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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." Living not apart like Keble, but in the same college, and meeting every day, Froude and Newman could not but be either strongly and permanently repelled, or strongly attracted.

But, after all, something more was needed than even the excitement of Froude combined with the conviction of Keble to ruffle seriously the vast calm waters of Christian thought; and it so happened that that thing was not wanting: it was the genius of John Henry Newman.

You proceed to attempt to show that the words of Keble to yourself, which you cite, are justified by remarks in this Report and some previous judgments of the same tribunal, which appear to you so inconsistent with each other as to make it difficult to believe that the Court was impartial, or "incapable of regarding the documents before it in the light of a plastic material, which might be made to support conclusions held to be advisable at the moment, and on independent grounds."

The brilliant Dean of Westminster, in Macmillan's Magazine, has attempted, with his usual grace and kindliness, to do justice to Keble's character, and has shown how hard he found the task. The paper on Keble forms a pendant to a recent paper on Dean Milman. The two papers show conspicuously the measure and range of Dr.

The real answer is we believe that Keble was a married man. We can hardly imagine him making love. His marriage was no doubt one not of passion but of affection, as small a departure from the sacerdotal ideal as it was possible for a marriage to be. Still, he was married and tenderly attached to his good wife.

But the Trinity undergraduate and the Oriel don saw little of one another till Isaac Williams won the Latin prize poem, Ars Geologica. Keble then called on Isaac Williams and offered his help in criticising the poem and polishing it for printing. The two men plainly took to one another at first sight; and that service was followed by a most unexpected invitation on Keble's part.

The connexion of this philosophy of religion with what is sometimes called "Berkeleyism" has been mentioned above; I knew little of Berkeley at this time except by name; nor have I ever studied him. On the second intellectual principle which I gained from Mr. Keble, I could say a great deal; if this were the place for it.

Those who remember the tones and the voice in which the sermons were heard at St. Mary's we may refer to Professor Shairp's striking account in his volume on Keble, and to a recent article in the Dublin Review can remember how utterly unlike an orator in all outward ways was the speaker who so strangely moved them. The notion of judging of Dr. Newman as an orator never crossed their minds.

On his return he joined with Pusey, Keble, and others in initiating the Tractarian movement, and contributed some of the more important tracts, including the fateful No. xc., the publication of which brought about a crisis in the movement which, after two years of hesitation and mental and spiritual conflict, led to the resignation by N. of his benefice.

Sir Robert Peel, the member for Oxford, had introduced a Bill for the emancipation of the Roman Catholics. There was violent commotion in Oxford. Keble and Newman strenuously opposed the measure. In 1830 there was revolution in France. In England the Whigs had come into power. Newman's mind was excited in the last degree.