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Stelling's deepest tones; but as comparatively feeble appeals of his own were delivered in the same loud and impressive manner, they were often thought quite as striking by his hearers. Mr. Stelling's doctrine was of no particular school; if anything, it had a tinge of evangelicalism, for that was "the telling thing" just then in the diocese to which King's Lorton belonged. In short, Mr.
Darrell could only reflect that Lady Eleanor Cliffe, the traveller's mother, was probably connected with them by some of those innumerable and ever-ramifying links that hold together a certain large group of English families; and that, moreover, Lady Grosville, in spite of philanthropy and Evangelicalism, had always shown a rather pronounced taste in "lions" of the masculine sort.
Crewe's morning and afternoon hearers, and thinning Mr. Stickney's evening audiences at Salem. Evangelicalism was making its way in Milby, and gradually diffusing its subtle odour into chambers that were bolted and barred against it. The movement, like all other religious 'revivals', had a mixed effect.
He was also Vice-principal of Alban Hall, where he assisted Whately, the Principal, in his Logic. In 1830 he definitely broke with the evangelicalism in which he had been brought up; and in 1832, accompanied by H. Froude, went to the South of Europe, and visited Rome.
I concluded that they were serious people, that they had inherited and faithfully kept a religion, or religious temper, which has long been outlived by the world in general a puritanism or Evangelicalism dating back to the far days of Wilberforce and Hannah More and the ancient Sacred order of Claphamites. And the child was serious with them and kept pace with them with slow staid steps.
Perhaps this ground of respect to widows might not be entirely without its influence on the Milby mind, and might do something towards conciliating those more aristocratic acquaintances of Janet's, who would otherwise have been inclined to take the severest view of her apostasy towards Evangelicalism.
Canon Barnes, who disowns the name of modernist, but who is the very opposite of an obscurantist in his evangelicalism, is careful to insist upon a rational loyalty to Christ. I tried one day to tempt him on this head, speaking of the miraculous changes wrought in men's lives by religious fervour pure and simple; but it was in vain.
The most recent novel of this species that we happen to have before us is “The Old Grey Church.” It is utterly tame and feeble; there is no one set of objects on which the writer seems to have a stronger grasp than on any other; and we should be entirely at a loss to conjecture among what phases of life her experience has been gained, but for certain vulgarisms of style which sufficiently indicate that she has had the advantage, though she has been unable to use it, of mingling chiefly with men and women whose manners and characters have not had all their bosses and angles rubbed down by refined conventionalism. It is less excusable in an Evangelical novelist than in any other, gratuitously to seek her subjects among titles and carriages. The real drama of Evangelicalism—and it has abundance of fine drama for any one who has genius enough to discern and reproduce it—lies among the middle and lower classes; and are not Evangelical opinions understood to give an especial interest in the weak things of the earth, rather than in the mighty? Why, then, cannot our Evangelical lady novelists show us the operation of their religious views among people (there really are many such in the world) who keep no carriage, “not so much as a brass-bound gig,” who even manage to eat their dinner without a silver fork, and in whose mouths the authoress’s questionable English would be strictly consistent? Why can we not have pictures of religious life among the industrial classes in England, as interesting as Mrs. Stowe’s pictures of religious life among the negroes? Instead of this pious ladies nauseate us with novels which remind us of what we sometimes see in a worldly woman recently “converted;”—she is as fond of a fine dinner-table as before, but she invites clergymen instead of beaux; she thinks as much of her dress as before, but she adopts a more sober choice of colors and patterns; her conversation is as trivial as before, but the triviality is flavored with gospel instead of gossip. In “The Old Grey Church” we have the same sort of Evangelical travesty of the fashionable novel, and of course the vicious, intriguing baronet is not wanting. It is worth while to give a sample of the style of conversation attributed to this high-born rake—a style that, in its profuse italics and palpable innuendoes, is worthy of Miss Squeers. In an evening visit to the ruins of the Colosseum, Eustace, the young clergyman, has been withdrawing the heroine, Miss Lushington, from the rest of the party, for the sake of a tête-
H. Jowett, of Little Dunham, Norfolk, who was one of the adherents to Evangelicalism. The change probably marks the development of his father's convictions. He entered Trinity Hall, Cambridge, in 1806. At that time the great Evangelical leader at Cambridge was Isaac Milner, the President of Queens' College.
Following this, in England, came Evangelicalism, a revival of self-conscious experience, but flowing out now not only as in Methodism into a crusade to save souls, but into labors for criminals, for slaves, for the poor, under such leaders as Howard and Wilberforce and Shaftesbury. These phases are from English and American history. They might largely be paralleled elsewhere.
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