and which it inspired. But Froude, in accepting Keble's ideas, resolved
to make them active, public, aggressive; and he found in Newman a
colleague whose bold originality responded to his own. Together they
worked as tutors; together they worked when their tutorships came to an
end; together they worked when thrown into companionship in their
Mediterranean voyage in the winter of 1832 and the spring of 1833. They
came back, full of aspirations and anxieties which spurred them on;
their thoughts had broken out in papers sent home from time to time to
Rose's _British Magazine_--"Home Thoughts Abroad," and the "Lyra
Apostolica." Then came the meeting at Hadleigh, and the beginning of the
Tracts. Keble had given the inspiration, Froude had given the impulse;
then Newman took up the work, and the impulse henceforward, and the
direction, were his.

Doubtless, many thought and felt like them about the perils which beset
the Church and religion. Loyalty to the Church, belief in her divine
mission, allegiance to her authority, readiness to do battle for her
claims, were anything but extinct in her ministers and laity. The
elements were all about of sound and devoted Churchmanship. Higher ideas
of the Church than the popular and political notion of it, higher
conceptions of Christian doctrine than those of the ordinary evangelical
theology--echoes of the meditations of a remarkable Irishman, Mr.
Alexander Knox--had in many quarters attracted attention in the works
and sermons of his disciple. Bishop Jebb, though it was not till the
movement had taken shape that their full significance was realised.
Others besides Keble and Froude and Newman were seriously considering
what could best be done to arrest the current which was running strong
against the Church, and discussing schemes of resistance and defence.
Others were stirring up themselves and their brethren to meet the new
emergencies, to respond to the new call. Some of these were in