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EDWARD BOUVERIE PUSEY

VOL. II.

HORACE HART, PRINTER TO THE UNIVERSITY

Life of
Edward Bouverie

DOCTOR OF DIVINITY
CANON OF CHRIST CHURCH ; REGIUS PROFESSOR OF
HEBREW IN THE UNIVERSITY OF OXFORD

HENRY PARRY "LIDDON, D.D.

D.C.L. ; I.L.U. ; LATE CANON ANL> CHANCELLOR OF ST. PAUL'S
EDITED AND PREPARED J-'OR PUBLICATION BY THE

REV. j!V of JOHNSTON, M.A.

VICAK OF ALL SAINTS, OXFORD; AND THE

REV. ROBERT J. WILSON, M.A.

WARDEN OF KEBLE COLLEGE
HON. FELLOW AND FORMERLY TUTOR OF MERTON COLLEGE

IN FOUR VOLUMES: VOL. II {1836-1846)

Willi Port rails and 1 lltistrcitioin

LONDON

LONGMANS, GREEN, AND CO.

AND NEW YORK: 15 EAST 16™ STREET
1893

CONTENTS OF VOL. II

CHAPTER XIX. 1836-1837.

PAGE

ROMAN CONTROVERSY AND CHARGES OF ROMANIZING —
TRACTS ON ROMANISM — ON PRAYER FOR THE
DEAD — ON PURGATORY — ATTACKS FROM THE ' RE-
CORD ' AND 'CHRISTIAN OBSERVER* — ARCHDEACON
SPOONER — LETTER TO BISHOP BAGOT ... I

CHAPTER XX. 1837-1838.

PROGRESS — S. P. C. K. COMMITTEES — KEBLe's SERMONS —

VISIT TO GUERNSEY FIFTH OF NOVEMBER SERMON

— TRACT ON THE HOLY EUCHARIST — MISSIONARY
EXHIBITIONS — COLLEGES OF CLERGY FOR LARGE
TOWNS — DR. HOOK AND THE TRACTS — HARRISON,
CHAPLAIN TO THE ARCHBISHOP OF CANTERBURY . l8

CHAPTER XXI. 1838-1839.

BISHOP BAGOT'S CHARGE OF 1838 — PROPOSED MARTYRS*

MEMORIAL — PUBLIC LETTER TO BISHOP BAGOT . 52

CHAPTER XXII. 1839.

MRS. PUSEY's PHILANTHROPIC AND RELIGIOUS WORK —
HER ILLNESS — CONDITIONAL BAPTISM — STAY AT
WEYMOUTH — PUSEY's SERMONS FOR S. P. G. — MORE
ALARMING ILLNESS OF MRS. PUSEY — APPROACH
OF DEATH — TRINITY SUNDAY, 1839 — SYMPATHY
OF FRIENDS — BURIAL IN CATHEDRAL — A LIVING
SORROW ......... 8l

Contents.

CHAPTER XXIII. 18SP.

PAGE

RETIREMENT FROM SOCIETY — DEEPENED TONE OK
PREACHING — A NARROW ESCAPE — KEBLE's PSALMS —
STAY AT BRIGHTON — CRITICISM OF BAPTISMAL TRACT
BY AN EVANGELICAL — APPENDIX : CHURCH REVIVAL

IN AMERICA I07

CHAPTER XXIV. 1840.

UNION FOR PRAYER — THE L1TTLEMORE 'MONASTERY* —
WHAT IS PUSEYISM? — THE ORNAMENTS RUBRIC —
PROPOSAL TO PRINT THE SARUM BREVIARY — RELA-
TIONS WITH THE EASTERN CHURCH — FEARS OF

SECESSION — GATHERING HOSTILITY APPENDIX :

CORRESPONDENCE I27

CHAPTER XXV. mi.

TRACT 90 — GENESIS AND METHOD OF THE TRACT

LETTER OF THE FOUR TUTORS — NEWMAN'S REPLY

CENSURE PUBLISHED BY THE HEADS OF HOUSES —
OPINIONS ON THE CENSURE- CORRESPONDENCE WITH
THE BISHOP — DIFFICULTIES OF THE SITUATION — AN
ARRANGEMENT — NEWMAN'S LETTER TO THE BISHOP

PALMER'S PROPOSED DECLARATION PUSEY's

LETTER TO JELF ....... l6l

CHAPTER XXVI. iwi.

CONSEQUENCES OF TRACT 90— WARD AND OAKELEY —
DIVERGENT VIEWS OF THE REFORMATION — TREAT-
MENT OF MR. KEBLE's CURATE — PUSEY's VISIT TO
THE ARCHBISHOP — EPISCOPAL CHARGES . . . 2l6

CHAPTER XXVII. 1841-1842.

VISIT TO IRELAND THE JERUSALEM BISHOPRIC —

THE POETRY PROFESSORSHIP — FRIENDLY REMON-
STRANCES ........ 243

CHAPTER XXVI II. 1842-1843.

PUBLISHED LETTER TO THE ARCHBISHOP OF CANTER-
BURY— THEOLOGICAL PROFESSORSHIPS — CENSURE ON
HAMPDEN REAFFIRMED — FEARS OF SECESSIONS — ■

Contents.

vii

newman's misgivings — death of dr. arnold —
newman's retractation — pusey's trust in the
church of england 272

CHAPTER XXIX. 1843.

PUSEY'S CONDEMNATION— SERMON ON THE EUCHARIST-
DELATION — CONDEMNATION WITHOUT A HEARING —
FAILURE OF ATTEMPTS TO SECURE RECANTATION
— SENTENCE OF SUSPENSION — PUSEY's PROTEST —
WEIGHTY REMONSTRANCES — SERMON PUBLISHED —
ATTEMPTS TO OBTAIN LEGAL REDRESS — APPENDIX :
CORRESPONDENCE ON THE CONDEMNED SERMON . 306

CHAPTER XXX. 1843-1844.

NEWMAN'S RESIGNATION OF ST. MARY'S— LUCY PUSEY's
DEATH — ADAPTATION OF FOREIGN DEVOTIONAL
BOOKS — RENEWED PROPOSAL TO TRANSLATE THE
SARUM BREVIARY ....... 370

CHAPTER XXXI. 1844.

