THE RISE AND PROGRESS

OF

RELIGIOUS LIFE IN ENGLAND.

CHAPTER I.

INTRODUCTION.

CHRISTIANITY on earth is essentially historical. We ourselves are ever comparing that which it is now, with that which it seemed to us to be at the commencement of our career: we read the annals of our country, and find that it has an historical development there; we investigate the unfolding of Western civilization, and discover it as the moving power there; we extend our view to the whole ancient world, and find it to be the greatest fact left to us by the entire past. Inseparably linked to chronology, it gives interest to all time; we are taught to carry our contemplation concerning its course backward amid the unknown successions of primeval things, and forward to the ulti

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mate arrangements which shall stand in perpetual relation to its completion. Its connexion with place may be but of fleeting interest, but not so its associations with time, for it is the true and only key to the dynasties of all things.

Its history, therefore, is not like that of a sect or school of arts or sciences or philosophy, but it stands unique amidst the forces and facts of the world, availing itself of all the laws of thought and sympathy, yet superior in its origin and supreme in its action.

It is

We cannot account for its prevalence in this country on the ground of its congruity with the desires of mankind, or of its intrinsic power as an institution. not a mere product of civilization, or consequence of the social compact; nor did it arise from Latin or barbarian peculiarities of race. It does not owe its success to the Church as a worldly corporation, for when the latter was most powerful the former was in its weakest condition; nor to the state, else the Italian republics would have possessed it in perfection. Its lineage is higher than all these, for its kingdom is not of this world.

"God, who at sundry times and in divers manners spake unto the fathers in time past by the prophets, hath in these last days spoken unto us by His Son :” “that in the dispensation of the fulness of times, he might gather together in one all things in Christ."

But inasmuch as its essence is the personal obedient reception of Divine revelation, its annals can consist of little more than a succession of biographies of individuals who influenced each other by the laws of association,

themselves still more influenced by the force derived from a common source of life and truth and love. This renders its delineation difficult, for spirituality ever shuns the light when left to its own free choice; and we know, that of the work of the Holy Spirit, 66 we hear the sound thereof, but cannot tell whence it cometh or whither it goeth."

The persons, too, who have ever formed the bulk of its votaries, have been unknown to fame, and unskilled in letters.

A cause so potent as to give ultimate shape to all history must, however, have left some waymarks along the highways and byways of Time. To trace these, and try to connect them, by the aid of the very imperfect materials available, may yield us some present instruction. To do it perfectly, will be one of the grateful occupations

of heaven.

In England the progress of piety has been a pursuit under difficulties. The truth had to be discerned and selected whilst in fellowship with error; it had to be eliminated in the face of opposition; it had to be won with courage and held with constancy, in spite of successive failures apparently total: and this, too, after many great combatants on its side had sunk in discouragement, though not in despair. After heroic exertions made for many years without either public fame or immediate fruit, it pleased God ultimately to crown the long course of warfare with glorious triumph.

The very failures were consoling; for, unlike the denial of political liberty, the prevention of religious freedom in

society, could never hinder its prevalence in the heart
of the combatant. Though the victory were deferred, yet
the individual always won.
Even in outward bondage he

enjoyed all the immunities of inward emancipation.

The history of religion has been usually depicted in Rembrandt-like style,—all darkness in one part of the field, and all light in another; but Guido's picture of the dawn is a better symbol of the historical reality, for there we see light from the eastern heavens shedding down and becoming diffused over the lower landscape, until the dark shadows lingering over tower and town slowly disperse, and glorious day comes on.