Catholic Faith which they there were taught, were the "distributions
and definitions" of that "theoretical divinity" in which they had
been trained. It was indeed, as one of them said, "emerging
from the glimmer of twilight into the full sunshine of open day."
Men who had unlearned their prejudices against "pre-composed
forms of prayer" by the study of such books as King's _Inventions
of Men in the Worship of God_ and the fifth Book of Hooker's
immortal work, and above all of the Book of Common Prayer
itself, must have reached another and a loftier ideal of
worship than any they had known before. Men who had passed from
the narrow, cramped, and often conventional theories of Christian
living to which they were accustomed, to the reading of Scott's
_Christian Life_ [Footnote: I have often been told, by the
late Dr. Jarvis, that Scott's _Christian Life_ was a favorite
book with our early clergy, especially with Johnson and Beach.]
and the works of Hammond and Ken, had, surely, found something
totally different from anything to which they were wonted. The
question, as it presented itself to them, took on no narrow shape,
ran in no single groove. It covered the Orders, the Faith, the
Worship of the Church of God, and it took in with them the ideal
of the Christian Life. It was no narrower than that; and they who
assume that it was, contradict the conclusions of reason and the
testimony of history. The pioneers of our Church were sometimes,
in their own days, called by their opponents "covenant-breakers."
If, however, they withdrew from covenants entered into by men with
each other, it was only that they might attain the fulness of the
New Covenant in the Blood of the Incarnate Son of God.

I cannot refrain from quoting here the words of the able author of
the _History of the Colonial Church_. Looking back to the