VISIT TO ILFRACOMBE — PREACHING WITH THE BISHOP

OF exeter's SANCTION — NEWMAN'S POSITION

PUSEY's FEARS AND HOPES — DEATH OF MR. J. W.
BOWDEN . . . 398

CHAPTER XXXII. 1844-1845.

OPPOSITION TO THE NEW VICE-CHANCELLOR —DEFEAT-
PROPOSED NEW UNIVERSITY TEST — CONDEMNATION
OF MR. WARD — ATTEMPTED CONDEMNATION OF
TRACT 90 — PROSECUTION OF MR. OAKELEY . . 4IO

CHAPTER XXXIII. 1844-1845.

RUMOURS AND ANXIETIES — AN APPEAL FROM PUSEY —
MANNING'S FEELING TOWARDS ROME — NEWMAN'S
SECESSION — PUSEY'S LETTER TO THE 'ENGLISH
CHURCHMAN' — KEBLE'S COMMENTS — REVIEW OF
PUSEY's POSITION ....... 441

viii

Contents.

CHAPTER XXXIV. iws-img.

PACE

ST. SAVIOUR'S, LEEDS — FIRST PROJECT OF A CHURCH
FOR LEEDS — LAYING THE FOUNDATION STONE —
COSTLY GIFTS — ALTAR PLATE — ALARM AT SECES-
SIONS— OBJECTIONS RAISED BY HOOK AND THE
BISHOP OF RIPON — CONSECRATION — SERMONS — AN
ADDRESS TO THE BISHOP — PUSEY's ANTI-ROMAN
POSITION — RELATIONS TO NEWMAN — HIS UNCHANG-
ING FAITH IN THE ENGLISH CHURCH — NEWMAN'S
MATURE ESTIMATE OF PUSEY 466

LIST OF ILLUSTRATIONS

DR. PUSEY PREACHING THE ' CONDEMNED ' SERMON, FROM

A SKETCH BY THE REV. EDWARD KILVERT. . Frontispiece.

st. saviour's, leeds (exterior) ..... 494
„ ,, (interior) 496

CORRIGENDUM

p. 42, 1. 25. for fj.aKapiT7]s, read paKapirTjs.

EDWARD

THE LIFE

BOUVERIE

PUSEY

CHAPTER XIX.

ROMAN CONTROVERSY AND CHARGES OF ROMANIZING —
TRACTS ON ROMANISM— ON PRAYER FOR THE DEAD
—ON PURGATORY — ATTACKS FROM THE 'RECORD'
AND ' CHRISTIAN OBSERVER ' — ARCHDEACON SPOONER
— LETTER TO BISHOP BAGOT.

1836-1837.

It was in the year 1836 that the controversy on the sub-
ject of the claims and position of the Roman Catholic
Church again emerged. That such a renewal of ancient
strife should take place was inevitable. It was impos-
sible to appeal to Church principles, as the Tractarians
had appealed to them in controversy with Latitu-
dinarian and Puritan forms of thought, without being
asked the question, How far do you mean to go ? For
those Church principles were in the main common
ground between the Roman and the English Churches.
'We agree with Rome,' said Keble, 'about our major
premisses, our differences are about the minor.' This
amount of agreement placed the Tractarians between two
fires: they were reproached from one quarter with treachery,

VOL. II. B

Life of Edward Bouvcrie Puscy.

from another with inconsistency; and they had to show,
as well as they could, that they were neither inconsistent
nor treacherous ; that abstract logic has to take account
of the checks which are imposed on it by history ; and
that the real strength of a position is not to be measured
by the assaults to which it may be apparently exposed
at the hands of popular controversialists.

In the earlier days of the Movement nothing was heard
of the Roman question.

' Romanism,' wrote Pusey, ' in our earlier days, was scarcely heard
of among us. ... It was apparently at a low ebb, and partook of
the general listlessness which crept over the Church during the last
century. It seemed to present but the skeleton of the right practices
which it retained, and helped by its neglect of their spirit to cast
reproach upon them. The writer of a work then popular1 would even
speak of it as extinct among us V ' There was in our younger days no
visible Church to which to attach ourselves except our own. The
Roman communion had in this country but her few scattered sheep,
who had adhered to her since the times of Queen Elizabeth. She was
herself asleep, and scarcely maintained herself, much less was such
as to attract others 3.'

The change which had taken place was not due only or
chiefly to the Church revival at Oxford.

' The Roman Church also has, in some countries certainly, par-
taken of the same refreshing dew as ourselves : the same Hand which
has touched us and bid our sleeping Church, Awake, Arise, has
reached her also. Our Lord seems to be awakening the several
portions of His Church, and even those bodies which have not yet
the organization of a Church, at once V

But if the revival of religious activity in the Roman
Church was independent of anything in the English, it was
stimulated and given a new direction by the publication of
the Oxford Tracts. They at once roused its hopes and
provoked its hostility, and the new situation which was thus
created demanded the serious attention of their authors.

' The controversy with the Romanists,' wrote Newman in January,

1 Fnther Clement. Pusey, D.D. Oxford, 1842, 3rd ed.,

2 ' Letter to His Grace the Arch- p. 8.

bishop of Canterbury,' by Rev. E. B. 3 Ibid., p. 16. 4 Ibid., p. 8.

Tracts against Rome.

1836, 'has overtaken us "like a summer's cloud." We find ourselves
in various parts of the country preparing for it. Yet when we look
back we cannot trace the steps by which we arrived at our present
position. We do not recollect what our feelings were this time last
year on the subject— what was the state of our apprehensions and
anticipations. All we know is that here we are, from long security,
ignorant why we are not Roman Catholics ; and they, on the other
hand, are said to be spreading and strengthening on all sides of us,
vaunting of their success, real or apparent, and taunting us with our
inability to argue with them1.'

Towards the summer of 1835 Newman had been dis-
posed, as has been already mentioned, to bring the ' Tracts
for the Times ' to a close. Pusey had encouraged him,
for several reasons, to continue them. One was the
urgency of the ' Popish controversy.' It was needed
in present circumstances, and it would prevent a one-
sided estimate of their position and aims. ' With the
Popish question one might get at all the Low Church : on
others the High Church are afraid of us.'

