‘… I sent off a parcel to you, three days ago, by Henry Champernowne: it contains the text of dear Hurrell’s manuscripts. All your letters to him that I can find are also enclosed. With the latter I must confess I have not parted without regret. They are memorials of your affectionate friendship with one whose image is ever before me, and to which I could never turn without a delightful interest that I cannot describe. His correspondence for many years with myself[267] turns principally on little passing incidents, or relates to matters of private concern; but it is of great value to me as a sort of journal from early boyhood nearly to the time of our separation.’ _Lyra Apostolica_ was issued in November, and several of the critics had taken pains to single out ‘β’s’ poems for special commendation, even if at the expense of Keble and Newman: certainly Samuel Wilberforce did so, in his asked-for review, the tone of which was so disconcerting and unexpected to the asker;[268] and _The Christian Observer_ had saluted Hurrell as ‘the most spiritual and least bigoted of the whole set.’ All this was encouraging to the projectors of the _Remains_, who knew better than outsiders of how keen and high an intellect, how holy an inspiration, their cause had been deprived. Newman’s notes, as the editing progressed, are very sanguine. To the Rev. JOHN KEBLE, June 30, 1837. ‘… I have transcribed [R. H. F.’s] Private Thoughts, and am deeply impressed with their attractive character. They are full of instruction and interest, as I think all will feel. I have transcribed them for your imprimatur. If you say Yes, send them to me; I propose to go to press almost immediately. These Thoughts present a remarkable instance of the temptation to rationalism, self-speculation, etc., subdued. We see his mind only breaking out into more original and beautiful discoveries, from that very repression which, at first sight, seemed likely to be the utter prohibition to exercise his special powers. He used playfully to say that his “highest ambition was to be a humdrum,” and by relinquishing the prospect of originality he has but become the more original.’ On July 5, Newman gives to Rogers categorical reasons for his plan of publication. ‘1. To show his … unaffectedness, playfulness, brilliancy, which nothing else would show. His Letters approach to conversation, to show his delicate mode of implying, not expressing, sacred thoughts; his utter hatred of pretence and humbug. I have much to say on the danger which I think at present besets the Apostolical Movement of getting peculiar in externals, _i.e._, formal, manneristic. Now Froude disdained all show of religion. In losing him we have lost an important correction…. His Letters are a second-best preventative. ‘2. To make the work interesting, nothing takes so much as these private things.