traced in all worthy literature, poetry, romance, science, etc.; indeed, some critics declare his doctrine of the Spirit to have been Pantheistic. Kingsley remained a respected member of the Anglican ministry. He was rector of Eversley for twenty years.
In the meantime, another school of rationalizing theologians was in active operation at Oxford, and here a reaction was provoked. At Oriel there was a liberal school, headed by Whateley, Hampden, and Thomas Arnold. The latter, the famous head-master of Rugby, was one of the most strenuous defenders of Broad Church principles, and held advanced views on the inspiration of Scripture. Cambridge, at that period, was the main centre of the Low Church party. The Broad Church agreed with the Low in being anti-formal and anti-sacramentarian. Both laid the greater stress on the quality of personal conduct and inner righteousness, and detested Romanism and the Romanizing High Church as word-splitters, and as attributing a sort of magical value to external objects and ceremonies. Now, the spirit of Laud had always haunted Oxford, and it at length evoked a powerful school, headed by Froude, Pusey, Keble, and Newman. The new High Church became deeply zealous for the ritual which the Low Church neglected, and the dogmas which the Broad Church were neglecting. They began the famous Tractarian movement.
In 1833 Newman published the first "Tract for the Times," and sounded the note of war. During the next seven years ninety tracts appeared from Oriel, principally from the pens of Pusey and Newman, making a stubborn and spirited fight for the sacramental system (against the Low Churchmen), and for the support of authority and the apostolical succession (against the liberals). The sequel is well known. The Tractarians themselves fell foul of "authority." More than 150 prominent members of the movement went over to Rome. The remainder, rallying round Keble and Pusey, formed the Ritualistic movement, which has found sufficient occupation since in withstanding the allurements of Rome on the one hand, and conflicts with Low Churchmen and their own authorities on the other. The Broad Church continued its growth in peace for the next twenty years. In the year 1860 the following census of the Broad Church clergymen is drawn up—by its