Froude’s other contributions to the _Tracts_ were No. 9, On Shortening the Church Services; No. 59, Church and State (incorporated in the _Remains_ as the concluding section of State Interference in Matters Spiritual); and No. 63, on The Antiquity of Existing Liturgies. The last-named was intended to display the novel features of the Communion Service in the Book of Common Prayer, as contrasted with those Uses having inter-resemblance and an unbroken Apostolic derivation. It is shown that every Ordo except the English contains a memento of the dead; a sacrificial oblation; and a prayer ‘that God may make the bread and wine the Body and Blood of Christ.’ The method adopted by Froude in printing the Forms of Consecration is that of the parallel column: an early instance of the employment of that practical and sometimes deadly modern device. He calls the Tract, elsewhere, ‘my analysis of Palmer,’ and it was certainly fitted to concentrate fresh attention on Mr. Palmer’s _Origines Liturgicæ_, as well as on the norm of the matter it deals with. Hurrell’s hands were full of writing in 1833; and being so busied with larger matters, he ceased to compose and preach sermons. Two very fine sombre ones, on S. John Baptist, and Riches a Temptation, date from June of this year; but they were his last. His true work lay in a less trodden field. The strong essays signed ‘F.’ in _The British Magazine_ are in a happier vein than any of the sermons, and far more spontaneously worded. Like Dr. Johnson, Hurrell had a writing language, and a talking language which made faces at it. The only papers of his which approach in animation the unconventional utterances of his living voice and of all his letters, are just those upon historic-ecclesiastical, not secular subjects. There he sends up rockets too, though with a certain resigned decorum, and would have filled the sky had he not been curbed, as time went on, both by Rose and by Newman. He came up to Oriel on October 5. Newman, now in the thick of affairs, and overjoyed to have him close at hand, writes privately to Keble, whom it ‘grieved to the heart’: ‘I fear that Calvert,[157] whom you may recollect here, and a physician now, has pronounced about Froude (not _to_ him) a judgment so unfavourable that I cannot bear to dwell upon it, or to tell it. Pray exert your influence to get him sent to the West Indies. I know he has a great prejudice against it; but, still, what other place is hopeful? They say Madeira is not. He might take a cargo of books with him. _N.B._――Could you not manage to send Isaac Williams too?’ On Oct. 26, Hurrell left Oxford for home, Keble going with him as far as Bath. He sailed away on his second long voyage a month later. During the interval, he takes up his tireless pen. To the Rev. J. H. NEWMAN, Oct. 29, 1833.