Accordingly — coincidently with the struggle against
Hampden's Latitudinarianism — a campaign was opened
against Roman Catholicism. The third volume of the
'Tracts for the Times' begins with two tracts 'against
Romanism.' The British Magazine offered to its readers
the striking and original papers entitled ' Home Thoughts
abroad,' from Newman's pen. And throughout 1836
Newman was hard at work upon his ' Lectures on the Pro-
phetical Office of the Church,' which contrast the Anglican
position so vividly with that of Romanism on the one side
and popular Protestantism on the other.

'It is plain,' he writes, 'that at the end of 1835 or beginning of
1836 I had the whole state of the question before me, on which, to
my mind, the decision between the Churches depended2.'

Many other symptoms of the same kind of activity were by
no means wanting 3.

1 'Tracts for the Times,' No. 71, p. 1 2 ' Apologia ' (ed. 1880), p. ill.
(dated Feast of the Circumcision, 3 See Brit. Mag. vols. ix. and x.,
1 836 J. passim.

B 2

Life of Edward Boitvcrie Puscy.

Pusey had enough on his hands, but he too projected a
work on the same lines as Newman's ' Prophetical Office of
the Church.'

' I had made some progress,' he writes to Harrison, ' in some theses
on Catholic and Church of England truths, and ultra- Protestant and
Romanist errors, on the Church and Sacraments ; and I had written
a long letter to Rose on the new mode 1 of administering the Lord's
Supper, and lost both.'

The letter to Rose was rewritten, but Pusey found no
time to reproduce and continue the first-mentioned and
more important work.

The rcanimation of the Church of Rome in England was
quickened in no small degree by the arrival of a divine
whose accomplishments and ability would have secured
influence and prominence in any age of the Roman Church.
Dr. Wiseman had returned to England, and had delivered
in London his ' Lectures on the principal Doctrines and
Practices of the Catholic Church2.' We know, on good
authority, that those lectures made a considerable impres-
sion, and not only among Roman Catholics 3. Tyler, who
was Vicar of St. Giles' -in-the-Fields, brought Wiseman's
lectures under Pusey 's notice ; and Pusey handed the
implied commission on to Newman.

E. B. P. to the Rev. J. H. Newman.

[August], 1836.

We seem to be fallen into Jeremiah's days. ' Woe is me, my
mother, that thou hast borne me a man of strife and a man of con-
tention to the whole earth.' Yet I think that if your acquaintance
with Dr. Wiseman does not prevent it, a controversy with him would
do much good. As far as I know, most of our old controversy with
Rome was carried on upon wrong (Genevan) principles : it would be

1 He refers to ' the practice of pro-
nouncing the words once only to those
assembled round the altar, and then
giving the elements in silence to each
individual.' Pusey had probably ob-
served this irreverent Puritan habit in
Clapham Church, where he communi-
cated on Sunday, July 10, 1836, while

staying with Rev. B. Harrison's father.
Pusey rewrote the lost letter to Rose,
and after some delay it was published
with the signature ' Canonicus ' in the
British Magazine for Nov. 1836, vol.
x. p. 531.

" London, Booker, 1836.

2 'Apologia' ;ed. 1880), p. 64.

Dr. Wisemans Lectures.

a good thing to have one on the whole subject on right principles :
it would bring out those principles : people would see that Catholic
principles can be maintained against Popish, and would receive them
the rather because they are on their own side. It seems, in all ways,
a good opening ; so I send you Tyler's invitation to war terminated
by his prayer for peace ' in his days.'

I have directed my banker to put ^20 to your account, that you
may have one scruple the less, whenever you think it right to take
your B.D. degree 1 : if you do not take it now it may accumulate until
you are grand-compounder. Bishop Lloyd used to hold that the
Divinity Professor was not singled out to present, but that any D.D.
might do it. I send you my hood, because, mutatis mutandis, I should
have liked yours. Do not be in a hurry to set free the said .£20,
simply because it is shut up.

Ever your very affectionate friend,

E. B. PUSEY.

They used to do the like things of yore, so I am only falling back on
old times.

Newman, whose head was at the time full of the subject,
reviewed Wiseman in an article which is not the least
able of his polemical efforts on either side in the great
controversy 2.

Puscy had on his part a department of the general
question assigned to him by circumstances. Dr. Dickin-
son, the Orange author of 'A Pastoral Epistle from His
Holiness the Pope to the writers of the Tracts for the
Times,' had

' through want of acquaintance with antiquity ' been led to 'confound
the early practice of commemorating God's departed servants at
the Holy Communion, and praying for their increased bliss and fuller
admission to the beatific vision, with the modern abuse of Masses for
the Dead and the doctrine of Purgatory V

Dr. Dickinson was referring to Tract No. 72, contain-
ing ' Archbishop Ussher on Prayers for the Dead,' which
had appeared in the early part of the year. Pusey had
himself hesitated as to the publication of this tract.

' Card. Newman has written on this
letter, ' I took my B.D. degree Oct.
27, 1836.'

1 Brit. Crit., Oct. 1836, art. 'Dr.

Wiseman's Lectures on the Catholic
Church,' vol. xx. pp. 373-403.

3 'An Lamest Remonstrance, &c.,'
p. 19.

Life of Edward Bouverie Pusey.

E. B. P. to the Rev. J. H. Newman.

[Undated, but before Nov. 29, 1835.]

I feel mucli perplexed about mentioning the subject of Prayer
for the Dead : First, there is not the same occasion for bringing it
forward as forgotten points of doctrine of our Church, i.e. no necessity
laid upon us, as ministers of the Church. (2) It might hinder other
important views being received. (3) It, perhaps, more than any other,
would bring down the outcry, not only of the Ultra-Protestants, but of
most Anti-Catholics ; the Tyler party and all who having been brought
up in Protestantism have not gone back to the Fathers, or been led
back by feeling, would think it sin. You only can answer to yourself
the question, whether this outcry might not do yourself harm as the
object of it ; at least, it has a tendency to produce excitement, &c, not
salutary (in myself). (4) In the present day, there might be much
abuse of the doctrine, on account of persons' lax notions of sin,
repentance, the terms of acceptance. If I inserted the passage
I should accompany it with a protest against the laxity of the present
day, which seems to think it scarcely possible that any can miss of
I leaven.

