of putting facts and arguments on the ground that it was the only way to rouse people, and get their attention; and he said that when you had once done this, you might modify your statements. There is, of course, some truth in this, but it always seemed, and still seems to me, a dangerous line. John Keble could not do so: his great humility and diffidence would prevent it, and that strict conscientiousness which hindered him from even willingly overstating any fact, or pressing any argument, beyond what he said it really did prove….] ‘… The circumstance which I most remember about that time[356] was a conversation with Froude which was the first commencement of the _Tracts for the Times_. He returned full of energy and of a prospect of doing something for the Church; and we walked in the Trinity College gardens, and discussed the subject. He said, in his manner: “Isaac, we must make a row in the world! Why should we not? Only consider what the Peculiars” (_i.e._ the Evangelicals) “have done with a few half-truths to work upon! And with our principles, if we set resolutely to work, we can do the same.” I said: “I have no doubt we can make a noise, and may get people to join us; but shall we make them really better Christians? If they take up our principles in a hollow way, as the Peculiars” (this was a name Froude had given the Low Church party) “have done theirs, what good shall we do?” To this Froude said: “Church principles, forced on people’s notice, must work for good. However, we must try; and Newman and I are determined to set to work as soon as he returns, and you must join with us. We must have short tracts, and letters in _The British Magazine_, and verses (and these you can do for us), and get people to preach sermons on the Apostolical Succession and the like. And let us come and see old Palmer” (_i.e._ the author of the _Origines Liturgicæ_) “and get him to do something.” We then called on Palmer, who was one of the very few in Oxford (indeed, the only one at that time) who sympathised with us; and although he did not altogether understand Froude, or our ways and views (the less so as he was not himself an Oxford, but a Dublin man), yet he was extremely hearty in the cause, looking more to external visible union and strength than we did, for we only had at heart certain principles. We, _i.e._, Froude, Keble, and myself, immediately began to send some verses to _The British Magazine_, since published [in] the _Lyra Apostolica_…. ‘… From this time forth, after Newman’s return, I was thrown more and more entirely into his society for about seven years, Froude waning more and more away, and disappearing from Oxford….