Lc v. 
 
 //
 
 LEADERS OF THE CHURCH 
 
 1800 1900 
 
 EDITED BY 
 
 GEORGE W. E. RUSSELL
 
 UNIFORM WITH THIS VOLUME 
 316 net. 
 
 DEAN CHURCH. 
 
 By D. C. Lathbury. 
 
 BISHOP WlLBERFORCE. 
 
 By R. G. Wilberftrcc. 
 
 DR. LIDDON. 
 
 By G. IV. E. Russell. 
 
 BISHOP WESTCOTT. 
 
 By Joseph Clayton. 
 OTHERS IN PREPARATION
 
 LEADERS OF THE CHURCH 
 
 1800-1900 
 
 EDITED BY GEORGE W. E. RUSSELL 
 
 DR. PUSEY 
 
 G. W. E. RUSSELL 
 
 A. R. MOWBRAY & CO. LIMITED 
 
 LONDON : 34 Great Castle Street, Oxford Circus, W 
 
 OXFORD : 106 S. Aldate's Street 
 
 1907
 
 TO 
 
 EDWARD FRANCIS RUSSELL 
 
 OF s. ALBAN'S, HOLBORN 
 
 WHO THROUGH ALL CHANGES AND CHANCES 
 
 HAS GIVEN ME MORE THAN 
 
 A BROTHER'S LOVE 
 
 2068388
 
 GENERAL PREFACE 
 
 TT seems expedient that the origin and scope 
 of this new Series of Biographies should 
 be briefly explained. 
 
 Messrs. A. R. Mowbray and Co. had formed 
 the opinion that Ecclesiastical Biography is apt 
 to lose in attractiveness and interest, by reason 
 of the technical and professional spirit in which 
 it is generally handled. Acting on this opinion, 
 they resolved to publish some short Lives of 
 " Leaders of the Modern Church," written 
 exclusively by laymen. They conceived that 
 a certain freshness might thus be imparted 
 to subjects already more or less familiar, and 
 that a class of readers, who are repelled by 
 the details of ecclesiasticism, might be attracted 
 by a more human, and in some sense a more 
 secular, treatment of religious lives. 
 
 This conception of Ecclesiastical Biography 
 agreed entirely with my own prepossessions ; 
 and I gladly acceded to the publishers' request 
 that I would undertake the general superin- 
 tendence of the series. I am not without 
 the hope that these handy and readable books 
 may be of some service to the English clergy. 
 They set forth the impressions produced on 
 vii
 
 vm 
 
 the minds of devout and interested lay-people 
 by the characters and careers of some great 
 ecclesiastics. It seems possible that a know- 
 ledge of those impressions may stimulate 
 and encourage that " interest in public affairs, 
 in the politics and welfare of the country," 
 and in "the civil life of the people," which 
 Cardinal Manning noted as the peculiar virtue 
 of the English Priesthood ; and the lack of 
 which he deplored as one of the chief defects 
 of the Priesthood over which he himself 
 presided. 1 
 
 G. W. E. RUSSELL. 
 
 S. Mary Magdalenis Day, 
 1905. 
 
 1 See " Hindrances to the Spread of the Catholic 
 Church in England," at the end of Purcell's Life of 
 Cardinal {Manning.
 
 NOTE 
 
 HP HE task of writing this book is one for 
 which I should certainly not have 
 volunteered. I only undertook it because 
 every one else declined it. The monumental 
 Life of Edward Boifoerie Pusey, begun by 
 Dr. Liddon, and continued by Dr. Wilson, 
 Principal Johnston, and Canon Newbolt, is, of 
 course, the prime authority both for Dr. Pusey's 
 own career and for the history of the English 
 Church in the nineteenth century. To it I 
 have constantly referred for correction or 
 confirmation ; but I have endeavoured to illus- 
 trate my narrative with material gathered from 
 other quarters. 
 
 My cordial thanks are due to Mrs. Brine, 
 without whose kind encouragement the book 
 could not have been undertaken ; and to 
 various friends who have supplied me with 
 records or recollections. I must specially 
 acknowledge what I owe to the Rev. B. S. Hack, 
 of Christ Church House, Poplar, who gener- 
 ously gave me access to his unique collection 
 of documents bearing on Dr. Pusey's life and 
 work. 
 
 G. W. E. R. 
 
 Martinmas, 
 1906. 
 
 ix b
 
 CONTENTS 
 
 I. ANCESTRY EDUCATION GERMANY - - I 
 II. ORDINATION MARRIAGE PROFESSORSHIP 
 
 THE TRACTS - ... 25 
 
 III. ROMANISM BEREAVEMENT TRACT XC - 40 
 
 IV. THE CRISIS OF THE MOVEMENT - - 57 
 
 V. LEEDS BISHOP WILBERFORCE THE POWER 
 
 OF THE KEYS - - - 71 
 
 VI. SISTERHOODS - - - - - 82 
 
 VII. THE GORHAM JUDGMENT THE PAPAL 
 
 AGGRESSION - - - - - 88 
 
 VIII. THE CONFLICT WITH RATIONALISM 99 
 IX. ROMANISM AND REUNION - - - -123 
 X. CHOLERA RITUALISM KEBLE COLLEGE 
 
 GLADSTONE - - - - - 130 
 XL THE ATHANASIAN CREED RITUALISM CON- 
 FESSION - - - '- - 140 
 XII. LAST LABOURS THE END - - - 152 
 XIII. CHARACTERISTICS - - - - - 160
 
 Leaders of the Church 
 
 18001900 
 
 DR. PUSEY 
 
 CHAPTER I 
 
 ANCESTRY EDUCATION GERMANY 
 
 " ' Your ancient house ! ' no more. I cannot see 
 The wondrous merits of a pedigree : 
 What boots it, on the lineal tree to trace, 
 Through many a branch, the founders of your race ?" 1 
 
 '"PHIS is the question with which, in its 
 Latin guise, Dr. Liddon headed his genea- 
 logical study of the Bouveries and the Puseys. 
 He answered it by recording his belief that, 
 "when GOD forms a human life to do some 
 appointed task, His preparatory action may 
 be traced in the circumstances of hereditary 
 descent not less clearly than in other provisions 
 of Nature or of Grace." 
 
 The scope of the present book forbids us 
 to follow Dr. Liddon's footsteps as he tracks 
 1 Juvenal, Sat. viii. ; tr. by W. Gifford.
 
 2 Leaders of the Church 1 8 oo - 1 900 
 
 Pusey's ancestry, from its mythical beginnings, 
 down through seven centuries of English and 
 Continental history. Here it must suffice to 
 say that the Bouveries were a family of Flemish 
 extraction, and that, at the beginning of the 
 sixteenth century, some of them were settled 
 at the village of Sainghin, near Lille. One 
 of these was Laurence Bouverie, born in 1 542, 
 who became a Protestant, and, discreetly 
 retiring before the advance of Alva, emigrated 
 to England in or about the year 1567. This 
 Laurence settled in Kent, where he found 
 himself congenially surrounded by various 
 groups of French and Dutch refugees. 
 Presently the Bouveries, de Bouveries, de la 
 Bouveries, or des Bouveries (for so variously 
 they spelt their name) migrated to London, 
 and became Turkey merchants, citizens, and 
 Churchmen. A generation later, they were 
 Members of Parliament, Knights, and Baronets. 
 They acquired large estates in Kent and in 
 Wiltshire, and took an active part in politics 
 as supporters of Sir Robert Walpole. In 
 1747 Sir Jacob Bouverie was created Viscount 
 Folkestone ; in 1765 his son, the second 
 Viscount, was advanced to the Earldom of 
 Radnor ; and he was great-great-grandfather of 
 the present Earl. The first Lord Folkestone 
 had a numerous family, one of whom, the 
 Hon. Philip Bouverie (1746-1828) assumed 
 the name of Pusey on succeeding to the 
 estate of Pusey, in the Vale of White Horse,
 
 Dr. Tusey 3 
 
 and became the father of Edward Bouverie 
 Pusey. 
 
 For at least seven centuries a race called 
 Pewse or Pusey owned the place which is 
 called by the same name ; but whether the 
 family took that name from the land, or the 
 land from the family, it seems impossible 
 to discover. The present Squire of Pusey 
 (Dr. Pusey's nephew) possesses among his heir- 
 looms a curious relic an ox's horn, mounted 
 in silver gilt. Tradition says, but history 
 denies, that this horn was given, together with 
 certain lands in the Vale of White Horse, by 
 Canute to one of his officers, William Pewse, 
 and that the possession of it is the tenure by 
 which the lands of Pusey have been always 
 held. A brilliant and popular writer, 1 him- 
 self born in the same district, thus describes 
 the country which was, and is, the Puseys' 
 native land : "What a hill is the White Horse 
 Hill ! There it stands right up above all the 
 rest, nine hundred feet above the sea, and the 
 boldest, bravest shape for a chalk hill that 
 you ever saw. Let us go up to the top of 
 him, and see what is to be found there. . . . 
 It is a magnificent Roman Camp, and no 
 mistake, with gates, and ditch, and mounds, 
 all as complete as it was twenty years after the 
 strong old rogues left it. Here, right up on 
 the highest point, from which they say you 
 can see eleven counties, they trenched round 
 1 Thomas Hughes.
 
 4 Leaden of the Church 1800-1900 
 
 all the table-land, some twelve or fourteen 
 acres, as was their custom, for they couldn't 
 bear anybody to overlook them, and made 
 their eyrie. The ground falls away rapidly on 
 all sides. ... It is altogether a place that you 
 won't forget a place to open a man's soul 
 and make him prophesy, as he looks down on 
 that great Vale spread out as the garden of 
 the LORD before him, and wave on wave of 
 the mysterious downs. 
 
 " And now we leave the Camp, and descend 
 towards the west, and are on the Ash-down. 
 We are treading on heroes. It is sacred 
 ground for Englishmen, more sacred than all 
 but one or two fields where their bones lie 
 whitening. For this is the actual place where 
 our Alfred won his great battle, the battle of 
 Ash-down (' jEscendum ' in the chroniclers) 
 which broke the Danish power, and made 
 England a Christian land. . . . After which 
 crowning mercy, the pious King, that there 
 might never be wanting a sign and a memorial 
 to the country-side, carved out on the northern 
 side of the chalk hill, under the Camp, where 
 it is almost precipitous, the great Saxon ' White 
 Horse,' which he who will may see from the 
 railway, and which gives its name to the Vale, 
 over which it has looked these thousand years 
 and more. . . . 
 
 " If I once begin about the Vale, what's to 
 stop me ? You'll have to hear all about 
 Wantage, the birth-place of Alfred, and Faring-
 
 Dr. Pusey 5 
 
 don, which held out so long for Charles the 
 First (the Vale was near Oxford, and dreadfully 
 * malignant ' ; full of Throgmortons, Puseys, 
 Pyes, and such like, and their brawny retainers). 
 Did you ever read Thomas Ingoldsby's Legend 
 of Hamilton Tigbe ? Well, Faringdon is where 
 he lived, before he went to sea ; his real name 
 was Hampden Pye, and the Pyes were the 
 
 ?-eat folk at Faringdon. Then there's Pusey. 
 ou've heard of the Pusey Horn, which King 
 Canute gave to the Puseys of that day, and 
 which the gallant old Squire, lately gone to his 
 rest (whom Berkshire Freeholders turned out 
 of last Parliament, 1 to their eternal disgrace, for 
 voting according to his conscience 2 ), used to 
 
 1 Written in 1857. 
 
 2 Dr. Pusey, writing in 1879, gave this interesting 
 account of his elder brother : " He saw, long before 
 others, that the Corn Laws must be repealed. There was 
 something to say for them ; for land had burdens which 
 no other sort of property had. Besides the Tithes and the 
 Poor-rates, there was the Malt-tax. But my brother 
 saw, long before others, that such a cry as ' Cheap Bread ' 
 could not, and ought not to, be resisted. He saw that 
 the farmers were not prepared for the change, and gave 
 his fine mind to prepare them. He gave up his literary 
 tastes, and set himself to the study of manures and crops. 
 . . . You will remember how he took the hungry or 
 boggy land in two parishes for his experiments, leaving 
 the more remunerative land to his tenants ; and how he 
 accumulated, at much expense, agricultural instruments, 
 because he knew that he ought to try first what he recom- 
 mended. Being an early riser myself, I saw him go to 
 work at six a.m., as I used, when staying at Pusey, to go
 
 6 Leaders of the Church 1800-1900 
 
 bring out on high days, holidays, and bonfire 
 nights." 
 
 In the country thus graphically described, 
 the Puseys lived a prosperous but uneventful 
 life till 1789, when they came to an end in 
 an ancient spinster, Jane Allen Pusey. This 
 lady, who outlived all her kinsfolk, had been 
 much attached to the wife of her deceased 
 brother, John Pusey, and this circumstance 
 determined the devolution of the Pusey estates. 
 Mrs. John Pusey had been by birth Jane 
 Bouverie ; she was sister of the first Lord 
 Folkestone, and aunt of the Hon. Philip 
 Bouverie, who has been already mentioned. 
 Through this connexion, young Philip Bouverie 
 became known to Miss Jane Allen Pusey, who 
 chose him for her heir. He took the name of 
 Pusey (in lieu of his own) in 1784 ; succeeded 
 to the property in 1789 ; and married in 1798 
 Lady Lucy Cave, daughter of the fourth Earl 
 of Harborough, and widow of Sir Thomas 
 Cave. 
 
 to mine. . . . The then farmers were ungrateful, though 
 mistaken ; for my brother lost his seat for the County for 
 voting against a Bill which every one of clear mind knew 
 would be a dead letter as soon as it should receive the 
 Royal Assent the Ecclesiastical Titles Bill. However, 
 the farmers did not see this ; so my brother lost his seat, 
 which he prized very much, for opposing a Bill which, 
 when passed, did remain a dead letter for a decent number 
 of years, and then was, with the consent of all, repealed. 
 The Berkshire farmers would have acted more wisely had 
 they trusted him."
 
 Dr. Pusey 7 
 
 Mr. and Lady Lucy Pusey had four sons 
 and five daughters. The eldest son, Philip, 
 became the "gallant old Squire" whom 
 Mr. Hughes commemorated. He was born 
 in 1799 and died in 1855. The second son 
 was the subject of the present sketch. He 
 was born at Pusey House on August 22, 
 1800, was baptized by the names of "Edward 
 Bouverie " on Holy Cross Day next ensuing, 
 and died on September 16, 1882. A brief 
 epitome of that long life must now be 
 attempted. 
 
 When Edward Bouverie Pusey was born, his 
 father was fifty-four years old ; a highminded 
 and benevolent man, but reserved and austere. 
 Lady Lucy Pusey was twenty-four years 
 younger, and Mr. Pusey wisely left the 
 education of his little boys very much in their 
 mother's hands. Lady Lucy was born in 1771, 
 and lived till 1858. She could remember the 
 last of the Traitors' heads mouldering on 
 Temple Bar, and she retained through life " the 
 picturesque dress, and sweet though formal 
 manners, of Richardson's Cedar Parlour." 
 Her father, the fourth Lord Harborough, was 
 a clergyman, and she had been trained by him 
 in the definite but unemotional Churchmanship 
 of the Anglican school. Dr. Pusey wrote in 
 1879: 
 
 "The doctrine of the Real Presence I 
 learnt from my mother's explanation of the 
 Catechism, which she had learnt to understand 
 
 \
 
 8 Leaders of the Church 1800-1900 
 
 from older clergy." Among these, it is natural 
 to include the Rev. Lord Harborough ; and, 
 as he was born in 1712, her son's Eucharistic 
 theology may be linked historically to that of 
 Bishop Wilson and William Law. 
 
 The young Puseys, in spite of their father's 
 grave temper and unsociable habits, had a 
 thoroughly happy home, both at Pusey House 
 and in Grosvenor Square. The beautiful 
 refinement in which they were brought up is 
 suggested, rather than described, in a passage 
 which Dr. Pusey wrote in 1875 : 
 
 " Refined manners may be a mere outside ; the 
 manners of the world may be soulless, like the 
 beauty of a corpse, ere the first day of death 
 is fled, with * its mild angelic air, The rapture 
 of repose that's there.' The beauty may not 
 last ; but it is the beauty left by the departed 
 soul. So the beauty of the * manners of the 
 world ' is, in its basis, Christian. ... It used 
 to strike me, in young days, how the preference 
 of others to self, the great shock which it 
 evidently was to give pain to any one, the 
 consideration of every one's feelings, the think- 
 ing of others rather than oneself, the pains 
 that no one should feel neglected, the deference 
 shown to the weak or the aged, the unconscious 
 courtesy to those secularly inferior, were the 
 beauty of the refined worldly manners of the 
 * old school ' ; that it was acting upon Christian 
 principle, and that, if in any case it became 
 soulless, as apart from Christianity, the beauti-
 
 Dr. Pusey 9 
 
 ful form was there, into which real life might 
 re-enter." 
 
 In this favoured home the young Puseys 
 learned their religion and their good manners. 
 They were early initiated in all the sports and 
 amusements of country life. Tradition affirms 
 that Edward (or, to copy his mother's old- 
 fashioned pronunciation, "Ed'ard") was both a 
 better shot and a better rider than his elder 
 brother ; he was a strong swimmer, and he 
 excelled as a whip. 1 
 
 In 1 807 Philip and Edward Pusey were sent 
 to a private school at Mitcham, where they 
 were severely disciplined, and so well taught 
 that either could have passed the Little-go 
 before he left the school. In January, 1812, 
 they went to Eton, then under the strenuous 
 rule of Dr. Keate, and became boarders in the 
 house of the Rev. Thomas Carter. Let not the 
 critical historian contemn the pleasing tradition 
 that Edward Pusey was the last boy who learned 
 
 1 An eyewitness, still (August, 1906) living, vouches 
 for the following reminiscence. At the Commemoration 
 of 1853, when Lord Derby was installed as Chancellor of 
 the University of Oxford in succession to the Duke of 
 Wellington, Mr. Philip Pusey brought a party of friends 
 from Pusey to Oxford by road with four horses to his 
 carriage. The party called on Dr. Pusey at Christ Church 
 before proceeding to the Theatre, and during this interval 
 the coachman refreshed himself too copiously. As he was 
 obviously not fit to drive, Dr. Pusey, robed in his scarlet 
 gown, mounted the box, and drove the whole party in 
 safety to the Theatre. 
 
 C 
 

 
 io Leaders of the Church 1800-1900 
 
 dancing at Eton. Otherwise, his career there 
 was not remarkable. He was shy and delicate, 
 and did not care much for boyish games. He 
 had, we are told, many acquaintances, but few 
 friends. A glance at the Eton School-Lists will 
 show that then, as always, the school contained 
 a goodly company of names destined to become 
 conspicuous in public life ; but the only name 
 which is worth commemorating, on account of 
 its bearing on Pusey's own life and character, 
 is that of Julian Hibbert, of whom more will 
 be said in another place. 
 
 Those who, in after life, remembered Pusey 
 as an Eton boy, represented him as working 
 hard at his lessons, but not as in any sense dis- 
 tinguished, or as giving promise of future fame. 
 All through life, even when, to all appearances, 
 most deeply secluded from the world, he 
 followed national movements and public affairs 
 with eager interest ; and perhaps in his Eton 
 days he was more powerfully impressed by 
 events than by books ; and the events which 
 just then were happening could scarcely fail to 
 make a deep dint on an observant and receptive 
 mind. In 1860 he wrote : "The older of us 
 remember what aweful joy was felt when, after 
 three days of mortal strife at Leipzig, in which 
 107,000 were killed or wounded, victory at 
 length was won ; or when, out of 647,000 
 men who swept across Europe (a mass larger 
 than the whole population of Nineveh) only 
 85,000 escaped."
 
 T>r. Pusey 1 1 
 
 With regard to the religious and moral 
 condition or Eton when Edward Pusey was 
 a schoolboy there, it may probably be said that 
 it was neither better nor worse than that of 
 other Public Schools in the earlier part of 
 the nineteenth century. "Public Schools are 
 the very seats and nurseries of vice." This 
 is an extract from a religious journal, which 
 Dr. Arnold once made the text of a sermon 
 in Rugby Chapel ; and, in spite of his 
 energetic protest, I fancy that the judgment 
 was not far astray. Another Head Master of 
 the same period declared that it was his duty 
 to teach Greek but not morality. A Public 
 School had nothing that corresponded to the 
 proctorial supervision of an University. As 
 long as propriety was not ostentatiously violated 
 under the eye of authority, there was no 
 enquiry as to what went on out of sight. Yet 
 it should be borne in mind that in later life 
 Dr. Pusey placed it on record l that some forms 
 of evil, which in modern times have been the 
 most serious troubles of Public Schools, were 
 unknown at Eton in his schooldays. The 
 explanation may possibly be that in his case the 
 anima was, as Tertullian says, naturaliter Chris- 
 tiana^ and that evil things instinctively concealed 
 themselves in his presence. 
 
 Sir Henry Maxwell-Lyte, the accomplished 
 historian of Eton, has told us that there was 
 " an entire absence of religious teaching at 
 
 1 In his preface to the Abb6 Gaume on Confession.
 
 12 Leaders of the Church 1800-1900 
 
 the greatest school in England." But, though 
 there was no religious teaching, there was 
 plenty of religious observance. "The boys 
 attended Divine Service in the College Chapel 
 on Sunday morning and afternoon, and at 
 eleven o'clock and again at three on all holy 
 days, and at three on all half-holy days. In 
 a * regular week,' there were practically three 
 half-holy days Tuesday, Thursday, and Satur- 
 day. Every red-letter day, for which the 
 Prayer Book provides collect, epistle, and 
 gospel, was a holy day, and its Eve was a half- 
 holy day a rather curious survival. If, for 
 instance, a Saint's Day fell upon a Friday, the 
 boys went to chapel at three on Tuesday and 
 Thursday, at eleven and three on Friday, and 
 at three on Saturday. The * Eton Calendar ' 
 was a very complicated affair. In addition to 
 the Ecclesiastical holy days, there were a few 
 secular holy days royal birthdays and the 
 like. On such days the boys went to Chapel 
 at eleven and three, but of course these holy 
 days had no eves. The minimum number of 
 services attended by the boys between Monday 
 and Saturday was three, the maximum six, the 
 average probably four." 
 
 In due course Pusey reached the Sixth 
 Form, where he ended his career as Fourth 
 Oppidan. He was confirmed in the holidays 
 at the Chapel Royal, S. James', and left Eton 
 in July, 1817. In the following October he 
 went as a private pupil to Dr. Maltby (after-
 
 Dr. Pusey 13 
 
 wards Bishop of Durham), at Buckden Vicarage, 
 near S. Neots. There he spent fifteen months 
 of hard study under an excellent scholar, and 
 in January, 1819, he went up to Christ Church. 
 He was now only eighteen and a half; but 
 what was perhaps the most decisive event of 
 his life had already occurred. In the summer 
 vacation of 1818, while staying at his home, he 
 had made acquaintance with a beautiful and 
 fascinating girl, Catharine Maria Barker, whose 
 parents lived at Fairford Park, near Lechlade, 
 some fifteen miles from Pusey House. From 
 that day forward he was passionately, and for 
 some years hopelessly, in love. The parents 
 on both sides, when they came to know of the 
 attachment, opposed it vehemently ; and old 
 Mr. Pusey, regarding his son's devotion to 
 Miss Barker as a boyish whim, forbade all 
 intercourse between the two young lovers. 
 Poor Edward Pusey's health and spirits broke 
 down under this severe rebuff, which occurred 
 half-way through his Undergraduate career. 
 He fell into a Byronic way of regarding life as 
 all misery and disillusionment, and for a while 
 he seems to have been on the edge of a collapse ; 
 but he was saved by friendship and hard work. 
 At Christ Church, as at Eton, his friends 
 were few ; but they were loyal and serviceable. 
 At this crisis the most helpful was R. W. Jelf, 1 
 whose counsel was a tower of strength. Pusey 
 had always read steadily, but for his first two 
 1 Afterwards Principal of King's College, London.
 
 1 4 Leaders of the Church 1 8 oo - 1 900 
 
 years he had mixed his reading with a good 
 deal of hunting. When his father's devastating 
 decision was made known, he first thought of 
 quitting Oxford in despair, but eventually, 
 under the wise influence of his friend Jelf, he 
 resumed his reading for his Degree, and buried 
 himself in his books. For the remainder of 
 his time he read desperately hard, and in the 
 summer of 1822 he obtained his First Class. 
 Tradition narrates that, when his father offered 
 him some substantial reward for his honours, 
 he chose a complete list of the Fathers. Im- 
 mediately after taking his B.A. degree, he set 
 off for his first Continental journey, visiting 
 France and Switzerland, and in the autumn 
 returned to England for his elder brother's 
 wedding. At Easter, 1823, he was elected to 
 a Fellowship at Oriel College, then the very 
 ark and sanctuary of intellectual life at Oxford. 
 J. H. Newman had been a Tutor of Oriel 
 since 1821, and hence arose that close association 
 between Newman and Pusey which was destined 
 to affect so profoundly the religious history 
 of England in the nineteenth century. It is 
 worth while to recall the picture of the younger 
 man as he appeared to the older, when first 
 they met at the High Table of Oriel. " His 
 light, curly head of hair was damp with the 
 cold water which his headaches made necessary 
 for his comfort ; he walked fast, with a young 
 manner of carrying himself, and stood rather 
 bowed, looking up from under his eyebrows,
 
 'Dr. Pusey 15 
 
 his shoulders rounded, and his bachelor's gown 
 not buttoned at the elbow, but hanging loose 
 over his wrists. His countenance was very 
 sweet, and he spoke little." 
 
 When Pusey was elected to his Fellowship, 
 he stipulated that he should not be required to 
 act as a Tutor of the College. His health, 
 as the headaches showed, was not robust ; and 
 he wanted time for studies of his own. In 1 823 
 and 1824 he regularly attended the Lectures 
 of Dr. Lloyd, Regius Professor of Divinity, 
 and afterwards Bishop of Oxford, making 
 copious notes of all the salient points ; and he 
 read for, and eventually won, the University 
 Prize for a Latin Essay ; but his mind was 
 already set on a more exhaustive scheme of 
 study, bearing especially on the criticism of the 
 Old Testament. The circumstances which first 
 turned his thoughts in this direction originated 
 in a friendship which he had formed at Eton. 
 One of the last survivors of the Chartist 
 Movement, the late Mr. W. E. Adams, in 
 describing the early days of Chartism, wrote as 
 follows : " There was then in London, asso- 
 ciated with all the fearless movements of that 
 exciting time, a young man of rare talent and 
 large fortune Julian Hibbert. When Watson l 
 was attacked with cholera, Hibbert took him 
 to his house, nursed him, and saved his life. 
 After his recovery, Hibbert, who had set up 
 a press of his own, employed him to print some 
 
 'James Watson, (1799-1874,) printer and publisher.
 
 1 6 Leaders of the Church 1 800 - 1 900 
 
 works in Greek. Watson's friend and saviour, 
 around whom there hangs a haze of mystery 
 and romance that can never be penetrated, 
 died early, leaving Watson his press and 
 printing materials. With the help of Hibbert's 
 legacy, Watson commenced business as a 
 printer and publisher on his own account, and 
 for something like a quarter of a century sent 
 forth a flood of the most advanced literature of 
 the day." i 
 
 This Julian Hibbert was the son of a wealthy 
 Whig, called Thomas Hibbert (1761-1807), 
 who named his sons Julian and Washington 
 " to show his sympathy with subversive prin- 
 ciples." Julian Hibbert was one of Edward 
 Pusey's few friends at Eton, Even while 
 still a schoolboy, he had begun to question 
 the foundations of the Christian Faith ; he 
 was much under the influence of French 
 sceptics, and he developed into a very bitter 
 and pugnacious atheist. His career, though 
 melancholy, was vivid and interesting. He 
 died in 1834 ; and his name is only recorded 
 here because it seems that through intercourse 
 with him, and in laborious attempts to solve 
 his difficulties, Pusey first learned the virulence 
 and activity of anti-Christian thought. As 
 these became more apparent, a strong conviction 
 formed itself in Pusey's mind that, having the 
 requisite qualifications of scholarship, means, 
 and leisure, he was bound to investigate the 
 1 Memoirs of a Social Atom, 1903.
 
 Dr. Pusey 17 
 
 systems, philosophical and literary, on which 
 the foes of Faith relied ; and he conceived 
 that this could best be done, as Dr. Liddon 
 said, " at Universities in which Faith and a 
 scarcely disguised unbelief, had been in conflict 
 for more than a generation." 
 
 Accordingly, in the summer of 1825, he 
 left England for GOttingen, and thence he 
 proceeded to Berlin. In both places he entered 
 into close communication with the professors 
 of the most advanced criticism ; not merely 
 attending their public lectures, but discussing 
 theology with them in private, and fearlessly 
 cross-examining the negative theories for which 
 some of them were already famous, or notorious. 
 In the autumn he returned to England, and, 
 early in 1826, he took possession of his rooms 
 in Oriel. 
 
 The moment had now arrived, when, in the 
 ordinary course of affairs, he would have pre- 
 sented himself for Holy Orders. As a child 
 of nine, he had said that he would like to be 
 a clergyman, " because it is the best thing to 
 do," and from that view he never swerved ; but 
 his newly-developed interest in the criticism of 
 the Old Testament determined him to hold his 
 purpose in suspense. He wished to increase 
 his knowledge of Hebrew, and to learn Arabic 
 and the other cognate languages. This could 
 not be adequately done at Oxford, so, after 
 some preliminary work, he returned to Ger- 
 many in June, 1826. There, in spite of 
 
 D
 
 1 8 Leaders of the Church 1 800 - 1 900 
 
 frequent hindrances from ill-health, he " toiled 
 terribly," working at Arabic, Syriac, and Chaldee 
 from fourteen to sixteen hours a day, and 
 at the same time keeping himself carefully 
 informed of all that was doing in the way of 
 historical and theological criticism. Even 
 German Professors, proverbially the most 
 laborious of mankind, warned their English 
 disciple against the perils of inordinate study. 
 
 But, somehow or other, his constitution, 
 which must have been naturally very sound, 
 endured the strain ; and he reaped, and the 
 Church reaped through him, rich fruits from 
 his labour. When, in the summer of 1827, 
 he returned to England, he was what very 
 r jw men in England were a Semitic scholar ; 
 and he knew, though at present very imper- 
 fectly, the scope and drift of Protestant 
 speculation. 
 
 At this point it may be well to trace the 
 beginnings of the first of that long series of 
 religious controversies in which Pusey's life 
 was destined to be spent. 
 
 The Rev. Hugh James Rose (1795-1838), 
 the first Principal of King's College, London, 
 was a forerunner at Cambridge of the Trac- 
 tarian Movement at Oxford. Of him Newman 
 wrote that " when hearts were failing, he bade 
 us stir up the gift that was in us, and betake 
 ourselves to our true Mother." This reference 
 is to his famous sermons on " The Commission 
 and consequent duties of the Clergy," preached
 
 "Dr. Pusey 19 
 
 before the University of Cambridge in 1826 ; 
 but his connexion with this narrative belongs 
 to a rather earlief date. At the beginning of 
 1824 he was compelled by ill health to drop 
 parochial work and go abroad, and he went 
 first to the country where, as Dean Burgon 
 wrote, " Protestantism was to be seen bearing 
 its bitterest fruits." The same vigorous writer 
 thus continues : " It was the phenomenon of 
 German Protestantism, as the system was to 
 be seen at work in Prussia, which shocked his 
 piety, aroused his worst fears, exercised his 
 intellect. A rationalizing school, of which the 
 very characteristic was the absolute rejection 
 of a Divine Revelation, dominated at that time 
 in Prussia, and furnished Hugh Rose with 
 materials for raising his voice in solemn 
 warning to his countrymen, at a time when, in 
 high places, the fires of faith and love were 
 burning very low." 
 
 This warning was delivered in a series of 
 " Discourses on the State of the Protestant 
 Religion in Germany," preached before the 
 University of Cambridge in May, 1825. In 
 these discourses Rose showed that the popular 
 Protestantism of Germany had gone near to 
 losing^ its hold on the fundamental verities of 
 the Christian Faith, and more especially on 
 those which concern the Person and Nature of 
 our Divine LORD. He accounted for this 
 terrible apostasy by what he called " the absence 
 of control " in German religion ; and by this
 
 20 Leaders of the Church 1800-1900 
 
 word " control " he meant the restraint on 
 hazardous speculation which is exercised by 
 Apostolic Orders, Catholic Creeds, and orthodox 
 forms of public worship. 
 
 While Rose took, so to say, his text from 
 Germany, the application of his discourses was 
 to England. Germany and England were now 
 in closer relation than ever before. English- 
 men were becoming increasingly familiar with 
 German history, German literature, and German 
 thought. There was imminent danger that 
 the heresies which had devastated German 
 Protestantism might affect by sympathy the 
 popular religion of England. So Rose addressed 
 his warning voice "to those many unstable 
 spirits here at home who, half unconsciously 
 it may be, had become infected with the "pirus 
 of infidelity, and who, in divers quarters, were 
 ventilating wretched crotchets of their own on 
 the Right of Private Judgment, Articles of 
 Faith, a fixed form of Liturgy. The strangest 
 circumstance in connexion with the publication 
 of these discourses was that the opposition to 
 them proceeded from Dr. Pusey." 
 
 The discourses were published just after 
 Pusey left England for Gsttingen ; they were 
 soon translated into German, and there raised, 
 as was only natural, a furious storm. Some of 
 the German teachers whom Rose attacked were 
 Pusey's friends ; and, as friendship always was 
 to him a very sacred bond, his spirit was stirred 
 within him when they asked him to defend
 
 Dr. Pusey 21 
 
 them against what they and he considered to be 
 Rose's uncharitable misstatements. The sub- 
 ject seems to have been often in his thoughts, 
 but, owing to various distractions, he allowed 
 nearly three years to pass before he gave those 
 thoughts to the world. 
 
 During those years his private life was full 
 of eventful passages. Mr. Barker, the father 
 of the young lady whom he wished to make his 
 wife, died in 1827, and thereby one hindrance 
 to the marriage was removed. Mrs. Barker 
 allowed the young people to meet, and they 
 became engaged to one another in September, 
 1827. Even old Mr. Pusey, softened perhaps 
 by advancing years, withdrew his opposition, 
 but pleaded for still further delay. Edward 
 Pusey was now a good deal out of health, 
 worn down by worry and overwork, and, 
 acting on medical advice, he spent the winter 
 of 1827-8 at Brighton. His wedding was 
 fixed for April 17, 1828, and he now returned 
 to his father's house in Grosvenor Square. On 
 April 13 his father died quite suddenly, and 
 the wedding was again postponed. He returned 
 to Oxford for the summer term, and in May 
 he brought out the reply to Rose's discourses, 
 which he had been meditating during his 
 winter at Brighton. It was called " An 
 Historical Enquiry into the Probable Causes 
 of the Rationalist Character lately predominant 
 in the Theology of Germany." It may be 
 convenient here to summarize the rest of the
 
 22 Leaders of the Church 1800-1900 
 
 dispute. Rose replied in 1829, in a second 
 and enlarged edition of his Discourses, with 
 an Appendix ; to which Pusey rejoined in 
 1830 by publishing a "Second Part" of his 
 former work, "containing an explanation of 
 the views misconceived by Mr. Rose, and 
 further illustrations." Dean Burgon adds 
 
 " Pusey's religious views underwent a serious 
 change about the same time ; and, shortly after, 
 his two learned and interesting volumes were 
 by himself withdrawn from circulation." 
 
 The controversy has a deep and permanent 
 interest, as showing the fundamental Evangeli- 
 calness of Pusey's religion. While Rose, as we 
 have seen, attributed the decay of faith in 
 Germany to the absence of " control," Pusey 
 attributed it, so far as he admitted its existence, 
 to what he quaintly called the " Orthodoxism " 
 of the seventeenth and eighteenth centuries. 
 By " Orthodoxism," he seems to have meant 
 a reliance on the mere forms and phrases of 
 orthodox religion, without care for the spiritual 
 realities which they are intended to convey. 
 In short, his defence of his German friends was, 
 in substance, a vindication of the paramount 
 importance of spiritual religion, based on the 
 personal relation between the soul and GOD. 
 But, as years went on, he came to see that he 
 had judged some of the German theologians 
 too leniently, and he realized the fatal tendency 
 of the destructive criticism to which they had 
 allowed such unbounded scope. He made all
 
 Dr. Pusey 23 
 
 the amends in his power by withdrawing from 
 circulation his two books on German theology, 
 and ordaining in his will that they should not 
 be republished. In 1838 he wrote to Rose 
 (whom he addressed as " My dear friend ") a long 
 letter of explanation, which is also a confession 
 " I thought you attached an undue weight to 
 things external : I mean to the authority (as 
 distinct from the inward life) of the Church, 
 of its Articles, and its Liturgy. And myself 
 did not sufficiently realize the blessing attending 
 on our own Church, as distinct from other 
 reformed bodies ; nor had observed the 
 Providence which has watched over her ; or 
 the way in which (as distinct from any 
 * binding force ') our primitive Liturgy must 
 have supported the faith of many who, in the 
 last century, were probably far from entering 
 into its full meaning, but of themselves would 
 have sunk far lower. I thought again that 
 you laid too much stress on the * binding 
 force ' of Creeds and Articles ; and myself did 
 not sufficiently appreciate the inward power of 
 Creeds in moulding the mind, and keeping it 
 from straying ... I only wish there were any 
 way in which we might co-operate ; yet so, 
 I trust, we have been doing ; for, if right 
 principles prevail, the shallow works you speak 
 of must fall of themselves. But I wish they 
 had been got rid of long ago : and so I the 
 more regret that we were ever opposed ; and 
 seemed to be so, more than we were."
 
