tion 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