The philosophy was accepted as a basis for the theology, and apparently only so far as it supplied the basis. Mrs. Coleridge declares, in a note to Chapter IX. of the "Biographia Literaria," that her husband, soon after the composition of that work, became dissatisfied with the system of Schelling, considered as a fundamental and comprehensive scheme intended to exhibit the relations of God to the world and man. He objected to it, she insists, as essentially pantheistic, radically inconsistent with a belief in God as himself moral and intelligent, as beyond and above the world, as the supreme mind to which the human mind owes homage and fealty--inconsistent with any just view and deep sense of the moral and spiritual being of man. He was mainly concerned with the construction of a "philosophical system, in which Christianity,--based on the triune being of God, and embracing a primal fall and universal redemption, (to use Carlyle's words) Christianity, ideal, spiritual, eternal, but likewise and necessarily historical, realized and manifested in time,--should be shown forth as accordant, or rather as one with ideas of reason, and the demands of the spiritual and of the speculative mind, of the heart, conscience, reason, which should all be satisfied and reconciled in one bond of peace." This explains the interest which young and enthusiastic minds in the English Church took in Coleridge, the verses just quoted from Aubrey de Vere, one of the new school of believers, the admiring discipleship of Frederick Denison Maurice, the hearty allegiance of the leaders of the spiritual reformation in England. Coleridge was the real founder of the Broad Church, which attempted to justify creed and sacrament, by substituting the ideas of the spiritual philosophy for the formal authority of traditions which the reason of the age was discarding.