 24 Leaden of the Church 1800-1900 
 
 So ended this curious and instructive con- 
 troversy. It had an echo fifty years later, 
 when Dr. Liddon, endeavouring to restrain 
 the aberrations of Lux Mundi y wrote to his 
 friend, Charles Gore " How thankfully would 
 Dr. Pusey, in the later years of his life, not 
 have published his ' Theology of Germany ' ! "
 
 Dr. Pusey 25 
 
 CHAPTER II 
 
 ORDINATION MARRIAGE PROFESSORSHIP 
 THE TRACTS 
 
 (~)N Trinity Sunday, June i, 1828, Edward 
 Bouverie Pusey was made a Deacon in 
 the Church of GOD. The ordination took 
 place " in the Cathedral Church of CHRIST 
 in Oxford," and the ordaining Prelate was 
 Pusey's former teacher and constant friend, 
 Charles Lloyd, Bishop of Oxford. On the 
 afternoon of the same day, the newly-made 
 Deacon read the Evening Service in S. Mary's 
 Church, of which his friend and brother-Fellow, 
 J. H. Newman, had just become Vicar. On 
 the following Sunday he again officiated at 
 S. Mary's, and administered the Chalice at the 
 Holy Communion. 
 
 On June 12 he was married at S. Mary's, 
 Bryanston Square, to Catharine Maria Barker ; 
 and, during his wedding tour, he preached 
 his first sermon in the obscure village- 
 church of Badger, near Shifnal. Returning 
 from their tour, Mr. and Mrs. Edward 
 Pusey established themselves at Oxford in 
 a house obligingly lent them by Bishop
 
 26 Leaders of the Church 1800-1900 
 
 Lloyd, who, in spite of his elevation to the 
 Episcopate, retained his Professorship and his 
 Canonry, and, as an appendage to these, a 
 house in Christ Church. There the newly- 
 married couple lived as the Bishop's guests, 
 while they were looking about them for a 
 permanent abode. Pusey had resolved, if he 
 could find a suitable house in Oxford, to make 
 his home there, devoting himself to sacred 
 study, and not, at any rate for the time being, 
 taking a parochial charge. While he was still 
 house-hunting, and while consequently his 
 plans were all unsettled, he was suddenly 
 called to the office which he held for the 
 remainder of his life. In September, 1828, 
 the Regius Professor of Hebrew died quite 
 unexpectedly ; and the Bishop of Oxford 
 promptly determined that, so far as he could 
 influence the Prime Minister's decision, the next 
 Professor should be Pusey. There was the 
 anxious interval, usual in such cases, of wire- 
 pulling and letter-writing, hopes and fears ; and 
 on November 13 the Duke of Wellington, 
 in a characteristically curt note, informed 
 the Rev. E. B. Pusey "that the King had 
 sanctioned his appointment to the vacant 
 chair." In a letter of grateful acceptance, 
 Pusey said of his new office " It comprises 
 everything which I wished, and more than 
 I ought to have hoped for." 
 
 The Professorship of Hebrew carried with 
 it a Canonry of Christ Church, and this made
 
 2>. Pusey 27 
 
 it necessary for Pusey to seek Priest's Orders 
 without waiting for the expiration of his year's 
 Diaconate. Accordingly, he was ordained 
 Priest by Bishop Lloyd in the Parish Church 
 of Cuddesdon on November 23, 1828. On 
 December 9 he was installed as Canon in the 
 Cathedral ; and on Christmas Day he celebrated 
 the Holy Communion in the Parish Church of 
 Pusey, where he was staying for the vacation 
 with his brother and sister-in-law. When we 
 remember the place which the Eucharist came 
 to occupy alike in Pusey's theological system 
 and in his devotional practice, we can well 
 understand that December 25, 1828, was, to 
 the end of his life, a day " to be much observed 
 unto the LORD." 
 
 At the beginning of 1829, Mr. 1 and Mrs. 
 Pusey took possession of the official house 
 in the " Tom " Quadrangle of Christ Church, 
 which belonged to him in virtue of his Canonry. 
 It was his first and last independent home ; the 
 birthplace of his children 2 ; and the scene of 
 his long life's work. 
 
 The new Professor threw himself into his 
 new duties with characteristic thoroughness ; 
 prepared his Hebrew Lectures with sedulous 
 
 1 He did not take his degree of D.D. till 1830. 
 
 3 These were Lucy Maria Bouverie, b. 1829, d. 1844. 
 
 Philip Edward b. 1830, d. 1880. 
 
 Katharine b. and d. 1832. 
 
 Mary Amelia b. 1833 ; married in 
 1854 to the Rev - J- G - Brine.
 
 28 Leaders of the Church 1800-1900 
 
 care ; and bestowed a vast amount of time and 
 pains on the task of completing the Catalogue 
 of Arabic Manuscripts in the Bodleian Library. 
 Here his German studies stood him in good 
 stead, and enabled him to cope success- 
 fully with a burden which, as described by 
 Dr. Liddon, would seem to have been almost 
 superhuman. 
 
 In 1830 he had a long and serious illness, 
 apparently the result of overwork, and he was 
 compelled to spend the winter of 1830-1 at 
 Hastings. His weak point seems always to 
 have been what, in the vague terminology of 
 that day, was called " his chest." His excellent 
 constitution rallied, as usual, under proper 
 care, and he returned to Oxford at Easter, 
 1831, full of active schemes for the further 
 development of Oriental study in the Univer- 
 sity. But larger events were at hand than any 
 appointments to professorships or translations 
 of commentaries, and Pusey was, though he 
 knew it not, on the eve of a twenty years' 
 campaign. 
 
 The English nation had now reached one 
 of the main turning-points in its history. The 
 Reform Bill had received the Royal Assent 
 on June 7, 1832. That which the Duke of 
 Wellington aptly described as a revolution by 
 due course of law had taken place, and the 
 most extravagant expectations filled the air. 
 The enthusiastic friends of freedom looked 
 with sanguine hope to the consequences of an
 
 Dr. Tusey 29 
 
 Act which had admitted large classes, hitherto 
 unrepresented, to the rights of citizenship. 
 Prudent patriots believed that, by a timely 
 concession of reform, they had weakened the 
 forces of revolution and averted the necessity 
 for larger change. Philanthropists cherished 
 the amiable illusion that a purely political 
 process would go far towards abolishing 
 ignorance and poverty and disease, and would 
 precipitate a social millennium. On the other 
 hand, the rich and the privileged classes, timid 
 men, and lovers of the ancient ways, were 
 terrified by the scenes of bloodshed and 
 violence which had prepared the way for the 
 great reform. A revolution had just occurred 
 in France, and might at any moment be repro- 
 duced in England. Ireland was in a state of 
 scarcely-veiled insurrection. Great political 
 forces, hostile to the established order, and 
 encouraged by a momentous victory, were no 
 longer restrained by the strong hand of execu- 
 tive authority. Credit was disturbed, property 
 was insecure, commercial enterprise at a stand- 
 still. Everywhere the signs of change were 
 visible. The horizon was overcast with the 
 dark clouds of coming danger. Natural 
 disasters were added to political alarms. A 
 mysterious and intractable pestilence ravaged 
 the great cities. Men's hearts were failing 
 them for fear and for looking after those things 
 that were coming on the earth. Religious 
 people, assembling themselves together for the
 
 30 Leaders of the Church 1800-1900 
 
 study of sacred prophecy, discerned all around 
 them the signs of the end, and persuaded 
 themselves that the world had already entered 
 upon that Great Tribulation which is appointed 
 to precede the Second Coming of CHRIST. The 
 terrors of the time begat a hundred forms of 
 strange fanaticism ; and among men who were 
 not fanatics there was a deep and wide con- 
 viction that national judgments were overtaking 
 national sins, and that the only hope of safety 
 for England lay in a return to that practical 
 recognition of religion in the political sphere 
 which had been the characteristic glory of 
 Englishmen at the proudest periods of English 
 history. "The beginning and the end of 
 what is the matter with us in these days," 
 wrote Carlyle, " is that we have forgotten 
 GOD." 
 
 The Whig Government, headed by Lord 
 Grey, soon gave the Church a taste of their 
 quality. In February, 1833, they introduced 
 a Bill for the regulation of the Irish Church. 
 Even the warmest defenders of that institution 
 could scarcely deny that it stood in need of 
 some reform. In a country with some eight 
 millions of inhabitants, the Established Church 
 boasted some eight hundred thousand members. 
 It had four Archbishops and eighteen Bishops, 
 with an aggregate income of 150,000 a year, 
 and a body of parochial clergy supported by 
 tithes which were exacted, not only from the 
 Protestant minority, but from the six millions
 
 Dr. Pusey 31 
 
 of Roman Catholics. Besides the tithes, a 
 special tax, or " Church-cess," for the main- 
 tenance of the ecclesiastical fabrics and their 
 services, was levied indiscriminately on mem- 
 bers of all religions, but administered exclu- 
 sively by Protestant vestries. It was estimated 
 that, from first to last, the income of the Church 
 was more than 800,000 a year. To remedy 
 these anomalies, without too violently disturb- 
 ing Protestant sentiment or endangering the 
 security of property, was the object of the 
 Ministerial Bill. It was proposed to destroy 
 ten of the Bishoprics by consolidating them 
 with the remainder. The incomes of some 
 of the richer sees were curtailed, and the 
 surplus thus arising was to be handed over to 
 Ecclesiastical Commissioners. The " annates," 
 or first-fruits of livings, had formerly been 
 applied in relief of the " Church-cess." Instead 
 of these, a graduated tax was to be laid on all 
 livings, and with the money thus accruing the 
 "Church-cess" was to be extinguished. The 
 terms on which lands belonging to the Church 
 were let were to be so altered as to improve 
 the position of the tenant without injuring the 
 clergy. The tenant, it was calculated, would 
 be willing to pay for this advantage, and the 
 sum thus gained would amount to something 
 between two and three millions. This money 
 was to be available for purposes of State. 
 
 As soon as this Bill was introduced it was 
 exposed to a double and treble fire of criticism.
 
 3 2 Leaders^ of the Church 1 8 oo - 1 900 
 
 O'Connell and the Irish party scouted the 
 relief, which consisted only in the abolition of 
 the " Church-cess." English Radicals declared 
 that, instead of twelve Bishops, the Irish 
 Protestants were not numerous enough to 
 require more than one, or at the most " two, 
 to keep up the breed." The Tories raised 
 the cry of confiscation, and loudly declared 
 that all property was imperilled by what was 
 called the " Appropriation Clause." The High 
 Church party took up arms to withstand 
 what they regarded as a sacrilegious attack 
 upon a Divine institution. Lord Grey, who, 
 in his insolence towards the Church, was a 
 Whig all over, warned the Bishops to set 
 their house in order. The spoliation begun 
 in Ireland might soon extend to England. 
 Even the saintly Keble felt that "the time 
 had come when scoundrels must be called 
 scoundrels." Being appointed to preach before 
 the Judges of Assize and the University of 
 Oxford on the I4th of July, 1833, he delivered 
 the sermon which became famous under the 
 title of " National Apostasy." Thirty-one 
 years afterwards, Newman wrote, " I have 
 always considered and kept this day as the 
 start of the religious movement of 1833." 
 
 Ten days after the delivery of this momen- 
 tous sermon a few of the clergymen whom 
 recent events had most seriously perturbed 
 met for private conference at the Parsonage 
 House of Hadleigh in Suffolk. They were
 
 Dr. Pusey 33 
 
 gathered there by the invitation of the 
 Rev. Hugh James Rose, who was now Rector 
 of Hadleigh, and had just started the British 
 Magazine, in the interests of orthodox Church- 
 manship. Those who came to Hadleigh were 
 William Palmer, author of Qrigines Liturgies ; 
 the Hon. A. P. Perceval, Rector of East Horsley ; 
 and Richard Hurrell Froude. Keble and New- 
 man, though invited, could not attend ; but 
 they were kept fully informed of all that went 
 on. Out of this conference grew the famous 
 " Tracts for the Times." Even in so small a 
 company, there had been differences of opinion 
 as to means. The more cautious men were 
 for proceeding by Committees and Memorials, 
 Associations of Friends of the Church, and 
 Addresses to the Archbishop of Canterbury. 
 The more eager and adventurous spirits were 
 for something more immediate, more peremp- 
 tory, more decisive. Newman, "out of his 
 own head, began the Tracts " ; the first three, 
 all written by him, were published in the 
 autumn of 1833. The first is a plain and 
 vigorous assertion of the Apostolical Succession, 
 and an appeal to the clergy to rely upon it as 
 their surest weapon in the great battle for the 
 Faith which the anonymous writer sees to be 
 impending. All through 1833 and 1834 the 
 Tracts followed one another in rapid succession. 
 They were short papers, strongly and clearly 
 written, on such topics as the true nature of 
 the Church, the structure and contents of the
 
 3 4 Leaders of the Church 1 8 oo - 1 900 
 
 Prayer Book, and the relation of Anglican 
 theology to primitive and Catholic truth. They 
 were written in an intentionally startling style, 
 and their success was instantaneous and com- 
 plete. It astonished the writers themselves. 
 " We did," they said, " but light a beacon on a 
 lonely hill, and lo ! the firmament on every side 
 is red with the light of some responsive fire." 
 
 So far, the Movement had left Pusey on 
 one side. It is probable that his apologies for 
 German theology had led the stiffer sort of 
 theologians to look upon him with suspicion. 
 " He was not one of us," they said, and 
 there was something in his social manner which 
 inspired awe. Even Newman felt it ; and yet 
 there was enough intimacy between the two 
 men to allow of some half-jocose, half-serious 
 banter. In a casual conversation Pusey told 
 Newman that he was too hard on the 
 "Peculiars" which was then the slang name 
 in Tractarian circles for the Evangelicals. It 
 would be better to conciliate them. Pusey 
 had thoughts of writing something with that 
 purpose. "Well, suppose you let us have it 
 for one of the Tracts " ; and Pusey, after some 
 consideration, consented. The " something " 
 was a Tract on the Uses of Fasting, which 
 was published in 1834, and its appeal to the 
 Evangelical school lay in its clear and earnest 
 recognition of the personal relation of the 
 individual soul with GOD, and of the reality 
 of spiritual experience.
 
 Dr. Pusey 35 
 
 But there is no need to discuss the Tract 
 at length. It can easily be read by those who 
 wish to read it. The vital point is, not what 
 Pusey thought of Fasting, but the fact that by 
 this contribution to the Tracts for the Times he 
 became formally and publicly identified with 
 the Oxford Movement. His new allies were 
 fully alive to the advantage of his adhesion. 
 "Dr. Pusey," wrote Newman, in after years, 
 "gave us at once a position and a name. 
 Without him we should have had no chance, 
 especially at the early date of 1834, of making 
 any serious resistance to the Liberal aggression. 
 But Dr. Pusey was a Professor and Canon of 
 Christ Church ; he had a vast influence in 
 consequence of his deep religious seriousness, 
 the munificence of his charities, his Professor- 
 ship, his family connexions, and his easy 
 relations with the University authorities. He 
 was to the Movement all that Mr. Rose might 
 have been, with that indispensable addition, 
 which was wanting to Mr. Rose the intimate 
 friendship and the familiar daily society of the 
 persons who had commenced it. And he had 
 that special claim on their attachment which 
 lies in the living presence of a faithful and 
 loyal affectionateness. There was henceforth 
 a man who could be the head and centre of the 
 zealous people in every part of the country 
 who were adopting the new opinions ; and not 
 only so, but there was one who furnished the 
 Movement with a front to the world, and
 
 36 Leaders of the Church 1800-1900 
 
 gained for it a recognition from other parties 
 in the University." l 
 
 During the years 1834 and 1835 Pusey, 
 though much impeded by ill-health, was fight- 
 ing a vigorous battle against the proposed 
 relaxation of the rules which bound Graduates 
 and Undergraduates of Oxford to subscribe the 
 Thirty-nine Articles. His resistance to the 
 proposed change was successful, and the rule 
 remained unaltered for another twenty years. 
 Early in 1835, the Arabic Catalogue was com- 
 pleted ; and now he addressed himself to the 
 doctrine of Holy Baptism, on which he had 
 promised to write something for the Tracts. 
 In the second half of the year he published the 
 result of his labours in the shape of three 
 successive tracts, which, taken together, may 
 be considered a Treatise on Holy Baptism. 
 The appearance of this treatise was, as Dean 
 Church said, " like the advance of a battery of 
 heavy artillery on a field where the battle has 
 
 1 Pusey said of himself in 1872 that he "had, at an 
 early period of his life, thrown himself into the Tractarian 
 Movement as an effective means of bringing to the vivid 
 consciousness of members of the Church of England 
 Catholic truths, taught of old within her, pre-supposed in 
 her formularies, but unhappily overlaid or watered-down in 
 the meagre practical teaching of the eighteenth century. 
 This he did with a view to the deepening of the piety of 
 individual souls, and to the restoration of the whole 
 English Church, by GOD'S blessing, to the high ideal which 
 He set before her viz., to represent in life and in doctrine 
 the teaching of the Undivided Church."
 
 Dr. Pusey 37 
 
 been hitherto carried on by skirmishing and 
 musketry. It altered the look of things, and 
 the conditions of the fighting. After No. 67 
 the earlier form of the Tracts appeared no 
 more. Except two or three reprints from 
 writers like Bishop Wilson, the Tracts from 
 No. 70 to No. 90 were either grave and care- 
 fully worked-out essays on some question 
 arising out of the discussions of the times, or 
 else those ponderous catenae of patristic or 
 Anglican Divinity, by which the historical con- 
 tinuity and Church authority of various points 
 of doctrine were established." 
 
 In 1836 an event took place which showed 
 that Pusey's fame as a scholar and theologian 
 had now made its way far beyond the precincts 
 of Oxford. The Regius Professorship of 
 Divinity suddenly became vacant, and the 
 Archbishop of Canterbury (Dr. Howley) being 
 asked by the Prime Minister (Lord Melbourne) 
 to suggest nominations for the vacant chair, 
 put first on his list of suggestions the name of 
 " Mr. Pusey, Professor of Hebrew." It is true 
 that the suggestion came to nothing. Mel- 
 bourne disregarded all Rowley's nominees, and 
 appointed Dr. Hampden (afterwards Bishop of 
 Hereford), whose Bampton Lectures had, 
 chiefly by their mistiness and clumsiness, laid 
 him under suspicion of Socinian heresy. But 
 the tribute to Pusey's growing eminence was 
 unaffected by the issue. He had now become, 
 as Dean Church says, the official chief of the
 
 3 8 Leaders of the Church 1 8 oo - 1 900 
 
 Oxford Movement as it was seen by the 
 world outside Oxford. " His position, his 
 dignified office, his learning, his solidity and 
 seriousness of character, his high standard of 
 religious life, the charm of his charity, and the 
 sweetness of his temper, naturally gave him 
 the first place in the Movement in Oxford and 
 the world. It came to be especially associated 
 with him. Its enemies fastened on it a nick- 
 name from his name, and this nickname, partly 
 from a greater smoothness of sound, partly 
 from an odd suggestion of something funny in 
 it, came more into use than others ; and the 
 terms Tuseismus, Pusiesme, Puseista, found their 
 way into German lecture-halls and Paris 
 salons and remote convents and police-offices 
 in Italy and Sicily." 1 
 
 According to the testimony of Newman, so 
 clearly associated with him in those days of 
 stress and struggle, Pusey was " a man of large 
 designs ; he had a hopeful, sanguine mind : he 
 had no fear of others ; he was haunted by no 
 intellectual perplexities." One of those " large 
 designs " was the experiment of receiving theo- 
 logical students into his house, where they lived 
 
 1 Lady Frederick Cavendish writes 
 
 " It was in the year 1867 that we paid our respects to 
 Pope Pius IX. . . . The Pope spoke to us in French, scj 
 the word he used for Puseyite was ' Pousseiste.' He could 
 not pronounce the French ' u.' He said to me, ' M. Glad- 
 stone est Pousseiste, n'est ce pas ? ' To which I replied, 
 * Oui, Saint Pere, et moi aussi ' at which he was much 
 amused."
 
 Dr. Tusey 39 
 
 as members of the family with himself and 
 Mrs. Pusey, and studied Divinity under his 
 guidance. Another was the formation of a 
 Theological Society of Graduates, with the 
 object of " improving our knowledge of the 
 several branches of Theology, and of furthering 
 clear, full, and definite views, by reference to 
 original sources " ; a third was the preparation 
 of " a Library of the Fathers of the Holy 
 Catholic Church, anterior to the Division of the 
 East and West " a formidable undertaking, in 
 which Keble and Newman were associated with 
 Pusey as editors, and a select band of competent 
 scholars as contributors and scribes. The first 
 volume a translation by Pusey of S. Augus- 
 tine's " Confessions " was published in 1838, 
 and in 1882 three months before his death 
 he was writing to a friend about some gaps 
 in the series which ought to be filled.
 
 40 Leaders of the Church 1 8 oo - 1 900 
 
 CHAPTER III 
 ROMANISM BEREAVEMENT TRACT XC 
 
 HPHE quaint novel called Father Clement 
 is nowadays a forgotten book ; but in 
 the first quarter of the nineteenth century 
 it was held in high esteem as a trenchant 
 exposure of Romish error. It concludes with 
 a scene where a Roman Catholic traveller, 
 visiting the disused chapel of what was once 
 a Roman Catholic house, is supposed to 
 moralize as follows over the ruins of his 
 faith : " He would sigh as he remem- 
 bered that in Britain his Church is almost 
 forgotten ; her places of worship in ruins, 
 or, stript of the character they once bore, 
 now dedicated to another faith ; her services 
 regarded as unmeaning ceremonies : her 
 doctrines held as too absurd to be professed 
 by rational men, and therefore explained away 
 by those who wish to regard her few remaining 
 members as brothers and fellow-countrymen." 
 
 This account of the low estate into which 
 the Roman Catholic Church in England had 
 fallen is fully confirmed by those who were old 
 enough to remember the facts.
 
 Dr. Pusey 41 
 
 Cardinal Newman (1801-1890) spoke thus 
 to a Roman Catholic congregation : " One and 
 all of us can bear witness to the fact of the 
 utter contempt into which Catholicism had 
 fallen by the time that we were born. . . . No 
 longer the Catholic Church in the country 
 nay, no longer, I may say, a Catholic com- 
 munity ; but a few adherents of the old religion, 
 moving silently and sorrowfully about, as 
 memorials of what had been." 
 
 " Romanism," wrote Pusey, " in our early 
 days was scarcely heard of among us." James 
 Anthony Froude (1818-1894) gives a similar 
 report : " In my own boyhood the Roman 
 Catholic religion hung about some few ancient 
 English families like a ghost of the past. They 
 preserved their creed as an heirloom which 
 tradition, rather than conviction, made sacred 
 to them." And, again, " Fifty years ago, 1 
 Romanism was, in England, a dying creed, 
 lingering in retirement in the halls and chapels 
 of a few half-forgotten families." 
 
 From time to time there was an isolated 
 perversion from England to Rome, but it was 
 of little consequence. The Rev. H. Digby 
 Beste, Fellow of Magdalen College, Oxford, 
 " went over," as the phrase is, in 1798. Lord 
 Cholmondeley (1792-1870) went over, and 
 returned ; Ambrose Phillipps, a Leicestershire 
 Squire, went over in 1824, and did not return, 
 but drew after him, in 1830, the Hon. and 
 
 1 Written in 1881.
 
 42 Leaders of the Church 180x3-1900 
 
 Rev. George Spencer. Kenelm Digby, the 
 author, went over in 1823 ; and Augustus 
 Pugin, the architect, in 1834 : but these per- 
 mutations were regarded as mere eccentricities, 
 and no one dreamed that they were likely to have 
 any effect upon the Church and Commonwealth. 
 
 Meanwhile, the essential justice, as well as 
 the political expediency, of admitting Roman 
 Catholics to the ordinary rights of citizenship 
 had been steadily gaining ground, and " Catholic 
 Emancipation," as it was called, became a leading 
 tenet in the creed of all enlightened politicians. 
 But adhesion to that cause implied nothing 
 in the way of sympathy with Roman Catholic 
 theology. For example, there was no stouter 
 and no more consistent advocate for Emanci- 
 pation than Sydney Smith ; yet no one ever 
 assailed the tenets and usages of Romanism 
 with more offensive irreverence. On the other 
 hand, the resistance to Emancipation, though 
 in the main political, had also a theological side. 
 Bishops and clergymen, even of the traditional 
 High Church school, were genuinely alarmed 
 lest the Roman Catholics, if delivered from 
 civil disabilities, would use their new freedom 
 for the furtherance of their religious creed. 
 This apprehension had an appreciable effect on 
 the representation of the University of Oxford 
 when Sir Robert Peel became a convert to 
 Emancipation, and the determination of his 
 former supporters to oust him from his seat
 
 Dr. Pusey 43 
 
 was due as much to religious as to political 
 considerations. Peel was defeated in July, 
 1829 ; and, though Emancipation was carried, 
 the controversies connected with it had not 
 died away when the Tracts for the Times 
 began to appear. The University, as a whole, 
 clung to its old war-cry of " No Popery," and 
 anything which looked like sympathy, either 
 political or religious, with the newly-enfran- 
 chised Roman Catholics was regarded with 
 marked disfavour. Practices and phrases, which 
 fifty years before would have passed unnoticed, 
 now began to arouse suspicion. 
 
 Dr. Routh (1755-1854) still lived, as Newman 
 said, to " report to a forgetful generation what 
 had been the theology of their fathers," but he 
 stood nearly alone, and had long been secluded 
 from the general life of the University. 
 Doctrines, which had been stated in the 
 clearest terms by divines of established repute 
 in the reigns of Charles II, and even of Anne, 
 had been so generally forgotten that, when they 
 were restated, they sounded new and strange. 
 And, when these doctrines were found to be 
 shared, even in part, by the dreaded and 
 despised Romanists, all timid and bigoted 
 people felt very ill at ease. A remarkable 
 prophecy had gone before to this precise effect, 
 Thomas Sikes (1766-1834), Rector of Guils- 
 borough, had observed to a friend, in 1833, 
 that the doctrine of "The One Holy Catholic 
 Church " had been completely suppressed,
 
 44 Leaders of the Church 1800-1900 
 
 partly because it was obscured in this country 
 by the accident of Establishment and partly out 
 of false charity towards Dissenters. But, as 
 it was an article of the Catholic Faith, it was 
 bound to come up again ; and those who 
 revived it would be "endlessly misunderstood 
 and misinterpreted." " There will be one 
 great outcry of Popery from one end of the 
 country to another." 
 
 This prophecy was exactly fulfilled. In the 
 year in which it was uttered the first of the 
 Tracts for the Times appeared. They continued 
 to appear (though at longer intervals as they 
 tended to increase in bulk) all through the 
 years 1834-1840. They did just what they 
 were intended to do. Their effect was to 
 arouse, to startle, to astonish, to alarm. In 
 some quarters even where the authors least 
 expected it they were welcomed with enthusi- 
 asm ; in others they were, almost from the 
 first, regarded with deep misgiving. But it 
 is curious to remember that the first Tract 
 which became the subject of acute controversy 
 was intended as a defence of the Church of 
 England against Popery. 
 
 Dr. Wiseman (afterwards Cardinal Arch- 
 bishop) was giving some popular Lectures in 
 London on the excellences of the Church of 
 Rome, and Newman thought it advisable that 
 some counterblast to these Lectures should be 
 offered in the Tracts. Accordingly he issued 
 on New Year's Day, 1836, Tract 71, "On the
 
 Dr. Pusey 45 
 
 controversy with the Romanists " ; and on 
 January 6 he published a reprint of " Arch- 
 bishop Ussher on Prayers for the Dead," in 
 which a clear distinction is drawn between the 
 primitive and the Roman practice with regard 
 to intercession for the Departed. Pusey had 
 been doubtful about the wisdom of issuing 
 this reprint, for he saw that it was certain 
 to provoke a storm ; and his prevision was 
 justified by the event. An Orange clergyman 
 attacked the tract in a scurrilous skit ; and the 
 Record handled the subject with the most 
 uncharitable vehemence. 1 
 
 A more decent organ, the Christian Observer, 
 attacked Pusey's Tract on Baptism. Evangelical 
 clergy held meetings to discuss the progress of 
 Tractarianism. Busybodies in the University 
 placarded the walls with " Popery in Oxford." 
 Minor dignitaries charged against the Tracts, 
 and anonymous writers began to pour alarming 
 reports into the ears of the kindly, but timid, 
 Bishop of Oxford. 2 This brings us to the end 
 of the year 1837. The Tractarian battle was 
 now fairly begun. 
 
 All through the year 1838 Pusey was 
 engrossed in his usual labours ; reading, study- 
 
 1 The same spirit may be traced in later years 
 "There is indeed a day coming, when to have lived by 
 
 stirring up strife between Christians will be no better a pro- 
 fession than to have lived upon the wages of prostitution." 
 Bishop Wilberforce to the Editor of the " 1(ecord" 1853. 
 
 2 Hon. Richard Bagot (1782-1854).
 
 46 Leaden of the Church 1800-1900 
 
 ing, writing, preaching, ranging his theological 
 tenets in a more systematic order, planning 
 large schemes for evangelistic work and social 
 service. From these congenial pursuits he was 
 abruptly recalled by a Charge of his Diocesan, 
 Bishop Bagot, which went uncomfortably near 
 a condemnation of the Tracts, and made it 
 necessary for Pusey to defend and maintain 
 his position. Newman, whose tendency was 
 first to idealize and then to idolize the Bishops, 
 wished to stop the Tracts as a token of sub- 
 mission to authority. Pusey, who always 
 leaned more on the Church than on the Bishops, 
 urged the more rational and manly course of 
 allowing the Tracts to go on as if nothing had 
 happened. This counsel prevailed, and was 
 abundantly justified ; for the Bishop, who 
 seems to have been a little frightened, hastened 
 to disclaim any " censure " of the Tracts. 
 " My advice," he said, " was precautionary and 
 prospective^ not inculpatory and retrospective" 
 Now surely, as Justice Shallow says, good 
 phrases are, and ever were, very commend- 
 able. 
 
 Here we must turn aside, from this narrative 
 of conflct and contention, to record the great 
 and abiding sorrow of Pusey 's private life. His 
 marriage, so early desired, so long frustrated, 
 had been ideally happy. Mrs. Pusey was 
 a woman of many gifts and graces, and of 
 a most spiritual and fervent piety ; who not 
 only made his home pre-eminently bright and
 
 Dr. Pusey 47 
 
 happy, but co-operated to the utmost limit of 
 her strength both in his philanthropic and in 
 his literary labours. She lived a life of self- 
 sacrificing benevolence, and, while she was 
 a perfect mother, found leisure to be also her 
 husband's amanuensis and coadjutor. In 1835 
 she showed the first symptoms of an illness, 
 apparently phthisis, which increased in gravity 
 as time went on. At Easter, 1838, her 
 condition became manifestly precarious, and 
 on Trinity Sunday, May 26, 1839, she died. 
 What her death meant to her husband cannot 
 be better conveyed than in Newman's words, 
 written the day after she died : " It is now 
 twenty-one years since Pusey became attached 
 to his late wife, when he was a boy. For ten 
 years after he was kept in suspense, and eleven 
 years ago he married her. Thus she has been 
 the one object on earth in which his thoughts 
 have centred for the greater part of his life." 
 
 It was inevitable that such a cross as this, 
 so heavy and so sharp-edged, should leave 
 a permanent impress on Pusey's heart and 
 life ; but it was not permitted for a single 
 week to impede his work for GOD and souls. 
 Forty years later he wrote to his daughter : 
 " I bound myself, as our LORD bids us, to the 
 day, and I resumed my work for GOD on the 
 Monday after that Saturday when her body 
 was committed to its resting-place." The 
 work, however, was resumed under altered 
 circumstances. He retired absolutely from the
 
 48 Leaders of the Church 1800-1900 
 
 world. He even declined to attend official 
 dinners of the Chapter of Christ Church. He 
 refused to enter his own drawing-room, because 
 his wife and he had used it so much together. 
 When, in the following October term, he 
 preached before the University for the first 
 time since his wife's death, one of his hearers 
 wrote : " When he came to the last sentence of 
 the prayer before the sermon, in which the 
 dead are mentioned, 1 he came to a complete 
 standstill, and I thought he would never have 
 gone on. He has very little mastery over his 
 reelings." Henceforward he always walked 
 through the quadrangle of Christ Church with 
 downcast eyes, seeming to see the pall as it 
 fluttered on his wife's coffin. He never passed 
 her grave without a prayer. He kept in daily 
 remembrance the hour of her departure. He 
 insisted on regarding her early death " out of 
 the usual order of GOD'S dealings, she, once so 
 strong, is taken from me" as a special punish- 
 ment for special sins. As years went on, he 
 dwelt increasingly on this thought, and multi- 
 plied the practices of austerity which seemed 
 to drive it home. He laid stripes on himself ; 
 he wore hair-cloth next his skin ; he ate by 
 preference unpleasant food. He never "looked 
 
 1 " Finally, let us praise GOD for all those who have 
 departed out of this life in His faith and fear, beseeching 
 Him to give us grace so to follow their good example, that, 
 this life ended, we may reign with them in life everlasting ; 
 through," etc.
 
 TDr. Pusey 49 
 
 at beauty of nature without inward confession 
 of unworthiness." He made " mental acts of 
 being inferior to every one he saw, especially 
 the poor and the neglected, or the very 
 degraded, or children." He drank cold water, 
 remembering that he was " only fit to be where 
 there is not a drop to cool the flame." He 
 looked at his fire as the type of Hell. He 
 made " acts of internal humiliation " when 
 Undergraduates or college servants touched 
 their hats to him. To crown all, he made it 
 a rule " always to lie down in bed, confessing 
 that I am unworthy to lie down except in 
 Hell, but, so praying, to lie down in the Ever- 
 lasting Arms." 
 
 It is not wonderful that, when the .master of 
 the house followed such a rule of life as this, 
 people who did not know him intimately 
 should assume that his home must be a place 
 of austerity and gloom, or should invent 
 stories about unnatural restraints and strange 
 disciplines inflicted on his children. 1 Some of 
 these stories are current even unto this day : 
 and, as they have about as much foundation 
 in fact as the tradition that " Dr. Pusey sacri- 
 ficed a lamb every Good Friday," 2 it is only 
 
 1 Pusey's son Philip told the Rev. W. Tuckwell that the 
 nearest approach to punishment he could recollect was when 
 his father, looking over his shoulder as he read a novel on a 
 Sunday, pulled his ear and said, "Oh, Phil, you heathen !" 
 
 2 A more liberal variant of this tradition said " every 
 Friday." 
 
 H
 
 50 Leaders of the Church 1800-1900 
 
 right to make public the experience of some 
 who had the best opportunities of knowing 
 what Pusey's home was really like. 
 
 A lady who, as a girl, used often to stay 
 there remembers the kind interest with which 
 he noticed the music and merriment in the 
 drawing-room. " I heard you singing last 
 night. You sounded very merry." Another 
 lady, who spent much of her time there as a 
 child, says that she always called the Doctor's 
 study " the Fairy-land for children." She 
 used to sit on his knee, making sugar drops, 
 and, when she burnt her finger in the process, 
 the Doctor " bound it up with the greatest 
 skill and tenderness." Another pleasing trait 
 is that the Doctor's was the only house where 
 children were allowed to have "jam on their 
 bread and butter." The one who of all living 
 people is best qualified to say what Pusey was 
 in his home writes as follows : 
 
 " When he used to go for his afternoon walk 
 to rest his head, you would not perhaps expect 
 that his favourite walks were down the Towing 
 Path when the men were all out boating. He 
 liked to watch * the gay ones ' as he called 
 them. He advocated the exercise as so 
 beneficial to health and character. Or else 
 we used to go out by the Parks, and he would 
 watch the cricket matches as he passed. I 
 never saw any c asceticism,' so called. On the 
 contrary, as my girls grew up, my father used 
 to urge me that they should take part in all
 
 Dr. Tusey 51 
 
 j* 
 
 the amusements of the day ; only he made it 
 a strong point that their mother should be 
 their constant chaperone, and take them her- 
 self to all the balls, never delegating her duty 
 as a mother to others. He used smilingly to 
 say, * You know, dear, that you can say your 
 prayers in the ball-room as well as anywhere 
 else.' What he would have said to the un- 
 chaperoned girls of the present day I cannot 
 conceive." 
 
 Here is a fine tribute to the general tone 
 of Pusey's home : " We were brought up all 
 our lives in that atmosphere which can be best 
 expressed by the words Noblesse Oblige. There 
 could not be a mean or petty thought. It was 
 a high standard of uprightness and justice 
 in which one lived. My father was most 
 particular that there should be no judgments 
 of those who differed from us. Judge not 
 seemed to be the motto of the house." 
 
