every form of dialectical experiment.  But he was open to higher influences than those of logic, and in Keble he saw what subdued and won him to boundless veneration and affection.  Keble won the love of the whole little society; but in Froude he had gained a disciple who was to be the mouthpiece and champion of his ideas, and who was to react on himself and carry him forward to larger enterprises and bolder resolutions than by himself he would have thought of.  Froude took in from Keble all he had to communicate—­principles, convictions, moral rules and standards of life, hopes, fears, antipathies.  And his keenly-tempered intellect, and his determination and high courage, gave a point and an impulse of their own to Keble’s views and purposes.  As things came to look darker, and dangers seemed more serious to the Church, its faith or its rights, the interchange of thought between master and disciple, in talk and in letter, pointed more and more to the coming necessity of action; and Froude at least had no objections to the business of an agitator.  But all this was very gradual; things did not yet go beyond discussion; ideas, views, arguments were examined and compared; and Froude, with all his dash, felt as Keble felt, that he had much to learn about himself, as well as about books and things.  In his respect for antiquity, in his dislike of the novelties which were invading Church rules and sentiments, as well as its creeds, in his jealousy of the State, as well as in his seriousness of self-discipline, he accepted Keble’s guidance and influence more and more; and from Keble he had more than one lesson of self-distrust, more than one warning against the temptations of intellect.  “Froude told me many years after,” writes one of his friends, “that Keble once, before parting with him, seemed to have something on his mind which he wished to say, but shrank from saying, while waiting, I think, for a coach.  At last he said, just before parting, ’Froude, you thought Law’s Serious Call was a clever book; it seemed to me as if you had said the Day of Judgment will be a pretty sight.’  This speech, Froude told me, had a great effect on his after life."[14]

At Easter 1826 Froude was elected Fellow of Oriel.  He came back to Oxford, charged with Keble’s thoughts and feelings, and from his more eager and impatient temper, more on the look-out for ways of giving them effect.  The next year he became tutor, and he held the tutorship till 1830.  But he found at Oriel a colleague, a little his senior in age and standing, of whom Froude and his friends as yet knew little except that he was a man of great ability, that he had been a favourite of Whately’s, and that in a loose and rough way he was counted among the few Liberals and Evangelicals in Oxford.  This was Mr. Newman.  Keble had been shy of him, and Froude would at first judge him by Keble’s standard.  But Newman was just at this time “moving,” as he expresses it, “out of the shadow of Liberalism.”