The History of Protestantism

Citation

The following citation refers to the copy at the British Library. There may have been more than one edition of this book. Another source gives the date of publication as 1878.
*Wylie, James Aitken. "The History of Protestantism. ... With ... illustrations, etc." 3 vol. Cassell & Co.: London, 1899. Physical description: 8º. Shelfmark at British Library: 4650.g.2.

Text

BOOK FIRST

Progress from the First to the Fourteenth Century

by James Aiken Wylie

CHAPTER 1

PROTESTANTISM

----Protestantism—The Seed of Arts, Letters, Free States, etc.—Its History a Grand Drama—Its Origin—Outside Humanity—A Great Creative Power—Protestantism Revived Christianity.----

The History of Protestantism, which we propose to write, is no mere history of dogmas. The teachings of Christ are the seeds; the modern Christendom, with its new life, is the goodly tree which has sprung from them. We shall speak of the seed and then of the tree, so small at its beginning, but destined one day to cover the earth. How that seed was deposited in the soil; how the tree grew up and flourished despite the furious tempests that warred around it; how, century after century, it lifted its top higher in heaven, and spread its boughs wider around, sheltering liberty, nursing letters, fostering art, and gathering a fraternity of prosperous and powerful nations around it, it will be our business in the following pages to show. Meanwhile we wish it to be noted that this is what we understand by the Protestantism on the history of which we are now entering. Viewed thus—and any narrower view would be untrue alike to philosophy and to fact—the History of Protestantism is the record of one of the grandest dramas of all time.

It is true, no doubt, that Protestantism, strictly viewed, is simply a principle. It is not a policy. It is not an empire, having its fleets and armies, its officers and tribunals, wherewith to extend its dominion and make its authority be obeyed. It is not even a Church with its hierarchies, and synods and edicts; it is simply a principle. But it is the greatest of all principles. It is a creative power. Its plastic influence is all-embracing. It penetrates into the heart and renews the individual. It goes down to the depths and, by its omnipotent but noiseless energy, vivifies and regenerates society. It thus becomes the creator of all that is true, and lovely, and great; the founder of free kingdoms, and the mother of pure churches. The globe itself it claims as a stage not too wide for the manifestation of its beneficent action; and the whole domain of terrestrial affairs it deems a sphere not too vast to fill with its spirit, and rule by its law.

Whence came this principle? The name Protestantism is very recent: the thing itself is very ancient. The term Protestantism is scarcely older than 350 years. It dates from the protest which the Lutheran princes gave in to the Diet of Speyer in 1529. Restricted to its historical signification, Protestantism is purely negative. It only defines the attitude taken up, at a great historical era, by one party in Christendom with reference to another party. But had this been all, Protestantism would have had no history. Had it been purely negative, it would have begun and ended with the men who assembled at the German town in the year already specified. The new world that has come out of it is the proof that at the bottom of this protest was a great principle which it has pleased Providence to fertilize, and make the seed of those grand, beneficent, and enduring achievements which have made the past three centuries in many respects the most eventful and wonderful in history. The men who handed in this protest did not wish to create a mere void. If they disowned the creed and threw off the yoke of Rome, it was that they might plant a purer faith and restore the government of a higher Law. They replaced the authority of the Infallibility with the authority of the Word of God. The long and dismal obscuration of centuries they dispelled, that the twin stars of liberty and knowledge might shine forth, and that, conscience being unbound, the intellect might awake from its deep somnolency, and human society, renewing its youth, might, after its halt of a thousand years, resume its march towards its high goal.

We repeat the question—Whence came this principle? And we ask our readers to mark well the answer, for it is the key-note to the whole of our vast subject, and places us, at the very outset, at the springs of that long narration on which we are now entering.

Protestantism is not solely the outcome of human progress; it is no mere principle of perfectibility inherent in humanity, and ranking as one of its native powers, in virtue of which when society becomes corrupt it can purify itself, and when it is arrested in its course by some external force, or stops from exhaustion, it can recruit its energies and set forward anew on its path. It is neither the product of the individual reason, nor the result of the joint thought and energies of the species. Protestantism is a principle which has its origin outside human society: it is a Divine graft on the intellectual and moral nature of man, whereby new vitalities and forces are introduced into it, and the human stem yields henceforth a nobler fruit. It is the descent of a heaven-born influence which allies itself with all the instincts and powers of the individual, with all the laws and cravings of society, and which, quickening both the individual and the social being into a new life, and directing their efforts to nobler objects, permits the highest development of which humanity is capable, and the fullest possible accomplishment of all its grand ends. In a word, Protestantism is revived Christianity.

----Chapter 2