 And again " The great point was his 
 perfect trust in us. One day, when I was 
 still a girl, I was made very angry by some 
 stupid story which was repeated to my 
 father about myself. When I rushed into his 
 study to tell him that there was not a word of 
 truth in it, I asked most indignantly, * Do you 
 think that a child of yours could do such a 
 thing ? ' He answered with his own dear, 
 quiet smile, * No, Puss (my pet name), I fytew 
 it was not true.' It was a lesson of his perfect 
 trust. Honour was the very air he breathed."
 
 5 2 Leaders of the Church 1 8 oo - 1 900 
 
 But it is time to return to more public 
 matters. 
 
 The first seven years of the Movement, 
 dating from July, 1833, werc years of wonderful 
 prosperity. In spite of opposition, calumny, 
 and occasional rebuffs, the cause which Pusey 
 represented went forth conquering and to 
 conquer. The very virulence with which in 
 some quarters, the Movement was attacked 
 served to bring it into notice, and win fresh 
 adherents to it. For example, the inflam- 
 matory and uncharitable language used by some 
 Evangelical clergymen at Islington, at a meet- 
 ing held for the purpose of denouncing the 
 Oxford Tractarians, determined the future 
 course of Walter Hamilton, afterwards Bishop 
 of Salisbury. " He felt the contrast between 
 this bitter denunciation of the Oxford School, 
 and the quiet, holy, Christian lives of the men 
 who represented it. It seemed to him that, 
 if the fruits of the Spirit were to be taken 
 as an evidence of His guiding Presence, the 
 Tractarians had that evidence on their side." 
 
 But, the year which we have now reached 
 1840 was the last year of this unbroken 
 prosperity. " Movements " for right causes are 
 not killed by opposition from without; but 
 they may be sorely impeded by difficulties 
 within. So it was in the case of the Oxford 
 Movement. Its founders and leaders were 
 men absolutely sure of their position. They 
 believed in the Church of England as the
 
 Dr. Pusey 53 
 
 Catholic Church in this country ; their most 
 earnest care was to exhibit the true character, 
 too generally forgotten, of her doctrine, 
 structure, and tradition ; they were whole- 
 hearted opponents of Rome, not only as 
 regarded her claim to dominate Christendom, 
 but also as to considerable portions of her 
 theological system and practice. But the 
 second generation of the Movement and in 
 Oxford four years is a generation were men 
 of less cautious and patient temper. They 
 " started," as Dean Church says, " where 
 the first generation had reached to." They 
 delighted in extremes and extravagances. They 
 were keenly alive to what they considered the 
 defects and limitations of Anglicanism ; they 
 conceived the Church of Rome as something 
 far nearer perfection than she really is ; and 
 they even began to suggest the question 
 whether, in spite of all that the leaders had 
 said and done, the Church of England herself 
 was Catholic at heart. 
 
 It was this condition of disturbance and per- 
 plexity among the younger men of the Move- 
 ment which led Newman to write " Tract 
 XC " the most momentous, and, as it turned 
 out, the last of the famous Series. " It was occa- 
 sioned by the common allegation, on the side 
 of some of the advanced section of the Tract- 
 arians as well as on the side of their opponents, 
 that the Thirty-nine Articles were hopelessly 
 irreconcilable with that Catholic teaching which
 
 54 Leaders of the Church 1800-1900 
 
 Mr. Newman had defended on the authority of 
 our great divines, but which both the parties 
 above mentioned were ready to identify with 
 the teaching of the Roman Church." The 
 Tract was published in February, 1841, under 
 the title of " Remarks on certain passages in 
 the Thirty-nine Articles." It dealt with those 
 Articles which were commonly regarded as most 
 distinctly anti-Catholic or anti-Roman. With 
 regard to the Twenty-second Article, Newman 
 pointed out that it condemns the " 'Roman " 
 doctrine of Purgatory, but not all doctrine of 
 a gradual purification beyond death. Similarly 
 with regard to the " Sacrifices of Masses," 
 he showed that the Thirty-first Article only 
 condemned some gross and admitted abuses 
 connected with the Mass, and did not condemn 
 all doctrine of a sacrifice in the Eucharist. 
 It was the handling of these two Articles, 
 more than anything else in the Tract, which 
 aroused suspicion and precipitated the storm. 
 The first open sign of hostility was a Public 
 Letter which was circulated in Oxford on 
 March 9, 1841. This Letter was addressed to 
 "the Editor of Tracts for the Times"; it 
 complained that Tract XC " had a tendency to 
 mitigate, beyond what charity requires, and to 
 the prejudice of the pure truth or the Gospel, 
 the very serious differences which separate the 
 Church of Rome from our own," and it 
 demanded the name of the author. The Letter 
 was signed by four Tutors of Colleges in
 
 Dr. Pusey 55 
 
 Oxford, one of them being "A. C. Tait," 
 afterwards Archbishop of Canterbury, who thus 
 began his lifelong practice of persecuting the 
 Catholic party in the Church of England. 
 This Letter produced immediate and far- 
 reaching effects. It stirred up, as Newman said 
 in after years, " a smouldering, stern, energetic 
 animosity" against him. He immediately 
 avowed the authorship, and he did not lack 
 defenders. Keble, who had seen the Tract in 
 proof, wrote to the Vice-Chancellor in defence 
 of it, and Pusey urged that it was calculated to 
 do excellent service in the case of persons who 
 might be led to suppose that the Articles 
 condemned Catholic truths as well as Roman 
 misconceptions of them. But it was all to no 
 purpose. The Heads of Houses met, con- 
 sidered the Tract, condemned it as " evading 
 rather than explaining the sense of the Thirty- 
 nine Articles," and published their condemna- 
 tion in the manner customary in the University. 
 To use Newman's words, he was " posted up 
 by the Marshal on the Buttery Hatch of every 
 College in the University, after the manner of 
 discommoned 1 pastry-cooks." This was a 
 sufficient humiliation, but a heavier blow was 
 soon to fall. The Bishop of Oxford in a 
 private letter sent to Newman through Pusey, 
 expressed his disapprobation of Tract XC, and 
 his desire that " Discussions on the Articles 
 
 1 This phrase meant at Oxford what is meant at a 
 Public School by being " put out of bounds."
 
 5 6 Leaders of the Church 1 800 - 1 900 
 
 should not be continued " in the Tracts. 
 Newman, who, in spite of all experience, was 
 still an Episcopolator, was keenly wounded. 1 
 He withdrew nothing of what he had asserted 
 in Tract XC. " I still feel obliged," he wrote 
 to the Bishop, " to think the Tract necessary," 
 but he brought the Series to a close. Reviewing 
 this sad controversy after the lapse of twenty- 
 four years, Pusey thus expressed his deliberate 
 judgment " For myself, I believe that Tract 
 XC did a great work in clearing the Articles 
 from the glosses, which, like barnacles, had 
 encrusted round. I believe that that good 
 work will never be undone while the Articles 
 shall last." 
 
 1 In 1870 Pusey wrote to Liddon " Dear J. H. N. 
 said to me one day at Littlemore, ' Pusey, we have leant 
 on the Bishops, and they have given way under us.' Dear 
 J. K. and I never did lean on the Bishops, but on the 
 Church. We, or rather the whole Church, have had plenty 
 of scandals as to Bishops, and always shall have them."
 
 Dr. Titsey 57 
 
 CHAPTER IV 
 
 THE CRISIS OF THE MOVEMENT 
 
 humiliations inflicted on Newman in 
 the matter of Tract XC had an important 
 bearing on Pusey's life and work. As soon as 
 the issue of the Tracts was stopped, Newman 
 withdrew, formally and deliberately, from his 
 place in the Movement. " Public confidence," 
 he wrote in later days, " was at an end ; my 
 occupation was gone. It was simply an 
 impossibility that I could say anything hence- 
 forth to good effect." And he now entered, 
 in the seclusion of Littlemore, 1 on that course 
 of melancholy meditation which four years 
 later landed him in the Church of Rome. 
 There is no need to retrace the history which 
 is written, with superlative grace and pathos, 
 in the Apologia. 
 
 1 " We followed him back to his seclusion at Littlemore, 
 that dreary village on the London road, to the house of 
 retreat and the church which he built there a mean 
 house such as Paul might have lived in when he was tent- 
 making at Ephesus, a church plain and thinly sown with 
 worshippers." Matthew Arnold, Discounts in America. 
 
 I
 
 58 Leaders of the Church 1800-1900 
 
 The loss to the Movement was heavy. 
 A fighting cause could ill afford to lose the 
 services of that piercing intellect, that satiric 
 humour, that matchless style. But the loss 
 had to be faced ; and, when Newman resigned 
 his place in the Movement, the leadership, 
 which he had shared with Pusey, passed wholly 
 into Pusey's hands. Henceforward Pusey 
 (always with the support of Keble in the back- 
 ground) had to encourage the hopeless and 
 rally the downhearted and reassure the 
 cowardly and guide the perplexed. He had 
 to think, and plan, and negotiate, and, when 
 necessary, fight, for all the rest. In a word, 
 he was henceforth the Leader of the Oxford 
 Movement ; and many of its most character- 
 istic actions and qualities date from this period 
 of storm and stress. One of those actions 
 was the creation of Sisterhoods, and this is 
 a suitable point for tracing the early stages of 
 the process out of which the first English 
 Sisterhood was evolved. 
 
 It seems that, when Pusey began that 
 serious study of the Catholic Fathers which 
 so profoundly modified his theology, he was 
 soon impressed by the views of such writers 
 as S. Augustine and S. Jerome on the virtues 
 of the Celibate Life. His knowledge of the 
 Anglican divines showed him that there 
 was a strong and continuous tradition, not 
 merely theoretical, that virginity is the highest 
 state of life. His most trusted friend had
 
 Dr. Pusey 59 
 
 enshrined the same idea in The Christian 
 Tear : 
 
 "They say, who know the life divine, 
 And upward gaze with eagle eyne, 
 That by each golden crown on high, 1 
 Rich with celestial jewelry, 
 Which for our LORD'S redeem'd is set, 
 There hangs a radiant coronet, 
 All gemm'd with pure and living light, 
 Too dazzling for a sinner's sight, 
 Prepar'd for virgin souls, and them 
 Who seek the martyr's diadem." 
 
 Robert Southey (1774-1843), whose generous 
 zeal for the Church of England was one of 
 the formative influences which prepared the way 
 for the Oxford Movement, wrote thus in 1829 
 about associations of women devoted to good 
 works : " They who shall see such societies 
 instituted and flourishing here, may have a better 
 hope that it may please the Almighty to con- 
 tinue His manifold mercies to this island, nat 
 withstanding the errors which endanger it, and 
 the offences which cry to heaven." And again 
 " Thirty years hence . . . England may have 
 its Beguines and its Sisters of Charity. It is 
 grievously in need of them." 
 
 To these considerations, urged from without, 
 there was added in Pusey's case a more 
 
 1 "... that little coronet or special reward which 
 GOD hath prepared (extraordinary and besides the great 
 Crown of all faithful souls) for those who have not defiled 
 themselves with women, but follow the Virgin Lamb for 
 ever." Jeremy Taylor, Holy LiYtng.
 
 60 Leaders of the Church 1800-190x3 
 
 personal appeal. We are told by his Biog- 
 raphers that his eldest daughter, Lucy, born in 
 1829, expressed, when she was quite a child, 
 " her desire to lead a single life, devoted to 
 GOD'S service " ; and the great sorrow of his 
 wife's death, which, in 1839, sundered Pusey 
 for ever from the world, seems to have given 
 a practical turn to what was before an unem- 
 bodied idea. In December, 1839, he wrote to 
 Keble : " Newman and I have separately come 
 to think it necessary to have some * Sceurs de 
 Charite ' in the Anglo-Catholic Church. . . . 
 My notion is that it might begin by regular 
 employment as Nurses, in Hospitals and 
 Lunatic Asylums, in which last Christian 
 nursing is so sadly missed." 
 
 At the same time, he wrote to Dr. Hook, 
 Vicar of Leeds : " I want very much to have 
 one or more societies of c Soeurs de Charite ' 
 formed : I think them desirable (i) in them- 
 selves as belonging to and fostering a high 
 tone in the Church, (2) as giving a holy 
 employment to many who yearn for some- 
 thing, (3) as directing zeal, which will other- 
 wise run off in some irregular way, or go over 
 to Rome." 
 
 In Lent, 1841, he wrote, in a letter of 
 Spiritual Counsel : " Our women are more 
 self-denying, more ardent, more devoted as 
 a body, than we. There is a depth about the 
 character of our English females which has 
 not been brought out, but which, when * Sisters
 
 Dr. Tusey 61 
 
 of Charity ' are formed, and self-denial acted 
 upon, will bring glorious days to our Church." 
 
 This idea, once mooted, soon spread. Ladies 
 in different parts of the country, feeling an 
 inward call to some such self- consecration, 
 wrote to the Leaders at Oxford for information 
 and counsel. The time was not yet ripe for 
 the formation of a Community ; but in one 
 case at any rate a personal dedication was made 
 before there was any House or Institution in 
 which it could be carried out. On Trinity 
 Sunday, 1841, a young lady who had been 
 spiritually advised by Pusey, took in his 
 presence the vow of Holy Celibacy, and sealed 
 it at the altar of S. Mary-the- Virgin, Oxford. 
 She was the first English Sister of Mercy. 
 She is with us still r the Foundress-Mother 
 of the Convent of the Holy and Undivided 
 Trinity at Oxford ; and by her kindness I am 
 enabled to cite the passage which, under 
 GOD, determined the dedication of her life. 
 It occurs in Newman's Church of the Fathers 
 (Chapter xiv of the first and second editions). 
 After speaking of the help which life in Com- 
 munity affords to single women, Newman adds 
 
 "And, if women have themselves lost so 
 much by the present state of things, what has 
 been the loss of the poor, sick, and aged, to 
 whose service they might consecrate the life 
 which they refuse to shackle by the marriage 
 vow ? What has been the loss of the ignor- 
 1 August, 1906.
 
 6 2 Leaders of the Church 1 8 oo - 1 9 oo 
 
 ant, sinful, and miserable, among whom they 
 only can move without indignity, who bear 
 a religious character upon them ; for whom 
 they only can intercede or exert themselves, 
 who have taken leave of earthly hopes and 
 fears ; who are secured by their holy resolve 
 from the admiring eye or persuasive tongue, 
 and can address themselves to the one heavenly 
 duty to which they have set themselves with 
 singleness of mind ? " 
 
 So the first of these Ventures of Faith was 
 made ; but at first it was perforce pursued in 
 solitude. The establishment of the first Home 
 for Sisters of Mercy belongs to a later period, 
 but this may be a suitable place for the inser- 
 tion of a letter which the present writer received 
 from the Duke of Rutland l in 1905. 
 
 " The origin of the first Sisterhood of Mercy 
 in the Church of England was as follows. 
 Southey had forcibly and persistently advocated 
 the establishment in England of institutions 
 resembling the Beguinages of the Low 
 Countries. When he died, there was much 
 discussion in the papers as to the form his 
 Memorial should take. I suggested in a 
 letter to the Morning Post, the chief Church 
 paper of that day, a Sisterhood of Mercy ; 
 the suggestion was favourably received. A few 
 people met in my rooms in the Albany, and 
 it was determined to start the enterprize, 
 subject to two conditions first, that it should 
 1 John James Robert, yth Duke of Rutland.
 
 Dr. Pusey 63 
 
 be located in a Parish whose Incumbent 
 would welcome it, and become its spiritual 
 head ; and, second, that it should receive the 
 sanction of the Bishop of the Diocese. The 
 first was fulfilled by Mr. Dodsworth, Vicar or 
 Christ Church, S. Pancras, accepting the post, 
 and the second in the way described in a note 
 taken at the time : * Had an interview with 
 the Bishop of London about the Sisters of 
 Mercy, at which he said it was dangerous in 
 such times as ours to propose such a scheme. 
 " You see what a storm has been raised by my 
 very moderate attempt to restore something 
 like uniformity in my Diocese." 1 But, after 
 discussing the chief points and agreeing on 
 most of them, he said he would consult with 
 the Archbishop, and so the matter rested for 
 a couple of months ; and he has now written 
 me a letter which I think will authorize us to 
 proceed.' We did proceed ; took a semi- 
 detached villa in Park Village West and 
 started the Sisterhood with two Sisters. That 
 was in 1845. Some time after this, Dr. Pusey 
 joined us with a munificent offer of 4000 
 for the purpose of acquiring a site and 
 erecting a suitable building. This was done 
 in Osnaburg Street in the Parish of S. Mary, 
 and Mr. Stuart became the spiritual head 
 of the Institution ; but somehow or other by 
 this time the management of the Sisterhood 
 appears to have passed away from the Lay 
 1 Alluding to his famous Charge of 1842.
 
 64 Leaden of the Church 1800-1900 
 
 Founders 1 to Dr. Pusey, Mr. Richards, and 
 Miss Sellon." 2 
 
 The years which followed on Newman's 
 retirement from the Movement were filled to 
 overflowing with strife and sorrow, and of these 
 Pusey had his abundant share. There was his 
 own uncertain health ; there was illness in his 
 family ; there was a growing sense of diver- 
 gence from Newman, with whom up till now he 
 had worked so harmoniously ; and, besides all 
 these worries, there was a succession of acute 
 controversies in the University and in the 
 Church. The year 1842 was occupied with 
 commotions attendant on the strange scheme 
 of placing an Anglican Bishop at Jerusalem, 
 charged with the oversight both of Anglican 
 Clergy and of Lutheran ministers ; and with a 
 contest for the Professorship of Poetry at 
 Oxford, which was fought, for the astonish- 
 ment of future ages, on theological instead of 
 literary grounds. However, in spite of these 
 perturbations, or perhaps because of them, the 
 Movement still advanced. No one was more 
 contemptuous of all that went by the name of 
 Puseyism than Sydney Smith, but in 1842 he 
 wrote to a friend abroad : 
 
 " I have not yet discovered of what I am to 
 die, but I rather believe I shall be burnt alive 
 by the Puseyites. Nothing so remarkable in 
 
 1 One of these was Mr. Gladstone. 
 
 2 See p. 83.
 
 Dr. Tusey 65 
 
 England as the progress of these foolish 
 people." 
 
 A more friendly observer, though belonging 
 to a different Church, was Ambrose De Lisle, 
 who wrote, after a visit to Oxford in the 
 autumn of 1842 : 
 
 " We also visited Dr. Pusey, and found him 
 what we expected a most interesting and 
 striking person. I think I never met with 
 greater humility joined with such prodigious 
 learning." 
 
 The year 1 843 was marked by an event of 
 special importance both to Pusey himself, and 
 to the movement which he now headed. 
 
 It will be remembered that in 1835 ne pub- 
 lished in the Tracts for the Times a Treatise on 
 Holy Baptism. This he had written primarily to 
 meet the intellectual difficulties of a pupil who 
 was perplexed by the baptismal teaching of the 
 Prayer Book. Pusey's aim was to show that 
 this teaching is absolutely and literally Scrip- 
 tural ; and, in elaborating his theme, he was 
 led to lay stress on the serious import which 
 inspired writers attach to post-baptismal sin. 1 
 Perhaps his strong sense of the awfulness of 
 sin and of the consequences which it may 
 entail led him to use language too unguarded 
 and unqualified. Certainly he was misunder- 
 stood and misrepresented. He was accused by 
 Samuel Wilberforce of " Novatian hardness." 
 1 Cf. Hebrews vi. 4-6.
 
 66 Leaders of the Church 1800-1900 
 
 Others said that he had " scared " them with 
 the ghastly notion that post-baptismal sin was 
 unforgivable. J. B. Mozley wrote in 1838 : 
 " I suppose there must be something harsh in 
 Pusey's statements, as they offend people so 
 mightily more than the same view ex- 
 pressed by the older divines, such as Jeremy 
 Taylor. He hits people hard, and offers no 
 apology or consolation for the blow." And 
 again : " Men live after Baptism : sin comes 
 up again, and has to be dealt with again." 
 
 These considerations led Pusey to plan a 
 course of sermons on " Comforts to the 
 Penitent." He originally thought of taking 
 Absolution as the first of these ; but, having 
 regard to the highly uninformed state of the 
 public mind, he chose the Holy Eucharist 
 instead, as " a subject at which they would be 
 less likely to take offence." The sermon was 
 preached before the University on May 14, 
 1843. The text was S. Matthew xxvi. 28. 
 The object of the sermon was "to inculcate 
 the love of our Redeemer for us sinners in the 
 Holy Eucharist, both as a Sacrament and as 
 a commemorative Sacrifice. As a Sacrament, 
 in that He, our Redeemer, GOD and Man, 
 vouchsafes to be * our spiritual food and 
 sustenance in that holy Sacrament.' As a 
 commemorative Sacrifice, in that He enables 
 us therein to plead to the FATHER that one 
 meritorious Sacrifice on the Cross, which He, 
 our High Priest, unceasingly pleads in His
 
 *Dr. Puscy 67 
 
 own Divine Person in Heaven." Such was the 
 object of the sermon, as subsequently stated by 
 the preacher. As to manner and method, it 
 was, according to Dean Church, " a high 
 Anglican sermon, full, after the example of 
 the Homilies, Jeremy Taylor, and devotional 
 writers like George Herbert and Bishop Ken, 
 of the fervid language of the Fathers ; and 
 that was all. Beyond this it did not go ; its 
 phraseology was strictly within Anglican limits." 
 Dr. Hook, as anti-Roman a divine as ever 
 the Church of England produced, called it 
 " a truly Evangelical sermon." Even so 
 hostile a witness as Samuel Wilberforce 
 wrote : " It does not seem to me at all to put 
 forward the Transubstantiation view. Its main 
 evil, I think, is a sort of misty exaggeration 
 of the whole truth, which is very likely to 
 breed in others direct errors." 
 
 As we look back upon the sermon and the 
 circumstances under which it was preached, we 
 see that it was intended purely for edification. 
 It did not invite, or even suggest, controversy. 
 It was only a plain re-statement, in language 
 venerated all over Christendom, of the Eucha- 
 ristic truth which has been held from the 
 beginning. Nothing was further from the 
 preacher's wish than that his application of this 
 truth to the spiritual needs of the repentant sinner 
 should startle his hearers or create disputations. 
 
 But 1843 was an electrical time. The 
 Oxford Movement was nearing its crisis. The
 
 6 8 Leaders of the Church 1 8 oo - 1 900 
 
 air was thick with rumours of Romanizing ; 
 and the Eucharistic language of the most 
 orthodox divines even of the Fathers had 
 come to sound strange in unaccustomed ears. 
 The most pugnacious Protestant in the Uni- 
 versity made complaint to the Vice-Chancellor, 
 and called on him to sit in judgment on the 
 sermon. The Vice-Chancellor called to his aid 
 six Doctors of Divinity. They examined the 
 sermon in secret, without giving Pusey an 
 opportunity of self-defence. They condemned 
 the teaching as erroneous, and suspended 
 Pusey from preaching before the University 
 for two years. " It was a great injustice and a 
 great blunder a blunder, because the gratuitous 
 defiance of accepted rules of fairness neutralized 
 whatever there might seem to be of boldness 
 and strength in the blow. They were afraid to 
 meet Dr. Pusey face to face. They were afraid 
 to publish the reasons of their condemnation." 
 Whatever this strange performance was in- 
 tended to effect and that was known only to 
 its authors, now long gone to their account 
 what it actually effected is certain. It called 
 public attention to a most precious doctrine of 
 the Catholic Faith which had been strangely 
 neglected. It gave Pusey an unequalled oppor- 
 tunity of demonstrating the soundness of that 
 doctrine, whether tried by Catholic or by 
 Anglican authorities ; and it indirectly, but 
 most really, helped to make him throughout 
 the remainder of his long life the special
 
 Dr. Pusey 69 
 
 champion and the most insistent teacher of the 
 Real Presence and all that It involves. 1 
 
 We must now return for a moment to 
 Pusey's private life. The year 1844 was 
 marked by a heavy sorrow. His eldest 
 daughter, Lucy, was a child of signal and 
 precocious piety. She had been confirmed 
 and had made her first Communion when 
 she was only twelve ; and, as we have already 
 seen, she had expressed a hope which greatly 
 delighted her father that she might live a 
 life of celibate devotion. But her health had 
 always been extremely precarious, and she 
 died on April 22, 1844, in her fifteenth year. 2 
 
 Sorrow never hindered Pusey from duty. 
 1844 was as completely filled with public 
 and private work for souls as previous years 
 had been. In this year he brought out his 
 
 1 The sermon was published under the title of " The 
 Holy Eucharist a Comfort to the Penitent " with an 
 appendix of theological authorities. It is to be found in 
 the volume entitled &(ine Sermons preached before the 
 University of Oxford. Some timid friends advised Pusey 
 not to publish the sermon. Mr. Gladstone advised pub- 
 lication. " Sooner or later, Pusey must, if the Vice- 
 Chancellor would not, put the Church in possession of 
 what had been condemned." 
 
 2 The slab which covers the grave of Dr. and 
 Mrs. Pusey in Christ Church bears this inscription : 
 
 HIC DEPOSITUM EST QUICQUID MORTALE FUIT . . . 
 
 LUCIAE MARIAE NAT. EOR. MAX. 
 
 PUELLAE MM IN VOTIS CHRISTO DESPONSATAE.
 
 yo Leaders of the Church 1800-1900 
 
 translation of Avrillon's Guide for passing Advent 
 Holily ; and this publication deserves special 
 notice because it was the first of a series of 
 "Adaptations from Roman Catholic Writers," 
 which subsequently brought him into trouble. 1 
 1845 was marked by events which have 
 become historical, and which need not be 
 recapitulated in detail. On February 13 a 
 Romanizing book by Mr. W. G. Ward, 
 Fellow of Balliol, was condemned by a vote 
 of the Convocation of the University, and 
 Mr. Ward was deprived of his degrees. 
 At the same time and place the Heads of 
 Houses proposed a vote of censure on Tract 
 XC, but the proposal was vetoed by the 
 Proctors, one of whom was the late Dean 
 Church. This veto was a bold rebuke to the 
 spirit of religious persecution which was now 
 rampant in the high places of the University ; 
 and Newman wrote privately to the Proctors 
 to thank them for averting a blow which 
 would have been painful to him ; but his 
 course was already chosen. On October 9, 
 1845, h e was received into the Church of 
 Rome, and "drew after him," as Mr. Glad- 
 stone said in later years, "a third part of 
 the stars of heaven." 
 
 1 No attempt is made in this small book to record all 
 Dr. Pusey's publications. Their titles fill an Appendix of 
 fifty pages in the Fourth Volume of his Life.
 
 Dr. Pusey 71 
 
 CHAPTER V 
 
 LEEDS BISHOP WILBERFORCE THE POWER 
 OF THE KEYS 
 
 "^EWMAN'S secession was like a long- 
 anticipated death. For four years his 
 friends had feared it, prayed against it, 
 " hoped against hope," with an ever-decreas- 
 ing belief that the catastrophe could be 
 averted. 
 
 In October, 1844, Samuel Wilberforce 
 writes that his brother Henry (who himself 
 seceded in 1851) "expects that Newman will 
 go over to Rome, and that even within the 
 year, so that here is to be the end of the 
 Movement which, more effectually than any 
 other, was to guard men against Rome ! " 
 
 The " end " was not so near at hand, and 
 indeed has not arrived yet ; but Newman's 
 secession, with all that it involved, was a grave 
 disaster. It justified his enemies ; it dis- 
 heartened his friends ; it seduced his disciples. 
 This is not the place to tell the story of its 
 effect on the general history of the English 
 Church ; here we are specially concerned with 
 its effect on Pusey.
 
 J2 Leaders of the Church 1800-1900 
 
 Among the practical forms in which Pusey's 
 piety showed itself was a munificence beyond 
 the usual proportion of gifts to income. Dur- 
 ing his wife's life-time he had curtailed his 
 domestic expenditure, parted with his carriage 
 and horses, and allowed Mrs. Pusey to sell 
 her jewels, in order to contribute, anony- 
 mously, 5000 to a fund for building new 
 churches in London. After her death, he 
 began to practise an even stricter economy, 
 in order to build, again anonymously, a 
 church in Leeds, where he was assured by 
 his friend Hook that churches were specially 
 needed. This church had to be built out of 
 income, so the work proceeded slowly ; and, 
 while it proceeded, the skies were darkening 
 for the storm which broke in Newman's 
 secession. The Bishop of Ripon l was terri- 
 fied ; even the dauntless Hook was flustered ; 
 the enemies of the Church were full of bitter- 
 ness and clamour and wrath and evil-speaking ; 
 and innumerable difficulties were put in Pusey's 
 way. However, all was at length arranged, and 
 the church, since so well known as S. Saviour's, 
 Leeds, was consecrated on the Feast of S. Simon 
 and S. Jude, fifteen days after Newman seceded. 
 The opening of the church was marked by an 
 Octave of Services, during which twenty ser- 
 mons were preached, seventeen by Pusey 
 himself; and it is now known that the 
 whole cost had been defrayed by Pusey's 
 
 1 C. T. Longley, afterwards Archbishop of Canterbury.
 
 Dr. Pusey 73 
 
 liberality. 1 "On the late occasion," he wrote, 
 " GOD did bless visibly the solemn services. 
 There seemed, so to say, an atmosphere of 
 blessing hanging around and over the church." 
 
 Such was the impression left on the mind 
 of an eye-witness, and one who, after all, 
 was the person principally concerned. Samuel 
 Wilberforce, looking on from afar, took a 
 different view, and wrote censoriously about 
 " this Leeds self-appointed Holy Week." The 
 censure would not be worth noticing, except 
 for the fact that the person who pronounced 
 it had just 2 been nominated to the See of 
 Oxford, and that a curious and trying chapter 
 in Pusey's life had thereby been opened. 
 
 Samuel Wilberforce (i 805-1 873) was by birth, 
 training, and conviction an Evangelical. His 
 ingrained Protestantism had been thinly veneered 
 with a layer of moderate High Churchmanship, 
 but the original material showed itself through 
 all disguises. He had a genuine and life-long 
 horror of Rome and Romanism ; he had no 
 scientific theology, and he was honestly unable 
 to distinguish between what was Primitive and 
 what was Popish in such a matter as, e.g., 
 Eucharistic Adoration.3 
 
 1 Two chalices were the gift of his dying daughter Lucy. 
 
 Oct. 14, 1845. 
 
 3 " From the phraseology and many of the convention- 
 alities of Evangelicalism he never, to the last hour of his 
 life, was able to shake himself entirely free." J. W. Burgon, 
 Iflw of Twelve tyod ZMen.
 
 74 Leaders of the Church 1800-1900 
 
 In 1838 he wrote thus about the authors of 
 the Tracts for the Times : '* I admire most 
 highly the talents of some of these men ; I 
 revere far more their high and self-denying 
 holiness and singleness of purpose : but I 
 cannot agree with them in all their leading 
 views of doctrine (e.g., Pusey's, as far as I 
 understand it, view of Sin after Baptism) and 
 I often find in practical matters that I differ from 
 them." By 1 845 the tone of partial disagree- 
 ment had turned to that of total hostility. " I 
 must say a word or two about Pusey. 1 quite 
 believe him to be a very holy man. I could 
 sit ^at his feet. But then I see that he is, if I 
 understand GOD'S word aright, most dark as to 
 many parts of CHRIST'S blessed Gospel. . . . 
 I see that he has greatly helped, and is helping, 
 to make a party of semi-Romanizers in the 
 Church, to lead some to Rome, to drive back 
 from sound Church views those amongst us 
 who love CHRIST, for another half century, and 
 to make others grovel in low unworthy views 
 of their Christian state, trembling always before 
 a hard master, thinking dirt willingly endured 
 holiness, etc." 
 
 As soon as Wilberforce was nominated to 
 the Bishopric, he wrote to a friend that he did 
 not intend to ordain men who could only 
 subscribe to the Thirty-nine Articles in a non- 
 natural sense, and he added " Now, as 
 circumstances stand at Oxford, this is very 
 much the battlefield of opinion ; and I cannot
 
 Dr. Pusey 75 
 
 but fear that, through Pusey's pupils, I may 
 even be drawn into a painful position to 
 Pusey." It must be admitted that the pros- 
 pects of that " painful position " were not 
 diminished by Pusey's first letter to his new 
 Diocesan. 
 
 On November 15, 1845, the Chapter of 
 Christ Church went through " the solemn and 
 touching form," as Pusey called it, of electing 
 Wilberforce to the See of Oxford. On the 
 same day Pusey wrote a letter to the Bishop- 
 Elect, with regard to which he said in later 
 years "Residing in Oxford habitually, I 
 knew that I was acquainted with the state of 
 minds there in a way in which he, who had not 
 resided since his B.A. degree, could not be. I 
 thought, then, that I could convey to him 
 information which might be useful to him and 
 to the Church. It was not in regard to the 
 Oxford Movement generally, but with regard 
 to a definite class of minds, that I wrote." 
 
 The letter began with a disclaimer of con- 
 gratulation. Sympathy was what the Bishop's 
 case demanded. Some Sees would have seemed 
 fitted to his natural gifts : he had been called 
 to "a See which most of all requires super- 
 natural." After this rather doubtful compli- 
 ment, Pusey goes on to sketch the disturbance 
 and perplexity which have been caused by 
 Newman's secession, and to vindicate the line 
 which he himself has taken in dealing with 
 troubled minds. He gives the Bishop a shrewd
 
 7 6 Leaders of the Church 1 8 oo - 1 9 oo 
 
 hint that, " in this Diocese, it will need all the 
 wisdom which any can obtain to rule aright the 
 Church of GOD" ; he expresses his thankfulness 
 that his new Diocesan is not " such as some 
 with whom we have been threatened," and 
 he concludes with a courteous offer of hospi- 
 tality. To this curious letter of welcome the 
 Bishop replied with much personal politeness, 
 but with a plain statement that he considered 
 Pusey's views about the tenets of the Church 
 of Rome irreconcilable with " the doctrinal 
 formularies of our Reformed Church." Pusey 
 instantly replied with a long letter, reaffirming 
 his justification of Tract XC, quoting "the Acts 
 of SS. Perpetua and Felicitas " in defence of 
 his belief in Purgatory, and explaining in detail 
 what he did and what he did not advise in the 
 case of those who consulted him about Invo- 
 cation of Saints. To this the Bishop rejoined 
 with some asperity, dismissed SS. Perpetua 
 and Felicitas with a reference to "animal 
 magnetism and every form of unintentional 
 deceit," and roundly accused Pusey himself 
 of " a subtle and most dangerous form of 
 self-will." This correspondence was certainly 
 an ill-omened beginning of a relation such 
 as that which was to subsist between Wilber- 
 force and Pusey for twenty-four years. Not 
 till far on in the Bishop's episcopate did the 
 clouds so far clear away as to enable the two 
 men to act together in defence of those truths 
 which they held in common.
 
 >r. Pusey 77 
 
 Bishop Wilberforce was enthroned in his 
 Cathedral Church on December 13, 1845. 
 On February i, 1846, Pusey, whose term 
 of suspension had expired, preached again 
 before the University. Pursuing his plan of 
 showing the various means of grace appointed 
 for the restoration of the repentant sinner, he 
 chose for his subject " Entire Absolution of 
 the Penitent." He took for his text S. John 
 xx. 21-23, an d he began with these penetrating 
 words " It will be in the memory of some 
 that when, nearly three years past, Almighty 
 GOD (for c secret faults' which He knoweth, 
 and from which, I trust, He willed thereby the 
 rather to Cleanse' me) allowed me to be 
 deprived for a time of my office among you, 
 I was endeavouring to mitigate the stern 
 doctrine of the heavy character of a Christian's 
 sins, by pointing out the mercies of GOD which 
 might reassure the penitent, the means of his 
 restoration, the earnest of his pardon." In the 
 censured sermon, which he now reasserted to 
 the very height of its doctrinal position, he had 
 shown the blessing conveyed through the Holy 
 Eucharist. He now continued the same line 
 of thought. All forgiveness is of GOD. The 
 Church and her ministers are not substitutes 
 for, but instruments of, CHRIST the One 
 Absolver. But that the One Absolver had 
 delegated to His Church the absolving power 
 was plain from the words of the text ; and that 
 the Church of England claims the right to
 
 78 Leaders of the Church 1800-1900 
 
 exercise this awful gift is plain from the 
 formula of Absolution in the Visitation of the 
 Sick, when read in connexion with the Ordinal. 
 " The Church of England teaches the reality of 
 priestly absolution as explicitly as it has ever 
 been taught, or is taught to-day, in any part of 
 Christendom." 
 
