourage us to increased exertions; and I am sure we ought all to feel it a subject of most sincere thankfulness to God: but we must not stop here; we must exert ourselves with earnest prayer to God for its continuance. And what I have often said before I repeat now: what we must look for here is, first, religious and moral principles; secondly, gentlemanly conduct; thirdly, intellectual ability." He honoured above all other things high principle bent upon industrious cultivation of low natural abilities, and said, "If there be one thing on earth which is truly admirable, it is to see God's wisdom blessing an inferiority of natural powers, where they have been honestly, truly, and zealously cultivated." When speaking of a pupil who had earned that praise, he said, "I would stand to that man hat in hand." One day Dr. Arnold came to the teaching of his Sixth Form from the deathbed of one of the boys of the school. He felt a shock in the transition from a solemn deathbed scene to the school work, and reasoned to himself that there must be fault in the school work if it seemed to him so much less religious that he felt a contrast in transition to it from a deathbed. It must be, he thought, that the presence of God is not felt in the school work as we ought to feel it. And from that day he used after the general school-prayer a special prayer for himself and the Sixth Form before they began the duties of the day.

PRAYER READ EVERY MORNING IN THE SIXTH
FORM AT RUGBY.

O Lord, who by Thy holy Apostle hast taught us to do all things in the name of the Lord Jesus and to Thy glory, give Thy blessing, we pray Thee, to this our daily work, that we may do it in faith, and heartily, as to the Lord and not unto men. All our powers of body and mind are Thine, and we

would fain devote them to Thy service. Sanctify them and the work in which they are engaged; let us not be slothful, but fervent in spirit; and do Thou, O Lord, so bless our efforts that they may bring forth in us the fruits of true wisdom. Strengthen the faculties of our minds, and dispose us to exert them, but let us always remember to exert them for Thy glory, and for the furtherance of Thy kingdom; and save us from all pride, and vanity, and reliance upon our own power or wisdom. Teach us to seek after truth, and enable us to gain it; but grant that we may ever speak the truth in love-that while we know earthly things, we may know Thee, and be known by Thee, through and in Thy Son Jesus Christ. Give us this day Thy Holy Spirit, that we may be Thine in body and spirit, in all our work and all our refreshments, through Jesus Christ, Thy Son, Our Lord. Amen.

Dr. Arnold obtained for the masterships at Rugby a privilege of giving title to orders, but required that the masters, while in the school, should have no other cure of souls than that important one which was a part of their office as teachers of the young. When the office of school chaplain became vacant, he claimed that it should-without its salary-be added to that of the head-master, who, by virtue of his office, was the proper chaplain of the school. In his preaching, as in his teaching and in his whole life's work, there was the manliest simplicity. "It is a most touching thing to me," he said to an old pupil, "to receive a new fellow from his father--when I think what an influence there is in this place for evil, as well as for good. I do not know anything which affects me more." When it was suggested that habit must lessen this feeling, he answered, "No; if ever I could receive a new boy from his father without emotion, I should think it was high time to be off." This feeling adding to the seriousness of his face, caused the new boy only to think what a stern man Dr. Arnold seemed to be. But as time went on, the dignity and beauty of the religious life in a true man who cared for them, made some even of those who came little into contact with the headmaster feel that he was a man they could die for. He sought to encourage boys of all ages to come to the communion-table in the college chapel, and in ministering to the youngest of those who did so, bent over them with a fatherly tenderness. sermons, always plain and to the purpose, were listened to with fixed attention by the idlest boys, and some would after service avoid their companions, to return alone with the thoughts that had been put into their minds. But the religion he sought to instil was that which out of thought brings action. He would have all be doing. "I always think," he said, "of that magnificent sentence of Bacon, 'In this world, God only and the angels may be spectators.' "This is one of Dr. Arnold's Rugby Sermons, from a volume of them first published in 1832. belongs to the earlier time, when he felt more frequently the need of wrestling with those evils of a public school life that it was his chief labour to overcome. A certain severity was felt in these earlier sermons by some who, like the younger boys, failed to distinguish between hardness of feeling and firmness of purpose :—

His

It

A SERMON IN RUGBY CHAPEL. "Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."-Matt. xviii. 6.

