f Quakerism in conjunction with Methodism as the
two forms of English reaction against formalism alike in doctrine and in
government.[492] But it has been a merit of the English Church, and its
most distinguishing title to the name of 'National,' that it has been
able to learn from the sects which have grown up around it. Cautiously
and tardily--often far too much so for its own immediate advantage--it
has seldom neglected to find at last within its ample borders some room
for modes and expressions of Christian belief which, for a time
neglected, had been growing up outside its bounds. It was so with
Methodism; it was so also with Quakerism. When Quakers found that its
more reasonable tenets could be held, and find a certain amount of
sympathy within the Church, it quickly began to lose its strength. A
remark of Boswell's in 1776, that many a man was a Quaker without his
knowing it,[493] could scarcely have been made in the corresponding year
of the previous century. At the earlier date there was almost nothing in
common between the Church and a sect which, both on its strongest and
weakest side, was marked by a conspicuous antagonism to established
opinions. At the latter date Quakerism had to a great extent lost both
its mystic and emotional monopolies. After a few years' hesitation
Southey concluded that he need not join the Quakers simply because he
disliked 'attempting to define what has been left indefinite.'[494] The
semi-mystical turn of thought which is most keenly alive to the futility
of such endeavours was no longer a tenable ground for secession. Or if a
man believed in visible manifestations of spiritual influences, he would
more probably become a Methodist than a Quaker; and the time was not yet
come when to be a Methodist was to cease to be a Churchman. In one
respect, however, Quakerism possessed a safeguard to emotional
excitement which in Methodism was wanting.[495] It was that notion of
tranquil tarrying and spiritual quiet which was as alien to the spirit
of later Methodism as it is congenial to that of mysticism. The language
of the Methodist would entirely accord with that of the Quaker in
speaking of the pangs of the new birth, and of the visible tokens of the
Spirit's presence; but the absence of reserve and the mutual
'experiences' of the Methodist stand out in a strong, and to many minds
unfavourable, contrast with the silence and self-absorption of which
Quakerism had learnt the value.

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