by adversity, and in many instances found to possess, under a mean aspect, perhaps, a genius that was vast. Out of these were drafted many recruits; Jewel, the Coryphæus of them all, a man, indeed, of matchless learning, which he nevertheless wields, ponderous as it is, like a plaything: of a most polished wit; a style, whether Latin or English, the most pure and expressive, such as argues a precision in the character of his ideas, and a lucid order in the arrangement of them, quite his own. His “Apology” and his “Defence” of it, were the crowning works of the Reformation, and may be regarded, on the whole, as those in which its doctrines are put upon record by one the best qualified of all men to assert them with authority, both from his intimate knowledge of the subject, the personal intercourse he had enjoyed with its chief promoters, and the favourable moment at which he wrote. But whilst some of these exiles were thus the pillars of their church, others were the reeds. Such were Cartwright, appointed to the Margaret professorship in Cambridge, and Sampson, to the deanery of Christ-church. What could come of these ministers, or of others like to these, but a plentiful harvest of non-conformity in the generation of students brought within the influence of their example and teaching; destined themselves to impart it in their turn to the several parishes throughout England in which their lots might happen to be cast? Here, then, was a schism, violent enough to endanger even a long-established church, much more one so recently settled as our own. But besides the Sampsons and Cartwrights, extravagant schismatics, there was another and a larger class behind, good men indeed, but, perhaps, too gentle for the times, the class of lukewarm churchmen, who still strengthened the hands and ministered to the purposes (however unwittingly) of spirits more determined than themselves.[466] Such was Pilkington, bishop of Durham,[467] and even Grindal, bishop of London,[468] both Marian exiles, and neither of them very cordial fellow-workers with Parker, himself not an exile. For here was the origin of these religious distinctions: the former leaning to the puritan;--Grindal himself being the Algrind of Spenser, whose praises of him bespeak the party with which he was identified;[469]--the latter leaning to the Roman Catholic. Nor did the division expire with this generation; Abbot and Laud still presenting the same contrast in the next, when the church was upon the eve of that dissolution which was the issue of the whole. Still the puritan principle, violently as it worked, subversive as it was of much that was innocent and much that was holy, had this to redeem it, that it purged out of the kingdom, effectually and for ever, the popery (we can use no other word to express our meaning) which lingered in its veins, and which, without the application of a strong antidote, might once more have penetrated to its vitals.