You see, by the strong language which our Lord here uses, that the sin which he is threatening in these words is a very great one; and he goes on to repeat the threat in the verse following:-"Woe unto the world because of offences; for it must needs be that offences come, but woe to that man by whom the offence cometh." Some of you, I trust, will know already what the words mean, and will see directly what I am going to turn them to;-for it is a passage which I have often dwelt upon, as it is one which, while it is generally useful to all persons, strikes especially at one of the greatest sins of schools. But there are many, I dare say, who do not know what it means, and who have never thought, when they heard this solemn threat read in the church, that they were themselves some of the very persons concerned in it; that they were daily "offending," in the Scripture meaning of the word, some of Christ's little ones. I could not indeed have chosen a text which came home more directly to your daily practice than the one I have just read. I could not have noticed any sin with which your consciences will tell you, the moment that our Lord's words are explained to you, that you are more familiar. I proceed, therefore, to explain them; and will then apply them, in one or two common instances, to your life and daily habits.

When our Lord speaks of offending one of these little ones who believe in him, I should first say that the word "offend," in common speech, has a very different meaning from that in which the translators of the Bible have here used it. You know that our translation was made more than two hundred years ago; so that it is not wonderful that some words in the course of that time have changed their meanings. "Offend," in the text, and in many other places in the New Testament, means to tempt or lead another into sins: so that by " offending one of these little ones," our Lord does not mean "vexing them," "making them angry," or "ill-using them; " but "tempting or leading them into evil," or "throwing any hindrances in the way of their doing what they ought to do." It is this which he calls so wicked, that it were better for us to die this moment than be guilty of it. But now, by "little ones," whom are we to understand? Jesus had just before taken a little child, and set him in the midst, and told his disciples, that unless they were converted, and became as little children, they could not enter into the kingdom of heaven. And then he says that "they must not mislead or tempt to evil one of these little ones who believe in him." Now, a very little child cannot believe in Christ, because he cannot understand much about him; and we know also that it must be a sin to tempt any one to evil, whether they be really little children in age or no. But the more like children they are, that is, the more ignorant, and simple-minded, and ready to believe and do what others tell them,-so much the more wicked it is to tell them wrong, or to hinder them from going right. It applies, then, to any one who is young in character, even though he should happen to be old in years; but it applies particularly to those who are at once young in years and young in character. It applies, therefore, particularly to those boys who are desirous of doing their duty, who have no great confidence in themselves, but are ready to be guided by others; who are shy and timid, and unable to stand against laughter or ill-usage. There are such in every school; and it is the worst reproach of schools, and the most awful responsibility for all who are connected with them, to think

that so many of them are utterly lost in consequence of the temptations which they here meet with: they are " offended" in the Scripture sense of the word, that is, they are laughed or frightened out of their Saviour's service, and taught very often, ere long, not only to deny their Lord themselves, but to join in "offending" others, who are now as innocent as once they were, and to draw them over to the worship and service of Satan, to which their own souls are already abandoned.

Now, then, you see what the text means, and you feel how it applies to you. You know that there are amongst you many boys who remember and wish to keep the lessons that they have received at home; and you know, also, how much it is the fashion of schools to teach just the contrary. And I will take two instances which will have come, I fear, often enough within the experience of you all. I mean the case of idleness, and the case of extravagance.