 Against this sermon no public or official 
 objection was raised. The Puritans and the 
 Latitudinarians disliked it excessively, but the 
 expression of their dislike was confined to 
 spiteful reviews and angry murmurs. The 
 doctrine of the Keys was now triumphantly 
 vindicated, and a great part of Pusey's subse- 
 quent life was spent in applying it practically. 
 Probably no Priest in the Church of England 
 has ever heard so many confessions, or directed 
 so many consciences. 1 
 
 After what has just been written, it seems 
 strange to read that, when Pusey preached his 
 sermon on " Entire Absolution of the Penitent," 
 he had not yet made his own Confession. The 
 fact that this was so must be interpreted by the 
 actual circumstances of the Church of England 
 
 1 Pusey wrote, in 1866, "The use of Confession 
 among us all, Priests and people, is very large. It pervades 
 every rank, from the peer to the artizan or the peasant. 
 In the course of this quarter of a century (to instance my 
 own experience, which I must know) I have been applied 
 to, to receive confession from persons in every rank of life, 
 of every age, old as well as young, in every profession, even 
 those which you would think least accessible to it army, 
 navy, medicine, law."
 
 Dr. Pusey 79 
 
 at the time when he first felt, in his own case, 
 the burden of sin, and began the work of 
 penitence. The doctrine of Priestly Absolu- 
 tion had been held and taught unbrokenly in 
 England, through the Reformation, right down 
 a long line of eminent divines to the time 
 when the Oxford Movement began. To cite 
 only authorities of the eighteenth and nine- 
 teenth centuries, Absolution had been taught by 
 Dean Granville, who died in 1 702 ; Archbishop 
 Wake, who died in 1737 ; Charles Wheatly, 
 who died in 1742 ; Bishop Wilson, who died 
 in 1755 ; Bishop Home, who died in 1792 ; 
 Bishop Tomline, who died in 1827 ; Bishop 
 Marsh, who died in 1839 ; J onn Keble, who 
 died in 1866; and Bishop Phillpotts, who, 
 born in 1778, died in 1869. 
 
 But, in spite of this unbroken testimony to 
 the doctrine of the Keys, the practice of Con- 
 fession during days of health seems to have 
 fallen into general disuse by the middle of the 
 eighteenth century. It is true that Pusey 
 wrote, in 1878, "Older clergy told me of 
 remarkable instances of confession and restitu- 
 tion, long before our Tractarian days" ; but 
 the subject was not enforced in manuals or in 
 sermons : the Prayer Book alone witnessed 
 for it, and that witness seems to have been 
 generally disregarded even by devout Church- 
 people. 
 
 It seems probable that Confession in sick- 
 ness, or on a death-bed, was never discon-
 
 8 o Leaders of the Church 1 8 oo - 1 900 
 
 tinued. Pusey knew what he was writing 
 about when he said, in his sermon on 
 " Entire Absolution," " People have through 
 years of life purposed to confess (if GOD 
 enable them) at their death. But what instinc- 
 tive reverence tells them should be done before 
 death, should, if possible, be done in life." 
 The circumstances of a death-bed, coupled 
 with the necessary silence of the Priest, make 
 evidence on this subject almost unattainable ; 
 but the plain direction of the Church in the 
 Visitation of the Sick could scarcely be without 
 its effect, and traces of the practice crop up in 
 unexpected quarters. For example, in the year 
 1897, at a Mission held at Chardstock, those 
 who made their confessions began with a 
 metrical Confiteor, apparently of immemorial 
 antiquity, which, at the Missioner's request, 
 was subsequently written down. 
 It ran thus : 
 
 " To FATHER, SON, AND HOLY GHOST ; 
 To thee, and all the Heavenly Host ; 
 I lift my hands and pour my prayers, 
 And tell my griefs and sins and cares. 
 For I have sinned, and I alone 
 Am cause of all the sins I own. 
 I pray GOD'S pardon and His grace 
 Of you, His Priest, who, in His place, 
 Shalt judge of what I now confess, 
 And bind or loose, and blame or bless." 
 
 The consideration that Confession ought not 
 to be deferred to a death-bed (which we may 
 never have, and which, if we have it, must be
 
 Dr. Pusey 8 1 
 
 surrounded by physical and mental distractions) 
 seems to have taken a stronger hold on Pusey's 
 mind after he preached his sermon on " Entire 
 Absolution." It was probably reinforced by 
 the reflection that a director of souls should 
 submit to the discipline which he exercises, and 
 it was deepened by a prolonged and severe 
 illness in the summer of 1846. When he 
 returned to Oxford for the autumn term, he 
 had resolved on his course. He chose Keble 
 for his confessor, and the choice was eminently 
 wise. Keble's was, perhaps, the soberest, 
 soundest, and most wholesome mind of all 
 those which directed the Oxford Movement. 
 His theology was traditionally English, wholly 
 free from mediaeval and foreign taints : and he 
 detected, with characteristic clearness, the fatal 
 tendency of popular Puritanism to "make 
 every man his own absolver." He accepted 
 the charge laid upon him, gave Pusey some 
 eminently sensible directions for self-discipline, 
 and received his first Confession at Hursley on 
 December i, 1846. A week later Pusey wrote 
 to his "dearest Father" in these touching 
 terms : " I cannot dpubt but that, through 
 your ministry and the Power of the Keys, I 
 have received the grace of GOD, as I know not 
 that I ever did before." 
 
 M
 
 82 Leaden of the Church 1800-1900 
 
 CHAPTER VI 
 
 SISTERHOODS 
 
 T HE 
 
 year 1 847 was almost wholly occupied 
 by controversies and negotiations connected 
 with S. Saviour's, Leeds ; which had become, 
 contrary to all that Pusey hoped and believed, 
 a centre of Romeward activity. It was a 
 mortifying return for the sacrifices which Pusey 
 had made ; but, in spite of all discouragements, 
 and of even furious reproaches, he never lost 
 faith in the future of S. Saviour's. The story 
 can be read in detail in the Third Volume of 
 his Life. 
 
 Pusey spent the Long Vacation of this year 
 at Hayling Island ; and it is characteristic of 
 him that, even in this day of rebuke and blas- 
 phemy, he was busy in excogitating further 
 developments of religious work in the Church 
 of England. Among his visitors at Hayling 
 Island was one of the Sisters from the Com- 
 munity at Park Village. From the beginning 
 of that Community, Pusey had taken a keen 
 interest in its affairs ; and it would appear from 
 the Duke of Rutland's letter, already quoted, 
 as well as from the Life itself, that he gradually
 
 Dr. Pusey 83 
 
 superseded Dodsworth as spiritual director of 
 the Sisters. 1 It seems likely that, in his seclu- 
 sion at Hayling Island, he began to evolve 
 some further ideas with regard to what might 
 be done by Sisterhoods ; and before long an 
 opportunity for realizing them presented itself. 
 
 The year 1 848 was marked by one of those 
 "small things" which we are warned not to 
 despise. This small thing has its place in this 
 narrative, because it brought Pusey into rela- 
 tions with a person and a movement that 
 powerfully and permanently affected a large 
 portion of his work. Credo in Lydiam Sellon. 
 In this formula, fifty years ago, people used 
 to express Pusey's profound belief in the lady 
 named, and his reliance on her religious labours 
 as proof that the HOLY SPIRIT was working in 
 and through the Church of England. 
 
 Priscilla Lydia Sellon, daughter of Captain 
 Matthew Sellon, R.N., was a truly remarkable 
 woman. Starting with no advantages of birth, 
 wealth, or physical strength, she rounded and 
 maintained, in the teeth of enormous difficulties, 
 institutions which exist to this day ; she made 
 for herself a permanent place in the history of 
 the Anglo-Catholic Revival ; and she acquired 
 an absolute dominion over people, both male 
 and female, infinitely wiser, and in some ways 
 better, than herself. She was courageous, 
 clever, and adroit in no common degree. She 
 1 See Life, vol. iii, p. 90.
 
 84 Leaders of the Church 1800-1900 
 
 had an inflexible will, and an infinite variety of 
 resource. Some who knew her well say that 
 she was mad ; others, that she was hypnotic ; 
 others, that she was a 'saint and a prophetess. 
 The Puritan press used to represent her as a 
 selfish hypochondriac and an unfeeling tyrant. 
 A woman of whom such conflicting estimates 
 were formed must have been, at least, remark- 
 able. In what follows I quote from Miss 
 Margaret Goodman, who was at one time 
 closely associated with Miss Sellon, and after- 
 wards was for many years Matron of the 
 General Hospital at Birmingham : 
 
 " Miss Sellon, deeply moved by the wretched- 
 ness of many of the poor, especially in our 
 maritime towns, took her portion, whatever it 
 might be, and, with the consent of her father, 
 determined to devote her little fortune, together 
 with what other talents GOD had committed 
 to her, to the relief of misery. With this 
 intention, . . . she came to Stoke, part 
 of Devonport, 1 where she lived in humble 
 lodgings : after a short time, being joined by 
 another lady, she took a small house, and the 
 two continued working amongst the poor with 
 all simplicity. In a few months several other 
 ladies came to cast in their lot with them, 
 amongst whom was one of high standing and 
 of showy but somewhat superficial attainments, 
 and who was deeply imbued with fantastic 
 
 1 In response to a public appeal for help from the 
 Bishop of Exeter, New Year's Day, 1 848.
 
 Dr. Pusey 85 
 
 notions gathered from reading the accounts of 
 the mediaeval ages and the practices of the 
 saints of old, a kind of literature perused in 
 some circles about that time. It is often seen 
 that persons of good sense suffer themselves to 
 be guided by weaker minds, and it is said that 
 from the mediaeval lady came the original 
 impulse to the mode of life existing in Miss 
 Sellon's houses in i859." r 
 
 That mode of life was, by all accounts, 
 fantastic enough ; its discipline arbitrary, and its 
 rigours considerable ; but it had been gradually 
 evolved out of very praiseworthy beginnings. 
 Miss Sellon's first work was in schools day- 
 schools, night-schools, industrial schools for 
 boys and for girls. To these she soon added 
 an orphanage. In order to assist the clergy of 
 S. James', Plymouth, in whose parish she 
 worked, she undertook the preparation of 
 candidates for Baptism and Confirmation ; and, 
 by her sedulous care for female emigrants 
 sailing from Plymouth, she made a valuable 
 contribution to Preventive work. Pusey, who 
 had originally counselled her to make Plymouth 
 her sphere of action, watched her devoted 
 labours with the keenest sympathy, and helped 
 materially to shape her course. Reports of 
 the work at Plymouth and Devonport went 
 abroad ; ladies, anxious to take part in it, came 
 to join Miss Sellon, and in 1849 they were, by 
 
 1 Sxperienccs of an Snglish Siiter of {Mercy, by Margaret 
 Goodman.
 
 8 6 Leaden of the Church 1 8 oo - 1 900 
 
 Pusey's advice and with the hearty sanction of 
 the Bishop, formed into a Sisterhood, under 
 the title of " The Society of the Holy Trinity 
 of Devonport." This Sisterhood still survives 
 in the beautiful Priory at Ascot, where Pusey 
 died. Of course Miss Sellon was the Superior, 
 and Pusey the spiritual director, of the new 
 Community. Superior and director alike soon 
 became the subjects of an envenomed hostility, 
 and of slanderous reports which necessitated 
 the intervention of the Bishop of Exeter. The 
 personal characters of those assailed were 
 publicly and triumphantly vindicated ; but 
 suspicion and calumny still clung round them, 
 hindered their work, and disturbed their peace. 
 And this is not wonderful. The idea of 
 Sisterhoods was still novel ; the practical 
 working of it an experiment. The founders 
 and pioneers of the movement had no traditions 
 to guide them. They had to evolve their 
 rules out of their experience as they went 
 along. They had everything to learn, and 
 even their warmest admirers must admit that 
 there was some lack of that wisdom which is 
 profitable to direct. 
 
 Presently, the original Sisterhood in Park 
 Village 1 was broken up, and the surviving 
 members of it joined the Devonport Society. 
 Indeed Pusey, with his exaggerated belief in 
 Miss Sellon's fitness for rule, seems to have 
 thought that she might be a kind of Superior- 
 * See p. 63.
 
 Dr. Pusey 87 
 
 General over all Sisters of Mercy in the 
 Church of England. This notion never took 
 a practical form ; but the very opposition 
 which Miss Sellon encountered, and the 
 unwelcome publicity thus forced upon her 
 work, diffused the idea of Sisterhoods, and 
 gave an impetus to the formation of fresh 
 Communities. The Sisterhood of S. Mary the 
 Virgin at Wantage was founded in 1848 ; the 
 Community of S. John Baptist at Clewer in 
 1852 ; the Sisterhood of S. Margaret, East 
 Grinstead, in 1855 ; and many smaller societies 
 of similar intent have been founded in more 
 recent years. All in turn profited by the 
 experiences, some felicitous and some unfor- 
 tunate, of those who led the way. To-day 
 the principle of Sisterhoods is an organic 
 element in the life of the Church of England ; 
 and has spread wherever the English language 
 is spoken. It cannot, I think, be doubted that 
 Pusey did more than any other one man to 
 lay the bases of the Common Life for Women 
 in the English Church. Other, and perhaps 
 more dexterous, architects have built on his 
 massive foundations.
 
 Leaders of the Church 1800-1900 
 
 CHAPTER VII 
 
 THE GORHAM JUDGMENT THE PAPAL 
 AGGRESSION 
 
 year 1850 was destined to be a 
 momentous year in Pusey's life. The 
 circumstances which made it such must now 
 be briefly narrated. 
 
 In 1847 an Evangelical clergyman, the 
 Rev. G. C. Gorham, was presented to a 
 living in the Diocese of Exeter ; and 
 Bishop Phillpotts, formidable both as theolo- 
 gian and as lawyer, refused to institute him, 
 alleging that he held heterodox views on the 
 subject of Holy Baptism. After protracted 
 litigation, the Judicial Committee of the 
 Privy Council decided, on March 8, 1850, 
 that the doctrine held by the incriminated 
 clergyman was not such as to bar him from 
 preferment in the Church of England. This 
 decision naturally created great commotion. 
 Men's minds were rudely shaken. The ortho- 
 doxy of the English Church seemed to be 
 jeopardized, and the supremacy of the Crown 
 in a matter touching religious doctrine was 
 felt to be an intolerable burden. All through
 
 Dr. Pusey 89 
 
 the litigation Pusey had been in the thick of 
 the fight, a combatant not less effective because 
 unseen. Every one who was frightened, and 
 every one who was perplexed, and every one 
 who was angry, from the Bishop of Exeter 
 downwards, came to Pusey for guidance, for 
 instruction, for encouragement ; and, through- 
 out all the highly complicated transactions 
 connected with the suit, he was, as always, 
 in close alliance and constant communication 
 with Keble. As soon as the final decision 
 was given, Pusey advanced into the open. 
 At a moment of seeming defeat and wide- 
 spread consternation, it was necessary that 
 the Leaders should be seen at the head of 
 the army. 
 
 On July 23, 1850, two great meetings 
 were held in London, to protest against the 
 Gorham Judgment, as being an unwarrantable 
 intrusion of the Royal Supremacy into a 
 sphere where it had no right, and to reaffirm 
 belief in the imperilled doctrine of "One 
 Baptism for the Remission of Sins." The 
 two meetings were, in intention, one ; but no 
 hall could be obtained which would hold all 
 who wished to be present. Pusey spoke at 
 Freemasons' Tavern ; and it may be said, 
 without disparagement to others, that he rose 
 to the very height of the occasion. His 
 speech was, in the highest degree, trenchant, 
 reasoned, outspoken, decisive ; but its most 
 striking note was its solemnity. As we read it, 
 
 N
 
 90 Leaaersofthe Church 1800-1900 
 
 we realize that he was, and felt himself to be, 
 the organ through which the Church of Eng- 
 land repudiated formal heresy, and reaffirmed 
 the spiritual commission which she holds, 
 neither from Crown nor from Parliament, 
 but from the Divine Head of the Church 
 Himself. 
 
 The opening sentence was a foretaste of 
 what was to follow : " We have now come 
 to the close of an eventful day, the most 
 eventful in all the eventful years which the 
 oldest of us remember the most eventful, 
 perhaps, of all yet to come ; for it con- 
 tains in itself, if not the being, yet the 
 well-being, of the English Church. The 
 future lies wrapt up in the occasion which 
 brings us together to-day. We stand where 
 two roads part ; the way of the world and the 
 way of the Church ; the way of man and the 
 way of GOD ; the way, it may be, of earthly 
 loss and heavenly gain, or the way of earthly 
 prosperity and spiritual loss. For, if the State 
 will not, as Magna Charta pledges it, allow that 
 'the Church shall have her liberties inviolate,' 
 we must ask that the State will set us free 
 from itself, and must go forth as Abraham, not 
 knowing whither he went, poor as to this 
 world's goods, but rich with the blessing of 
 that Seed in Whom all the nations of the world 
 shall be blessed CHRIST our LORD." 
 
 Starting from this position, Pusey went on 
 to define the historical relations between Church
 
 Dr. Pusey 91 
 
 and Crown, to clear away some popular mis- 
 conceptions which had obscured the true 
 doctrine of Baptism, and to show that the 
 Privy Council was incompetent, even though 
 it were willing, to destroy the faith of the 
 Church. " The Judicial Committee of five 
 persons have not power to commit the Church 
 of England to heresy." 
 
 Towards the e.nd he made a most character- 
 istic appeal to English resolution and per- 
 severance. "Secular causes the causes of 
 humanity, of political economy, ambition, 
 liberality have been carried by human per- 
 severance. The first thought of the abolition of 
 the Slave-Trade was received, I believe, with 
 ridicule. It was carried in the name of 
 Humanity. I need not say by what persever- 
 ance the change of the constitution in 1832; 
 the admission of all classes (whatever their 
 belief was) into Parliament ; Free Trade ; were 
 carried. And shall we, in the maintenance of 
 the faith of CHRIST, be less persevering ? . . . 
 Will the Name of CHRIST be of less avail than 
 the name of our common humanity ? We 
 trust not to human perseverance only, but to 
 the grace of GOD." 
 
 And then the last word of all : " Had we 
 prayed more, we might not be in this distress. 
 Let us ask in His Name, Who hath all 
 power in Heaven and in earth. Let us become 
 ourselves more such as He will hear. Let 
 us ask perseveringly and we shall obtain, for
 
 92 Leaden of the Church 1800-1900 
 
 GOD gives to prayer of His own omnipotence. 
 Oratio Ipincit r Deum. n 
 
 I have described this crisis rather fully, 
 because it had an important bearing on Pusey's 
 position. It drove out of the Church of 
 England six leading clergymen Maskell, 
 Dodsworth, Allies, Henry Wilberforce, Arch- 
 deacon Manning, and, at a rather later date, 
 Archdeacon Robert Wilberforce ; besides such 
 laymen as Badeley, Bellasis, Hope-Scott, and 
 Lord Feilding. 1 The shock of these secessions 
 drove the faithful remnant to cling more closely 
 than ever to Pusey, in whose rooted fidelity 
 they felt a profound, and, as events showed, 
 a just confidence. 
 
 But some of the seceders, in departing, had 
 published spiteful pamphlets, in which they 
 represented Pusey as having led them, step by 
 step, to the brink of the precipice, though 
 he himself had stopped short on the very 
 edge. To make confusion worse confounded, 
 Pius IX chose this moment for re-establishing 
 the Roman Catholic hierarchy in England ; 
 the head of it, Cardinal Wiseman, issued a 
 flamboyant pastoral, claiming England as his 
 own ; and all at once the country was plunged 
 into a hissing sea of Protestant polemic. 
 People who had no particular religion of 
 their own found a certain satisfaction to their 
 consciences in denouncing the religion of others. 
 Honest Protestants were genuinely indignant 
 1 Afterwards 8th Earl of Denbigh.
 
 Dr. Pusey 93 
 
 at what they regarded as an attack upon the 
 Reformed Faith. Well-instructed Anglicans 
 resented an act which practically denied the 
 jurisdiction and authority of the Church of 
 England. Devotees of the British Constitu- 
 tion were irritated by an interference with the 
 Royal Prerogative ; and fervent patriots were 
 enraged by the gratuitous intrusion of a foreign 
 potentate. Public meetings were held every- 
 where, fiery speeches made, and heroic resolu- 
 tions passed. Every platform and every pulpit 
 rang with variations on the fine old English 
 air of " No Popery ! " Even Covent Garden 
 Theatre and the Lord Mayor's banquet at the 
 Guildhall re-echoed the strain in Shakespearean 
 quotations. The Prime Minister, Lord John 
 Russell, published one of his celebrated letters, 
 addressed this time to the Bishop of Durham ; 
 and, not content with rebuking and defying 
 the Pope, he went out of his way to denounce 
 and insult the whole High Church party as 
 the secret allies and fellow-workers of Rome. 
 The Bishop of London delivered a Charge 
 aimed, very palpably, at Pusey ; and all the 
 Bishops, with the sole exception of Exeter, 
 seem to have agreed that it would be wise 
 to make Pusey the scape-goat, ecclesi- 
 astically speaking, for the sins of the whole 
 people. 
 
 By this time, Pusey was pretty well used to 
 controversy, and, as long as the attacks on him 
 were delivered publicly, he was quite capable
 
 94 Leaders of the Church 1800-1900 
 
 of defending himself. But the conditions of 
 the conflict were seriously altered, and Pusey's 
 self-defence was hampered, when the attack 
 was made in private letters, and those the 
 letters of his Diocesan. 
 
 It is quite obvious, from Bishop Wilberforce's 
 "Life," that the Bishop had never sympathized 
 with Pusey ; and enough has been quoted, 
 earlier in this narrative, to show that he did not 
 shrink from pronouncing strong though vague 
 censures on what he disapproved in Pusey's 
 teaching. Like the rest of his episcopal 
 brethren, the Bishop was panic-stricken by 
 the Puritan outcry which followed the Papal 
 Aggression. He was anxious, at all hazards, 
 to make his own sound Protestantism known 
 unto all men ; Pusey, as a Canon of Christ 
 Church, lay convenient to his hand ; and the 
 pamphlets of the perverts, accusing Pusey of 
 Romanizing practices, supplied the desired 
 occasion. Accordingly, on November 20, 
 1850, the Bishop wrote to Pusey, reassert- 
 ing his disapproval of " Adaptations " from 
 Roman writers l ; stating his conviction that 
 Pusey, without wishing it, led his disciples to 
 Rome, and actually adopting the pamphlet of 
 one of the perverts as formulating his own 
 
 1 A Cjuide for passing Advent bolily (Avrillon) ; A ^uide 
 for passing Lent bolily (Avrillon) ; The Foundations of the 
 Spiritual Life (Surin) ; The Tear of defections (Avrillon) ; 
 The Spiritual Combat (Scupoli) ; The Life of Jesus Christ in 
 glory (Nouet) ; Tke Taradise of the C^istian Soul (Horst).
 
 Dr. Pusey 95 
 
 charges against Pusey's teaching. The letter 
 ended with a demand for explanations, and a 
 veiled threat of Inhibition should the explana- 
 tion be refused. Pusey replied at great length 
 and with great cogency ; and, in the rather con- 
 fused correspondence which ensued, the Bishop 
 seems to have withheld a public Inhibition on 
 the condition that Pusey should not officiate in 
 the Diocese of Oxford except at Pusey, "where 
 his ministry would be innocent." r 
 
 Greatly moved by this groundless persecu- 
 tion, yet careful rather for the souls to which 
 he ministered than for his own ease, Pusey 
 published, at the beginning of 1851, a " Letter 
 to the Bishop of London," in which he vindi- 
 cated to the full both his theological position, 
 and the methods of devotion which, in practice, 
 he recommended. He published also two 
 replies to the perverts whose railing accusations 
 Bishop Wilberforce had adopted ; and, being, 
 in the University pulpit, exempt from episcopal 
 jurisdiction, he preached (and published) a 
 clear sermon on " The Rule of Faith, as 
 maintained by the Fathers, and the Church 
 of England." 
 
 All through 1851 the Bishop of Oxford, 
 who would appear to have gone to war without 
 reckoning the opposing forces, was bombarded 
 with appeals, remonstrances, and representations 
 
 1 It is now known that the Bishop's mind had been 
 excited against Dr. Pusey by the Rev. T. T. Carter, Rector 
 of Clewer. See the Nineteenth Century for Juljr, 1895.
 
 96 Leaders of the Church 1800-1900 
 
 from those, beginning with Keble, who had 
 become cognizant of his dealings with Pusey. 
 Though not a trained theologian, he was a 
 person of great shrewdness and quick percep- 
 tions ; and before long he realized that he 
 must find some way of retreat from an untenable 
 position; so in his Triennial Charge of 1851 
 he expressed a general disapproval of some 
 practices with which Pusey was identified, 
 and then, after some further correspondence, 
 he " set Dr. Pusey free to resume his ministry " 
 in the Diocese of Oxford. 
 
 Thus on May 6, 1852, ended Pusey 's last 
 great struggle with that perversion of authority, 
 which, when applied to sensitive consciences, is 
 often the grossest of tyrannies. He had 
 undergone and overcome ; had fought and had 
 conquered. Henceforward his position in the 
 Church of England was pre-eminent and un- 
 challenged. 
 
 From this point onward, the narrative may 
 take a less minute and detailed form than was 
 required by the circumstances of the earlier 
 period, but before we pass to the next stage it 
 may be well to quote the description, given by 
 the Rev. William Tuckwell, of Pusey as he 
 appeared to an Undergraduate's eyes at the 
 time which we have just been recalling : 
 
 " It was at the beginning of the fifties that 
 I first came to know him well, sometimes in 
 his brother's house at Pusey, sometimes in his 
 own. In those days he was a Veiled Prophet,
 
 Dr. Pusey 97 
 
 always a recluse, and, after his wife's death in 
 1839, invisible except when preaching. He 
 increased as Newman decreased ; the name 
 'Puseyite' took the place of 'Newmanite.' As 
 mystagogue, as persecuted, as prophet, he 
 appealed to the romantic, the generous, the 
 receptive natures ; no sermons attracted Under- 
 graduates as did his. I can see him passing to 
 the pulpit through the crowds which over- 
 flowed the shabby, inconvenient, unrestored 
 Cathedral ; the pale, ascetic, furrowed face, 
 clouded and dusky always as with suggestions 
 of a blunt or half-used razor ; the bowed, 
 grizzled head, the drop into the pulpit out of 
 sight until the hymn was over ; then the harsh, 
 unmodulated voice, the high-pitched devotional 
 patristicism, the dogmas, obvious or novel, 
 not so much ambassadorial as from a man 
 inhabiting his message ; now and then the 
 search-light thrown with startling vividness on 
 the secrets hidden in many a hearer's heart. 
 Some came once from mere curiosity and not 
 again ; some felt repulsion ; some went away 
 alarmed, impressed, transformed." 
 
 And then again : " His sermons at Pusey 
 gave the same overwhelming impression of 
 personal saintliness as breathed from them in 
 the Christ Church pulpit ; but the language 
 was laboriously simple, arresting the crass 
 Berkshire rustics by pithy epigrams which 
 fastened on their minds, and which some of 
 them used afterwards to repeat to me : * Find 
 
 o
 
 9 8 Leaders of the Church 1 8 oo - 
 
 out your strong point, and make the most of 
 it.' c Seek Heaven because it is GOD'S Throne, 
 not because it is an escape from hell.' * Holi- 
 ness consists, not in doing uncommon things, 
 but in doing common things in an uncommon 
 way.' " I 
 
 1 Reminiscences of Oxford.
 
 Dr. Pusey * 99 
 
 P 
 
 CHAPTER VIII 
 
 THE CONFLICT WITH RATIONALISM 
 
 USEY'S whole life was devoted to the 
 service of GOD in the Church of England 
 and in the University of Oxford. Sometimes 
 the Church claimed the greater portion of his 
 care ; sometimes the University. So far, we 
 have followed his labours for the Church, but 
 now the scene shifts to the University ; for, 
 coincidently with a lull in ecclesiastical con- 
 troversy, Oxford became involved in a secular 
 strife in which Pusey had to play an onerous 
 part. 
 
 A Royal Commission had been appointed in 
 1850 to enquire into the condition of the 
 University of Oxford. The Commission 
 reported in 1852 ; and Pusey threw himself, 
 with all his accustomed thoroughness and 
 zeal, into a criticism of the Report. He 
 strongly supported, against the view of the 
 Commissioners and the much-praised practice 
 of Germany, the old system under which 
 instruction was mainly imparted to students 
 by their Tutors in College not by Professors 
 of the University. He argued against the
 
 I oo Leaders of the Church 1 8 oo - 1 900 
 
 proposal to increase the number of lay-tutors 
 by throwing all the Fellowships open to lay- 
 men ; and maintained that the influence of 
 Tutors in Holy Orders told favourably upon 
 the moral character of their pupils. 1 This 
 testimony was delivered in the shape of 
 " Evidence " before the Hebdomadal Board at 
 Oxford, and was transmitted by the Board to 
 the Commissioners in i : 853. It elicited, of 
 course, a reply on behalf of the Commissioners, 
 and to that reply Pusey made rejoinder in 
 Collegiate and Professorial Teaching and Disci- 
 pline. 
 
 There is no use in retracing all the steps 
 of a controversy which has long since ceased to 
 be actual even in Oxford, and never was actual 
 anywhere else ; but one portion of Pusey's 
 statement was of permanent value as expressing 
 his most solemn and central thought. To the 
 reproach that he had treated an academical 
 question in a theological spirit he replied in 
 one word "Undoubtedly," and then he goes 
 on to show that belief in GOD must govern all 
 intellectual effort. " History, without GOD, 
 is a chaos, without design, or end, or aim. 
 Political economy, without GOD, would be 
 a selfish teaching about the acquisition of 
 wealth, making the larger portion of mankind 
 animate machines for its production. Physics, 
 without GOD, would be but a dull enquiry into 
 
 1 In connexion with this subject the reader is referred to 
 Grant-Duffs S^otei from a 'Diary for July 22, 1867.
 
 Dr. Pusey 101 
 
 certain meaningless phenomena. Ethics, with- 
 out GOD, would be a varying rule, without 
 principle, or substance, or centre, or regulating 
 hand. Metaphysics, without GOD, would make 
 man his own temporary god, to be resolved, 
 after his brief hour here, into the nothingness 
 out of which he proceeded." 
 
 But Academical disputes, however important 
 in their sphere and degree, could not long 
 distract Pusey from " the one thing needful." 
 Early in 1 853 he preached before the University 
 a sermon on "The Presence of CHRIST in the 
 Holy Eucharist," in which he set forth, with 
 copiousness and exactitude, the true and 
 Catholic belief concerning that great mystery. 
 The sermon was published with a formidable 
 array of notes and references ; and the fact 
 that it was allowed to pass without challenge 
 by authority was justly held by Pusey to 
 signify that the cause for which he had 
 suffered so much in 1843, was n w, at least 
 as far as the University was concerned, 
 victorious. 
 
 In 1854 the Government's Bill for the 
 Reform of the University of Oxford became 
 law, and in the October of that year Pusey 
 was elected to a seat on the newly-constituted 
 Hebdomadal Council. This election^ opened 
 a fresh field of activity and usefulness for a 
 man whose time was already pretty full. It 
 brought him into closer relation than he had 
 before with the University and its work ; it
 
 IO2 Leaden of the Church 1800-1900 
 
 vindicated his position in the official world of 
 Oxford ; and it led to the obliteration of some 
 old feuds and the renewal of some old friend- 
 ships. Pusey's aptitude for business astonished 
 friends and foes alike, and he held the seat 
 unchallenged for more than twenty-five years, 
 only relinquishing it when he became too deaf 
 to follow the business. 
 
 This year 1854 was marked by two 
 events, one sad and one joyful, in Pusey's 
 private life. He lost his sister-in-law, Lady 
 Emily Pusey, 1 to whom he was tenderly 
 attached ; and his daughter Mary was married 
 to the Rev. J. G. Brine. Henceforward he 
 and his son Philip were, besides- the servants, 
 the only inmates of the large house in Christ 
 Church. 
 
 To narrate in full all the controversies in 
 which Pusey was incidentally engaged would far 
 transcend the limits of this book, for, whenever 
 any one got into difficulties by maintaining 
 unpopular truths, then Pusey's good offices 
 were immediately invoked. The consequence 
 was that a large portion of his time was 
 occupied in writing letters of instruction, 
 counsel, warning, or sympathy to men like 
 Bishop Forbes and Archdeacon Denison, who 
 were attacked for teaching the Objective 
 Presence in the Holy Eucharist, and to other 
 less conspicuous confessors who were made to 
 
 1 Daughter of the 2nd Earl of Carnarvon, and wife of 
 Philip Pusey, M.P., who died in the following year.
 
 Dr. Pusey 103 
 
 suffer for the same good cause. 1 But we must 
 now concentrate our attention on controversies 
 in which Pusey was directly and personally 
 concerned ; and, in the period which we have 
 now reached, those controversies had their 
 centre at Oxford. 
 
 Ten years before, Newman, observing the 
 signs of the times, had said : "The Heads 
 of Houses may crush Tractarianism ; they 
 will then have to do with Germanism " ; and 
 now his prophecy was abundantly made good. 
 It may, perhaps, tend to simplification, if, 
 instead of tracing separately the different 
 routes by which the various forces of Unbelief 
 advanced upon the citadel, we recall their 
 combined assault. 
 
 The " Liberal " school in theology (so 
 termed by a curious misnomer, for nothing on 
 earth can be less Liberal than the attitude of 
 Latitudinarians towards Catholicity), had of late 
 years made great advances. Richard Whately 
 was already an Archbishop. His favourite 
 henchman, Samuel Hinds, had now been made 
 a bishop ; so had Hampden, who lay under the 
 censure of the University for supposed heresy, 
 and so had Prince Lee, a scholar free from all 
 theological prepossessions. Thus encouraged, 
 the smaller fry took heart of grace. Benjamin 
 Jowett, Fellow of Balliol and Professor of 
 Greek, denied the Atonement, the inspiration 
 
 1 For Pusey's defence of the doctrine taught by Denison, 
 see Appendix A.
 
 IO4 Leaders of the Church 1800-1900 
 
 of the Bible, and the Personality of the HOLY 
 SPIRIT. Arthur Stanley denied nothing, but 
 mystified everything, by the joint working of 
 a most inaccurate mind and a most fascinating 
 style. 1 Bishop Colenso, who was neither 
 accurate nor fascinating, found the Pentateuch 
 full of arithmetical blunders. 2 F. D. Maurice 
 (who had the hardihood to charge Pusey with 
 " ambiguity "), explained away the Eternity of 
 Punishment. The writers of Sssays and Reviews) 
 a rough hash of heresies and platitudes, dis- 
 turbed the faith of some, and were upheld by 
 the Judicial Committee of the Privy Council, 
 which, by the mouth of its presiding officer, 
 spoke of " the inferior Persons of the Trinity." 
 Throughout these commotions, which ex- 
 tended, roughly, over ten years, Pusey, though 
 deeply distressed, and worried on all hands, 
 kept his head, and, what was even more 
 valuable his justice and his charity. Thus 
 he supported persistently, and against much 
 misrepresentation, the increase of the Greek 
 Professor's salary, contending only that the 
 increase should not be so made as to imply 
 a personal compliment to Professor Jowett. 
 
 1 "Stanley had two intellectual deficiencies which 
 flourished in his mind with a vigour that was extraordinary ; 
 he was hopelessly inaccurate, and he was more entirely 
 destitute of the logical faculty than any highly educated 
 man whom I have ever known." 'Dr. Liddon, 1882. 
 
 a Bishop Wilberforce said, " The Arithmetical Bishop 
 could not forgive Moses for having written a Book of 
 Numbers."
 
 Dr. Pusey 105 
 
 He responded warmly to an appeal from his 
 cousin, Lord Shaftesbury * (who before this had 
 bitterly attacked him), for co-operation with 
 Evangelicals in the battle against Unbelief. 
 When the Judicial Committee justified Unbelief, 
 he saw that the true policy for believers was 
 to work for some Court of Final Appeal in 
 spiritual causes, less glaringly unsuitable than 
 the Judicial Committee. " Let Churchmen," 
 he said, "on the principle of the Anti-Corn 
 Law League, league themselves for * the pro- 
 tection of the faith.' * The Church in danger ' 
 has been, and will again be, a strong rallying- 
 cry. And now the peril is not of some 
 miserable temporal endowment, but of men's 
 souls. Let men league together to support no 
 candidate for Parliament who will not pledge 
 himself to do what in him lies to reform a 
 Court which has in principle declared GOD'S 
 Word not to be His Word, and Eternity not 
 to be Eternity." 
 
 These words occur in a vigorous pamphlet, 2 
 which he published in 1864, and reinforced by 
 repeated letters to the Press. All other oppor- 
 tunities at his disposal for combating false 
 opinion he used with equal diligence. He 
 assembled Undergraduates and young B.A.'s 
 
 1 The Hon. Philip Pusey's sister, Mary Bouverie, married 
 Anthony, 4th Earl of Shaftesbury, and was grandmother of 
 the famous philanthropist and Evangelical. 
 