I am unfit to decide : my first bias was against it ; my second an
unwillingness to hinder it, on the ground of my first note, and also
because, if introduced hereafter, when persons might be riper, it
might look like an afterthought. My abiding feeling doubts as to its
expediency, but I have a conviction of my own inability to decide,
knowing and seeing so little of people's sentiments. Thanks for
this morning's call. I am still free from cough, and hope to be
kept so.

When, however, the tract had been written, and Pusey
had had time to go through it, he saw reason to change his
mind.

E. B. P. to the Rev. J. H. Newman.

Christ Church, Nov. 29, [1835].
I have read this through again with great satisfaction : if I part
with any it is with reluctance, and I should part with as little as pos-
sible, thinking the restoration of the whole of the old views a gain,
and that it is hard to go on teaching men to go counter to their natural
feelings and impulses, and that they should not pray to God when they
fain would, i. e. when He suggests to them so to do. I do not like
recommending that it should be struck out : it is written : I was at
first inclined to think it to be parted with as giving a handle ; but
since there are so many ripe for it, and to whom it would be a blessing,
I should be unwilling to keep it back : only you might distinguish more

Tract on Purgatory.

fully between the Romish abuse and the primitive use. I gradually
lean more and more towards retaining it.

When then Dr. Dickinson, in his notorious ' Pope's
Pastoral Pipistle,' attacked the Oxford writers with advo-
cating prayers for the dead, Pusey himself took up the
defence. The few pages 1 in which he accounts for the
omissions of such prayers from the English Liturgy, while
insisting, not merely that they are lawful, but a duty
which charity owes to the departed, are among the most
careful that he has written. The reason which may have
determined the Edwardian reformers to abandon their
public use is no longer valid ; and if antiquity is to
count for anything as an interpreter of the mind of
Scripture, they cannot be set aside as of no account in
a practical Christian life. They have the sanction of
some of the highest names in Anglican divinity; and
they satisfy some of the best and finest aspirations of the
human heart.

Not long after Pusey had occasion to insist on the
negative side of his position in this matter. Newman
bad sent him the MS. of his tract on Purgatory -, which
was suggested by the earlier tract on Prayers for the
Dead from Archbishop Ussher.

The tract did not meet with Pusey 's approval, and he
wrote his mind with a plainness unusual in him when
writing to one whom he loved and trusted so greatly.

E. B. P. to the Rev. J. H. Newman.

Thursday night.

I have marked such passages as I think would most startle
people ; and made some notes which might soften the effect. But,
somehow, your way of writing against the Romanists is so different
from what people are accustomed to, that it will take much pains not
to shock them ; you seem to take lower ground in the first instance
than you do at the end, and so people are /r<?-disposed against you ;
and what comes at last, though decisive, hardly seems to come

1 ' Earnest Remonstrance, &c.,' pp. 18-28.

2 ' Tracts for t lie Times,' No. 79.

Life of Edward Bouverie Pusey.

heartily, because it has not come before, but comes laggardly. As if
you were reluctant to say that the Romanists are in the wrong, although
at the end truth compels you to do so ! . . . .In such an apology, as
it were, for the theory of Purgatory, something stronger against the
practice is the more needed. . . A few sentences would suffice ; for
they might give a colouring to the whole, which it now wants. . . .
I think it might be done without trouble if you would write some few
lines, as you have elsewhere, on the practical effects of Purgatory.

This is the first indication of a divergence between
Pusey and Newman. It was suspected at the time by
neither of them. Newman may well have written the
introduction to Tract No. 79 in consequence of this letter.
It is in the main what Pusey wanted, namely, ' a few lines
on the practical effects of Purgatory.' The following
passage describes accurately enough the balance of
Newman's mind at that time.

' Since,' he writes, ' we are in no danger of becoming Romanists, and
may bear to be dispassionate, and, I may say, philosophical, in our
treatment of their errors, some passages in the following account of
Purgatory are more calmly written than would satisfy those who were
engaged with a victorious enemy at their doors. Yet, whoever be our
opponent, Papist or Latitudinarian, it does not seem to be wrong to be
as candid and conceding as justice and charity allow us1.'

No precautions, however, on Pusey's part could silence
the charge of Romanizing which was being brought
against the writers of the Tracts by Puritans as well as by
Latitudinarians. Pusey always had a much warmer feeling
for the former than for the latter class of opponents.
As he wrote in 1865 : —

' Ever since I knew them (which was not in my earliest years) I have
loved those who are called " Evangelicals." I loved them because
they loved our Lord. I loved them for their zeal for souls. I often
thought them narrow, yet I was often drawn to individuals among
them more than to others who held truths in common with myself,
which the Evangelicals did not hold, at least explicitly V

Accordingly when in September 1836 he received some

1 ' Tracts for the Times,' No. 79, p. 3.

2 ' Eirenicon,' Pt. 1. p. 4.

Ncivspaper Attacks.

very violent letters from a worthy clergyman of this
description, he answered them at great length, but with-
out producing any effect. The clergyman told him that
it was the Record which had guided him to form so un-
favourable an opinion of Pusey and his friends. Could not
something be done, if Pusey were only to appeal to the
wisdom and justice of the Record}

'I send you,' Pusey writes to Newman, 'a letter to the Record. If
they put it in, it will obtain us a hearing among the readers of the
Record: if not, I shall send it to the. British Magazine' 'I almost
question,' answered Newman, 'the pro digniiate of your corresponding
with the Record?

Pusey then forwarded to Newman the letter of his
clerical correspondent ' as a specimen of the times and
of the effects of the Record' ' I have,' he added, ' written
a rather long answer.' Newman replied : —

Sept. 7, 1836.

' I am not pleased at your corresponding with the Record.
Your paper is so good and valuable that some use must be made
of it : but I altogether protest against the Record. Again, I am
not for answering all misrepresentations. Things come right in
a little while, if we let them take their course. Opportunities arise.
The more I think of it, the more I am against your writing to the
Record. You do the editor, &c. harm, by making him a tribunal, and
you make it seem as if you were hurt and touchy. At present it
strikes me I would alter it into the third person, whatever I did with
it. Sometimes I may go into extremes ; but I like leaving events to
justify one.'

Newman himself had written to the Britisli Magazine
about the ' Lyra Apostolica,' when the Record had inter-
preted it as reflecting upon Dr. Chalmers, and those who
looked up to him might be hurt. A similar motive had
led him to write to the papers when he declined to marry
a parishioner who had not been baptized. But he would
not write simply to defend himself or his writings.