First, for idleness. There are boys who have either never learnt, or have quite forgotten, all that may have been told them at home of the duty of attending to their schoollessons. We know that there are boys who think all their lessons merely tiresome, and who are resolved never to take any more trouble about them than what they cannot possibly avoid. But being thus idle themselves, they cannot bear that others should be more attentive. We all know the terms of reproach and ridicule which are thrown out against a boy who works in earnest and upon principle. He is laughed at for taking unnecessary trouble, for being afraid of punishment, or for wishing to gain favour with his masters, and be thought by them to be better than other boys. Either of these reproaches is one which a boy finds it very hard to bear;-he does not like to be thought afraid, or plodding, or as wishing to court favour. He has not age, or sense, or firmness enough to know and to answer, that the only fear of which he need be ashamed is the fear of his equals, the fear of those who are in no respect better than himself, and have therefore no sort of right to direct him. To be afraid, then, of other boys is, in a boy, the same sort of weakness as it is in a man to be afraid of other men and as a man ought to be equally ashamed of fearing men and not fearing God, so a boy ought to be ashamed of fearing boys, and also to be ashamed of not fearing his parents and instructors. And as, in after life, the fear of God makes no man do anything mean or dishonourable, but the fear of men does lead to all sorts of weakness and baseness; so amongst boys the fear of their parents and teachers will only make them manly, and noble, and high-spirited; but the fear of their companions leads them to everything low, and childish, and contemptible. Those boys, then, who try to make others idle, and laugh at them for trying to please their masters, are exactly like the men who laugh at their neighbours for being religious, and for living in the fear of God; and both are like the more hardened ruffians in a gang of thieves or other criminals, whose amusement it is to laugh at the fear of justice, which beginners in crime have not yet quite got over. In all these instances there is not only the guilt of our own sin, but the far worse guilt of encouraging sin in others; and as I showed you last Sunday how your schoolfaults, although very trifling in worldly consequences, were yet as serious in the sight of God as the faults in grown men, because they showed that you were not serving and loving Him, but serving and loving evil; so it may be said, without the least going beyond the truth, that a boy who, being idle himself, tries to make others idle also, is exactly "offending one of those little ones who believe in Christ," and is in the daily habit of that sin which Christ says it were better for him to die directly than to be guilty of.

Again, with regard to extravagance, and the breach of school regulations. There are some boys who, remembering the wishes of their parents, are extremely unwilling to incur debts, and to spend a great deal of money upon their own eating, and drinking, and amusements. There are some, too, who, knowing that the use of wine or any liquor of that sort is forbidden, because the use of it among boys is sure to be the abuse of it, would not wish to indulge in anything of the kind themselves. But they are assailed by the example, and the reproaches and the laughter of others. It is mean, and poor-spirited, and ungenerous, not to contribute to the pleasures and social enjoyments of their companions; in short, not to do as others do. The charge of stinginess, of not spending his money liberally, is one which a boy is particularly sore at hearing. He forgets that in his case such a charge is the greatest possible folly. Where is the generosity of spending money which is not your own, and which, as soon as it is spent, is to be supplied again with no sacrifice on your part? Where is the stinginess of not choosing to beg money of your dearest friends, in order to employ it in a manner which those friends would disapprove of?-for, after all, the money must come from them, as you have it not, nor can you earn it for yourselves. But there is another laugh behind: a boy is laughed at for being kept so strictly at home that he cannot get money as he likes; and he is taught to feel ashamed and angry at the hard restraint which is laid upon him. Truly that boy has gone a good way in the devil's service who will dare to set another against his father and his mother, who will teach him that their care and authority are things which he should be ashamed of. Of those who can do this, well may Christ say, that "it were better for them that a millstone were tied about their neck, and that they were drowned in the depth of the sea." Yet these things are done; and the consciences of many who now hear me will say to the eye of Him who can look into the inmost heart that they are the doers of them.

For you who are assailed by these and other such temptations, for you, whom Christ calls His children, and whom the devil and his servants would fain make ashamed of your Father and your Lord,—for you, who are laughed at because you will not be idle, or drunken, or extravagant, or undutiful, or in some way or other base and low-principled,-beware lest you suffer yourselves to be "offended," that is, lest you are laughed and frightened out of your eternal salvation. After all, they that are with you are more and greater than they who are against you,-all the wise and good and noble among yourselves; all good and wise and honourable men; all blessed spirits that love the service of God, and delight to aid those who are fighting in his cause; and above all that Holy and Eternal Spirit himself, your Comforter and mighty Deliverer, whose aid and perpetual presence with you was purchased by your Redeemer's blood. Trust in these, and be not afraid of all that hell and its servants can do to you. Fear not them who kill the body, and after that have no more that they can do to you: but rather fear Him who is able to destroy both body and soul in hell.

In 1832 Dr. Arnold bought himself a home for vacation time and future retirement, or for his family in case of his death, at Fox How, between Rydal and Ambleside. His interest in public questions all sprang from the same feeling that animated his school work. As the opinions of the writers of the "Tracts for the Times" came more and more to represent a compact body of thought aiming at what he could only look upon as a revival of past super