 2 C a *e> as to *ke Legal Force of the Judgment of the Privy 
 Council, with a Preface. 
 
 P
 
 1 06 Leaders of the Church 1 8 oo - 1 900 
 
 at his house for the discussion of difficulties in 
 the Old Testament. He preached before the 
 University on the Nature of Revelation, on 
 GOD as the sole Source of Knowledge, on the 
 doctrine of the Atonement, and on Everlasting 
 Punishment. 1 In 1860 he published his Com- 
 mentary on the Minor Prophets, and in 1862 
 and 1863 he delivered from his professorial chair 
 his famous Lectures on the Book of Daniel. 
 In connexion with these publications the testi- 
 mony of a Puritan antagonist is interesting and 
 amusing. The Rev. Bourchier Wrey Savile 
 wrote, on the occasion of Pusey's death : 
 
 " I venture to think that after ages will 
 pronounce these works not only the best of his 
 compositions, but will consider that, if he had 
 abstained from the pools of controversy, and 
 from those pit-falls whether of doctrine or 
 ritual, as well as from attempting to defend the 
 Ritualistic sect the most lawless body of men 
 which have ever appeared in the Church of 
 CHRIST since the Day of Pentecost his 
 reputation would stand at a much higher 
 elevation than it does now, or will do at any 
 future time." 
 
 Pusey gave special prominence to the Book 
 of Daniel, because, as he said, " unbelieving 
 critics considered their attacks upon it to be 
 one of their greatest triumphs. . . . Disbelief 
 of Daniel had become an axiom in the 
 
 1 He had published in 1855 two University Sermons, 
 called All Faith the (jiff of God, and Real Faith entire.
 
 Dr. Tusey 107 
 
 unbelieving critical school. Only they mis- 
 took the result of unbelief for the victory of 
 criticism. They overlooked the historical fact 
 that the disbelief had been anterior to the 
 criticism." There is no need to summarize 
 the contents of Daniel the Prophet. It has 
 been before the Church ever since 1864. Six 
 years later Pusey wrote : " I have outlived a 
 good many interpretations. I have seen their 
 birth, their flourishing state, their death and 
 burial, and their mummy state, in 'which they 
 are curiosities" The words which I italicize aptly 
 illustrate his tolerant contempt for ill-founded 
 criticism. Towards the critics themselves he 
 seemed, to some, less than charitable ; but his 
 biographers say : 
 
 " Pusey could see no frankness or candour 
 in the much-praised conduct of clergymen 
 who insinuated doubts which they did not 
 openly state, and he desired to tear aside the 
 veil which hid from the public eye the source 
 of their arguments and the issue to which he 
 was convinced that they would ultimately lead." 
 
 Lord Shaftesbury, always emphatic whether 
 in praise or in blame, commended the Lectures 
 on Daniel at the Annual Meeting of the Society 
 for the Promotion of Christianity among the 
 Jews, 1 and said of the author : 
 
 1 In 1869 Lord Shaftesbury wrote thus in his diary 
 about the " utter intolerance " of the Evangelicals : 
 
 "The words, the just, true, words I said in praise of 
 Pusey for that marvellous Essay on Daniel, which he could
 
 io8 Leaders of the Church 1800-1900 
 
 " It may, perhaps, startle some of you, that 
 I should recommend a work written by 
 Dr. Pusey. He may have some opinions 
 from which we differ, but I believe that a 
 man of greater intellect, of more profound 
 attainments, or of a more truly pious heart, 
 than Dr. Pusey, it would be difficult to find 
 in any Christian nation." 
 
 I turn now from Pusey's public controversies 
 to his private dealings, in order to show 
 what his biographers do not mention his 
 share in the revival of the conventual life for 
 men. 
 
 Joseph Leycester Lyne (since better known 
 by his monastic style of Father Ignatius, 
 O.S.B., Abbot of Llanthony), was born in 
 1837. He was educated at Trinity College, 
 Glenalmond, and, while he was a student 
 there, he secretly resolved to devote his life to 
 GOD as a Monk, while he still pursued his 
 original intention of seeking Holy Orders in 
 the Church of England. On December 23, 
 1860, he was ordained Deacon in Wells 
 Cathedral, by Letters Dimissory from the 
 Bishop of Exeter, and he began clerical work 
 as a curate of S. Peter's, Plymouth, under 
 
 not have composed but by the special grace of GOD, have 
 condemned me for ever in their esteem ; and I doubt 
 whether, were the vote taken by ballot, they would not 
 pronounce that I was by far the more detestable of the 
 two."
 
 Dr. Pusey 109 
 
 the Rev. G. R. Prynne. As he had no 
 University Degree, it was stipulated that he 
 should not be ordained Priest for three years. 
 Mr. Prynne had been in close relations with 
 Miss Sellon, whose " Abbey " stood in his 
 parish ; but he discouraged his curate's desire 
 to seek her acquaintance. " Miss Sellon was 
 a great invalid, and scarcely received any one, 
 least of all a stranger." However, young Lyne 
 persevered in his effort, presented himself to 
 "The Mother," and was admitted to her friend- 
 ship. He had already established a Guild for 
 Men and Boys, and Miss Sellon lent him one 
 of her empty houses in order that he might, if 
 he could, gather the members of the Guild into 
 a kind of Community. She also introduced 
 " Brother Joseph," as Mr. Lyne was now 
 called, to Dr. Pusey, and it would seem that 
 Pusey encouraged him to proceed with the 
 formation of his Community. Immediately 
 afterwards Brother Joseph fell desperately ill, 
 and, at the crisis of his illness, Pusey sent him 
 this message : "Do you think that our LORD 
 would have allowed you to love and serve 
 Him so long, if He had intended to let you 
 perish ? " The illness abated and Brother 
 Joseph was gradually restored to health ; but 
 he had to leave his curacy at Plymouth, and 
 the little Community was broken up. In 
 spite of this rebuff, Brother Joseph persevered 
 with his monastic idea, and now determined to 
 assume a monastic dress. His first " habit "
 
 no Leaden of the Church 1800-1900 
 
 was fashioned by Miss Sellon's sister Caroline, 
 was then handed to Pusey in a parcel, and by 
 him sent to Brother Joseph at his father's house 
 in London. His father, an eager Protestant, 
 opened the parcel and secreted its contents. 
 From London Brother Joseph went, with his 
 parents, for a tour in Belgium, where all that 
 he saw and heard strengthened his resolve. 
 He says of himself : " My monastic vocation 
 was deepening every day. I longed to be, 
 to our beloved Church of England, what 
 Pere Lacordaire and other religious men 
 were to the Churches of France and Bel- 
 gium." Returning to England in improved 
 health, Brother Joseph worked for a time at 
 S. George's-in-the-East, but he could not 
 reconcile himself to merely parochial duties. 
 Early in 1862 he published a pamphlet 
 announcing his intention of forming a monas- 
 tery, and appealing for funds ; and in Lent, 
 1862, he established himself, with two Brothers 
 and a Postulant, at Claydon, near Ipswich. In 
 the following year he obtained a house of his 
 own in Ipswich, took the life-vows in the 
 presence of his spiritual director, and adopted 
 for himself and his brethren the original and 
 uncorrupted Rule of S. Benedict. Hence- 
 forward he was " Father Ignatius, O.S.B." 
 Bishop Forbes, of Brechin, wrote : " I thank 
 GOD for putting it into the heart of a Deacon 
 of our Church to restore the Rule of S. Bene- 
 dict in our midst."
 
 Dr. Pusey 1 1 1 
 
 From that day to this, Father Ignatius has 
 been incessantly before the public eye, and 
 there is no need for me to recapitulate his 
 history. What is pertinent to this narrative is 
 the fact that Ignatius' father after the flesh, 
 Mr. Francis Lyne, always accused Pusey of 
 having aided and abetted his son's monastic 
 schemes, and wrote a pamphlet to prove his 
 point. 1 
 
 From that pamphlet it would seem that 
 Pusey approved of his young friend's ideal, 
 but came to distrust his judgment. In 1867 
 he wrote to Mrs. Lyne : " I appreciate, as 
 you know, your son's gifts and good qualities, 
 but, with the disposition which I have seen 
 and watched for several years, I should dread 
 the Priesthood for him. If it comes in GOD'S 
 Providence, He will, I trust, give him grace 
 for it ; but I dare not take part in trying to 
 obtain it for him." 
 
 In 1 88 1 Mr. Lyne addressed some furious 
 letters to Pusey, charging him with having 
 led his son Joseph astray. Pusey's answers, 
 here subjoined, illustrate alike his views on 
 the general subject of monasticism, and his 
 beautiful patience in dealing with even the 
 most unreasonable gainsayers. 
 
 1 Dr. Pusey's Defence of "Father Ignatius," London, 1882. 
 The title-page sets forth that " Booksellers may obtain 
 a copy of this Book by applying at the Office of the 
 Church Association, 14 Buckingham Street, Strand, W.C., 
 London."
 
 H2 Leaders of the Church 1800-1900 
 
 " SOUTH HERMITAGE, 
 
 " ASCOT PRIORY, 
 
 " BRACKNELL, 
 
 [July 13, 1 88 1.] 
 " MY DEAR SIR, 
 
 "I am afraid that we differ too widely 
 in our religious convictions that any expression 
 of mine should mitigate any distress of yours. 
 Yet we believe and hope and trust in the same 
 Redeemer, and hope to thank Him for ever 
 in His own presence. 
 
 " I do not, myself, see why there should not 
 be associations of men and women living 
 together to do whatever GOD gives them to do 
 for His glory and for the good of souls. 
 There were such communities of men from 
 very early times, and of women as soon as the 
 world became Christian, and it was safe for 
 them to live together. The value of Sisters of 
 Mercy or Charity, or Deaconesses, has been 
 recognized by some of our Bishops. For men 
 it is more difficult, for there are few who 
 have what the Marriage Service calls 'the gift 
 of continency.' But man was not made to 
 live alone, and if men forego the happiness of 
 the married life, * judging the same to serve 
 better to godliness' (as Art. XXXII speaks), 
 it will probably by most be judged best that 
 they should not live alone. I thought that 
 your son had the calling to live a devoted life, 
 and in this I encouraged him. I did not think 
 that he was going to begin it in so marked
 
 Dr. Pusey 1 1 3 
 
 a way. It may have been stupid of me, but it 
 did not occur to me, when I transmitted him 
 the dress, that he would wear it publicly. The 
 residence in Belgium gave him a fresh impulse. 
 " I can and do sympathize with all your 
 sorrow as a father, although I do not share 
 the ground of your sorrow. Your good 
 wife, when I saw her, rejoiced in your son's 
 devotedness, though she regretted that his 
 dress prevented his obtaining Priest's Orders, 
 which she tried to induce Archbishop Longley 
 to give him. I have thought at times that it 
 was better for him that he did not obtain them. 
 The sorrow which I hear of arose not from her 
 son's choice of life, with which, when I last saw 
 her, she sympathized. I have not seen your 
 son for many years, as my deafness prevents 
 my holding any intercourse except by writing. 
 " With every good wish, 
 
 " Yours faithfully, 
 
 " E. B. PUSEY." 
 
 [July 25, 1 88 1.] 
 " MY DEAR SIR, 
 
 "You will see, by the enclosed envelope 
 (which I received back from the Returned Letter 
 Office yesterday Sunday), why you did not 
 receive the answer to your first letter, which 
 I wrote by return of post. I know not how 
 I omitted the last syllable of your post town. 
 I suppose I was interrupted. 
 
 " In regard to your last letter, I would 
 
 Q
 
 1 1 4 Leaden of the Church 1 8 oo - 1 900 
 
 only say that as your son was in Deacon's 
 Orders when I first saw him, I cannot imagine 
 how I can be supposed to have withdrawn him 
 from your teaching. He probably had his 
 own convictions already, as most men have 
 when they are old enough to teach others. 
 In fact I remember hearing from himself what 
 his convictions and longings were. 
 
 "I should have hoped that it might have 
 become a comfort to you that your son took 
 the motto * JESUS only,' and that, so speaking, 
 he must have led many to love JESUS. But 
 with this I had nothing to do ; or with money- 
 matters, or with the companions in whom he 
 trusted, or with your other children. 
 
 " For the rest of your letter, it is quite 
 unintelligible to me. Your son, I am sure, 
 loves you, and although separated in place, is 
 not in affections, and hopes with you to please 
 and bless Him for ever, Who has redeemed 
 us with His own most precious Blood. 
 " Yours faithfully, 
 
 " E. B. PUSEY." 
 
 [Sept. 5, 1 88 1.] 
 " MY DEAR SIR, 
 
 " I beg respectfully, as a father, to 
 sympathize with your sorrow ; for sorrow 
 is sorrow, little ground as there may be for 
 it. The chief ground which you mention for 
 your sorrow seems to be your fear for your 
 son's salvation. But surely, since he has
 
 Dr. Tusey 115 
 
 always led a very pure, blameless, life, and has 
 always had a very simple, childlike love and 
 faith and trust in JESUS ; and ' JESUS only* is 
 his simple motto (so to say) you may trust him 
 to Him Whose alone he desires to be. 
 
 " With regard to your good wife, when 
 I had the pleasure of being acquainted with 
 her, what sorrows she had were from another 
 source ; she spoke to me as one who has heart 
 and mind wrapped up in the wishes and 
 interests of her son Joseph, and she had not 
 the slightest sorrow from his having assumed 
 the dress which he wore. 
 
 " I never withdrew your son from you. 
 When I first saw him he had the same affec- 
 tion for you which I am sure that he still 
 has ; but I do not suppose that he ever 
 imbibed your controversial opinions. They 
 do not enter into the religion of childhood or 
 youth. He had his convictions, and he had 
 them before I saw him. Your controversialist 
 opinions, I suppose, are represented by our 
 controversialist, though devout, Nonconfor- 
 mists ; your son's belief, as well as my own, 
 was formed by the teaching of the Prayer 
 Book. But I had personally nothing to do 
 with forming it. When I first saw him, he 
 was already in Deacon's Orders. So having to 
 teach others, it was his duty to have definite 
 religious convictions, and he had them before 
 he saw me. 
 
 "Even as to the choice of a single life,
 
 1 1 6 Leaders of the Church 1 8 oo - 1 900 
 
 I gathered from his own language when I 
 first saw him, that GOD was drawing him to 
 the single life. 
 
 "You will hardly suppose, in the face of 
 S. Luke xiv. 26 ; S. Matt. xix. 12 ; and I Cor. 
 vii. 32-40, that you would be infallibly right, 
 if you should imagine that none are so drawn. 
 
 " Article XXXII is probably an authority 
 with you too ; but it says of the marriage of 
 the clergy that 'it is lawful for them also, as 
 for all Christian men, to marry at their dis- 
 cretion ; as they shall judge the same to serve 
 better to godliness.' It is obvious from the 
 language itself, that they may judge it to 
 c serve better to godliness ' not to marry. But 
 if they judge so rightly in their own individual 
 case, they must, of course, be guided by the 
 HOLY SPIRIT of GOD, from Whom alone all 
 holy desires can come. 
 
 "The words of the Marriage Service are 
 still stronger ; for it speaks of * the gift of 
 continency ' : but a gift, offered by GOD, 
 could not be rejected, without despising Him 
 Who offered it. 
 
 " Having learned from your son that he 
 thought that GOD so drew him, and had given 
 him this gift, I cheered him on his way, but 
 that was all. There was no vow. 1 
 
 " Your mind seems to me to run, not upon 
 the thing, but upon a word ' Monk ' ; and 
 
 1 Father Ignatius took his vows before the Rev. George 
 Drury.
 
 Dr. Pttsey 1 1 7 
 
 to have attached to this word all the wicked- 
 nesses which modern controversialists have 
 associated with it. I myself believe that the 
 evils, even in the bad times before Henry 
 VIII's avaricious dissolution of the monasteries, 
 were exaggerated. Such, I believe, is the 
 impartial judgment now common, upon inves- 
 tigation of documents. 
 
 " But Monks there were in very early times. 
 S. Chrysostom, whose prayer we use daily in 
 our Morning and Evening Service, became a 
 Monk at twenty-one, not to mention other 
 great Fathers. Monks have been among the 
 greatest benefactors of mankind. 
 
 "S. Basil, too, had Monks and made rules 
 for them : and though, of course, I do not 
 claim for S. Basil or any other individual to 
 have been infallible, yet neither would you 
 claim to be infallible in asserting that he was 
 mistaken. He is quoted as an authority in 
 our homilies, besides that he lived in the times 
 which they speak of as ' most uncorrupt and 
 pure.' S. Benedict also was born in 480, not 
 thirty years after the Fourth General Council. 
 
 "What, then, I have regretted about the 
 transmitting of that dress to your son is, that 
 I transmitted it under a wrong impression of 
 the way in which your son would use it. My 
 own conviction is, that it is better not to make 
 marked outward changes in things done for 
 GOD. I had not in my mind that he would 
 wear the dress in any marked way. I thought
 
 1 1 8 Leaders of the Church 1 8 oo - 1 900 
 
 that it was to be a mere reminiscence to him of 
 his purpose to lead a single life devoted to 
 GOD. 
 
 "But the impulse to the life which he has 
 adopted since his return from Belgium was, as 
 I before reminded you, received in his resi- 
 dence, I know not why, with his family for 
 some months in that country. (I know not 
 whether you were there.) I understood after- 
 wards that, having nothing else to do, he spent 
 his time in visiting the Benedictine convents, 
 and he came back, believing himself to have 
 a vocation to unite with others in restoring the 
 Benedictine Order in the English Church. 
 
 " But this simply implied that he would live 
 according to the Rule of S. Benedict, the 
 wisdom of which has been admired by those 
 who have lived in the world. If GOD should 
 give him wisdom, I saw no reason why the 
 attempt should not be made. The Benedictine 
 has been and is a noble Order; there has not 
 been a breath against it. All Europe is full of 
 its praises. 
 
 " But for details I was not responsible. You 
 write to me as if I were your son's * con- 
 fessor.' I do not remember whether I ever 
 heard a confession of your son's. Certainly 
 I may say that I have not heard one for more 
 than the last twenty years. I have had nothing 
 to do with any of the details of his life. 
 
 "I paid, as you remind me, 100 for him 
 on some emergency. I forget why there was
 
 Dr. Pusey 1 1 9 
 
 no time to apply to you, who had money of 
 your son's in your hands. The occasion was 
 pressing ; the demand legal. I paid it, out of 
 the affection which I bore to your son. But 
 your son, of course, could not wish that the 
 payment should cripple me ; so with his con- 
 currence, I asked you to repay it out of money 
 of his, which I understood from him you had 
 in your hands. 
 
 " I would only add that my ground for 
 thinking that it may have been well that your 
 son was not ordained Priest was not what you 
 put into my mouth ' Because a Deacon has 
 a larger scope for lawlessness in this world 
 with impunity.' But in your present state of 
 mind, in which you are ready to distort every- 
 thing against him, there would be no good in 
 my saying it. 
 
 " You speak of his ordination vow. I do 
 not see anything in his life contrary to his vow 
 at ordination ; the Deacon's is a very inferior 
 office ; preaching is no part of the duty of 
 a Deacon, unless he be expressly * admitted by 
 the Bishop himself.' Nor has any Bishop, as 
 far as I know, forbidden him as a Deacon to 
 lead the life which he now leads. 
 
 " The life of your son ought to be a life of 
 prayer. 
 
 " They also work who pray : they also fight 
 who pray. When Moses held up his hands 
 Israel prevailed. 
 
 "We have, amid the desolating attacks of
 
 1 20 Leaders of the Church 1 800 - 1 900 
 
 Satan, much reason for increased prayer. A 
 life of prayer must be acceptable to Him Who 
 calleth Himself the Hearer of prayer. 
 
 " Your letter, my dear sir, bristles with 
 controversy. Controversy, indeed, seems to 
 me, unconsciously to yourself, to be its chief 
 object. I have confined myself to what relates 
 to your son. 
 
 "Accept of every good wish, and believe 
 me, 
 
 " Your faithful servant, 
 
 "E. B. PUSEY." 
 
 " I have acted on your request, that I would 
 write by an amanuensis, which I am not aware 
 that you had before asked me to do." 
 
 [Sept. 27, 1 88 1.] 
 " MY DEAR SIR, 
 
 " I have only to add to my former letter 
 that I have never taught your son or any one 
 else 'to pray to the Virgin Mary.' You repeat 
 it three times, and found a good deal of 
 declamation against me upon it. On the 
 contrary, any one who reads my books would 
 know that I have always discouraged it. 
 
 " I have had nothing to do with your son's 
 monastery ; nor with his making collections 
 ' on the public platform ' (which seems to 
 dwell upon your mind) ; nor with his calling 
 himself * Father Ignatius,' or taking the title of 
 Abbot ; nor had I with his study of the Bene- 
 dictine Order (greatly as 1 admire it, which,
 
 Dr. Pusey 12 1 
 
 however, he did not know) when with his 
 family in Belgium, nor with his going to 
 Belgium at all, where he acquired the wish to 
 revive the Benedictine Order in the Church of 
 England (on the contrary, I should have 
 advised against his going to Belgium, had 1 
 been asked). I simply transmitted the dress 
 (which I had never seen, and which I was 
 asked to transmit), and this, I have said to 
 you, I regret, on grounds which I have stated 
 to you. What I encouraged him in was (the 
 word which you could not read must have 
 been, I should think,) the celibate life, to which 
 I believed that GOD called him. Long subse- 
 quently I heard, with surprise and interest, 
 that one had given him the site of an old 
 Abbey, in which to carry on his plans ; and 
 I hoped that it was GOD'S doing, and that 
 He would give him wisdom, and prosper 
 him. I have since heard that one whom he 
 trusted behaved ill and turned against him ; of 
 details I heard but little, and believed less. 
 The old proverb says : 'Fama mendax Report 
 is a liar.' 
 
 " I do not trouble you with any answer to 
 the rest of your letter, because it would be 
 merely repeating what I have said already, 
 and since your letter is to be printed, it is 
 meant not for me or for your family only, 
 but for publication. You seem to me to 
 fit on queerly to one subject what I said 
 on another.
 
 1 2 2 Leaders of the Church 1 8 oo - 1 900 
 
 "Whatever mistakes your son may have 
 made (and mistakes we all make), I am sure 
 that he still loves * JESUS only.' I wish that 
 you judged him and me, and the Ritualists 
 and others who do not agree with you, less 
 hardly. We are both (as you tell me) draw- 
 ing nearer to the Judgement-Seat of CHRIST. 
 When, by His mercy, we meet on the other 
 side, I suppose one of the first things which 
 we shall do will be to express our sorrow for 
 any hard things which any of us said to any 
 other. 
 
 " Meantime, let me, in true love, recall to 
 you the words c Judge not. . . . For with 
 what judgement ye judge, ye shall be judged ; 
 and with what measure ye mete, it shall be 
 measured to you again.' 
 
 " Yours very faithfully in CHRIST JESUS, 
 "E. B. PUSEY."
 
 Dr. Puscy 123 
 
 CHAPTER IX 
 
 ROMANISM AND REUNION 
 
 HPHE long conflict with Unbelief, described in 
 the preceding chapter, led Pusey, by a way 
 wholly unforeseen, into fresh conflict with 
 Rome. In the preface to his pamphlet on 
 the legal force of the Judgment on Essays 
 and Reviews, he had said that some Roman 
 Catholics seemed to be in an " ecstasy of 
 triumph at the victory of Satan," though 
 others were "saddened" by anything which 
 weakened "the great bulwark against infi- 
 delity in this land." This, it must be 
 confessed, was rather provocative language : 
 it attributed to certain Roman Catholics an 
 unhallowed sympathy with Satan, while it 
 implied that others of that communion con- 
 sidered the Church of England a valuable 
 agency for the maintenance of Faith. 
 
 In 1864, when Pusey published this start- 
 ling statement, Cardinal Wiseman was still 
 at the head of the Roman Catholic Church 
 in England ; but he was in declining health ; 
 and Henry Edward Manning, who succeeded 
 him in the following year, was already the most
 
 124 Leaders of the Church 1800-1900 
 
 prominent figure among his co-religionists. 
 Manning was not at all the man to let the 
 Church of England enjoy even an oblique 
 and parenthetical commendation, if he could 
 put a spoke in the wheel ; so, at the close 
 of 1864, he published an Open Letter to 
 Pusey on "The Workings of the HOLY 
 SPIRIT in the Church of England." In this 
 Letter, he disclaimed (as well he might) all 
 sympathy with Satan, but was at great pains 
 to show that the Church of England was not 
 a true Church, and that no Roman Catholic 
 would think her so. He utterly denied that 
 the Church of England was a " bulwark 
 against Infidelity." Contrariwise, he main- 
 tained that she was a "cause and spring of 
 unbelief," by reason of the fact that she 
 herself had rejected Divine truths. 
 
 As soon as this Letter was published, 
 Pusey determined to reply to it ; but he 
 was, as usual, very busy ; his thoughts about 
 the best method of replying varied from time 
 to time ; and, in the long run, his Reply was 
 not launched till the autumn of 1865. It 
 took the form of an " Eirenicon " in an 
 Open Letter to " The Author of The Christian 
 Tear^ and it bore the rather cumbrous title 
 The Church of England a portion of Christ's One 
 Holy Catholic Churchy and a means of restoring 
 Visible Unity. 
 
 Pusey begins with some smaller matters 
 personal to Manning and himself, and then
 
 Dr. Pusey 125 
 
 he goes on to the serious allegation that the 
 Church of England is a " cause and spring of 
 unbelief." He contrasts this severe statement 
 with the more generous language used by 
 eminent Roman Catholics in days gone by ; 
 and then he shows, at length and in detail, 
 the great amount of truth held in common 
 by the Church of Rome and the Church of 
 England. He reasserts his old contention 
 that the quarrel of the English Church is, 
 not with the authoritative faith of Rome as 
 defined by the Council of Trent, but with 
 a working and popular system of unauth- 
 orized beliefs and practices. In particular, he 
 insists that the modern devotions to the 
 Blessed Virgin are unscriptural and un-Catholic, 
 and form the principal barrier in the way of 
 union between the two Churches. He vin- 
 dicates, on grounds of history, theology, and 
 present experience, the claim of the English 
 Church to be a part of CHRIST'S One, Holy, 
 Catholic, and Apostolic Church. He cites the 
 Eastern Churches and their refusal to admit 
 the Roman Supremacy, as corroborating the 
 position of the English Church, and he throws 
 out a suggestion that the English Church, 
 being independent both of Rome and of the 
 East, may be the medium appointed by GOD 
 for the reunion of both with one another, 
 with herself, and with those separated bodies 
 of Protestant Christians who accept the 
 Catholic Creed. "The organic reunion of
 
 126 Leaders of the Church 1 8 oo - 1 900 
 
 Christendom, and of the Protestant bodies 
 too, has been held to be possible, even by 
 the Ultramontanes in the Roman Church," 
 and glorious indeed would be the privilege 
 of helping to realize it. He concludes thus 
 "The strife with Unbelief stretches and 
 strains the powers of the Church everywhere ; 
 Satan's armies are united, at least in their 
 warfare against 'the truth as it is in JESUS.' 
 Are those who would maintain the faith in 
 Him alone to be at variance ? On the terms 
 which Bossuet, we hope, would have sanc- 
 tioned, we long to see the Church united ; 
 to all who, in East or West, desire to see 
 intercommunion restored among those who 
 hold the faith of the undivided Church, we 
 say ' This is not our longing only ; this is 
 impressed on our Liturgy by those who were 
 before us ; for this, whenever we celebrate the 
 Holy Eucharist, we are bound to pray, that 
 GOD " would inspire continually the Universal 
 Church with the Spirit of truth, unity, and 
 concord." ' For this I pray daily. For this 
 I would gladly die. f O LORD, tarry not.' " 
 
 The Eirenicon was received with unex- 
 pected cordiality by Pusey's Anglican friends, 
 and even the Puritans forbore to accuse him 
 of complicity in a Popish Plot. The sincerity 
 of his appeal was so palpable, so pathetic, that 
 it " put to silence the ignorance of foolish 
 men." But Newman's response caused the
 
 Dr. Pusey 127 
 
 ever-sanguine Pusey profound disappointment. 
 Towards Pusey personally, Newman was as 
 kind and cordial as ever ; but he published 
 a piquant reply to the Eirenicon in a public 
 "Letter to the Rev. E. B. Pusey." In this 
 Letter, he contended that Pusey, in his desire 
 to make his loyal Anglicanism known to all 
 men, had strained the case against modern 
 Mariolatry, and had thereby made his appeal 
 more polemical than conciliatory. " There 
 was one of old time who wreathed his sword 
 in myrtle ; excuse me you discharge your 
 olive-branch as if from a catapult." 
 
 But there were Roman Catholics notably 
 some of the French prelates who took the 
 Eirenicon in a more friendly spirit, and 
 encouraged Pusey to persevere in his attempts 
 to procure mutual recognition, and, in due 
 time, corporate reunion, between the Churches 
 of England and Rome. For the next four 
 years he pursued this elusive ideal, with 
 unremitting ardour. He corresponded with 
 Newman and others whom he thought favour- 
 able ; he paid visits to sympathizers on the 
 Continent ; he published a second l and a third 
 Eirenicon, 2 designed to remove misunderstand- 
 ings which the first had created ; and he 
 looked forward, with the most touching faith 
 and hope, to the Vatican Council which was 
 summoned to assemble at the close of 1869. 
 
 1 First Letter to the Very Rrt. J. H. Newman. 
 3 Is Healthful l^eunion impossible ?
 
 128 Leaders of the Church 1 8 oo - 1 900 
 
 He seems to have felt a kind of moral 
 assurance that so great an assemblage of 
 Catholic Bishops, meeting under the invoca- 
 tion of the HOLY SPIRIT, must be led to 
 regard with goodwill all endeavours to restore 
 the broken unity of CHRIST'S Mystical Body. 
 In this, Pusey was only one of many devout 
 Christians who, completely unacquainted with 
 the spirit which governs the practice of the 
 Papacy, looked forward to the meeting of 
 the Vatican Council as to the dawn of a 
 Golden Age. The tragical nature of the dis- 
 appointment which awaited them may be read 
 in the secret history of many a shattered faith 
 and many a ruined life. 
 
 In January, 1870, Pusey wrote: "The 
 Council looks as unlike any assembly guided 
 by GOD the HOLY GHOST as one could well 
 imagine. All seems to be done by human 
 policy or stayed by human fears." That 
 policy and those fears produced the result 
 which had been so long premeditated and 
 so carefully designed, and on July 18, 1870, 
 Papal Infallibility was defined as an article of 
 faith. 
 
 In the previous April, Newman had written : 
 " If it is GOD'S Will that the Pope's infallibility 
 is defined, then it is GOD'S Will to throw back 
 * the times and the moments ' of that triumph 
 which He has destined for His kingdom, and 
 I shall feel that I have but to bow my head to 
 His adorable, inscrutable Providence." These
 
 Dr. Pusey 119 
 
 words of a life-long friend probably expressed 
 the feelings with which Pusey saw the destruc- 
 tion of his pious hopes. So far as outward 
 action is concerned, he meddled no more with 
 the ghost of " Healthful Reunion " ; and he 
 altered the title of his third Eirenicon to 
 Healthful Reunion^ as conceited possible before the 
 Vatican Council. 
 
 In 1882 he wrote to a friend " The Vatican 
 Council was the greatest sorrow I ever had in a 
 long life."
 
 130 Leaders of the Church 180x3-1900 
 
 CHAPTER X 
 
 CHOLERA RITUALISM KEBLE COLLEGE 
 GLADSTONE 
 
 TN summarizing Pusey's attempts to promote 
 the Reunion of Christendom, I have slightly 
 departed from the chronological order, to which 
 I now return. The first Eirenicon was pub- 
 lished in 1865. In the autumn of that year, 
 the cholera made its appearance in different 
 parts of England, and in the following summer 
 it raged at the East End of London. The fact 
 is only recorded here, because the outbreak 
 gave Pusey the opportunity of retiring a while 
 from controversy, and busying himself in those 
 bodily works of mercy on which, in their 
 relation to the Last Judgment, he always laid 
 such insistent stress. His biographers print 
 a letter from the Rev. Septimus Hansard, 
 sometime Rector of Bethnal Green, which gives 
 a graphic and delightful account of Pusey's 
 visit to the plague-stricken parish in August, 
 1866. 
 
 "His pleasant smile, his genial manner, his 
 hearty sympathy expressed in a manner so
 
 Dr. Pusey 131 
 
 winning and sincere, at once introduced him. 
 . . . He offered to act as my assistant-curate 
 to visit the sick and dying, whom I could not 
 visit, in my stead, and to minister to their 
 spiritual wants. And he did so. Quietly 
 and unobtrusively, this true gentleman, this 
 humble servant of CHRIST, assisted me in this 
 most trying duty of visiting the plague-stricken 
 homes of the poor of Bethnal Green. . . . 
 I served on the committee of the hospital with 
 Dr. Pusey, and very often I met him at the 
 bedside of the patients simple, tender-hearted, 
 and full of sympathy. He was always ready 
 at the Committee Meetings with practical 
 advice on such matters as raising and manag- 
 ing funds, and always cheerful, always hopeful. 
 If the word * sweet' had not become some- 
 what canting, I should say that there was 
 something inexpressibly sweet in the smile 
 and quiet laughter which so brightened his 
 face when he was pleased and hopeful." 
 
 Here, again, is a happy touch, contributed 
 by the doctor, who, in conjunction with the 
 Devonport Sisters, tended Bethnal Green in this 
 time of plague. " Dr. Pusey asked me how the 
 different patients were progressing. I answered 
 that I could not lead some Jewish patients to 
 do what was necessary. He smiled, and said : 
 *I will go and speak Hebrew to them, and 
 then perhaps we shall succeed better."' It 
 is pleasant to dwell on that picture of the 
 Regius Professor of Hebrew instilling sanitary
 
 132 Leaders of the Church 1 8 oo - 1 900 
 
 lessons into the obstinate Israelites of Bethnal 
 Green. 
 
 This ministry of mercy being happily accom- 
 plished, Pusey was speedily recalled to con- 
 troversial work. His duty now was to defend 
 what had come to be cafied "Ritualism," as 
 expressing what he held to be revealed truth 
 about the Sacrament of the Altar. Some 
 attempts, very mild at first, to promote order 
 and comeliness in Divine worship had marked 
 the whole course of the Catholic Revival. 
 Nothing was done by leaps or bounds. It 
 was a case of very gradual development 
 line upon line, precept upon precept, here a 
 little, and there a little. 1860 may be taken as, 
 approximately, the birth-date of Ritualism, for 
 it was in or about that year that the use of the 
 chasuble, with the rest of the Eucharistic 
 vesture, was first- restored at our English 
 Altars. During the next five or six years, 
 there was a good deal of commotion about 
 this and similar restorations, and it would 
 probably be admitted by most people that the 
 early zeal of Ritualism was not always accord- 
 ing to knowledge. During the autumn of 
 1866, there was an outbreak of anti-Ritualist 
 passion in the Times ; and in the February of 
 1867 the English Bishops the semper pavidi 
 endeavoured to conciliate public opinion by 
 passing a Resolution on Ritualism, which 
 seemed to imply censure of the doctrine
 
 Dr. Pusey 133 
 
 which Ritual expresses. This Resolution, 
 which was really a covert blow at revealed 
 truth, brought Pusey promptly into the field ; 
 and he published a sermon I which he had 
 preached before the University on February 3, 
 with a preface and appendix. In the sermon 
 he reaffirms, in simple words, the doctrine of 
 the Holy Eucharist, "as the Church of old 
 ever understood it, and our own also." In 
 the preface, he recalls the various occasions 
 on which, beginning with the condemned 
 sermon of 1843, he has "stated at large 
 his grounds for his faith " ; and in the 
 appendix, after referring to the Episcopal 
 Resolution, he gives his opinion on Ritual. 
 " This so-called Ritualist movement was 
 eminently a lay movement. We, the clergy, 
 had taught the truth ; the people had said, 
 f Set it before our eyes.' Although I have 
 never taken part in the Ritualist move- 
 ment, I believed and believe that the 
 object of that movement has been to set 
 before the eyes Catholic truths in regard to 
 the Holy Eucharist, which have ever been 
 received in the Church. . . . Believing that 
 it was attacked on the ground of truths which 
 it exhibited, I defended it. When those are 
 tolerated who deny Hell and the truth of 
 GOD'S Word, it seemed little to ask that 
 they might be tolerated, whose only object 
 it was to set forth the faith as to the Holy 
 1 " Will ye also go away ? "
 
 134 Leaders of the Church 1800-1900 
 
 Eucharist, as it has been received, semper, 
 ubique, et ab omnibus.'" What that faith is, 
 Pusey goes on to show with his accustomed 
 plainness and fulness : and he ends with this 
 personal challenge : 
 
 "These truths I would thankfully have to 
 maintain, by the help of GOD, on such terms, 
 that, if {per impossible, as I trust) it should 
 be decided by a competent authority, that 
 either the Real Objective Presence, or the 
 Eucharistic Sacrifice, or the worship of CHRIST 
 there present (as I have above stated those 
 doctrines) were contrary to the doctrine of 
 the Church of England, I would resign my 
 office. Extra-judicial censures, or contradic- 
 tions, or opinions, if directed against faith or 
 truth, condemn none but their authors. 
 Censures and criticisms of Bishops in 1841- 
 45 have passed away, except in mournful 
 effects upon individuals ; the system which 
 they criticized has lived, strengthened, rooted 
 deeper through adversity." 
 
 In this connexion, it is expedient to study 
 the Declaration on Eucharistic Belief and 
 Worship, which in May, 1867, Pusey signed 
 in common with twenty leaders of the Catholic 
 party. His biographers dismiss it in a foot- 
 note ; but it remains, as far as I know, the 
 most precise and formal statement of his 
 mind on the subjects under consideration. 
 It will be found in Appendix B to this 
 volume.
 
