‘… Froude’s religion, then, so far as it depended upon his conception of God, was a religion of almost unmixed fear. So far as it was of something better, it was purified, first, by a love and admiration for “the holy men of old,” such as the founders of the Oxford Colleges, in whose steps, after his election to his Fellowship, he aspired to tread; secondly, by his affection for Keble, for whom, in the prayer written at the same time, he thanks God, as one who had convinced him of the error of his ways, and in whose presence he tasted happiness; but above all, by his devotion to his mother, in whose recollection he found a consciousness of that blessedness which he had been taught to look for in the presence of Saints and Angels. These were feelings which were better than his religion, and which, if they could have developed and grown with the latter, might have delivered it from fears, and have converted it into a source of peace as well as of activity: but whether from the irremediable taint of the past, or owing to influence that proved too strong for Keble’s, this growth did not go on. ‘Newman … taught at an early period that self-knowledge is the basis of all religious knowledge. Whether Froude adopted or originated this doctrine, it must have stimulated his fears: for it was a proverb with him that “everyone may know worse of himself than he possibly can of Charles the Second.” In less than six months after the thanksgiving recorded above, we find him protesting (January 10, 1827) that he dares not now utter the prayers of wise and holy men, and that God has affrighted him with hideous dreams, and disquieted him with perpetual mortifications…. It is to Keble that he owes his release, for how long he knows not, from the misery in which he has been recently bound. At the same time Keble advises him to give up his ascetic self-denial, and Froude acquiesces. Though it had the colour of humility, it now appears to him to have been in reality the food of pride: self-imposed, it seems to him “quite different from imposed by the Church.” What sort of self-denials they were, and what Froude’s self-introspection implied, the reader ought to be informed for two reasons: first, because they show the fierce determination and almost bitter self-hatred with which the young man turned against himself, in his resolution to suppress his own egotism and conceit; and secondly, because Newman and Keble (or perhaps Keble instigated by Newman), thought it worth while to record the minutest of these details, and spoke of the Journal as a most valuable contribution to Tractarian literature. Froude sets down, for example, (and they print!) that he was ashamed, on one occasion, to have it known that he had no gloves; that he was ashamed, on another, that he had muddy trousers (although he would not go to the length of concealing them); that he was pleased, on another, when there was no Evening Prayer; that he felt an impulse of pleasure on finding that W.