It was this fearless and powerful spirit, keen and quick to see inferences and intolerant of compromises, that the disturbances of Roman Catholic Emancipation and of the Reform time roused from the common round of pursuits, natural to a serious and thoughtful clergyman of scholarlike mind and as yet no definite objects, and brought him with all his enthusiasm and thoroughness into a companionship with men who had devoted their lives, and given up every worldly object, to save the Church by raising it to its original idea and spirit.  Keble had lifted his pupil’s thoughts above mere dry and unintelligent orthodoxy, and Froude had entered with earnest purpose into Church ways of practical self-discipline and self-correction.  Bishop Lloyd’s lectures had taught him and others, to the surprise of many, that the familiar and venerated Prayer Book was but the reflexion of mediaeval and primitive devotion, still embodied in its Latin forms in the Roman Service books; and so indirectly had planted in their minds the idea of the historical connexion, and in a very profound way the spiritual sympathy, of the modern with the pre-Reformation Church.  But it is not till 1829 or 1830 that we begin in his Remains to see in him the sense of a pressing and anxious crisis in religious matters.  In the summer of 1829 he came more closely than hitherto across Mr. Newman’s path.  They had been Fellows together since 1826, and Tutors since 1827.  Mr. Froude, with his Toryism and old-fashioned churchmanship, would not unnaturally be shy of a friend of Whately’s with his reputation for theological liberalism.  Froude’s first letter to Mr. Newman is in August 1828.  It is the letter of a friendly and sympathising colleague in college work, glad to be free from the “images of impudent undergraduates”; he inserts some lines of verse, talks about Dollond and telescopes, and relates how he and a friend got up at half-past two in the morning, and walked half a mile to see Mercury rise; he writes about his mathematical studies and reading for orders, and how a friend had “read half through Prideaux and yet accuses himself of idleness”; but there is no interchange of intimate thought.  Mr. Newman was at this time, as he has told us, drifting away from under the shadow of liberalism; and in Froude he found a man who, without being a liberal, was as quick-sighted, as courageous, and as alive to great thoughts and new hopes as himself.  Very different in many ways, they were in this alike, that the commonplace notions of religion and the Church were utterly unsatisfactory to them, and that each had the capacity for affectionate and whole-hearted friendship.  The friendship began and lasted on, growing stronger and deeper to the end.  And this was not all.  Froude’s friendship with Mr. Newman overcame Mr. Keble’s hesitations about Mr. Newman’s supposed liberalism.  Mr. Newman has put on record what he thought and felt about Froude; no one, probably, of the many whom Cardinal Newman’s