Sept. 7, 1836.

' I agree,' replied Pusey, ' altogether with your criticisms : I was
surprised to find the paper so apologetic ; I have struck out every
word of apology, and everything, as 1 thought, which could look like

Life of Edward Bottvcrie Puscy.

an appeal to the Record (even to the words "writer in your paper"),
so that now, if they were to insert it, it is at most an " appeal to the
clerical readers of the Record." I need not give you the trouble of
looking through all this interlining, the first sentence will show you the
character of its new dress.

' It seemed to me an object to get at the readers of the Record, if one
could, most of whom, I suppose, one cannot get at but through the

Record. Manning says they are doing mischief : my letter from

confirms it ; perhaps, writing with my name, I might come into contact
privately with some of them. At all events, it will make some people
see what right principles are, who have perhaps never seen them
except through the distorting lens of the Record!

Rev. J. H. Newman to E. B. P.

Sept. 8, 1836.

'Take care,' rejoined Newman, 'you are not knocked up. I am so
afraid these various letters will overset you. You must not mind

a letter like Mr. 's ; I have some idea I have heard of him as

a ranting, self-confident man. His letter shows him to have no mean
opinion of himself. Depend upon it, whatever you said in explanation,
a certain number of persons will misunderstand you, and not those
whom you would feel distressed about. They, though perplexed for
a time, will in time understand you, and the Truth. " The wise shall
understand." By going through evil report we attain good report.

I do not see why you should not answer Mr. 's immodest letter,

as far as the thing itself goes. But I see many reasons, as far as your
health goes. . . . You will suffer for it afterwards.'

But, after all, the Record might not insert what it had
cost Pusey much to write. A party newspaper inserts or re-
jects communications without much regard to the justice of
the case, but as the prejudices of its readers or the theory
it upholds for truth may seem to require.

' From what I have since heard, the Record] wrote Newman, ' will
not put anything in. I doubt if you sent it yourself it would do more
than say in the notices to correspondents, " We have received Dr.
Pusey's letter, but it does not alter our opinion : however, we shall
keep it by us, &c. " ; or " We respectfully inform Dr. Pusey that our
paper is not intended as an arena, &c." I would still wait, were I
you, and see what comes of it.'

But if Newman thought that Pusey had better not
defend himself in the columns of the Record, he was
very willing to defend Pusey. The Christian Observer

Nczvman's Defence of Pusey.

i )

had attacked the tract on Baptism. Dr. Pusey, it said,
ought to lecture at Maynooth or the Vatican. He had
taught that while the patriarchs of the Old Testament
were not regenerate persons, Voltaire, as being baptized,
was regenerate. He had denied that God conveys grace
only through the instrumentality of the mental energies ;
holding that infants might be baptized, or even com-
municate, with possible spiritual advantages. He had
taught that the Sacraments are the appointed instruments
of justification.

' He may,' it continued, 'construe some of the offices of the Church
after his own manner ; but what does he do with the Articles and
Homilies ? We have often asked this question in private, but could
never get an answer. Will any approver of the Oxford Tracts answer
it in print ? '

It must suffice to refer to Newman's brilliant answer to
this challenge which is contained in the 82nd Tract1. The
writer in the Observer had misunderstood Pusey when
he had not misquoted him ; although as to the worth and
effect of the Christian Sacraments, and their relation to
justification, there was a very wide gap between Pusey
and the Christian Observer. But the most interesting
part of the paper is that in which Newman meets the
challenge thrown out to Pusey. He denies that he has
subscribed the Homilies or anything more than a certain
statement about them. He points out that they contained
a great deal of language which no consistent Low Church-
man could possibly accept. He insists that the Articles
may fairly be interpreted in more ways than one — thus
foreshadowing the argument of Tract 90. The paper is
full of interest, both in itself and as illustrating the history
of its author's mind ; here it is only referred to as exhibiting
the defensive attitude which the Tract-writers already had
to assume in respect of the charge of Romanizing. But
as yet there was no more doubt in Newman's mind than
in Pusey's of the strength and worth of the Anglican

1 ' Letter to a Magazine on the subject of Dr. Pusey's Tract on Baptism.'

Life of Edward Bouverie Pusey.

position, whatever Puritanism or Romanism might say
about it.

At the beginning of 1837 attacks upon the Movement
became frequent.

' I hear,' writes Mr. Dodsworth on January 6, 1837, 'that there was
a most violent and abusive attack on us at a meeting of clergy at
Islington yesterday, and great alarm expressed at the spread of High
Church principles, which they did not scruple to denounce as heretical.
This looks well for the cause, but is sad for them.'

' Nothing,' wrote Newman in commenting on this, ' inspires me with
greater hope for our cause, or rather brings home to me the fact that
we are on the whole right, and they on the whole wrong.'

At this period too we find the name of the Rev. C. P.
Golightly for the first time among the opponents of the
Movement. Mr. Golightly was a kind-hearted and in his
way an earnest man, if somewhat self-important. He had
taken a warm part in the Hampden controversy, and
against Hampden : he was now gossiping all over Oxford
about some of his old allies — not Pusey himself — in a
way which, to say the least, did not help him or others to
understand them. Pusey, not having been himself attacked,
with characteristic directness wrote to Golightly what the
latter called ' a severe scolding,' and ' warned him against
the dangerous occupation of talking over or against people.'
Golightly was much ruffled ; Pusey, he held, had not been
justified in thus writing, either by seniority, or station, or
by the terms of their acquaintance. The correspondence
was prolonged, as such correspondences are, without leading
to any valuable result. Golightly from this time ranged
himself in conscious, and, it must be added, increasingly
bitter opposition to the Oxford leaders.

Another less considerable opponent who now declared
himself was the Rev. Peter Maurice, Chaplain of New
College.

' The walls of Oxford,' wrote Pusey to Rev. B. Harrison on Easter
Day, 1837, 'have been placarded for the last week with " Popery of
Oxford," and its citizens have been edified with the exhibition of

Archdeacon Spoolers Charge.

Newman's and my name as Papists — all done by Rev. P. Maurice,
of New College, author of " Popery in Oxford." I have not seen
the placard or the pamphlet. . . . N. only hopes that no one of
our friends will answer it, for we ought not to stand upon the
defensive.'

