effecting. The Bible has not been found able to cope with
fresh evils; and Romanism became corrupt and vicious with that book in
the hands of the priesthood. But dissatisfied as Newman is with the
present, he takes a cheerful look upon the future. "The age is ripe," he
says, "for something better, for a religion which shall combine the
tenderness, humility, and disinterestedness which are the glory of the
present Christianity, with that activity of intellect, untiring pursuit
of truth, and strict adherence to impartial principle which the schools
of modern science embody. When a spiritual church has its senses
exercised to discern good and evil, judges of right and wrong by an
inward power, proves all things, and holds fast that which is good,
fears no truth, but rejoices in being corrected, intellectually as well
as morally, it will not be liable to 'be carried to and fro' by shifting
wind of doctrine. It will indeed have movement, namely, a steady
_onward_ one, as the schools of science have had since they left off to
dogmatize, and approached God's world as learners; but it will lay aside
disputes of words, eternal vacillations, mutual ill-will and dread of
new light, and will be able, without hypocrisy, to proclaim 'peace on
earth and good will toward men,' even toward those who reject its
beliefs and sentiments concerning God and his glory."[209]

THE FIRST BROAD CHURCH. The division of the Broad Church into two
parties has been produced by the recent discussion. The First Broad
Church corresponds in the main with philosophical Rationalism. It
commenced with Coleridge, was interpreted principally by Hare, was
defended by the chaste and vigorous pen of Arnold, and is now
represented by Maurice, Kingsley, and Stanley. It cannot be said to have
a distinct creed. Its members being attached to the Established Church,
they are distinguished peculiarly for their method of interpretation of
the articles of faith. "The Broad Church teachers give us readings of
each dogma of the Atonement and Future Punishment."[210] They avow the
main doctrines of the Gospel, but in such a modified sense that, they
say, the same were held virtually by all Christians in every age; by
Loyola and Xavier, not less than by Latimer and Ridley. They conceive
the essence of Popery to consist, not in points of metaphysical
theology, but in the ascription of magic virtue to outward acts. All who
believe the Scriptures are, in their opinion, members of