 Dr. Pusey 135 
 
 The great event of 1868, so far as Pusey 
 was concerned, was the establishment of Keble 
 College, as a memorial to that true saint and 
 poet who had died at Hursley on March 29, 
 1866. The form which the memorial should 
 take was determined in some measure by the 
 movement in favour of abolishing Religious 
 Tests in the University. This, as Pusey's 
 biographers justly observe, was "practically 
 a measure of Church Disendowment, for its 
 effect would be that offices which had hitherto 
 been tenable only by Churchmen would in 
 future be thrown open to all candidates 
 irrespective of their religious opinions." The 
 prospect of this change filled Pusey with 
 misgivings about the future of Religion in 
 Oxford, and made him all the more zealous 
 to establish in that great centre of intellectual 
 life a permanent stronghold for Catholic faith 
 and practice. The foundation-stone of Keble 
 College was laid by Archbishop Longley on 
 S. Mark's Day, 1868, and, at a great meeting 
 in the Sheldonian Theatre, Pusey made an 
 impressive speech on the religious position and 
 future of the University. In his peroration he 
 quoted, with excellent effect, the lines which 
 had been suggested to Keble's mind by the 
 sight of Oxford rising out of the submerged 
 country round. " So now, be Oxford 
 beleaguered as it may, or by whom it may 
 be it that, as the writer of The Christian 
 Tear said, with presaging mind, some thirty
 
 136 Leaders of the Church 1 8 oo - 1 900 
 
 years ago, viewing it from Bagley encircled 
 by the overflowing waters 
 
 'The flood is round thee, but thy towers as yet 
 Are safe ' 
 
 yet safe, as he thought and felt, only by 
 prayer the stone which has been placed this 
 day by our Church's Primate has, we trust, 
 been founded on the firm Rock, Which is 
 CHRIST, and the College to be raised thereon 
 will be like that far-famed beacon on our 
 southern shores, built stone by stone out at 
 sea, amidst the tumult of the waters, well knit 
 together." 
 
 In the larger world, 1868 was made memor- 
 able by Mr. Gladstone's first attack on the 
 Irish Church. Parliament was dissolved in 
 November. The General Election gave a 
 great majority for Irish Disestablishment, and 
 Mr. Gladstone became Prime Minister. He 
 had sat for the University of Oxford from 
 1847 to 1865. Pusey had always supported 
 him, mainly on religious grounds, and at the 
 General Election of 1865 had served on his 
 Committee. After that Election he wrote to 
 a triumphant Tory : 
 
 "You are naturally rejoicing over the 
 rejection of Mr. Gladstone, which I mourn. 
 Some of those who concurred in that elec- 
 tion, or who stood aloof, will, I fear, mourn 
 hereafter with a double sorrow because they
 
 Dr. Pusey 137 
 
 were the cause of that rejection. I, of course, 
 speak only for myself, with whatever degree 
 of anticipation may be the privilege of years. 
 Yet, on the very ground that I may very 
 probably not live to see the issue of the 
 momentous future now hanging over the 
 Church, let me, through you, express to 
 those friends from whom I have been sepa- 
 rated, who love the Church in itself, and not 
 the accident of Establishment, my conviction 
 that we should do ill to identify the interests 
 of the Church with any political party ; that 
 we have questions before us, compared with 
 which that of the Establishment (important 
 as it is in respect to the possession of our 
 Parish Churches) is as nothing. The grounds 
 alleged against Mr. Gladstone bore at the 
 utmost upon the Establishment. The Estab- 
 lishment might perish, and the Church but 
 come forth the purer. If the Church were 
 corrupted, the Establishment would become 
 a curse in proportion to its influence. As 
 that conflict will thicken, Oxford, I think, 
 will learn to regret her rude severance from 
 one so loyal to the Church, to the Faith, 
 and to GOD." 
 
 But now a deeper severance was at hand. 
 Though Gladstone had ceased to represent 
 Oxford, still he and Pusey had continued to 
 co-operate in matters affecting the Church 
 and the University, and their relations were 
 those of cordiality and intimacy. When
 
 138 Leaders of the Church 1 8 oo - 1 900 
 
 Gladstone became Prime Minister, he took 
 office with the fixed intention to offer the 
 first bishopric which became vacant to 
 Dr. Moberly, formerly Head Master of 
 Winchester, whom he considered to have 
 been unjustly, and of set purpose, passed 
 over. So Moberly succeeded Bishop Hamil- 
 ton at Salisbury in the summer of 1869, and 
 this was, of course, an arrangement which 
 gave Pusey complete satisfaction : but in 
 the following autumn Gladstone nominated 
 Dr. Temple, Head Master of Rugby, to 
 succeed the nonagenarian Phillpotts in the 
 See of Exeter. This was too much for 
 Pusey. Temple had been editor of Essays 
 and ^Reviews ; and, though his own contri- 
 bution to that volume was absolutely innoc- 
 uous, Pusey insisted on identifying him with 
 the errors of all his fellow-Essayists ; and 
 addressed to Gladstone a letter, of which the 
 recipient said in later years, " It was a most 
 improper letter a letter which Pusey had no 
 business to write." Probably it was couched 
 in language quite inconsistent with that thick 
 atmosphere of toadyism by which Prime 
 Ministers live encircled. Anyway, Pusey bade 
 Gladstone " a sorrowful farewell," and, in 
 doing so, "sacrificed," as his biographers say, 
 " a deepening friendship of forty years." 
 
 Two years later, Dr. Liddon patched up a 
 kind of reconciliation between the two men ; 
 and, in the year preceding Pusey 's death, they
 
 Dr. Pusey 139 
 
 had an affecting interview with one another. 
 Pusey described this interview in words which 
 are given in the preface to his Spiritual 
 Letters : " He was so affectionate : when he 
 went away he kissed my hand, and knelt down, 
 and asked for my blessing." 
 
 When we consider who the two men were, 
 and what they had done, it is difficult to 
 picture a more impressive scene.
 
 140 Leaders of the Church 1800-1900 
 
 CHAPTER XI 
 
 THE ATHANASIAN CREED RITUALISM 
 CONFESSION 
 
 T 
 
 N the year 1870 the Royal Commission, 
 which had been appointed in 1867 to 
 enquire into Ritualism, issued its fourth 
 Report. This Report recommended, among 
 other changes, the insertion, after the Atha- 
 nasian Creed, of a note explaining the Dam- 
 natory Clauses. The note was perfectly 
 harmless, but a large majority of the Com- 
 missioners had wished for a more subversive 
 change ; and the Archbishop of Canterbury r 
 openly declared in favour of disusing the 
 Creed in Divine Service. When Tait was 
 Bishop of London, and was persecuting the 
 Ritualists in his diocese, Newman had said 
 of him : " He is tender towards Free-thinkers 
 and stern towards Romanizers. 
 
 Dat veniam coruis y vexat censura columbas" 
 
 This was true of him all through his public 
 
 life ; and now he thought that he was going to 
 
 carry the suppression of the Athanasian Creed 
 
 1 Dr. Tait.
 
 Dr. Pusey 141 
 
 with a high hand, trampling on scruples of 
 conscience, and crushing opposition by an Act 
 of Parliament. Fortunately for the Church, 
 he went to war, not for the first or last 
 time, without counting the forces opposed 
 to him. Among those forces, and the chief 
 of them, was Pusey. The subject was brought 
 up in Convocation, and the Bishops, pavidi 
 again, and always apt to be terrified by Tait, 
 spoke with very ambiguous voices. As soon 
 as Pusey knew for certain what was proposed, 
 he wrote an urgent letter of remonstrance to 
 his former diocesan, Samuel Wilberforce, now 
 Bishop of Winchester. In the course of the 
 letter he said : 
 
 " It seems to be thought that those who 
 have faith may always be sacrificed with im- 
 punity to those who have none. I have 
 fought the battle of the Faith for more than 
 half my life. I have tried to rally people to 
 the Church when other hearts failed. But, 
 if the Athanasian Creed is touched, I see 
 nothing but to give up my Canonry, and 
 abandon my fight for the Church of England. 
 It would not be the same Church for which 
 I have fought hitherto. I should not doubt 
 myself that Liddon would do the same. . . . 
 We have endured much ; but we cannot 
 endure having one of our Creeds rent from 
 us." 
 
 Liddon immediately joined forces with his 
 spiritual master ; expressed the same con-
 
 142 Leaders of the Church 1800-1900 
 
 viction about the heinousness of tampering 
 with the Ceeed, and announced the same 
 intention with regard to his Canonry at 
 S. Paul's. This bold stand produced a rapid 
 and significant effect. Tait declared against 
 any material alteration in the terms of the 
 Creed, alleging as his ground the fear of a 
 split in the Church ; but, in spite of these 
 temporizing counsels, his heart was still 
 set on forcing the Creed out of public 
 worship, and he was perpetually goaded to 
 more violent conduct by his ally Dean 
 Stanley, to whom all definite faith was a 
 positive affront. So all through 1871 and 
 1872 the campaign against the Creed went 
 forward, with constantly-changing fortunes and 
 uncertain results. The additional anxieties 
 and labours which it entailed told heavily 
 on Pusey's health ; but he gathered all his 
 physical and mental energies for a great ser- 
 mon on "The Responsibility of Intellect in 
 Matters of Faith," which he preached before 
 the University on Advent Sunday, 1872. The 
 theme of this sermon is that Intellect is a great 
 trust confided to us by GOD ; but we are 
 responsible to Him for the use of it ; and 
 that we must exercise it in submission to His 
 revealed Will. What He has declared, that 
 it is our duty to believe. Our LORD Him- 
 self had uttered the most solemn warnings 
 against wilful unbelief; the Athanasian Creed 
 only re-echoed His awful words ; and the
 
 Dr. Pusey 143 
 
 storm which assailed the Creed was really 
 directed against the Revealed Truth of GOD. 
 "This tornado will, I trust by GOD'S mercy, 
 soon pass ; it is a matter of life and death. 
 To remove those words of warning, or the 
 Creed because it contains them, would be 
 emphatically to teach our people that it is 
 not necessary to salvation to believe faithfully 
 the Incarnation of our LORD JESUS CHRIST, 
 or in one GOD as He has made Himself 
 known to us. It would be to be ashamed 
 of Him and of His words, upon which those 
 words are founded." 
 
 Immediately after delivering himself of this 
 great apology for the Faith, Pusey went abroad 
 for the benefit of his health. But at Genoa he 
 was laid low by a severe attack of bronchitis, 
 followed by pneumonia, and for ten days, in 
 January, 1873, he lay dangerously ill. Re- 
 covering by slow degrees, he returned to 
 Oxford for the summer term ; and the 
 present writer well remembers the crowd of 
 ancient penitents who thronged his door in 
 Christ Church like the impotent folk round 
 the Pool of Bethesda. His recovery was now 
 accelerated by the victorious issue of the long 
 campaign. In May, 1873, it was agreed in 
 Convocation that the Athanasian Creed should 
 be retained unmutilated, and should be used 
 in public worship as before. At the same 
 time, a Synodical Declaration on the meaning 
 of the " Damnatory Clauses " was put forth ;
 
 144 Leaders of the Church 1800-1900 
 
 but it was perfectly innocuous, and the victory 
 was complete. 
 
 No sooner was the Athanasian controversy 
 closed than a controversy about Confession 
 began. In the summer of 1873 a petition 
 was presented to Convocation, signed by 483 
 clergymen, and requesting, amongst other 
 things, that the Bishops would " consider 
 the advisability of providing for the educa- 
 tion, selection, and licensing of duly-qualified 
 confessors." This petition produced a really 
 splendid storm. Lord Shaftesbury detected a 
 fatal parallelism between the number of the 
 signatories, and the four hundred prophets who 
 ate at Jezebel's table. At Exeter Hall the 
 petition was denounced as " a foul rag stained 
 with all the pollutions of the Red Lady of 
 Babylon." A Conservative M.P. wrote : " I 
 look upon the Confessional as the masterpiece 
 of Satan in enslaving the souls of men." In 
 the face of such an outburst, of course the 
 Bishops trembled, and presently published a 
 Declaration intended to allay the storm by 
 minimizing and discouraging confession. 
 Thereupon, Pusey saw clearly that a counter- 
 blast was needed, and, calling to his assistance 
 some of his most trusted friends, he drew up, 
 in the autumn of 1873, a Declaration on 
 Confession and Absolution. His biographers 
 say that " he spent more thought over the 
 declaration than over any other work of the
 
 Dr. Pusey 145 
 
 kind in which he had been engaged." In 
 December, 1873, it was published in the 
 Times, with the signatures of twenty-nine 
 clergymen. It will be found in Appendix C. 
 
 The great event of the year 1874 was the 
 Public Worship Regulation Act. The Bill 
 was brought in by Archbishop Tait to "put 
 down Ritualism." So the truth was bluntly 
 expressed by Disraeli, who had just become 
 Prime Minister ; and, believing the Bill to be 
 popular, he adopted it and facilitated its passage. 
 It became law at the end of the Session. This 
 may be a convenient point for considering 
 the whole question of Pusey's relation to 
 Ritual. 
 
 He had by nature no inclination to form or 
 pomp or ceremony ; but he realized the value 
 of Beauty as an expression of the Divine 
 Nature ; and he foresaw from very early days 
 that the revival of Eucharistic doctrine in the 
 Church must issue in a revival of Eucharistic 
 ceremonial. In his view, the doctrine was 
 the germ, and the ceremonial would be the 
 flower. As years went on, and the develop- 
 ment which he foresaw took place, he gradually 
 adapted his own practice to changed conditions. 
 When celebrating at his own private Altar 
 he wore only a surplice and scarf ; in churches 
 or chapels where the Eucharistic Vestments 
 were used, he always wore them. With' 
 beautiful charity, he celebrated at the North
 
 1 46 Leaders of the Church 1 8 oo - 1 900 
 
 End of the Altar in Christ Church, lest the 
 Eastward Position should disturb two of the 
 older Canons ; but, if they were absent, he 
 celebrated eastwards. When the Mixed Chalice 
 was declared illegal, he began to use It in 
 celebrating, as a protest against a decision 
 which condemned " our Blessed LORD'S mode 
 of celebration." For these points he contended 
 with all his force. " It is a grand fight, and 
 enough to make one twenty years younger." 
 But he profoundly dreaded, and, where he 
 had the power, dissuaded, the introduction of 
 Ceremonial which a congregation was unwilling 
 to accept ; he was apprehensive lest an undue 
 attention to the outward and visible part of 
 worship should interfere with the inward and 
 spiritual part ; and, while he was in favour of 
 everything which taught the Eucharistic Verity 
 by the eye, he disliked what he considered 
 unmeaning forms. " I do not know," he 
 said, "that censing persons and things has 
 anything to do with setting forth the Real 
 Presence. . . . To the mass of the English 
 people (and among them to me) it is an un- 
 understood rite. Three different explanations 
 of it have been given me by Ritualists." He 
 saw that, as time went on, a fuller ceremonial 
 might become desirable because it would be 
 intelligible, but for the time being he coun- 
 selled his friends to be content with the 
 Eastward Position, the Vestments, the Mixed 
 Chalice, and Hymns during the Communion
 
 Dr. Pusey 147 
 
 or at the end of the service. " I take it," he 
 said, " that what sets people against Ritualism 
 is chiefly that the service of the Holy 
 Eucharist is in many churches really a 
 different service. Taking into account what 
 is left out and what is put in, is not half 
 adscititious ? The Commandments are left 
 out, and the prayer for the Queen, and the 
 exhortation (how much more I don't know) ; 
 then hymns are put in. Would it be in the 
 proportion half left out and as much put 
 
 In 1875 Pusey was a great deal occupied 
 in the second of two Conferences held at Bonn, 
 with a view to the union of Old Catholics, 
 Anglicans, and Orientals. The special interest 
 of the second Conference in Pusey' s mind was 
 that it was concerned with the Filioque in the 
 Nicene Creed. Pusey was resolute for main- 
 taining it ; vehemently opposed the policy 
 of surrendering it in the hope of satisfying 
 the Eastern Churches ; and watched the 
 abortive issue of the Conference without regret. 
 To his immovably conservative theology, it 
 seemed that the disappearance of the Filioque 
 would "prepare the way for the abandon- 
 ment of the expression of our belief in the 
 mode of existence of Almighty GOD i.e., in 
 GOD as He is." Certainly, in view of the 
 history of the Filioque , this was an amazing 
 conclusion.
 
 148 Leaders of the Church 1800-1900 
 
 On S. Mark's Day, 1876, the new Chapel 
 of Keble College was opened by Archbishop 
 Tait, and Pusey preached. The Archbishop 
 wrote in his diary, " We went to church at 
 7.30 a.m., and the service for the opening of 
 the Chapel was not over till 7.30 p.m. For 
 myself, I did not hear one single sentence of 
 Dr. Pusey's sermon, or even the text." This 
 inaudible discourse (published under the title, 
 Blessed are the Meek\ drew a beautiful 
 picture of the " meekness" which was the 
 groundwork of Keble's character. " He, whom 
 to-day we commemorate, cast the cooling 
 shadow of his lowliness over all." 
 
 " You," said Pusey to the Undergraduates, 
 " have come here ... to cultivate your 
 powers, as he, whose name a,nd memory is 
 your founder, did ; who, when but twenty, 
 had gained all the higher honours here, and 
 in whose clear, brilliant, penetrating eye, after 
 above fifty years of toil . . . that intellect 
 shone unto the end ; and * the seraph's fire 
 that burned within, flung its glory over eye 
 and lip and brow.' " 
 
 In 1877 another storm broke over the 
 subject of Confession. An ill-judged book for 
 the use of confessors got (it was believed by 
 equivocal means) into hands for which it was 
 not intended, and scandalous misuse was made 
 of it in Parliament and elsewhere. The usual 
 clamour arose, and Pusey saw that he must
 
 Dr. Pusey 149 
 
 once again intervene in this ever-recurring 
 debate. He had no personal responsibility for 
 the book in question, but he saw quite clearly 
 that the battle was not about a particular book, 
 but about Confession itself. " Are we," he 
 said, " to seem to give this up and carry it on 
 sub rosd ? This would be very un-English, 
 and give a great and real handle against us. 
 If we do not maintain the system of Confession, 
 plainly and unreservedly, quiet, gentle people 
 will go to Rome for it and it alone." Moved 
 by this consideration Pusey now completed 
 a work which he had long ago taken in hand, 
 and published in 1878, Advice for those who 
 exercise the Ministry of Reconciliation through Con- 
 fession and Absolution. This was an amended 
 and adapted version^ of the Abbe Gaume's 
 Manual for Confessors, and to it Pusey pre- 
 fixed a profoundly interesting narrative of the 
 revival of Confession within the preceding forty 
 years ; adding a catena of Anglican divines 
 which established, even more firmly than before, 
 the Anglican tradition on the subject. 
 
 In the summer of 1878 he prepared his 
 remarkable sermon on "Unscience, not science, 
 adverse to Faith " ; but, owing to that increas- 
 ing huskiness which had interfered with the 
 delivery of the sermon on Keble, it was delivered 
 for him by Dr. Liddon. In 1879 ne wrote 
 his last University sermon on " Prophecy of 
 JESUS the Certain Prediction of the (to man)
 
 150 Leaders of the Church 1 8 oo - 1 900 
 
 impossible." This sermon was read for him by 
 the Rev. F. Paget. 1 
 
 In this same year 1879 be became involved 
 in a controversy with the Rev. F. W. Farrar, 
 Canon of Westminster, 2 on the "terrible sub- 
 ject," as he called it, of Eternal Punishment. 
 Dr. Farrar had, in some publications on this 
 topic, credited Pusey with doctrines which he 
 did not hold ; and this fact, apart from more 
 general considerations, seemed to make it in- 
 cumbent on him to reply. His preparations for 
 doing so were sadly interrupted by the sudden 
 death of his son Philip on January 3, 1880. 
 Philip had been his father's inseparable com- 
 panion, comforter, and coadjutor ; and his 
 death bowed Pusey to the earth. Hencefor- 
 ward his grandson, the Rev. J. E. B. Brine, 
 lived with him and tended him with a son's 
 devotion ; and he soon was able to resume his 
 lifelong habit of hard work. His reply to 
 Dr. Farrar was published under the title, 
 What is of Faith as to Everlasting Punishment? 
 There is no need to recapitulate the argument ; 
 it may suffice to say that the book, though 
 it could not wholly convince Dr. Farrar, 
 cleared away some strange misunderstandings. 
 
 1 It was dedicated to Dr. (afterwards Sir Henry) Acland, 
 Regius Professor of Medicine, who always maintained that 
 Pusey had been one of the first to recognize the claims of 
 Science to a place in the Studies of the University. 
 
 2 Afterwards Dean of Canterbury.
 
 Dr. Pusey 151 
 
 Pusey demonstrated that the notion of material 
 torture was no part of the Church's creed. 
 He repudiated, with loving warmth, the awful 
 opinion that the vast mass of mankind are lost. 
 He maintained that such loss can only be 
 incurred by wilful and persistent refusal of 
 GOD'S mercy ; and he pointed out the cleansing 
 office of the Intermediate State. On August 
 3, 1880, he wrote thus to Dr. Farrar : 
 
 " It is a great relief to me that you can sub- 
 stitute the conception of a future purification 
 for those who have not utterly extinguished 
 the grace of GOD in their hearts. This, I 
 think, would put you in harmony with the 
 whole of Christendom."
 
 152 Leaders of the Church 1800-1900 
 
 CHAPTER XII 
 
 LAST LABOURS THE END 
 
 CO we draw on to the end ; and it is 
 pleasant to see that the closing years of 
 this long and beautiful life were filled to 
 overflowing with the appropriate energies of 
 a loving heart and a sanctified will. 
 
 In January, 1881, Pusey published in the 
 Times a generous appeal on behalf of the 
 Ritualists who were prosecuted under Tait's 
 Public Worship Regulation Act. " Whatever 
 mistakes any of the Ritualists made formerly, 
 no Ritualist would now, I believe, wish to 
 make any change without the hearty goodwill 
 of the people. . . . The Ritualists do not ask 
 to interfere with the devotions of others only 
 to be allowed, in their worship of GOD, to use 
 a Ritual which a few years ago no one disputed, 
 and that only when their congregations wish 
 it." One of the Archbishop's victims was the 
 Rev. S. F. Green, Vicar of S. John the Evan- 
 gelist, Miles Platting, who was imprisoned in 
 Lancaster Castle. Pusey wrote : " It looks 
 so selfish to talk quietly about Mr. Green's 
 remaining in Lancaster Castle, while oneself 
 is in GOD'S free air. . . . We all love liberty
 
 Dr. Pusey 153 
 
 and free air, and power to work for our 
 LORD. And Mr. Green must lie, deprived 
 of the power of working directly for souls and 
 for his LORD, unless he will own, in fact, that 
 he did amiss in following a simple direction 
 of the Prayer Book, and giving to his people 
 a service which they loved." 
 
 Moved to express his sympathy in some 
 marked and public form, Pusey now published 
 a Letter to Dr. Liddon, under the title (strange 
 even for him) of Unlaw in Judgements of the 
 Judicial Committee, and its Results. In this 
 Letter, he reviewed the history of the various 
 Ecclesiastical cases before the Judicial Committee 
 since 1850, and urged that there could be no 
 peace in the Church till the Court was 
 reformed, and its indefensible decisions reversed 
 or superseded. 
 
 Now his last year on earth begins. On 
 January 23, 1882, he writes from Christ 
 Church : " In these solid walls I have passed 
 the winter very comfortably with my books, 
 only ashamed of all the comfort which I 
 have been living in." 
 
 The publication of a book of Reminiscences, 
 chiefly about Oxford and the Movement, which 
 Pusey thought inaccurate and mischievous, led 
 him to destroy all old letters in which "any 
 one said anything of fault of any one." To 
 a friend whose memory of the Movement
 
 1 54 Leaders of the Church 1 8 oo - 1 900 
 
 coincided with his own he wrote : " What 
 you say of this past half-century has been 
 wonderful. It was often on my lips 'This 
 is the LORD'S doing, and it is marvellous in 
 our eyes.' There was a little seed scattered, 
 and what a harvest of souls ! . . . Oh ! then, 
 long, and long, and long, and GOD will fill 
 thee. More love, more love, more love ! " 
 
 During the summer term of 1882 he 
 delivered his Hebrew Lectures as usual, only 
 stopping them before the end of term because 
 his pupils were leaving Oxford. On June 1 5 
 he attended for the last time a meeting of the 
 Governing Body of Christ Church, and the 
 occasion was sufficiently remarkable to deserve 
 a special account. One who was present at the 
 scene writes as follows : 
 
 " I shall never forget the last time that I 
 saw Dr. Pusey alive : for the occasion was of 
 acute and tragic interest. A question was put 
 forward, which set all our nerves on the rack. 
 
 "Would the College appoint to a permanent 
 official place on the Tutorial Staff one of the 
 younger Fellows, who had publicly, in a book, 
 declared himself against the Christian Creed ? 
 
 " It was the first test-case that had turned 
 up, since c the Palmer Worm ' l had completed 
 the practical Disestablishment of the Church. 
 How were we all going to behave ? 
 
 1 Dr. Liddon's nickname for Lord Selborne, formerly 
 Sir Roundell Palmer.
 
 Dr. Pusey 155 
 
 " Some of the younger men were all for 
 accepting the situation freely. Let the talents 
 find their career open to them. Let a man be 
 taken simply on his merits. Let the question 
 of creed never come in, to determine his fitness 
 for a post. The Church's great opportunity lies 
 in flinging herself into the arena, asking for no 
 privilege. Given a fair field, and no favour, 
 she need not be afraid. She will hold her own. 
 She will win her proper influence. She will be 
 accepted on her own account, without prejudice, 
 if she ceases to press obsolete claims. 
 
 " So the young. 
 
 " But the older men said, The post in 
 question is not merely intellectual, but pastoral, 
 in character. The man is to have charge of 
 young men, hardly more than boys. He will 
 stand to them, as endowed with quasi-parental 
 authority. Parents and guardians do not yet 
 understand the situation. They send up their 
 sons in the belief that they will find, in 
 their Tutors and Teachers, a religious and a 
 Christian support. They will think them- 
 selves outraged and cheated, if the Tutor is 
 the man who suggests the doubts. 
 
 " Granted that we are to take a man on his 
 merits, still this tutorial responsibility cannot 
 be determined by Academic Honours. It 
 depends on the active character and we are 
 free to say whether a man is, or is not, fitted 
 morally to undertake it. 
 
 " A hot debate ! It divided asunder those
 
 156 Leaders of the Church 1 8 oo - 1 900 
 
 who were one in the Catholic Faith. We 
 were all horribly strained when the day of 
 decision arrived. 
 
 " And what was my amazement and horror, 
 as I rounded the door into the room of debate, 
 to see that, into the fray, the dear old man 
 had been brought ! 
 
 " He had long ceased to take part in College 
 affairs. For years, none of us had seen him 
 outside the door of his own house. 
 
 " But he had been deftly conveyed, without 
 any warning to us. There he sat, propped up 
 in his chair, swathed in vast rolls of incredible 
 garments, with his grey eyes looking out from 
 under the shaggy brows, as if he had come 
 from another world to speak to us. 
 
 " It was dreadful. 
 
 " Would he get through it alive ? What 
 if he died in his chair ? Should we have 
 killed him ? 
 
 " He was too deaf to hear a word of the 
 discussion. But he found a moment in which 
 to speak ; and out he poured, at risk of 
 much choking, a tender personal appeal to us. 
 He told us of the old, old days when he had 
 gone to Germany ; and had plumbed the depths 
 of Rationalism. He knew all its perils. He 
 had watched its insidious treacheries. As an 
 old man, uttering last words out of a long 
 experience, in the face of death, he urged us 
 to save the youth of England from the dangers 
 and distresses of Doubt.
 
 Dr. Pusey 157 
 
 " Dear old man ! I never loved him more. 
 It was so fatherly : so real : so momentous : 
 so loving. And yet ! And yet ! 
 
 "We knew that the new circumstances 
 demanded new handling. We had made up 
 our minds. It was too late to over-awe us. 
 So with white faces and sick hearts, we 
 voted as we were bound to vote. We were 
 right ; yet we crept out of the room, sore as 
 beaten curs." 
 
 On the following day, Pusey left his house 
 in Christ Church the home of fifty-three 
 years as it proved, for the last time. He 
 had for several years had a small house 
 called " The Hermitage " at Ascot, adjacent 
 to the Priory where the Devonport Sisters 
 lived, and the Convalescent Home which 
 they tended. He had always delighted 
 in the pine-scented air of Ascot, and found 
 that nothing did him so much good. So it 
 was even now ; throughout July he was well 
 and cheerful, and, for him, even active. 
 Towards the end of the month he began to 
 flag. The Sisters, whose confessions he heard, 
 thought that he had not been quite equal to 
 himself. Still, on his eighty-second birthday 
 the 22nd of August he seemed quite bright. 
 Two days later he was less well ; but he 
 gathered strength to write to the Times one 
 last appeal on behalf of Mr. Green, whose life 
 in prison had just been described to him by
 
 158 Leaden of the Church 1800-1900 
 
 a friend. " Here," he said, " we have all our 
 comforts and this beautiful air to breathe, and 
 all around us is happy and peaceful ; while 
 he, poor man, is in prison." 
 
 Dr. Liddon, who records this observation, 
 records also his conviction that this brave effort 
 of chivalrous sympathy precipitated the end. 
 From August 25, Pusey's strength of body and 
 mind progressively declined ; yet on August 3 1 
 he wrote yet one more protest in the Times, 
 against an indecent and heartless falsehood 
 concerning Mr. Green which a person signing 
 himself " Vicar-General " had published. On 
 September 4 he took to his bed and never left it. 
 The end was seen to be approaching, but his 
 splendid constitution kept the last enemy at bay. 
 His family and his nearest friends gathered 
 round him ; he knew them, but could seldom 
 speak. In the mental wandering which prevailed 
 during the night of September 15, he thought 
 that he was performing those ministerial acts 
 which had been the occupation and the glory of 
 his life. He raised his hand, and pronounced 
 the formula of Absolution over those who 
 knelt by his bed ; and repeatedly he said, 
 "The Body of our LORD JESUS CHRIST, Which 
 was given for thee, preserve thy body and soul 
 unto everlasting life." 
 
 On Saturday the i6th he seemed to be 
 murmuring the Te Deum ; and he passed 
 away at three in the afternoon with the words 
 " My GOD " on his lips.
 
 Dr. Pusey 159 
 
 On S. Matthew's Day, September 21, 1882, 
 Edward Bouverie Pusey was laid in the nave 
 of Christ Church Cathedral, beside his wife, 
 his son, and his two elder daughters. The 
 confession of Faith with which he began his 
 will may suitably bring this narrative to a 
 close : 
 
 " I die in the Faith of the One Holy 
 Catholic and Apostolic Church, believing ex- 
 plicit (as I have for many years declared) all 
 which I know Almighty GOD to have revealed 
 in her ; and implicite everything which He 
 may have revealed in her which I may not 
 know. I give my soul into the Hands of 
 Almighty GOD, humbly beseeching Him to 
 pardon all my sins, known to me or unknown, 
 for the sole merits of the Blood of my Re- 
 deemer, JESUS CHRIST (one drop of Whose 
 Precious Blood might cleanse the whole world), 
 and interpose His Precious Death between me 
 and my sins."
 
 160 Leaders of the Church 1800-1900 
 
 CHAPTER XIII 
 
 CHARACTERISTICS 
 
 HPHE story of Pusey's life, however imper- 
 fectly told, must have sufficiently indicated 
 his theology. We have seen that he was 
 educated in the traditional Churchmanship of 
 the eighteenth century, and that, quite early 
 in life, he made an excursion into some more 
 " liberal " districts of theology, where he did 
 not long abide. He has told us that, in 
 his earliest years, he did not " know the 
 Evangelicals " ; but that, when he came to 
 know them, he "loved them, because they 
 loved our LORD " ; and " loved them for their 
 zeal for souls." That "love" and that " zeal " 
 were indeed the most characteristic features of 
 his own theology ; and to these we might add 
 a third feature which he shared with the 
 Evangelical school his profound reverence 
 for the Written Word, and his habitual appeal 
 to it in matters of Faith. In modern days we 
 have been told that the right formula is, " The 
 Church to teach, the Bible to prove." Pusey's 
 method seems rather to have inverted this 
 order. In each question as it arose, he looked
 
 Dr. Pusey 161 
 
 first to see what the Bible taught ; and, if that 
 teaching was in any sense or degree ambiguous, 
 he referred for its interpretation to the consen- 
 tient voice of Undivided Christendom. 
 
 Looking back upon the earlier days of the 
 Oxford Movement, Pusey said, "We were 
 learning then "; but it is evident that he soon 
 acquired the special system of doctrine which 
 the Tracts revived, and assimilated it thoroughly. 
 The doctrine of the Real Presence had been 
 continuously held and taught in the Church of 
 England, but the Sacrificial aspect of the 
 Eucharist had been generally obscured or 
 forgotten. It is therefore significant to find 
 that as early as 1837 Pusey chose as a subject 
 to be considered by the Ecclesiastical Society 
 which assembled at his house " Historical 
 account of the Doctrine of the Eucharistic 
 Sacrifice in the Anglican Church, as occurring 
 in the several forms of her Liturgy." From 
 first to last, the doctrine of the Holy Eucharist, 
 in all its aspects and all its applications, held 
 a commanding place in his public and private 
 teaching l ; and the special characteristics of that 
 teaching cannot be better summarized than in 
 the following words of Canon Scott Holland : 
 
 " There is, first, the wonderful awe with 
 which he hallows all his speech. This is so 
 remarkable just because it is awe which 
 familiarity seems to replenish instead of to 
 dissolve or disturb. He is insisting on con- 
 
 1 See Appendix B. 
 
 Y
 
 1 6 2 Leaders of the Church 1 8 oo - 1 900 
 
 stant nearness to the Blessed Sacrament, he is 
 surrounding It with incessant attention, with 
 the routine of order and regular service, with 
 accurate rules of preparation, with formal 
 methods of intimacy. He himself is felt to 
 be living, year by year, and day by day, in 
 unfailing and familiar intercourse with Its 
 Grace. It is to him necessary and near as his 
 daily food. It has all the common and 
 unquestioned frequency of air, and earth, and 
 sky. Yet ever his awe and wonder grow. 
 Nothing ceases of that hushed and thrilling 
 rapture which belongs to strange surprises, to 
 unanticipated discoveries, to sudden initiations. 
 Nay, his reverence, his humiliation, his trem- 
 bling, his fear, all seem to increase with the 
 increase of familiarity ; there is ever in his 
 voice the sound of searching alarm, the sense 
 of the fire about the Mount, into which no 
 unclean thing may enter lest it be consumed. 
 That Altar, near and dear as it is, is ringed 
 round to him with unflagging terrors : his 
 tones shake, his knees bow, his soul quivers, 
 with the same wonderful awe as that with 
 which a young child kneels, for the first time, 
 in the hush of some still sanctuary, and hears 
 the murmuring words of the priest who bends 
 over him to lay, in the child-hands uplifted, 
 the adorable Gift over which the bowing 
 angels stoop, and gaze, and adore. It is not 
 surprising to us that Moses, when he looked 
 and saw in sudden amazement the Bush that
 
 Dr. Pusey 163 
 
 flamed before him unconsumed, should turn 
 aside, and take his shoes from off his feet, 
 and hasten to bow his head to the ground ; but 
 it is most wonderful to us to see that at the 
 end of the years, there should be one who 
 still, as the Bush burns on continually, can 
 hasten with untarnished freshness of soul to 
 bow his head and worship, as fearfully and as 
 tremblingly as when first he turned aside to 
 see the strange sight. To us, with our shallow 
 emotions and jaded hearts, awe is, itself, almost 
 become strange ; it rarely reaches us : we can 
 only attain to it in sudden moments of wonder ; 
 and, with familiarity, it dies out into the light 
 of common day. But here is one for whom 
 the concentration and the glory are no visionary 
 and vanishing flights of startled feeling, but 
 are abiding and inexhaustible presences, accom- 
 panying his steps to the end. It can only be 
 thus when the fountains of the spirit open out 
 in their lowest depths in response to a call that 
 is no poetic fancy, but an appeal from the living 
 and eternal GOD. Awe can only abide when 
 deep answers unto deep. 
 