An opponent of a very different order was the Venerable
VV. Spooner, Archdeacon of Coventry, who, in the spring
of 1X37, when charging the clergy of his archdeaconry, had
warned the clergy against the Tracts in energetic terms.
Mr. Spooner's early associations had been with the Evan-
gelical party, and he had studiously held aloof from the
Oxford Movement. But he was an uncle of the Wilber-
forces, and was already acquainted with Pusey. The
elevation, sincerity, and mildness of the Archdeacon's
character secured for his judgment a deserved weight with
all good men ; but his Charge is principally noticeable
as the first expression of official condemnation which
the Oxford writers had incurred. Upon receiving the
Charge, Pusey addressed to the Archdeacon a respectful
remonstrance in a letter of which the following is the
central passage : —

E. B. P. to Archdeacon Spooner.

Oxford, June 8, 1837.

. . . We are conscious of no intention but that of recalling to
the minds of such of our brethren as we may forgotten truths ;
we wish to introduce no new doctrines, we appeal (as for instance
in the Catena) to standard divines of our own Church, as well as
to the Fathers ; we do not wish to supersede, but to uphold the
authority of our Church, by pointing out its agreement with the
primitive Catholic Church. We teach nothing but what has been
taught before us. Some things which we have insisted on, as Fast-
ing and Ember-days, have found their way even into the pages of
those who censure us. Neither do we wish to give any of these things
an undue (and so injurious) prominence ; if, indeed, we think any
point neglected, -and so that it is useful to the Church to write on it, we
must write on that subject mainly, for one cannot bring the whole
fulness of theology into each tract. But it is not part of our system ;
and I might refer you to Mr. Newman's three volumes of sermons,
to show that we do not attach ourselves exclusively to a portion of
Christian truth.

Life of Edward Bouverie Pusey.

The Archdeacon replied with characteristic courtesy.
He disclaimed any intention of imputing any dishonesty
of motive or intention to the writers of the Tracts. He
entertained a high respect for their character and attain-
ments. But he sincerely believed that

' the respectable and learned authors of those Tracts were, unawares to
themselves, injuring the pure and scriptural doctrines of the Protestant
Faith.'

Another critic who added largely to Pusey's correspond-
ence at this time was the Rev. George Tovvnsend, Canon of
Durham. Relying upon the accuracy of the Rev. P. Maurice's
pamphlet, and an article in the Christian Observer and
' private information,' he had addressed the clergy of the
Peculiar of North Allerton and Allertonshire in the Pro-
vince of York on the subject of new practices — not doctrines
— that were growing up among the adherents of the Oxford
school. With great labour, and at the cost of an immense
expenditure of time, Pusey convinced him that he had been
misled by the authorities on which he depended and the
exaggerated reports which he had heard. But the Charge
served to swell the gathering volume of unintelligent pro-
test ; and the Bishops, or at least Bishop Bagot, began to
receive those anonymous denunciations of men and opinions
which are inevitable in such circumstances. At last Bishop
Bagot wrote to Pusey, enclosing at least one composition of
the kind, and begging him to explain how matters really
stood. Pusey's letter, the substance of which appeared in
an expanded form some months afterwards, is interesting
historically as well as on personal grounds : —

E. B. P. to the Bishop of Oxford.
My dear Lord Bishop, September 26, 1837.

As they have troubled your lordship with those strange state-
ments of what some of the clergy in Oxford are supposed to have done,
it seems due from us to inform your lordship what the real state of the
case is.

The reports began with a Mr. Maurice, a chaplain of New College,
who seems a very excited and vain and half-bewildered person, who
seems to think that he is called by God to oppose what he calls the

Letter to Bishop Bagot.

Popery of Oxford. He published a heavy pamphlet, which would have
died a natural death had not the Christian Observer wished to have
a blow at Mr. Newman and the ' High Church,' and so taken it up
though with a sort of protest against identifying itself with Mr.
Maurice's language; and thence, I am sorry to say, Mr. Townsend.
Prebendary of Durham, has repeated it in a ' Charge to the Clergy of
the Peculiar of N. Allerton and Allertonshire.'

The charges made have been ' needless bowings, unusual attitudes
in prayers, the addition of a peculiar kind of cross to the surplice, and
the placing the Bread and Wine on a small additional table near the
Lord's Table or Altar.' These are, at least, what Mr. Townsend
repeats.

With regard to the ' needless bowings,' I cannot imagine the origin
of the report : there have been no bowings, except at the Name of our
Lord.

The ' unusual attitudes in prayer,' I suppose, refer to the new chapel
at Littlemore, where there is, as in old times, an eagle instead of
reading-desk, and the minister during the prayers kneels towards the
East, the same way as the congregation, turning to the congrega-
tion in the parts addressed to them in the way recommended by
Bp. Sparrow in his ' Rationale of the Common Prayer,' and which
Bp. S. doubts not is implied by our rubric before the Te Deum, which
speaks of the minister's ' turning himself as he may best be heard,'
which implies, he says, that before, he was turned some other way.
And he speaks of this practice as still existing about his time. Mr.
Newman does the same in his Morning Daily Service in the chancel
of St. Mary's, when he has a congregation in many respects different
from that which attends the Sunday Service ; but in the Sunday
Service he has introduced no change whatever. In the Daily Service,
being a new service to a new congregation, he thought himself free to
follow what seemed to him the meaning of our rubric, according, as
it does, with primitive usage and that of our own Church, sanctioned
by Bp. Sparrow (whose comment on the rubric has been reprinted by
Bp. Mant in the Christian Knowledge Common Prayer-book) and by
the practice in Cathedrals in the Litany and Ordination Services, as
your lordship well knows.

The 'additional cross ' was, as I mentioned to your lordship, worn
by one individual only ; but I had not time to explain that this was no
device of his own, but according to one interpretation of the rubric
prefixed to the Morning Service about the ' Ornaments of the Church
and the Minister' being 'the same as in the 2nd year of Edw. VI.'
The scarf there directed to be worn had crosses on it. I saw the scarf
in question : it was a very narrow one, about three inches I think,
with two very unpretending crosses at the two ends, and was meant to
be exactly the same as that prescribed in Edward Vlth's time, and,
as some think, enjoined still. For myself, though the ornaments in

Life of Edward Bonvcrie Puscy.

