OF THE SPIRIT. 287 



country on a large scale through John Wesley in the 

 latter half of the eighteenth century and somewhat 

 earlier, on a smaller scale, through the rise of Quakerism, 

 with its peculiar doctrine of the inner light. 



But as a spiritual revival in Germany meant not only 

 what it means in this country, but also something else, 

 we have a second and independent movement. In the 

 eyes of a great many of its protagonists abroad it meant 

 an intellectual and poetical (not a specifically spiritual) 

 deepening, and this corresponds on a very much larger 

 scale to what was attempted in this country in the 

 course of the nineteenth century, mainly under the 

 influence of Coleridge ; earlier beginnings, such as the 

 Cambridge Platonists and the Noetic school of Oxford, 

 having had little permanent effect. 



These two movements, both directed against the 21. 



, Diflferent 



shallow, dried up, prosaic formalism of popular philo- movements 



•"■ -^ J- i i converge in 



sophy and theology alike, had independent origins, and ^''a^J^gj'" 

 marched almost completely apart till they were united 

 in the personality of Schleiermacher who, as already 

 stated, formed the centre of all religious speculation in 

 Germany after the decline of the Hegelian influence. 



In time the intellectual revival was earlier; it was 

 certainly much more conspicuous ; it covered a much 

 larger ground, absorbed influences from many quarters, 

 from England and France, from Holland and Switzer- 

 land, from Italy and Spain, as also from the East, and 

 found an expression not only in philosophical but also 

 in other lines of teaching, being represented not only 

 by academic learning, but also in the poetical literature 



