This transformation was not effected without struggles—struggles which presented at first a remarkable unity. On the day of battle one and the same feeling animated every bosom: after the victory they became divided. Unity of faith indeed remained, but the difference of nationalities brought into the Church a diversity of forms. Of this we are about to witness a striking example. The Reformation, which had begun its triumphal march in Germany, Switzerland, France, and several other parts of the continent, was destined to receive new strength by the conversion of a celebrated country, long known as the Isle of Saints. This island was to add its banner to the trophy of Protestantism, but that banner preserved its distinctive colours. When England became reformed, a puissant individualism joined its might to the great unity.
If we search for the characteristics of the British Reformation, we shall find that, beyond any other, they were social, national, and truly human. There is no people among whom the Reformation has produced to the same degree that morality and order, that liberty, public spirit, and activity, which are the very essence of a nation's greatness. Just as the papacy has degraded the Spanish peninsula, has the Gospel exalted the British islands. Hence the study upon which we are entering possesses an interest peculiar to itself.
In order that this study may be useful, it should have a character of universality. To confine the history of a people within the space of a few years, or even of a century, would deprive that history of both truth and life. We might indeed have traditions, chronicles, and legends, but there would be no history. History is a wonderful organization, no part of which can be retrenched. To understand the present, we must know the past. Society, like man himself, has its infancy, youth, maturity, and old age. Ancient or Pagan society, which had spent its infancy in the East in the midst of the antihellenic races, had its youth in the animated epoch of the Greeks, its manhood in the stern period of Roman greatness, and its old age under the decline of the empire. Modern society has passed through analogous stages: at the time of the Reformation it attained that of the full-grown man. We shall now proceed to trace the destinies of the Church in England, from the earliest times of Christianity. These long and distant preparations are one of the distinctive characteristics of its reformation.
Before the sixteenth century this Church had passed through two great phases.
The first was that of its formation—the second that of its corruption.
In its formation it was oriento-apostolical.
In its corruption it was successively national-papistical and royal-papistical.
After these two degrees of decline came the last and great phasis of the Reformation.
GOSPEL CARRIED TO BRITAIN.