r, and for the most part
reacting to great advantage. The Sacramentalist party represents
Romanizing tendencies, and is thoroughly devoted to "the sacramental
services and the offices of the church, especially as performed
according to the rubric." The Evangelical party is less formal, is in
harmony with the Articles, aims to keep up with the accumulating
religious wants of society, and lays stress upon the practical evidences
of Christian life. Under these two standards may be ranked all those
schools within the pale of the Church which have been growing into
prominence since the closing years of the eighteenth century. We will
only speak of the most influential parties, remembering, however, that
each of them is again subdivided into various sections.

THE LOW CHURCH. Within a short time after the Church of England gave
signs of religious awakening in consequence of the rise of the Wesleyan
movement, the triumph of evangelical tendencies was complete. "In less
than twenty years," says Conybeare, "the original battle-field was won,
and the enemy may be said to have surrendered at discretion.
Thenceforward, scarcely a clergyman was to be found in England who
preached against the doctrines of the creed. The faith of the church was
restored to the level of her formularies."[199] The revival was so
thorough that it gave rise to a zealous class which was called by its
friends the Evangelical Party, but by its enemies the Low Church.

The Low Church had its seat at Cambridge, and was conducted by vigorous
theologians, who were encouraged and aided by highly-respected and
leading laymen. Attaching new importance to the neglected doctrines,
their principal themes were "the universal necessity of conversion,"
"justification by faith," and "the sole authority of Scripture as the
rule of faith." They were worthy successors of the old Evangelical
party, represented by Milner, Martyn, and Wilberforce. Through their
agency there arose in the popular mind a dislike of ecclesiastical
landmarks, the state church fell into disrepute, the broadest
catholicity received hearty support, and personal piety was the
acknowledged test of true religion. In 1828 Lord Russell, the leader of
the Reform party, effected the abrogation of the Test Act,--a law which
required all officers, civil and military, to receive the sacrament
according to the usage of the Established church, and to take an oath
against transubstantiation within six months after