, see the
Introduction to _The Poetical Works of Thomas Traherne_ (1903) by
Bertram Dobell.

[9] Traherne's pom "Wonder," iii.

[10] _Centuries of Meditations_, iii. 1, 2 and 3.

[11] "Wonder," i.

[12] "The Salutation"

[13] Vaughan's "The Retreat."

[14] Traherne's "The Approach."

[15] _Ibid._

[16] _Centuries of Meditations_, iii. 8.

[17] _Ibid._

[18] "Dumbness."

[19] "The Preparative."

[20] _Centuries of Meditations_, iii. 46.

[21] _Ibid._ ii. 81. See also ii. 70 and 83.

[22] _Centuries of Meditations_, ii. 92.

[23] _Ibid._ iv. 70.

[24] _Ibid._ i. 19, and iv. 81.

[25] _Ibid._ ii. 23.

[26] "My Spirit."

[27] "Fullness."

[28] "The Choice."

[29] _Centuries of Meditations_, ii. 17.

[30] _Ibid._ ii. 1 and 17.

[31] _Ibid._ ii. 6.

[32] _Ibid._ i. 26.

[33] _Ibid._ i. 25 and 27.

[34] _Centuries of Meditations_, i. 28-31.

[35] _Centuries of Meditations_, iii. 7 and 3.

[36] _Ibid._ iii. 11-13.

[37] _Centuries of Meditations_, i. 59.

[38] _Ibid._ i. 67 and 62.

[39] _Ibid._ i. 60.

[40] _Ibid._ iv. 59.

[41] _Ibid._ iv. 28. See also iv. 31.

[42] _Ibid._ i. 86.

[43] _Centuries of Meditations_, iv. 2.

[44] _Ibid._ iv. 95.

[45] _Christian Ethics_, chapter on "Charity."

[46] _Centuries of Meditations_, iv. 9.

[47] _Centuries of Meditations_, iv. 37.

[48] _Ibid._ iv. 38.

[49] _Ibid._ iv. 93.

[50] Vaughan's poem, "The World."

[51] _Centuries of Meditations_, v. 7-8.

[52] Traherne's poem, "Thoughts."

{336}

CHAPTER XVIII

CONCLUSION

Few words are needed in conclusion to point out the historical
significance of the movement which we have been studying, and to indicate
its connection with the rise and development of seventeenth century
Quakerism. These chapters have presented sufficient historical evidence
to show that from the very beginning of the Reformation there appeared a
group of men who felt themselves commissioned, like the prophets of old,
to challenge the theological systems of the Reformers, and to cry against
what proved to be an irresistible tendency toward the exaltation of form
and letter in religion. They were men of intense religious faith, of
marked mystical type, characterized by interior depth of experience, but
at the same time they were men of scholarship, breadth and balance.

Their central loyalty was to the invisible Church which in their
conception was the Body of Christ, forever growing and e