Edward Vlth's time were much handsomer than those now in use
(especially the Bishop's is very beautiful), yet I am content with
that explanation of the rubric which dispenses with our observing it ;
we have too much to do to keep sound doctrine and the privileges of
the Church to be able to afford to go into the question about dresses.
Still, as Bp. Cosin and others maintain the opinion that this rubric is
binding, I did not think it worth while to advise the young clergyman
who wore the one in question against it, further than giving him the
general advice not to let his attention be distracted by these things
from others of more moment. A rigid adherence to the rubric cannot,
in its own nature, lead to extravagance, and it seemed a very safe way
for the exuberance of youth to vent itself in. I have said the more
because he was a pupil of my own ; he was a very active and energetic
man, and likely to make a very good parish priest, but he has now left
Oxford. While here he officiated occasionally at St. Thomas', there
only, and Mr. Newman did not know him. Two other individuals wore
the same scarf, without the crosses, thinking it safer. Mr. Newman
and myself were not acquainted with them when they began the
practice. It was in Magdalen College Chapel.

With regard to the remaining charge I need not say anything to
your lordship. The innovation clearly is with those who allow the
Bread and Wine to be placed upon the Altar by clerks or sextons ; only
1 would say that the ' small additional table ' has not been unnecessarily
introduced. In St. Mary's and St. Aldate's the Elements have been
placed in a recess already existing near the Altar ; in St. Michael's the
old custom has never been disused ; in St. Paul's and Littlemore only,
there being no other provision, since the Elements must be placed
somewhere, a small neat table has been used as being the more decent
way.

I have taken up much of your lordship's time by this long explana-
tion, but I was vexed that your lordship should be troubled by
complaints against any friend or acquaintance of mine ; it is, in fact,
only a side-blow at sound principles, because it is easier to talk about
' dresses ' and ' innovations ' than to meet arguments.

I have written to Mr. Townsend, stating to him the case and
requesting him to correct his misstatements, and, if he does not,
purpose to send the letter to the British Magazine, and so I hope that
your lordship will not be further troubled in consequence of these
exaggerations. In the meantime, if this explanation can be used in
any way to prevent any further annoyance, your lordship will of course
make any use of it.

Mr. Newman as well as myself much regrets that these idle reports
have caused these explanations to be made to your lordship. We
would have contradicted them sooner had there seemed any sufficient
reason, such as this. I join myself, because these papers always join
Mr. Newman and myself, although we maintain no one doctrine or

Letter to Bishop Bagot.

practice which has not the sanction of the great divines of our
Church.

Begging your lordship to excuse the length of this letter,
I have the honour to remain,

Your lordship's faithful and obedient servant,

E. B. PUSEY.

These attacks and suspicions were but a foretaste of
what was to come on a larger scale. But as yet nothing
had occurred to warrant mistrust of the Movement by any
large body of Churchmen, or discouragement on the part
of its adherents.

VOL II.

CHAPTER XX.

PROGRESS — S. P. C. K. COMMITTEES — KEBLE'S SERMONS —
VISIT TO GUERNSEY— FIFTH OF NOVEMBER SERMON
—TRACT ON THE HOLY EUCHARIST — MISSIONARY
EXHIBITIONS — COLLEGES OF CLERGY FOR LARGE
TOWNS — DR. HOOK AND THE TRACTS — HARRISON,
CHAPLAIN TO THE ARCHBISHOP OF CANTERBURY.

1837-1838.

The years that immediately followed the Hampden
controversy were not characterized by any striking out-
ward incident, nor by any specially urgent controversy.
It was a time seemingly of steady and deepening progress.
The slighter tracts had ceased, and had made way for more
solid treatises, appealing not so much ad popidum, but, as
was said, ad sclwlas and ad clcrtim. It was a time now not
only of writing but of preaching : it was a time to drive
home to the heart and conscience principles which had
been more or less intellectually accepted. Thus there
was emerging, besides Newman's Parochial Sermons, the
series of Plain Sermons by contributors to ' Tracts for the
Times.' Pusey himself was not only preaching in various
places, but pressing on Keble the duty that lay on him also
to publish his sermons. He was, on the one hand, feeling
after the idea of Colleges of Clergy for work in the large
cities ; on the other he was, either by conversation or cor-
respondence, dealing with individuals who had been power-
fully affected by their acceptance of Church principles. He
was beginning to exercise a general direction in the difficult

S. P. C. K. Committees.

questions that these principles sometimes raised. In fact
the Movement was now becoming a matter not only of
theoretical principles, but of practical and devotional life.

Not that there was any cessation of activity in matters of
controversial interest. To touch on minor points : Pusey
himself had a long correspondence with the Secretary of
the Society for Promoting Christian Knowledge on the
subject of publishing the Apocrypha in translations of the
Bible issued by the Society. The uncritical and uncatholic
exaggeration of the admitted distinction between the
canonical books and those subordinately inspired works,
which form so valuable a link between the Old and New
Testaments, was tending to ban the Apocrypha altogether
in the S.P. C. K. : it had succeeded in doing so in the
British and Foreign Bible Society. Pusey went twice to
London to bring forward resolutions on the subject at
meetings of the Foreign Translation Committee. He was
somewhat hopeful after the first meeting.

' The business,' he wrote, ' has been on the whole satisfactory, and
the Dean of Chichester, who was rather on the other side, said that
the discussion would do them a great deal of good. None of my
resolutions were exactly carried ; but two were, which will do much
good.'

Another topic of controversy at the Translation Com-
mittee was a proposed Hebrew Prayer-book. The trans-
lation of the words ' declare and pronounce ' in the daily
Absolution did not satisfy Pusey, and he also objected to
the proposed rendering of the Christmas collect.

'July 3, 1837.

' I am out of the Translation Committee, I believe. All my proposals
failed, and the language held on both occasions was so schismatic,
and the result . . . will be so directly such, that I could belong to it
no longer. So I have written to one of the bishops to resign my
appointment, which was a demi-official one.'

He had previously expressed anxiety with regard to the
proposed translation of the Prayer-book into Greek and
Arabic, and writes as follows : —

C %

Life of Edward Bonverie Pusey.

E. B. P. to Rev. Henry John Rose.

Christ Church, December 16, 1836.

