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 itself meant a revival of superstition and sacerdotalism. He held that there was a truer liberalism than Benthamism, a liberalism of which Coleridge expounded and suggested the philosophy: a doctrine which could reanimate the old creeds by exposing them to the light, and bring them into harmony with the best modern thought. The Church, neither plundered nor enslaved by superstition, might be lifted to a higher intellectual level, and become once more the great national organ of spiritual influence and development. Matthew Arnold always held to this aspiration. He hoped that the Church might open its doors to all dissenters—not only to Protestants, but even in course of time to Roman Catholics. He hated disestablishment, and even in the case of the Church of Ireland, condemned a measure which, though it removed an injustice, removed it at the cost of an alliance with the narrow dissenting prejudices. But the views of the young man were also modified by the fascination of the Newman school. Of Oxford he could never speak without enthusiasm, if he could not quite refrain from a touch of irony. 'Adorable dreamer!' he exclaims, 'whose heart has been so romantic! who has given thyself prodigally,