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Updated: June 24, 2025
The pietistic movement known as Evangelicalism, which Wilberforces Practical View of Christianity did much to make popular, introduced the spirit of Methodism within the Anglican Church, and soon put an end to the delightful type of eighteenth-century divine, who, as Gibbon says, subscribed with a sigh or a smile the articles of faith.
Descended from a family of Scottish soldiers, evangelical in piety, a student in Oxford in 1837, repelled by the Oxford Movement, he undertook his ministry under a morbid sense of responsibility. He reacted violently against his evangelicalism. He travelled abroad, read enormously, was plunged into an agony which threatened mentally to undo him.
He was highly spoken of, everybody knew; but nobody knew who had spoken highly of him, nor had been able to find out, even by inference, what were his views. The Church had been Low during the last Rector's reign profoundly Low lost in the deepest abysses of Evangelicalism.
On Sunday Ernest went to church as a matter of course, and noted that the ever receding tide of Evangelicalism had ebbed many a stage lower, even during the few years of his absence. His father used to walk to the church through the Rectory garden, and across a small intervening field. He had been used to walk in a tall hat, his Master's gown, and wearing a pair of Geneva bands.
Their adversaries would persist in confounding them with those who gloried in the title of 'Methodists, but the line of demarcation is really very distinct. Still more misleading is the term 'Puritan. The 'Evangelicalism' of the eighteenth century was by no means simply a revival of the system properly called Puritanism as it existed in the sixteenth and seventeenth centuries.
The school in which political education was tried for a space of something under two years is in no way a very remarkable school. It has its sixteenth-century founder, "of pious memory," and its "second founder," of memory almost more pious, in early Victorian days. That second founder made the school famous as a centre of stalwart evangelicalism.
But the points of difference between them were at least as marked as the points of resemblance. In Puritanism, politics were inextricably intermixed with theology; Evangelicalism stood quite aloof from politics. The typical Puritan was gloomy and austere; the typical Evangelical was bright and genial.
Johnson in his; and this, no doubt, added to his influence. There was only one man at Cambridge whose services to Evangelicalism at all equalled those of Isaac Milner.
At the house of the former she generally found Bertie ready to escort her home, always kindly and deeply concerned about her, but more than ever determined to convert her from her uncertain faith and worldly tendencies, to Evangelicalism and contempt for the joys of this life.
The effect of such uncertain utterances is to leave an impression that in defining such points closely, theologians are laying down lines of doctrines about subjects of which they know nothing, that the real truth of religion lies in what is common to the two theories, the obligation to lead a moral life; and to this sensible view of their functions the bishops and clergy had in fact gradually arrived in the last century, when the revival of what is called earnestness, first in the form of Evangelicalism, and then of Anglo-Catholicism, awoke again the old controversies.
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