 " And then, secondly, no one can help feeling 
 the spirituality of such Sacramentalism, as we 
 find laid out in page after page of Dr. Pusey's 
 addresses. We should have thought it impos- 
 sible for any one who once had read them to 
 indulge in crude contrasts between the carnal 
 form and the inward spirit, or between technical 
 dogmatism and the living faith. Every one
 
 164 Leaders of the Church 1800-1900 
 
 can see that the entire belief rests on the robust 
 reality of the actual event, which takes place 
 on this or that Altar, through the mediation 
 of a consecrated formula, used with exact 
 ritualistic definiteness, over earthly elements 
 that have been duly presented before GOD, and 
 in the sight of the people, in literal obedience 
 to sanctioned usage. Every one can detect 
 how accurate and watchful and complicated 
 a theology informs every fragment of his 
 language. And yet the external and formal 
 fact glows through and through with the 
 warmth of a heartfelt devotion, as a coal filled 
 full with the splendour of flame. The outward 
 form intensifies the heat. It supplies it with 
 scope, and radiation, and vent. It feeds it 
 with fuel. The flame leaps and rejoices, just 
 because the material is given it ; it knows 
 a new strength, it glows with a new ardour, 
 as it lays hold of this external matter, and fills 
 it, and infolds it, and inhabits it, and absorbs 
 it. A fire lives on the fuel given ; and, to 
 the flame of adoration, sacramental fact is the 
 fuel that feeds it. Never, surely, has the 
 heart of man bent itself to innermost Com- 
 munion with the very Life of JESUS the Master 
 and Lover of souls, in more direct, and 
 evangelical, and unveiled contact than here is 
 made known in every glowing word of love, 
 and joy, and peace, and devotion. And the 
 freedom of this delighted and fervent inter- 
 course is built up by the constitutive reality of
 
 Dr. Pusey 165 
 
 its dogmatic accuracy. The refinements of 
 dogma are but the sensitive jealousies of a 
 searching and intimate love ; and such love 
 does but prove its genuine liberty, the liberty 
 of perfect knowledge, secure of itself and 
 assured of its aim, when it exhibits its 
 quivering alarm lest the least unworthiness of 
 utterance should darken or confuse its free 
 relations, its unhindered intermingling of life 
 with life, and heart with heart. There, in 
 writings like these, brimming with large out- 
 pourings of inexhaustible affection, we can 
 learn how love gains by understanding what 
 it loves, how thought wins freedom by the 
 distinction and the accuracy wherewith it can 
 speak out its secrets. As the human spirit 
 gains force and action by being given a body, 
 so the ardour of adoration would be cramped 
 and ineffective if it could not clothe itself in fit 
 expression ; and just as the spirit's action is 
 more perfect, the more elaborate and delicate its 
 nerve-organization, so the power of love reveals 
 more wonderful possibilities in proportion to 
 the delicate exactness of its technical language. 
 
 " Lastly, we would notice how it is this 
 explicitness of apprehension which causes the 
 third characteristic of Dr. Pusey 's Eucharistic 
 teaching, its marvellous richness. Implicit and 
 unalterable faith may be strong, but it cannot 
 be full. But, here, the inner strength of the 
 faith which has been enabled to emerge, and 
 to lay hold of its objective material, and to
 
 1 66 Leaders of the Church 1800-1900 
 
 develope its distinct expression, exhibits itself 
 in the fulness and the variety with which it 
 can apply itself to the whole round of practical 
 life, or make use of the entire wealth of the 
 imagination and the emotions. Everything 
 seems to become Eucharistic under the Doctor's 
 handling ; everywhere the Sacramental blessing 
 reaches. Look at the sun as it shines on all 
 things, how in each it gives a new colour, and 
 wakes a new revelation. It is on the flowers, 
 and they leap into blue, and scarlet, and yellow. 
 It is on the waters, and they shimmer and 
 glisten. It is on the far hills, and they are 
 steeped in the glow of purple and grey. It is 
 the same light, yet for each it is a new differing 
 glory. So, here, as we let our eyes travel 
 through page after page, we are always in face 
 of one thought, the thought of that Most 
 Blessed Presence under the forms of Bread and 
 Wine, yet ever the thought offers novel variety 
 of guidance, of direction, of illumination ; ever 
 it prompts a new motion of the desires, a new 
 effort of the will, a new hope of the affections. 
 It is in writings such as these that we learn 
 something of the unfading efficacy of the 
 Sacramental theology the unfailing attraction 
 of the Sacramental life why it is that all other 
 forms of adoration and communion, however 
 real, cannot but appear imperfect, partial, 
 inadequate, thin, meagre, shadowy, to those 
 who have once felt this abundance, and have 
 tasted of its treasures, and have sat at its
 
 Dr. Pitsey 167 
 
 feasts. To them it is known why word should 
 be added to word in the effort to tell how the 
 Eucharist has been to them both Hope, and 
 Refuge, and Peace, and Sweetness, and Tran- 
 quillity, and Wisdom, and Portion, and Posses- 
 sion, and Treasure." 
 
 Enough has been said in previous pages 
 to show Pusey's practical dealings with the 
 topic of Confession and Absolution. It will 
 not be out of place to let his own words on 
 this grave subject be heard, as thirty years ago 
 they were heard in the University Church of 
 Oxford by the writer of this book. 
 
 After speaking of sin and the remedies for 
 sin, the preacher said : " I could not bear 
 to think, my sons, that any one of you here 
 had grievously stained that * white robe ' 
 which was given to you in Baptism, ' to bear 
 it unspotted before the Judgement-Seat of 
 our LORD JESUS CHRIST, to life eternal.' But 
 should it in any case have been otherwise, 
 through evil companions or sudden stress of 
 passion, or curiosity, you know how, through 
 penitence, it may be cleansed anew by the Blood 
 of CHRIST. And one special remedy, by His 
 own authority, your Judge has told you of, and 
 the Church repeats to you in His words, 
 which He said to His Apostles * Whose soever 
 sins ye remit y they are remitted unto them' The 
 Church has, since He left His Ministry to 
 be carried on by men in His Name, ever
 
 1 6 8 Leaders of the Church 1 8 oo - 1 900 
 
 used that remedy in the case of grievous sins, 
 and found it health-giving. ... I had occa- 
 sion to say once to a Bishop, 1 who had great 
 love for generations before you in this place : 
 
 * You know, my Lord, that for some sins of 
 the young, Confession is the remedy.' He 
 answered at once, 'Yes, it is,' and told me 
 how he had himself seen it. Let others invent 
 what non-natural explanation they will of our 
 LORD'S plain words, * Whose soever sins ye remit^ 
 they are remitted unto them ' ; let them say, 
 'Man cannot forgive sins,' omitting to say 
 that GOD, Who alone can forgive sins, can 
 remit them through man ; their witness is 
 more valuable, who can say with the blind 
 man in the Gospel, * I went and washed, and 
 I received sight.' Our yearly season of special 
 penitence is coming upon us, in which the 
 Church again utters her protest against our 
 careless ways and our neglect of * godly 
 discipline,' * by which persons convicted of 
 notorious sin were put to open penance, and 
 punished in this world, that their souls might 
 be saved in the Day of the LORD.' But then, 
 because our modern habits and dread of shame 
 nowhere, throughout Christendom, will endure 
 this, she exhorts us the more to * search and 
 examine our own consciences by the rule of 
 GOD'S Commandments, and that not lightly, 
 and after the manner of dissemblers with GOD.' 
 
 * Sift yourselves through and through, and so 
 
 1 Bishop Wilberforce.
 
 Dr. Pusey 169 
 
 sift on,' says a prophet alike of GOD'S tender 
 love and holiness, not looking at yourself super- 
 ficially, but examining closely what you have 
 been, what in detail you are, as you shall see 
 yourselves at the Judgement-Seat of CHRIST. 
 Dare to behold yourselves, as far as you can, 
 as His All-seeing Eye sees you ; in what way 
 you first fell into any sin which has since 
 haunted you ; what you should most fear, 
 if our LORD came suddenly to judge. To 
 what end to hide your eyes from them now, 
 and behold them, if unrepented, to your con- 
 demnation at the Great Day ? Do this, telling 
 GOD that you desire to grieve, for love of Him, 
 for whatever has offended Him ; and then, if 
 you have found it hard to carry on the strife 
 by yourselves, if you would fain consult a 
 physician who understands the sicknesses of 
 the mind and their remedies, if you wish not 
 to trust to yourselves, but to hear the absolving 
 voice of CHRIST before you see Him on His 
 Judgement-throne, if you wish not only to hear 
 your pardon pronounced in His Name, but to 
 run your race Heavenward with increased 
 strength and grace, you know to whom He, 
 the Truth, has said * Whose soever sins ye remit, 
 they are remitted unto them' " 
 
 At this point, it is obvious to say a word 
 about the manner and style of Pusey's preach- 
 ing. He had no pretensions to oratorical skill. 
 He read every word, sometimes from a printed
 
 1 70 Leaders of the Church 1 800 - 1 900 
 
 copy, in a low, deep, rather monotonous voice, 
 which, in his later years, was husky and thick. 
 His sermons were immensely long, packed 
 with patristic learning, and exhaustive of 
 the subjects with which they dealt. His style 
 of composition was extremely strange ; so 
 crabbed and so quaint that it often reads more 
 like a rough translation from the German than 
 genuine English. Long ago, Newman said 
 of him : " He invents new words " ; and so 
 he did to the last. Such were " Unlaw," and 
 " Unscience," and " Mish-mash." Sometimes 
 there were archaisms such as " Aweful," and 
 " Judgement," and " Deitate " ; sometimes 
 new and alarming compounds such as " in- 
 Godded," " in-oned," " co-died," " trans- 
 elemented," and " transpierced." 
 
 Yet sometimes these strange words came 
 together one could not say that they were 
 arranged in sentences of majestic dignity. 
 The process by which those passages were 
 evolved seemed to be as though one cast a 
 mass of hewn stones, anyhow, on the ground ; 
 and they arranged themselves in a graceful arch 
 or a noble pillar. But the words, whether 
 strange or familiar, were of little account when 
 compared with the substance and the manner. 
 For an hour Pusey would wrestle with the 
 argument and the theology of his subject, 
 bringing all his masses of thought and erudition 
 to bear on the establishment of his doctrine. 
 Then his method and attitude would suddenly
 
 Dr. Pusey 171 
 
 change. He would lift his eyes from his 
 manuscript to the Undergraduates' Gallery, and, 
 addressing us as " My sons," would give us a 
 quarter of an hour of directly personal appeal ; 
 searching the heart's secrets, urging repentance, 
 and exhorting to a way of life more consistent 
 with our Divine vocation. Then indeed we 
 seemed to be listening to the voice of a god. 
 
 It is Septuagesima Sunday, 1875, and Pusey, 
 in his seventy-fifth year, is preaching from 
 S. Luke ix. 23 " If any man will come after 
 Me, let him deny himself, and take up his 
 cross daily, and follow Me." He begins : 
 " Does, then, our Redeeming LORD indeed 
 speak these words to us ? Is there no way 
 out of them ? " And then, after an hour's 
 solemn argument for the absolute necessity of 
 self-sacrifice, he turns to the Undergraduates' 
 Gallery, and this is how he ends : 
 
 " Shall we say to our LORD when He comes 
 down to be our Judge, when we shall behold 
 Him, Whom we, by our sins, have pierced 
 c True ! LORD, I denied myself nothing for 
 Thee ; the times were changed, and I could 
 not but change with them. I ate and drank, 
 for Thou, too, didst eat and drink with 
 publicans and sinners. I did not give to the 
 poor ; but I paid what I was compelled to the 
 poor-rate, of the height of which I complained. 
 I did not take in little children in Thy Name, 
 but they were provided for ; they were sent, 
 severed indeed from father or mother, to
 
 172 Leaders of the Church 1 8 oo - 1 900 
 
 the poor-house, to be taught or no about 
 Thee, as might be. I did not feed Thee when 
 hungry ; political economy forbade it ; but 
 I increased the labour-market with the manu- 
 facture of my luxuries. I did not visit Thee 
 when sick, but the parish doctor looked in on 
 his ill-paid rounds. I did not clothe Thee when 
 naked ; I could not afford it, the rates were 
 so high, but there was the workhouse for Thee 
 to go to. I did not take Thee in as a 
 stranger ; but it was provided that Thou 
 mightest go to the Casual Ward. Had I 
 
 known that it was Thou 'And He shall 
 
 say, Forasmuch as thou didst it not to one of 
 the least of these, thou didst it not to Me.' 
 
 " Many of you, my sons, are provided with 
 superfluities. You have not to stint your- 
 selves as to the pleasures of your age. Day 
 by day passes, I suppose, with all conveniences 
 of life or amusement, or some self-indulgences 
 which, though not directly sinful, are rather 
 injurious. If our LORD was to come now, 
 in how many do you think that you could tell 
 Him that you had fed Him, clothed Him, 
 supplied Him when sick ? Some, I fear, could 
 not say that they had bestowed as much on 
 CHRIST as upon their dogs. . . . 
 
 " We are to-day at the vestibule of those 
 days wherein, bearing the cross of this yearly 
 abstinence, we are, if we are His disciples, to 
 follow Him Who for our sakes did fast forty 
 days and forty nights, that so, by Continual
 
 Dr. Pusey 173 
 
 mortifying our corrupt affections we may be 
 buried with Him ' ; and through His Cross 
 and Passion may be brought to the glory of 
 His Resurrection. 
 
 "Three weeks hence you will plead that 
 fasting to Him Who for our sakes did fast 
 forty days and forty nights, and pray Him 
 that, after His likeness, you too 'may use 
 such abstinence, that, your flesh being subdued 
 to the spirit, you may ever obey His godly 
 motions in righteousness and true holiness.' 
 Let not your prayers be a witness against you. 
 
 " He does not put hard things upon you. 
 He Who accepts the cup of cold water will 
 accept petty self-denials. Self-indulgence is 
 a hard master not JESUS. Vice wears the 
 body : self-denial braces it. Sin is an exacting 
 tyrant : the service of GOD is perfect freedom. 
 
 " Give yourselves anew to Him, Who gave 
 Himself for you. He grudged not for you 
 one drop of His Heart's Blood : grudge not 
 to Him the price of His Blood yourselves. 
 Think of that place around the Eternal Throne 
 which He by that Blood has prepared in- 
 dividually for you. JESUS will impart to your 
 petty cross some of the virtue of His Saving 
 Cross. He will make any hardness sweet to 
 you, Who is Himself all sweetness, and every 
 pleasurable delight. He will give you His 
 own love, and 
 
 " * The heart that loveth knoweth well, 
 What JESUS 'tis to love.' "
 
 1 74 Leaden of the Church 1 800 - 1 900 
 
 But, though an Oxford man must always 
 connect his memory of Pusey with the 
 University pulpit, it should be remembered that 
 in the 'fifties and 'sixties he preached often, and 
 with great effect, in London. A characteristic 
 specimen of his method when dealing with 
 a wealthy congregation is his sermon called 
 " Why did Dives lose his soul ? " preached at 
 All Saints', Margaret Street, on Ash Wednes- 
 day, 1865. 
 
 " There is not one word about excess, 
 about having persons at his table notori- 
 ous for their immorality ( c gallantry,' the 
 world calls it). He kept a well-appointed 
 table, and was known for the magnificence of 
 his entertainments. Had he lived in these 
 days, the world would have been told the next 
 morning : * Dives gave a splendid entertain- 
 ment at his elegant mansion in such a square, 
 and, among the distinguished company, were 
 such and such of the fashionable world.' And 
 some of the younger of you, perhaps, would 
 have wished that they had been there ; and 
 mothers would have bethought themselves 
 how they could obtain tickets for Lady Dives' 
 next assembly." 
 
 Then the preacher goes on to imagine the 
 sudden death of this modern Dives, and the 
 notices of it in the Press : 
 
 "*We regret to announce that Dives was 
 taken ill in the midst of a splendid and select 
 circle, remained insensible, and died at an
 
 Dr. Pusey 175 
 
 early hour this morning.' " When people read 
 this announcement they would "have said 
 a word or two of the sudden death of Dives, 
 or moralized a little on the instability of 
 human things. . . . One thing alone people 
 would have shut their eyes to : * Where is he 
 now ? ' Our LORD lifts up the veil, and tells 
 us, c In torments tormented in this flame.' 
 Alas, Dives, who would be of thy party 
 now ? " l 
 
 The common view of Pusey, even among 
 those who were not hostile to his theology, 
 was that he was a man so wholly withdrawn 
 from the world that his opinion on anything 
 more secular than a hair shirt was not worth 
 having. No view could be more erroneous. 
 What he was as a scholar, let Dr. Liddon tell. 
 
 " With Dr. Pusey scholarship the scientific 
 knowledge of language was even less of an 
 acquirement than of an instinct. He had that 
 fine perception of the vital genius of human 
 speech which often enabled him to dispense 
 with the machinery of grammar and dictionary, 
 because he could, in fact, anticipate their 
 verdict. The author of The Christian Tear, 
 who was some ten years his senior, used 
 to say that he never knew how Pindar might 
 be translated until he heard Pusey translate 
 him in the Schools. To the ordinary classical 
 
 1 In connexion with this subject, the reader is referred 
 to Pusey's Commentary on Amos vi. 6 and Micah iii. 10.
 
 1 7 6 Leaders of the Church 1 8 oo - 1 900 
 
 languages, and what fifty years ago was 
 a rare accomplishment a thorough familiarity 
 with German, Dr. Pusey added, while still 
 under thirty, an exact knowledge of Hebrew, 
 and, as there is reason to think, a still more 
 intimate knowledge of Arabic, with its rich 
 vocabulary and literature. He spent from 
 fourteen to sixteen hours a day for a great 
 part of two years in acquiring it, partly under 
 the guidance of Freytag, the first Arabic 
 scholar in Europe ; his main reason for this 
 great expenditure of labour being the light 
 which Arabic throws upon the cognate language 
 of the Old Testament. The habit of constantly 
 enlarging his intimacy with language never 
 deserted him when he was an old man. When 
 he was more than sixty years of age he made 
 himself entirely master of Ethiopic. . . . 
 
 " Those critics in Germany who have been 
 least able to agree in his general conclusions 
 as to the Hebrew Scriptures have not been 
 slow to express their respect for the scholarly 
 learning by which he supported them." 
 
 We have seen in earlier chapters that he was 
 fully conversant with agricultural life and inter- 
 ests, and that, as a member of the Governing 
 Body of the University of Oxford, he proved 
 himself an excellent man of business. In the 
 concerns of the ordinary "world," as that word is 
 commonly understood, whether social, political, 
 or even commercial, he was much more at
 
 Dr. Pusey 177 
 
 home than the common run of academic 
 clergymen. It was probably his early contact 
 with the best form of society which enabled 
 him to deal such homethrusts as these : 
 
 "The selfishness of sin does not depend 
 on the greater or less opportunity of sinning. 
 There may be less of sin, because more 
 temptation, in the selfish profusion of the 
 millionaire than in the selfish comforts of one 
 of moderate means. It is not the splendour 
 of nobles, sorely as one knows that very many 
 forget Lazarus, sorely as one may fear for 
 their salvation ; it is not their hereditary 
 adherence to the customs handed down to 
 them from their forefathers, which, to one 
 who is accustomed to the thought of Eternity, 
 is so frightful in revisiting this great Babylon. 
 It is the growth of luxuries and comforts, as 
 indicated in the shops, the lesser equipages, 
 the dress, the jewelry, the trinkets, the 
 baubles, the varied suits of apparel. It is, 
 that luxuries have become comforts, and 
 comforts have become necessities ; nay, that 
 the Middle Class (I mean such as, I suppose, 
 are most of us) seems to have confused 
 necessity, luxury, comfort, in one reckless 
 following of self-will. ... I could scarce 
 believe my eyes, when I saw close by, as 
 the price of a single dress in a shop window 
 (and in no shop of the fashionable of this 
 world), what would furnish a meal to 7000 
 poor. Apart, as I said, from all trinketry, 
 
 2 A
 
 1 7 8 Leaders of the Church 1 8 oo - 1 900 
 
 one Christian lady was to wear as one of 
 her manifold exterior dresses, what would have 
 removed the gnawings of hunger of some 
 7000 members of CHRIST I" 1 
 
 And again : 
 
 "The terrible part to us, are not those 
 horrible things which one cannot name, but 
 that there is so much of everyday, ruling, 
 uncontradicted sin (such as S. Paul speaks of, 
 as belonging to the heathen world), and which 
 is yet so common, that we should be thought 
 harsh, fanatics, c troublers of the city,' turners 
 of ' the world upside down,' if we, who have 
 to preach GOD'S Word, were with one voice 
 emphatically to speak, as GOD speaks in His 
 Word. Conceive one, who, on the Exchange, 
 should utter above a whisper, * The love of 
 money is the root of all evil ' ; or in a civic 
 feast (perhaps nearer home, I know not), * Woe 
 unto you that are rich, for ye have received 
 your consolation ' ; or in poor Belgravia, 
 * Love not the world : whoso loveth the world, 
 the love of the FATHER is not in him ' ; or in 
 any reception-room in Vanity Fair, c The friend- 
 ship of the world is enmity with GOD ' ; 
 or in any place of commerce, c How hardly 
 shall they that have riches enter into the 
 Kingdom of GOD ' ; unless, indeed, in this 
 
 1 NOTE. " In Oxford Street. The price was 60. 60 
 would, of course, provide 14,400 penny loaves. Hungry 
 children before daybreak besiege a soup-kitchen, where that 
 sum would, at twopence, provide 7000 real meals."
 
 Dr. Pusey 179 
 
 almost universal idolatry of wealth, any one 
 should count himself not to have it, because 
 his neighbour's golden idol was more colossal, 
 more Nebuchadnezzar-like, than his own." 
 
 It is time now to turn to Pusey's opinions 
 on subjects of less than primary importance ; 
 and first with regard to Politics. As we have 
 seen in the earlier part of this narrative, some 
 of Pusey's nearest kinsfolk were high Tories 
 and some advanced Whigs. At different 
 periods of his life, his own opinions inclined 
 in different directions ; but it would be im- 
 possible to classify him as Whig or Tory, 
 Liberal or Conservative. In 1821 he was 
 travelling in France, and keenly regretted that 
 he had just missed the great demonstration 
 in the Chamber of Deputies. " I would have 
 given worlds to have heard the plea which 
 was made for Liberty." In the following year, 
 he did homage to the memory of Tell at 
 Btlrglen. " In leaning over the altar, by 
 means of which his countrymen have blended 
 the feelings of patriotism and religion, I could 
 not but address a prayer to our common 
 FATHER for my own country, that it might 
 long enjoy freedom unpolluted that it might 
 cultivate the virtues which alone merit that 
 choicest gift a nation can receive, and without 
 which it cannot be retained." When a young 
 and ardent nature is thus imbued with the 
 sacred love of freedom as a great gift from
 
 180 Leaders of the Church 1800-1900 
 
 GOD, that love governs all its politics. So 
 it was inevitable that Pusey should rejoice in 
 the deliverance wrought at Navarino, 1 and in 
 the repeal of those " disgraceful laws," the 
 Test and Corporation Acts. He threw all 
 his strength into the cause of Roman Catholic 
 Emancipation ; tried to save Peel from defeat 
 at Oxford ; and was then regarded as " one of 
 the most Liberal members of the University." 
 
 Lord Grey's attack on the Irish Church in 
 1833, and his insolent warning to the English 
 Church, roused Pusey to active hostility ; but 
 then again the kind of friendliness which the 
 Tories showed to the Church pleased him as 
 little as the open hostility of the Whigs. " I 
 have long thought," he wrote in 1833, "that 
 the Conservatives had the same sort of love 
 for the Church as the monkey had for the 
 cat, whose paw it employed. They helped 
 the Church as long as it politically helped 
 them." 
 
 His own profound belief in the spiritual 
 nature and Divine prerogatives of the Church 
 of England made him indifferent to even 
 suspicious of such support as the State 
 afforded. In 1869, impelled by anger at 
 Dr. Temple's appointment to the Episcopate, 
 he wrote : " I must henceforth long, and pray, 
 and work, as I can, for the severance of Church 
 and State." He was afraid that Disestablish- 
 
 1 He was all through his life a strong opponent of the 
 Turkish tyranny.
 
 Dr. Pusey 181 
 
 ment, which must come, would come too late, 
 and that the Church would have been com- 
 promised by heretical prelates before she 
 acquired the power of acting for herself. 
 " I think," he said, " that Churchmen must 
 long to be freed, at any cost, from the iron 
 hand of the State. I will add plainly, that, 
 while it is not our habit to be mixed up in 
 political meetings or measures, I think it is 
 our duty to pray Him in Whose hands events 
 are, to deliver us from this enthralment." 
 
 Two years later, on the occasion of the 
 Purchas Judgment, he wrote to Dr. Liddon : 
 " Chains are not the less galling because they 
 are of gold, nor poison the less deadly because 
 the pill is coated in silver." Of course, he did 
 not desire Disendowment ; but he felt that 
 the advantages of Endowment may easily be 
 purchased at too heavy a cost. " I cannot 
 contend about money as a matter of principle. 
 Riches were never the strength of the Church. 
 Never was she stronger than when Peter said, 
 Silver and gold have I none." * 
 
 The limits of space forbid to go on quoting 
 from Pusey's sermons ; but here I must insert 
 two specimens of his letter-writing to friends 
 in sorrow. A good letter of condolence is in 
 truth a sermon, and a rare one. The first 
 was addressed in 1841 to a friend of his own 
 age, who had lost his wife : 
 
 1 The Guardian, August 4, 1868.
 
 1 8 2 Leaders of the Church 1 8 oo - 1 900 
 
 " MY DEAR BROTHER IN SORROW, 
 
 " You have often taught that c through 
 much tribulation we must enter into the King- 
 dom of Heaven ' ; you have often preached the 
 Cross of CHRIST ; I pray GOD to give you 
 grace to abide tranquilly under its shadow : 
 dark though it be, He can make it gladder 
 than any light ; He can make it a joy to us 
 to go on our way weeping, if so be for this 
 night of heaviness we may the more look and 
 hope for the joy which cometh in the morn- 
 ing which has no ending. 
 
 " Fear not, my dear friend, to sorrow ; we 
 cannot sorrow too much, so that it be a 
 resigned sorrow ; it would not heal if it did 
 not wound deeply ; there would be no resigna- 
 tion if it were not grievous to be borne ; it 
 is the penalty of sin to us, though to them 
 the gate of Paradise ; we may sorrow, so that 
 we offer up all our sorrows, our anticipations, 
 our past to Him." 
 
 The second was written in 1874 to an 
 Undergraduate, whose mother had just been 
 attacked by fatal illness : 
 
 " To her it must be in one sense sudden ; 
 for even here she was looking that Sir W. 
 Gull should fix her residence for the winter. 
 In another it is not sudden. For during all 
 these years in which I have known her, there 
 has been no season in which her inner life was 
 not with GOD, and in which she would not 
 at once have gladly come, had He called. . . .
 
 Dr. Pusey 183 
 
 " It is (as dear John Keble said to me) 
 * a different world, in which a mother is not,' 
 and it is early for you to have her only in Para- 
 dise. GOD would thereby bind you the 
 more there, where those, through whom you 
 had your being here, are. Sursum corda^ sursum 
 corda I " 
 
 From first to last, Pusey was an indefatigable 
 letter-writer, and a great part of his ministry 
 to individual souls was performed by corre- 
 spondence. Here are some letters to an 
 Undergraduate at Cambridge, perplexed about 
 the course of duty : 
 
 " MY DEAR SON IN C. J., 
 
 " To a plain man the Church, in which 
 GOD placed him, would be his guide. The 
 Creeds contain the main body of the Faith. 
 On the Sacraments, the Prayer Book, taken 
 simply, will teach him the truth. According 
 to the old saying, Lex supplicandi, lex credendi. 
 The Creeds are the teaching of the whole 
 Church and are, as such, infallible teaching. 
 
 "This is, I think, enough for the present. 
 The quod ubique, quod semper, quod ab omnibus is 
 the rule which our Divines have had before 
 them, which the faith, as taught by the Church 
 of England, bears out, and which the recent 
 decrees as to the Immaculate Conception and 
 the Infallibility, and the Modern Roman system 
 as a whole do not.
 
 1 84 Leaders of the Church 1 800 - 1 900 
 
 "When you know more of Christian 
 antiquity you will see this. 
 
 " But what you have, at present, to do is 
 practical. Perhaps you inherit a liking for 
 controversy. Anyhow, you have it. Set your- 
 self steadily, by GOD'S grace, to simple duties, 
 to your mother, e.g. when at home. . . . 
 The 5th Commandment is the first Com- 
 mandment with promise, and be very careful of 
 it. This is one only of many practical duties ; 
 but bind yourself to them ; seek to please GOD 
 day by day in them ; to extirpate some fault, 
 and GOD, day by" day, will lead you on 
 
 'e'en to His Throne, 
 The seat of joys which never end.' 
 
 " GOD bless you. 
 
 " In Him, your very affectionate father, 
 
 E. B. P." 
 
 " In the time of Advent, remember daily, 
 (would it might be hourly) the Day of Judge- 
 ment, Heaven, and Hell and its eternal 
 severance from GOD and all good." 
 
 " I long for you to have a quiet time, 
 thinking how you may best become what 
 should please GOD. They are not great things 
 which are needed. In little things, little self- 
 denials, little acts of conformity to the Will of 
 GOD, daily longing to shake off some of our 
 unlikeness, some little imitation of our Dear
 
 Dr. Pusey 185 
 
 LORD, we are conformed to the Image in which 
 GOD has re-created us, and are prepared to 
 behold His Ever-blessed Presence in joy." 
 
 Pusey knew not only how to exhort and en- 
 courage ; he knew how to reprove. Here is an 
 excellent admonition to a spiritual daughter : 
 
 " The centre of your faults is your self-con- 
 ceit. There is some absurd conceit about being a 
 lady. People's estimate varies. I was walking 
 in rather a broad alley in London, and asked 
 some question about my way. The person 
 whom I asked directed my attention to one 
 standing behind a greengrocer's stall. t If you 
 ask that lady^ she will tell you.' They are just 
 those on the lower verge who think of it. A 
 popular writer gave to one of his characters the 
 name of * Mrs. Proudie.' She was supposed 
 to be a Bishop's wife. I hope that there 
 are not many * Mrs. Proudies ' among our 
 Bishops' wives. I never met with one. But 
 it would be good for you to remember the 
 name of * Mrs. Proudie,' and not be a * Miss 
 Proudie ' ; for Religious, even if they had 
 rank, forget it. Ladies are only known by 
 their more delicate-shaped hands and refinedness 
 of manners. I know not how it is that your 
 manners are so unrefined. I suppose that it 
 is because you think so much of yourself. 
 Have you never heard from your brothers, 
 when schoolboys, the word * bumptious ' ? It 
 is a schoolboy term. It expresses the character 
 
 2 B
 
 1 8 6 Leaders of the Church 1 8 oo - 1 900 
 
 of one who thinks much of some quality or 
 circumstance about himself or herself (it might 
 be some natural or accidental advantage as they 
 think it), and who was always showing it in his 
 or her manner, generally ludicrous, always over- 
 bearing. This exactly expresses what you are. 
 You used to be so to me. Do you remember 
 contradicting everything which I said, until at 
 last I required you to listen and contradict no 
 more ? " 
 
 What manner of man was Pusey ? His 
 outward appearance in early manhood we have 
 seen described in a former chapter. What he 
 was like at the period when the present writer 
 remembers him is well set forth in the words 
 of a lady who, in 1872, consulted him about 
 some perplexities of faith : 
 
 " I found a short, stout gentleman, dressed 
 in a cassock, looking like a comfortable monk ; 
 but keen eyes, steadfastly gazing into mine, 
 told of the force and subtlety enshrined in the 
 fine expressive head." The result of the 
 interview was that the enquiring lady found 
 Pusey " tender and pitiful to the sinner, who 
 was repentant, humble, submissive ; but iron 
 to the doubter or the heretic." 
 
 Five years later, the following description 
 was given in a weekly journal : 
 
 " The two most remarkable features about 
 Dr. Pusey are his eyes and mouth. The 
 latter is mobile with every kind of expression ;
 
 Dr. Pusey 187 
 
 the former are a deep blue, perfectly clear, 
 free from the aqueous film of age, varying, 
 as the mouth does, with the thought which 
 animates the mind or proceeds in language 
 from the lips. Never could there be a more 
 speaking face, never a face into which there 
 was concentrated more of the blended senti- 
 ments or capacities of earnestness, humour, 
 solemn intensity, subtle satire. It is impossible 
 not to be impressed by the perfect breeding, 
 the true patrician ease, the masterly sd}>oir- 
 fairC) which make up Dr. Pusey's manner. 
 He has about him that indefinable air of 
 superiority which stamps him at once as a man 
 born to be what he has been, a leader of men ; 
 and it is easy still to recognize the presence 
 and possession of those qualities which made 
 Newman fifty years ago quote him as ' the 
 great ' o /u,eyas. The general aspect of his 
 face is one of keenness and benevolence com- 
 bined. It is the face of a man whom you 
 could not mistake to be other than both good 
 and great." 
 
 At least from 1839 onwards, the habit of 
 Pusey's life was that of a student, an ascetic, and 
 a recluse. He " toiled" even more " terribly " 
 than before, constantly working for twelve or 
 fifteen hours out of die twenty-four, and fre- 
 quently sitting up all night to accomplish some 
 task which involved writing against time. As 
 long as his health permitted, he always attended 
 the two daily services in the Cathedral. For
 
 1 88 Leaders of the Church 1800-1900 
 
 many years he celebrated the Holy Communion, 
 at an Altar in his own house, every morning at 
 four o'clock, but in his later years he restricted 
 this practice to Sundays and Saints' Days. 
 His whole day was spent in literary or pro- 
 fessorial work, business connected with the 
 University, or private intercourse with those 
 who sought his counsel. In this connexion, 
 a personal reminiscence, kindly contributed by 
 a friend, will not be out of place : 
 
 " One episode made a great impression on 
 me, of Dr. Pusey's inexhaustible patience and 
 love for the insignificant. I was an Under- 
 graduate at the time, and went to see him in 
 great trouble of mind. He talked to me from 
 1 1 a.m. to 1.15 p.m. He gave me a resume of 
 the life of the Church, took me all over the 
 history of the American Episcopal Church, and 
 showed me how Episcopal Communions always 
 kept themselves pure by reference to primitive 
 tradition, while Sects always sought to purify 
 themselves by making new bodies. During 
 this long talk, the servant came in and said to 
 Dr. P., * The fly is here, sir, to take you to 
 the station.' The Doctor simply turned round 
 and said, in his slow and gentle voice, c Oh ! 
 find me another train, will you ? ' I remember 
 what I thought and felt : it seemed to me 
 inconceivable that he should upset his plans 
 simply to try and help me and teach me, and 
 deliver me from the doubt and misery in which 
 I was. And, after saying that to the servant,
 
 Dr. Pusey 189 
 
 he turned round to me and went on with his 
 instruction. These are not his exact words, but 
 this was a favourite lesson c GOD does not 
 satisfy mere curiosity, but He will always teach 
 us how to live if we want to know.' " 
 
 Pusey had always practised the strictest 
 self-discipline. He fasted with the utmost 
 rigour as long as the doctors allowed it, and 
 his meals were scrupulously plain. 1 But, 
 though plain, they were not dull. The 
 chief joy of his last twenty years was the 
 close companionship of his devoted friend 
 and disciple, Dr. Liddon, who resided in 
 Christ Church continuously from 1862. One 
 who was then an Undergraduate writes : " It 
 was twilight, and I was sitting with Dr. Pusey 
 in his study at Christ Church, when Liddon, 
 who was coming to dine with him, came softly 
 into the room. I have never forgotten the 
 warmth and love with which Dr. Pusey went 
 forward to meet him." Dr. Pusey's daughter 
 favours me with this touch of reminiscence : 
 " Dr. Liddon used to dine with us on Fridays, 
 so as to avoid the Hall dinner ; and then, 
 as soon as the servant had left the room, 
 my father would, in the course of a quiet 
 meal, talk himself on all subjects of the day, 
 Dr. Liddon drinking in every word he said. 
 
 1 The Rev. W. Tuckwell, describing Pusey's life in the 
 early 'fifties, says that his Friday dinner was one poached 
 egg on spinach, with one glass of port wine.
 
 190 Leaden of the Church 1800-1900 
 
 You can imagine what the enjoyment of these 
 quiet dinners was." 
 
 I am enabled to close my narrative with a 
 graphic account of Pusey in his capacity as 
 spiritual guide, which has been supplied to me 
 by a friend who bears a name long honoured in 
 the Church of England : 
 
 " I first knew Dr. Pusey when I was an 
 Undergraduate at Oxford in the October 
 term of 1868, and for ten years after that I 
 lived in close spiritual intimacy with one who 
 was to me in the fullest sense of the phrase, a 
 Father in GOD. My acquaintance began in this 
 way. As an Undergraduate, it was part of 
 my duty to attend the University Sermons, 
 and it was owing to a sermon preached by 
 Bishop Hamilton of Salisbury, in which he 
 strongly urged his Undergraduate hearers to 
 use Confession both as a safeguard against sin 
 and a means of spiritual growth, that I made 
 up my mind with much trepidation and after a 
 severe mental struggle, to write to Dr. Pusey 
 and ask for his help. Within an hour or two 
 I received a short letter together with a small 
 tract entitled, I think, Hints to those about 
 to make a first Confession. I was to go to him 
 at 9 o'clock in the evening as soon as I had 
 prepared myself. How well I remember that 
 evening, as I paced up and down * Tom Quad,' 
 waiting for the Curfew to ring, and how every 
 stroke of the great bell seemed to bring me 
 nearer to my doom. At length, when the 101
 
 Dr. Pusey 191 
 
 strokes were completed, and before the last 
 stroke had died away, I timidly rang the bell 
 of the well-known house now occupied by 
 Dr. Driver. When the door was opened I 
 timidly asked if I might see Dr. Pusey, as I had 
 come by appointment. The answer was, * The 
 Doctor is disengaged and is expecting you.' 
 I was then ushered into the study. At first, in 
 the dimly-lighted room I thought I was alone. 
 A reading lamp was burning on a small table 
 covered with books and papers, before a fire. 
 As I advanced I stumbled over a huge tome 
 lying on the floor, and had hardly recovered 
 myself when I saw a little old man emerging 
 from the further corner of the room in a skull 
 cap. His figure was bent : he wore a white 
 neck-cloth and a swallow-tail coat, and I noticed 
 that his clothes were of shabby black cloth. As 
 he came towards me I observed a certain stateli- 
 ness in his walk : he seemed to grip the floor 
 with a firm tread. He took my hand with the 
 same firmness and decision that I had noticed 
 in his walk, and in that hand-shake, which I 
 shall never forget, he seemed to take possession 
 of me body and soul. He at once asked me if 
 I would prefer to have a talk before or after my 
 Confession. I asked to have the talk first, as it 
 might help me in the difficult duty that lay 
 before me. 1 remember how wonderfully in 
 that preliminary talk he seemed to read my 
 inmost thoughts. All my difficulties were 
 already understood without my having to state
 
 1 9 2 Leaders of the Church 1 8 oo - 1 900 
 
 them. I had simply to listen while he told me 
 more about myself than 1 could have told him. 
 As he fixed his eyes upon me, I felt that he 
 was reading my very soul. I expressed some 
 astonishment at his intuition into my spiritual 
 state, and he replied, * No one with even a 
 slight knowledge of physiognomy could doubt 
 that your chief temptation is to think too well 
 of yourself.' As I look back over the thirty- 
 eight years that I have since passed through I 
 cannot be too thankful for that first interview 
 and for the wonderful light of self-knowledge 
 that came to me then for the first time. 
 
 "After that first interview I placed myself 
 definitely under Dr. Pusey's spiritual guidance, 
 and what was begun then was continued without 
 intermission for ten years. During the last 
 three years of his life his increasing deafness 
 and infirmities made it very difficult for him to 
 receive Confessions or to carry on conversation 
 except through writing. 
 
 " Many of Dr. Pusey's sayings, though 1 
 never wrote them down, have remained indelibly 
 impressed on my memory, and have been of the 
 utmost service to me in forming my own 
 convictions and in teaching others. 
 
 " With regard to Confession, he told me that 
 he did not as a rule advocate frequent confes- 
 sion, as people did not bring enough penitence 
 and without penitence neither Confession nor 
 Absolution were of any avail. But, where there 
 was penitence, a rule of Confession was most
 
 Dr. Pusey 193 
 
 helpful. He held that the clergy made a 
 mistake in urging Confession as a practice 
 until they had explained the doctrine of Absolu- 
 tion. If people believed in the doctrine they 
 would adopt the practice. Surely this is the 
 true theological position, as all Christian duty 
 presupposes the doctrine on which it rests, and 
 it is probably the neglect of this principle which 
 has led people in so many cases, as we Priests 
 know, to adopt the practice of Confession as an 
 anodyne rather than as a discipline, and there- 
 fore to slur over the more painful parts of their 
 Confessions, and make imperfect and partial 
 Confessions. 
 
 " Dr. Pusey used often to speak to me of the 
 terrible mischief of idle gossip, and the un- 
 charitableness which was so characteristic of our 
 ordinary social intercourse. He told me that 
 in the early days of the Tractarian Movement it 
 was singularly free from any taint of bitterness, 
 but afterwards, when it became more widespread, 
 an element of party spirit was imported into it 
 which did more to hinder its progress than any 
 amount of opposition from without. When 
 he was talking to me in this strain, on one 
 occasion I ventured to say, * But sometimes it 
 is almost a duty to speak of the faults of others.' 
 He replied, * Ah ! the truth comes out wonder- 
 fully in your words. Almost but not altogether 
 a duty.' He went on to say, * If people before 
 speaking about others would ask themselves 
 not " May I say this ? " but " Is it a positive 
 
 2 C
 
 194 Leaders of the Church 1 8 oo - 1 900 
 
 duty to say it? " it would make a great difference 
 to their conversation, and prevent an immense 
 amount of mischief.' 
 
 " On another occasion I was talking to him 
 about the difficulties of sustained prayer. He 
 acknowledged that it was so ; but if only we 
 were faithful to our rule of prayer, in course of 
 time the rule would form in us the habit, and 
 when the habit was formed it became easy and 
 natural to fulfil the Apostolic precept of * Pray 
 without ceasing.' He said in his own case, in 
 every pause of conversation, or when changing 
 his position, or in walking in the street, his 
 thoughts naturally formed themselves into 
 prayer. I then asked him, knowing that he 
 had spent many years in praying for the con- 
 version of sinners, whether he had ever seen 
 any remarkable instances of his prayers being 
 answered. After a pause, he said, with in- 
 describable solemnity, * I have always observed 
 that Almighty GOD gives them another chance.' 
 
 " He often spoke to me of the awful sin of 
 wasting time, and remarked that, if educated 
 people would only spend as much time in 
 reading the Fathers as they did in reading The 
 Times, it would make a wonderful difference to 
 their religious life and save them from much of 
 that weariness which comes from idleness. Time 
 only becomes a burden when it is wasted. 
 
 " I once asked him whether * Invocation of 
 Saints ' was allowable in the Church of 
 England. He replied that to a certain extent
 
 Dr. Pusey 195 
 
 it might be defended as the outcome of pious 
 sentiment, but nevertheless he thought it great 
 waste of time, which might be much better 
 employed in direct prayer to GOD. He went 
 on to say that the Fathers held that it was quite 
 doubtful whether the Saints could hear us, but 
 on the other hand, to ask Almighty GOD for the 
 prayers of the Saints was a legitimate practice and 
 one that was sanctioned by the early Church. 1 
 
 " He often recommended the study of 
 Hebrew, especially for its devotional uses. It 
 expresses so much more in fewer words than 
 any other language, and he was fond of quoting 
 as an instance of this the opening words of 
 Psalm Ixiii, * O GOD, Thou art my GOD : 
 early will I seek Thee ' eleven words, which 
 in Hebrew are expressed, with even fuller 
 meaning, in three words. On one occasion he 
 was lecturing on this Psalm, and in commenting 
 on the words 'Thy loving-kindness is better 
 than the life itself' he was overcome with 
 emotion and, bursting into tears, was unable 
 to continue his lecture. 
 
 " I give the foregoing as specimens of his 
 conversation, but no words can describe the 
 influence of his character upon those who came 
 into close personal contact with him. There is 
 one word which seems to account for that influ- 
 ence more than any other the word intensity. 
 It was the intense earnestness and sincerity, 
 and the thoroughness of everything that he did, 
 1 But see Appendix E.
 
 196 Leaders of the Church 1800-1900 
 
 which made a remarkable impression upon me. 
 There was a note of absolute certainty in the 
 advice which he gave which made it inevitable. 
 He was, in fact, just the sort of spiritual guide 
 that a young man at a critical period of his life 
 most needs. I invariably came away from these 
 conferences filled with a new enthusiasm, with 
 new convictions and heightened ideals, and more 
 than ever resolved to devote myself to the 
 service of GOD. 
 
 " As I look forward to meeting him in another 
 world, two thoughts occur to me. First, how 
 far short of the high standard that he set before 
 me I have come ; and secondly, how much 
 more short of it I should have fallen if I had 
 never known him." 
 
 After transcribing this record of personal 
 experience, I lay down my pen, as I took it up, 
 with an humiliating sense of my own unfitness, 
 not only to criticize, but even to chronicle, this 
 august and unique life. It combined, to my 
 thinking, all the elements of moral grandeur 
 an absolute and calculated devotion to a sacred 
 cause ; a child-like simplicity ; and a courage 
 which grew more buoyant as the battle 
 thickened. Its results are written in that 
 Book of Record which lies before the Throne 
 of GOD. 
 
 *
 
 Dr. Pusey 197 
 
 APPENDIX A 
 
 The Protest against the Judgment in Archdeacon 
 Denison's Case, signed by Pusey in 1856 : 
 
 " We, the undersigned, priests of the one Catholic and 
 Apostolic Church, called by GOD'S providence to minister 
 in the Province of Canterbury according to the Book of 
 Common Prayer, do hereby, in the presence of Almighty 
 GOD, and in humble conformity with the tenor of our 
 ordination vows, as we understand them, make known and 
 declare as follows : 
 
 " ( i ) We believe (in the words used in the Book of 
 Homilies) that we * receive the Body and Blood of our 
 LORD JESUS CHRIST under the form of bread and wine'; 
 and with Bishop Cosin, ' that upon the words of consecra- 
 tion, the Body and Blood of CHRIST is really and substan- 
 tially present, and so exhibited and given to all that receive 
 it ; and all this, not after a physical and sensual, but after 
 an heavenly and incomprehensible manner' ; of which state- 
 ment Bishop Cosin says, ' it is confessed by all divines.' 
 
 " (2) We believe in the words of Bishop Ridley, * that 
 the partakinge of CHRIST'S Bodie and of His Bloude unto 
 the faithfull and godlie, is the partakinge and fellowship of 
 life and of immortalitie. And, again, of the bad and 
 ungodlie receivers, St. Paul plainlie saieth thus : " He that 
 eateth of this breade and drinketh of this cuppe unworthilie, 
 he is guiltie of the Bodie and Bloude of the LORD." He 
 that eateth and drinketh unworthilie, eateth and drinketh 
 his own damnation, because he esteemeth not the LORD'S 
 Bodie ; that is, he receiveth not the LORD'S Bodie with the 
 honoure whiche is due unto Hym.' Or with Bishop 
 Poynet, ' that the Eucharist, so far as appertains to the
 
 198 Leaders of the Church 1^00-1900 
 
 nature of the Sacrament, is truly the Body and Blood of 
 CHRIST, is a truly divine and holy thing, even when it is 
 taken by the unworthy ; while, however, they are not 
 partakers of its grace and holiness, but eat and drink their 
 own death and condemnation.' 
 
 " (3) We hold with Bishop Andrewes, * that CHRIST 
 Himself, the inward part of the Sacrament, in and with the 
 Sacrament, apart from and without the Sacrament, where- 
 soever He is, is to be worshipped.' With whom agrees 
 Archbishop Bramhall : ' The Sacrament is to be adored, 
 says the Council of Trent, that is (formally) " the Body 
 and Blood of CHRIST," say some of your authors ; we say 
 the same : " the Sacrament," that is, " the species of bread 
 and wine," say others that we deny.' 
 
 " We, therefore, being convinced, 
 
 " I. That the doctrine of the Real Presence of 'the 
 Body and Blood of our Saviour CHRIST under the form of 
 bread and wine ' has been uniformly accepted by General 
 Councils, as it is also embodied in our own formularies ; 
 
 " 2. That the interpretation of Scripture most commonly 
 held in the Church has been, that the wicked, although 
 they can 'in no wise be partakers of CHRIST,' nor 'spiritually 
 eat His Flesh and drink His Blood,' yet do in the Sacra- 
 ment not only take, but eat and drink unworthily to their 
 own condemnation the Body and Blood of CHRIST which 
 they do not discern ; 
 
 " 3. That the practice of worshipping CHRIST then and 
 there especially present, after consecration and before com- 
 municating, has been common throughout the Church. 
 And, moreover, that the Thirty-nine Articles were intended 
 to be, and are, in harmony with the faith and teaching of 
 the ancient undivided Church ; 
 
 " Do hereby protest earnestly against Jo much of the 
 opinion of his Grace the Archbishop of Canterbury, in the 
 case of Ditcher *)>. Denison, as implies, directly or indirectly, 
 that such statements as we have cited above are repugnant 
 to the doctrine of the Thirty-nine Articles."
 
 Dr. Pusey 199 
 
 APPENDIX B 
 
 The Declaration on Eucharistic Belief and Worship 
 signed by Pusey in 1867 : 
 
 " Whereas, at this present time, imputations of disloyalty 
 to the Church of England are current, to the discredit of 
 those who have been, some of them for many years, 
 inculcating and defending the Doctrines of the Real 
 Objective Presence, of the Eucharistic Sacrifice, and of 
 the Adoration of CHRIST in the Blessed Sacrament ; and 
 whereas, by reason of these imputations, the minds of many 
 are troubled : We therefore, the undersigned, exercising 
 the office of the Priesthood within the Church of England, 
 beg respectfully to state what we believe to be the mind 
 of our LORD, touching the said doctrines, as expressed in 
 Holy Scripture, and as received by the Church of England 
 in conformity with the teaching of the Catholic Church 
 in those ages to which the Church of England directs as 
 ' most pure and uncorrupt,' and of ' the old godly doctors,' 
 to whom she has in many ways referred us declaring 
 hereby both what we repudiate and what we believe, 
 touching the said doctrines. 
 
 " (l) We repudiate the opinion of a 'Corporal Presence 
 of CHRIST'S natural Flesh and Blood,' that is to say, of the 
 Presence of His Body and Blood as They ' are in Heaven ' ; 
 and the conception of the mode of His Presence, which 
 implies the physical change of the natural substances of the 
 bread and wine, commonly called ' Transubstantiation.' 
 
 " We believe that, in the Holy Eucharist, by virtue of 
 the Consecration, through the power of the HOLY GHOST, 
 the Body and Blood of our Saviour CHRIST, ' the inward 
 part, or Thing signified, are Present really and truly, but 
 Spiritually and ineffably, under ' the outward visible part or 
 sign,' or ' form of Bread and Wine.' 
 
 " (2) We repudiate the notion of any fresh Sacrifice, or 
 any view of the Eucharistic Sacrificial offering as of some- 
 thing apart from the One All-sufficient Sacrifice and Obla- 
 tion on the Cross, Which alone ' is that perfect Redemption,
 
 2OO Leaders of the Church 1800-1900 
 
 Propitiation, and Satisfaction for all the sins of the whole 
 world, both original and actual,' and which alone is 
 ' meritorious.' 
 
 "We believe that, as in Heaven, CHRIST, our great High 
 Priest, ever offers Himself before the eternal FATHER, plead- 
 ing by His Presence His Sacrifice of Himself once offered 
 on the Cross ; so on earth, in the Holy Eucharist, that 
 same Body, once for all sacrificed for us, and that same 
 Blood, once for all shed for us, Sacramentally Present, are 
 offered and pleaded before the FATHER by the priest, as our 
 LORD ordained to be done in remembrance of Himself, 
 when He instituted the Blessed Sacrament of His Body 
 and Blood. 
 
 " (3) We repudiate all * adoration ' of ' the Sacramental 
 Bread and Wine,' which would be * idolatry ' ; regarding 
 them with the reverence due to them because of their 
 Sacramental relation to the Body and Blood of our LORD ; 
 we repudiate also all adoration of ' a Corporal Presence of 
 CHRIST'S natural Flesh and Blood,' that is to say, of the 
 Presence of His Body and Blood as ' they are in Heaven.' 
 
 "We believe that CHRIST Himself, really and truly, but 
 spiritually and ineffably, Present in the Sacrament, is 
 therein to be adored. 
 
 " Furthermore, in so far as any of the undersigned, 
 repudiating and believing as herein-before stated, have used, 
 in whatever degree, a Ritual beyond what had become 
 common in our Churches, we desire to state, that we have 
 done so, not as wishing to introduce a system of worship 
 foreign to the Church of England, but as believing that, 
 in so doing, we act in harmony with the principles and 
 law of the Church of England, and as using that liberty 
 which has, in such matters, always been allowed to her 
 Clergy and People ; having at heart the promotion of the 
 glory of GOD in the due and reverent celebration of the 
 Holy Eucharist, as the central act of Divine Worship."
 
 Dr. Pusey 201 
 
 APPENDIX C 
 
 The Declaration on Confession and Absolution, drawn 
 and signed by Pusey in 1873 : 
 
 " We, the undersigned, priests of the Church of England, 
 considering that serious misapprehensions as to the teaching 
 of the Church of England on the subject of Confession and 
 Absolution are widely prevalent, and that these misapprehen- 
 sions lead to serious evils, hereby declare, for the truth's 
 sake and in the fear of GOD, what we hold and teach on 
 the subject, with special reference to the points which have 
 been brought under discussion. 
 
 " (l) We believe and profess that Almighty GOD has 
 promised forgiveness of sins, through the Precious Blood of 
 JESUS CHRIST, to all who turn to Him, with true sorrow for 
 sin, out of unfeigned and sincere love to Him, with lively 
 faith in JESUS CHRIST, and with full purpose of amendment 
 of life. 
 
 " (2) We also believe and profess that our LORD JESUS 
 CHRIST has instituted in His Church a special means 
 for the remission of sin after Baptism, and for the 
 relief of consciences, which special means the Church of 
 England retains and administers as part of her Catholic 
 heritage. 
 
 " (3) We affirm that to use the language of the Homily 
 'Absolution hath the promise of forgiveness of sin,' 
 although, the Homily adds, 'by the express word of the New 
 Testament it hath not this promise annexed and tied to 
 the visible sign, which is imposition of hands,' and ' there- 
 fore,' it says, ' Absolution is no such Sacrament as Baptism 
 and the Communion are.' We hold it to be clearly impos- 
 sible that the Church of England in Art. XXV can have 
 meant to disparage the ministry of Absolution any more 
 than she can have meant to disparage the rites of Confirma- 
 tion and Ordination, which she solemnly administers. We 
 believe that GOD, through Absolution, confers an inward 
 spiritual grace and the authoritative assurance of His for- 
 giveness on those who receive it with faith and repentance, 
 
 2 D
 
 2O2 Leaders of the Church 1800-1900 
 
 as in Confirmation and Ordination He confers grace on 
 those who rightly receive the same. 
 
 " (4) In our Ordination, as priests of the Church of 
 England, the words of our LORD to His Apostles 'Receive 
 ye the HOLY GHOST ; whose soever sins ye remit, they are 
 remitted unto them, and whose soever sins ye retain they 
 are retained ' were applied to us individually. Thus it 
 appears that the Church of England considers this com- 
 mission to be not a temporary endowment of the Apostles, 
 but a gift lasting to the end of time. It was said to 
 each of us, * Receive the HOLY GHOST for the office and 
 work of a priest in the Church of GOD, now committed 
 unto thee by the imposition of our hands ' ; and then 
 followed the words, * Whose sins thou dost forgive they 
 are forgiven, and whose sins thou dost retain, they are 
 retained.' 
 
 " (S) We are not here concerned with the two forms of 
 Absolution which the priest is directed to pronounce after 
 the general confession of sins in the Morning and Evening 
 Prayer and in the Communion Service. The only form of 
 words provided for us in the Book of Common Prayer for 
 applying the absolving power to individual souls runs thus : 
 ' Our LORD JESUS CHRIST, Who hath left power to His 
 Church to absolve all sinners who truly repent and believe 
 in Him. of His great mercy forgive thee thine offences ; 
 and by His authority committed to me, I absolve thee from 
 all thy sins, in the Name of the FATHER, and of the SON, 
 and of the HOLY GHOST. Amen.' Upon this we remark, 
 first, that in these words forgiveness of sins is ascribed to 
 our LORD JESUS CHRIST, yet that the priest, acting by a 
 delegated authority and as an instrument, does through 
 these words convey the absolving grace ; and, secondly, 
 that the absolution from sins cannot be understood to be 
 the removal of any censures of the Church, because (a) the 
 sins from which the penitent is absolved are presupposed 
 to be sins known previously to himself and GOD only ; 
 () the words of the Latin form relating to those censures 
 are omitted in our English form ; and (f) the release from
 
 Dr. Pusey 203 
 
 excommunication is in Art. XXXIII reserved to ' a Judge 
 that hath authority thereunto.' 
 
 " (6) This provision, moreover, shows that the Church 
 of England, when speaking of 'the benefit of absolution,' 
 and empowering her priests to absolve, means them to use 
 a definite form of absolution, and does not merely contem- 
 plate a general reference to the promises of the Gospel. 
 
 " (7) In the Service for ' the Visitation of the Sick ' the 
 Church of England orders that the sick man shall even * be 
 moved to make a special confession of his sins, if he feel 
 his conscience troubled with any weighty matter.' When 
 the Church requires that the sick man should, in such case, 
 be moved to make a special confession of his sins, we cannot 
 suppose her thereby to rule that her members are bound to 
 defer to a death-bed (which they may never see) what they 
 know to be good for their souls. We observe that the 
 words ' be moved to ' were added in 1661, and that, there- 
 fore, at the last revision of the Book of Common Prayer, 
 the Church of England affirmed the duty of exhorting to 
 confession in certain cases more strongly than at the date of 
 the Reformation, probably because the practice had fallen 
 into abeyance during the Great Rebellion. 
 
 " (8) The Church of England also, holding it 'requisite 
 that no man should come to the Holy Communion but 
 with a full trust in GOD'S mercy, and with a quiet con- 
 science,' commands the minister to bid 'any' one who 
 ' cannot quiet his own conscience herein ' to come to him, 
 or ' to some other discreet and learned minister of GOD'S 
 Word, and open his grief, that by the ministry of GOD'S 
 Holy Word he may receive the benefit of absolution, 
 together with,' and therefore, as distinct from, ' ghostly 
 counsel and advice ' ; and since she directs that this invita- 
 tion should be repeated in giving warning of Holy Com- 
 munion, and Holy Communion is constantly offered to all, 
 it follows that the use of Confession may be, at least in 
 some cases, of not unfrequent occurrence. 
 
 " (9) We believe that the Church left it to the con- 
 sciences of individuals, according to their sense of their
 
 204 Leaders of the Church 1800-1900 
 
 needs, to decide whether they would confess or not, as 
 expressed in that charitable exhortation of the first English 
 Prayer Book, ' requiring such as shall be satisfied with 
 a general confession not to be offended with them that do 
 use, to their further satisfying, the auricular and secret 
 confession to the priest ; nor those also which think needful 
 and convenient, for the quietness of their own consciences, 
 particularly to open their sins to the priest, to be offended 
 with them that are satisfied with their humble confession 
 to GOD, and the general confession to the Church, but in 
 all things to follow and keep the rule of charity ; and every 
 man to be satisfied with his own conscience, not judging 
 other men's minds or consciences ; whereas he hath no 
 warrant of GOD'S Word to the same.' And although this 
 passage was omitted in the second Prayer Book, yet that its 
 principle was not repudiated may be gathered from the 
 * Act for the Uniformity of Service ' (1552), which, while 
 authorizing the second Prayer Book, asserts the former 
 book to be ' agreeable to the Word of GOD and the 
 primitive Church.' 
 
 " (10) We would further observe that the Church of 
 England has nowhere limited the occasions upon which her 
 priests should exercise the office which she commits to them 
 at their ordination ; and that to command her priests in 
 two of her offices to hear confessions, if made, cannot be 
 construed negatively into a command not to receive con- 
 fessions on any other occasions. But, in fact (see above, 
 No. 7, 8), the two occasions specified do practically com- 
 prise the whole of the adult life. A succession of Divines 
 of great repute in the Church of England, from the very 
 time when the English Prayer Book was framed, speak 
 highly of confession, without limiting the occasions upon 
 which, or the frequency with which, it should be used ; 
 and the lljth Canon, framed in the Convocation of 1603, 
 recognized Confession as a then existing practice, in that it 
 decreed, under the severest penalties, that ' if any man 
 confess his secret and hidden sins to the minister for the 
 unburdening of his conscience, and to receive spiritual con-
 
 Dr. Pusey 205 
 
 solation and ease of mind from him .... the said minister 
 .... do not at any time reveal and make known to any 
 person whatsoever any crime or offence so committed to his 
 trust and secrecy (except they be such crimes as by the laws 
 of this realm his own life may be called into question for 
 concealing the same).' 
 
 " (l i) While, then, we hold that the formularies of the 
 Church of England do not authorize any priest to teach 
 that private confession is a condition indispensable to the 
 forgiveness of sin after Baptism, and that the Church of 
 England does not justify any parish priest in requiring 
 private confession as a condition of receiving Holy Com- 
 munion, we also hold that all who, under the circumstances 
 above stated, claim the privilege of private confession, are 
 entitled to it, and that the clergy are directed, under certain 
 circumstances, to ' move ' persons to such confession. In 
 insisting on this as the plain meaning of the authorized 
 language of the Church of England, we believe ourselves 
 to be discharging our duty as her faithful ministers."
 
 206 Leaders of the Church 1800-1900 
 
 APPENDIX D 
 
 Pusey's judgment on Fasting Communion is worth 
 recording : 
 
 " I think the subject of fasting Communion is pressed 
 very unduly upon people's consciences by some, so as to set 
 an ancient custom of the Church against our LORD'S 
 command, in some cases. 
 
 " No one could doubt that early and fasting Communion 
 is the most devotional ; the poor feel this. The question 
 arises when any who do not feel themselves sick enough to 
 ask habitually for sick Communion at an early hour, and 
 yet it is impossible for them to go out without manifest 
 risk of health or life ; or (as is often the case in this 
 country) Holy Communion could only be had at a very 
 late hour. 
 
 " I have had letters asking me whether the rule of fasting 
 Communion was so absolute, that a person must give up 
 Holy Communion for months together ; or from clergy, 
 whether, if they have to celebrate late, they must give up 
 their Cure. I have been asked this year by the Chaplain 
 of a Religious House (with which I am not connected). 
 It has become a great practical difficulty. 
 
 " Those who preach or teach the absolute duty of fasting 
 Communion, generally preach or teach (as far as they are 
 aware) to those who can communicate early, or where there 
 is early Communion close by. They have no idea of the 
 practical difficulty. It is sewing new cloth on old gar- 
 ments. Mid-day Communions used to be the rule among 
 us. The early Communions of late years almost date 
 from the revival of about 1833, except in towns on Great 
 Festivals. And it is a difficulty affecting thousands of 
 clergy throughout the country. I suppose it would, in 
 very many cases, be a question between non-fasting 
 Communion and death. 
 
 "When asked, I have been wont to begin at the 
 beginning.
 
 Dr. Pusey 207 
 
 (a) There is no irreverence in non-fasting Communion, 
 
 else, 
 
 (1) Our LORD would not have instituted it after 
 eating the Passover, for He was LORD of both 
 Covenants, and it was of His own Will that He so 
 connected them. 
 
 (2) The Viaticum is everywhere administered after 
 food, but no one would make the last Sacrament an 
 act of irreverence. 
 
 (b) There is no binding law. I cannot here look over 
 books, but I remember seeing it in the hand of a 
 learned Roman Catholic. 
 
 (c) It is, then, a very early and religious custom, 
 originating in such abuses as those at Corinth, yet not 
 without exceptions. . . . 
 
 (<f) There is no difference in principle between com- 
 municating at the Midnight Mass on Christmas night 
 when, e.g., Christmas Day is on a Monday, and on 
 the Sunday full meals have been allowed ; and taking 
 food at an early hour on the same day. For the 
 division of the twenty-four hours is, of course, wholly 
 artificial. 
 
 (e) In some cases, at least, there would be a direct 
 conflict between our LORD'S command and the 
 observance of the pious custom. Whether the ' This 
 do in remembrance of Me ' be or be not addressed 
 primarily to the priest, it must include the people. 
 Frequent Communion is the life of the soul : pro- 
 longed abstinence would be starvation. The Easter 
 Communion is accounted the very least which would 
 fulfil our LORD'S command. 
 
 " The rigid rule which is laid down by some now, that 
 non-fasting Communion is to be avoided as mortal sin, 
 would, in very many cases, clash with our LORD'S command 
 to communicate. 
 
 " I wish the young clergy were less free with the words 
 ' mortal sin.' I cannot understand why it should be 
 ' mortal sin.' It would not, according to their own
 
 208 Leaders of the Church 1800-1900 
 
 showing, be mortal sin in their people unless they made 
 it so. For a person cannot fall unknowingly into mortal 
 sin. I suppose they place the mortal sin in contravening 
 a positive law of the Church. I do not believe myself 
 that there is any such positive law of the Church. I 
 wonder whether they themselves think that they commit 
 mortal sin, whenever they omit saying the Daily Services. 
 * Mortal sin ' is, as you know, what kills the soul at one 
 blow. Do they mean that one who communicates non- 
 fasting kills his soul ? . . . I believe non-fasting Com- 
 munion comes under our Blessed LORD'S rule ' I will 
 have mercy and not sacrifice,' and I feel sure that, if He 
 were here now, He would dispense with the custom 
 Himself in many cases ; as of the weakly. I am certain 
 that He would rather they communicated non-fasting than 
 were starved. 
 
 " Fasting Communion is, I believe, a pious custom to be 
 aimed at and commended, not one to be enjoined under 
 penalty of mortal sin. This is bewildering to me, and 
 would, I should think, confuse in people's minds the 
 thought of sin altogether. 
 
 " I need not say that we old Tractarians communicated 
 and communicate fasting, but we cannot lay the burden on 
 the shoulders of the weak or sickly." Spiritual Letters, 
 (Edition 1901), pp. 252-5.
 
 Dr. Pusey 209 
 
 APPENDIX E 
 
 The following note has been supplied by a friend : 
 " In order to understand Dr. Pusey's attitude towards 
 the practice of Invocation, it is necessary to read some 
 words in his first Eirenicon (1865), page 101. After 
 quoting the decrees of the Council of Trent, together with 
 the Catechism of the Council, Dr. Pusey says ' Now, were 
 this all, the difficulty never could have arisen. The mere 
 " ora pro nobis," to explained, could not have led any to 
 stop short in the Saints, nor have called forth any protest, 
 out of zeal for GOD'S honour.' (See also pp. 108, 109, of 
 the same book). Again, Dr. Pusey expressed his deliberate 
 approval of the interpretation of the Articles given in Tract 
 XC in his * Historical Preface ' to the reprint of Tract XC, 
 1865. It is interesting also to notice Dr. Pusey's share in 
 Bishop Forbes' Commentary on the XXXIX drticlet published 
 in 1867, 'Pusey revised the Bishop's work throughout, 
 correcting it minutely. . . . He supplied almost the whole 
 of the passages which, under head of Article XXII, deal 
 with the subject of Purgatory and the Invocation of Saints.' 
 [Life, iv. 146.] Perhaps, though hesitating to recommend 
 the practice of direct Invocation, Dr. Pusey's view of its 
 lawfulness may be summarized in the words of Bishop 
 William Forbes which form the conclusion of the Article 
 in the Bishop of Brechin's commentary : ' Let GOD alone 
 be religiously adored ; let Him alone be prayed to through 
 CHRIST, Who, truly and properly speaking, is the sole and 
 only Mediator between GOD and man. Let not that most 
 ancient custom, common in the universal Church, as well 
 Greek as Latin, of addressing angels and saints in the way 
 we have said, be condemned or rejected, as impious, or as 
 vain and foolish. Let foul abuses and superstitions which 
 have crept in be taken away, and so shall peace hereafter be 
 easily formed and ratified between the parties. Which, 
 may the GOD of peace and all holy concord, vouchsafe to 
 grant for the sake of His Only-Begotten SON.' " Forbes, 
 Consid. Mod., ii. 513. 
 
 2 E
 
 INDEX TO NAMES OF PERSONS 
 MENTIONED IN THE TEXT 
 
 Bagot, Bishop, 45, 46. 
 
 Barker, Mr. and Mrs., 21. 
 
 Beste, Rev. H. Digby, 41. 
 
 Blomfield, Bishop, 93. 
 
 Brine, Rev. J. G. (son-in- 
 law), 27, 102. 
 
 Bouverie (afterwards Pusey), 
 Hon. Philip, 2, 6, 105. 
 Laurence, 2. 
 Jane, 6. 
 Mary, 105. 
 
 Burgon, Dean, 19, 22, 
 73- 
 
 Carter, Canon T. T., 95. 
 Cavendish, Lady Frederick, 
 
 38. 
 Church, Dean, 37, 53, 67, 
 
 70. 
 
 Cholmondeley, Lord, 41. 
 Colenso, Bishop, 104. 
 
 De Lisle, Ambrose, 65. 
 Denison, Archdeacon, 102 
 
 103, 197, 198. 
 Digby, Kenelm, 42. 
 Drury, Rev. George, 116. 
 
 Farrar, Dean, 150, 151. 
 Fielding, Lord (afterwards 
 
 Lord Denbigh), 92. 
 Forbes, Bishop, 102, no, 
 
 209. 
 
 Froude, Rev. R. H., 33. 
 Froude, J. A., 41. 
 
 Gladstone, Right Hon. W. 
 
 E., 64, 69,70, 136, 137, 
 
 138. 
 Green, Rev. S..F., 152, 153, 
 
 157, 158. 
 
 Grey, Lord, 30, 32, 180. 
 Goodman, Miss Margaret, 
 
 84, 8 5 . 
 Gorham, Rev. G. C., 88. 
 
 Hamilton, Bishop, 52, 138, 
 
 190. 
 
 Hampden, Bishop, 37, 103. 
 Harborough, Rev. Lord, 6, 
 
 7,8. 
 
 Hansard, Rev. Septimus,! 30. 
 Hibbert, Julian, 10, 15, 1 6. 
 Holland, Canon Scott, 161. 
 Hook, Dean, 60, 67, 72.
 
 212 
 
 Inde 
 
 Howley, Archbishop, 37. 
 Hughes, Thomas, 3, 7. 
 
 Jelf, Dr., 13, 14. 
 
 Jowett, Professor, 103, 104. 
 
 Keble, Rev. John, 32, 33, 
 
 39 55> 56, 58, 79, 81, 
 89, 95, 148, 149, 183. 
 
 Liddon, Dr., I, 17, 24, 28, 
 56, 104, 138, 141, 149, 
 153, 158, 175, 181, 189. 
 
 Lloyd, Bishop, 15, 25, 26, 
 27. 
 
 Longley, Archbishop, 72, 
 
 *35- 
 Lyne, Rev. J. L. (Father 
 
 Ignatius), 108, 109, in, 
 
 116. 
 Lyne, Francis, 1 1 1 (Letters 
 
 to), 1 1 2-1 22. 
 
 Lyne, Mrs. (Letter to), 1 1 1 . 
 
 Maltby, Bishop, 12, 93. 
 Manning, Cardinal, 92, 1 23, 
 
 124. 
 Maxwejl-Lyte, Sir Henry, 
 
 1 1. 
 
 Melbourne, Lord, 37. 
 Moberly, Bishop, 138. 
 Mozley, Rev. J. B., 66. 
 
 Newman, Cardinal, 14, 18, 
 
 *5 32-39 4 1 , 43, 44, 
 46,47,53-61,64,70-72, 
 75, 97, I0 3, 126, 127, 
 128, 140, 170, 187. 
 
 Paget, Dr. (Bishop of Ox- 
 ford), 150. 
 
 Palmer, Rev. William, 33. 
 
 Peel, Sir Robert, 42, 43, 
 1 80. 
 
 Perceval, Hon. and Rev. A. 
 
 P., 33- 
 
 Phillpotts, Bishop, 79, 84, 
 
 86, 88, 89, 138. 
 Prynne, Rev. G. R., 109. 
 Pugin, A. W., 42. 
 Pusey, Jane Allen, 6. 
 
 John, 6. 
 
 Mrs. John, 6. 
 
 Lady Lucy (mother), 7. 
 
 Catharine Maria (nee 
 Barker), (wife), 13, 
 2$, 27, 39> 46. 
 
 Philip (brother), 7, 9, 
 
 IO2. 
 
 Lucy Maria Bouverie 
 (daughter), 27, 60, 
 
 69, 73- 
 
 Philip Edward (son), 
 27, 49, 102, 160. 
 
 Katharine (daughter), 
 27. 
 
 Mary Amelia (daugh- 
 ter), 27, 102. 
 
 Lady Emily (sister-in- 
 law), 102. 
 
 Rose, Rev. H. J., 1 8, 20, 21, 
 22, 23, 33, 35- 
 
 Russell, Lord John, 93. 
 Rutland, Duke of, 62, 82. 
 
 Savile, Rev. B. W., 106.
 
 Index 
 
 2I 3 
 
 Sel borne, Lord, 154. 
 Sellon, Miss, 64, 83-87, 
 
 109, no. 
 Shaftesbwy, Earl of, 105, 
 
 107, 144. 
 
 Sikes, Rev. Thomas, 43. 
 Smith, Rev. Sydney, 42, 64. 
 Southey, Robert, 59. 
 Spencer, Hon. and Rev. 
 
 George, 42. 
 
 Stanley, Dean, 104, 142. 
 Stuart, Rev. Edward, 63. 
 
 Tait, Archbishop, 55, 140, 
 141, 142, 145, 148, 152. 
 
 Temple, Archbishop, 138, 
 
 1 80. 
 Tuckwell, Rev. W., 49, 96, 
 
 189. 
 
 Ward, W. G., 70. 
 Wellington, Duke of, 9, 26, 
 
 28. 
 Wilberforce, Bishop, 45, 65, 
 
 67> 7i> 73-77, 94> 
 95, 104, 141,168. 
 
 Rev. Henry, 71, 92. 
 
 Archdeacon, R. I., 92. 
 Wiseman, Cardinal, 44, 92, 
 
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