Will you be so kind as to ask your brother what the S. P. C. K.
mean by publishing our Prayer-book in Greek and Arabic ? I do not
want to make a disturbance unnecessarily, but it seems to me a strange
proceeding. If it be to create among them a respect for our Church,
this is well, although perhaps scarcely the object we should choose,
when we have so many colonies to look to ; but if it be with any view
of supplementing the Greek Liturgy, I think it requires a most serious
protest. What have we to do with interfering with the Greek Church,
or to disturb Liturgies of which large ingredients at least are as,
or more, Apostolic than our own ? We have passed through the fire,
and although we may bless God that, although scorched, we have
escaped vitally unharmed, what have we to do to set up ourselves as
models for all Churches ? Are we to be Anti-Romanist Popes, and
prescribe rites and liturgies contrary to those which the Eastern
Christians have received from their Fathers ? Certainly, from what
I have seen, I should be very sorry to see the Grecian services
expelled by ours. First, because they are hereditary ; (2) they are
longer, and so a protest against the listlessness of those who would
shorten ours ; (3) they have antient rites which, on whatever ground,
we have relinquished (as Exorcism before Baptism, the Invocation of
the Holy Ghost at the Eucharist), or glossed over (as the Oblation).

Then, too, have we not enough to do without meddling with the
Christians of the East ? Let us, if it be a work of charity, reprint their
Liturgies, that they may use the devotions of their own Church better.
But before we attempt a crusade (I would not profane the word), rather,
before we go out of our way to thrust our own Liturgy upon persons
who ask not for it, let us at least look to those who ask for it. Let us
assist (where there must be much need) our North American colonies,
or the East Indies, or there are at least seven languages in West India
into which we are called upon to translate it. To the heathen or the
Jew our Liturgy may often prepare the way better than the Bible,
because it bears evidence of a Christian Church, who think and feel
as Christians, whereas the Bible often appears nothing but our
condemnation.

An Arabic Prayer-book in Hebrew characters would be very useful
for the Jews, of whom those in North Africa are of the better sort ; or,
again, it might be useful to the Mohammedans, but let us not 'stretch
ourselves beyond our measure,' or ' boast ourselves in another man's
line of things made ready to our hands.'

Altogether the Church Societies look very miserably ; it is like
those who boast of emptying the meeting-house by turning the Church
into one. The extracts from correspondence of the S. P. G. one might
have mistaken for a Church Missionary Report. This publication of
private anecdotes must be very pernicious to those who have to furnish

Kcbles Sermons.

them, those who out of curiosity read them, and those who are to
be the subjects of them. Societies ought not to think it part of their
office to furnish a certain quantity of anecdote in order to raise
money.

But, as has been said, preaching was one of the chief
methods of working at this period ; and Newman was as
urgent as Pusey that some of Keble's sermons should be
published. Keble's low estimate of the value of any of his
own productions made him very unwilling to contribute
anything at all. Hence the subjoined letter : —

E. B. P. to Rev. J. Keble.

March 20, 1837.

Newman's and my continual wish is, 'Would one had 100 heads
and 100 hands ' ; so much to be done and so few to do it : and
what are you doing, our father in the faith, perhaps Newman's elder
brother only now ? ' More, Master P., than they who all their life
long have been " multa et praeclara minantes" and realized nothing.'
True, but it is because almost all one's plans have been ill-devised or ill-
matured, and cracked in the furnace, and will carry no water, — it is just
for this perhaps that one looks the more anxiously to those who have
more skill or have formed themselves more carefully. So now let me
repeat my question with all deference, ' What are you doing ? ' Where
are Psalms 50, &c, and how are the rest going on, and why do they
tarry? Where are the sermons ? ' But N. plucked these.' Yes, but
because N. asked for the new ones, and you sent him some old ones,
and he plucked these and asked again for the new ones : are we not to
have them ? We all want them. People will read sermons who will
read nothing else, and if their reading is not altogether free from the
infection of criticizing, yet it is freer than anything else. They carry
some devotion into their reading, and so, we may hope, will carry
some good away with them ; besides, the very reading of sermons is
part of an inherited religion. Then, too, it is not fair to let Newman
bear the whole brunt alone, as if his theology were something peculiar,
or, as they call it, the New-mania. Isaac Williams and Copeland and
everybody, in short, are very anxious to have your volume of sermons,
and, if nothing else will do, we must sign a requisition, as the fashion
of the day is, or, after the manner of old times, make some solemn
appeal, which you would shrink from not complying with, but the
sermons we must have. . . .

What day would suit you for reading your paper on the Fathers next
term ? If you take Irenaeus, should you still like to keep St. Athanasius
for a more distant day, for you must not be overloaded with transla-
tion ; and N. would like it very well. Cyril of Jerusalem is beginning

Life of Edward Bouvcrie Puscy.

very well in new hands, Mr. Church's, of Wadham, Marriott's friend ;
the Confessions are waiting until I can get an old and a good translation
(which there is) to revise.

The post is just going out, so I will only add our sincere hopes that
Mrs. Keble is better, or at least not worse in these cold winds, and that
she will soon be better.

Are we indeed (i. e. the Cathedrals) out of the paw of the lion ?

Ever your affectionate and grateful friend,

E. B. Pusey.

Passion Week, 1837.
Farewell, and recollect the sermons.

In his spare time — so to describe it — Pusey was
engaged in expanding the first part of his tract on
Baptism, and in revising both the original text and the
translation of St. Augustine's Confessions for the Library
of the Fathers. In this labour he was largely assisted by
his wife ; who, though in very weak health, spent many
hours of every week in the Bodleian Library. But these
labours for a more remote future were interrupted by
constant sermon work. Thus, describing the second
Sunday after Easter, he writes : —

E. B. P. to Mrs. Pusey.

April 10, 1837.

I preached for an hour in the morning in Mr. Dodsworth's chapel ;
then we administered the Communion to above a hundred people.
And then, not feeling myself tired, I refitted the beginning of my
sermon on Prayer, and preached for an hour in the evening, and my
chest did not feel it in the least.

On the following Sunday, April 16th, he preached at
St. Mary's, Oxford.

On May 25th he preached again in Oxford in aid of
the Diocesan Society for the Religious Education of the
Poor. The sermon gave a practical turn to his great
tract: he based on St. Mark x. 13, 14 an earnest demon-
stration that Baptism is the ground and encouragement of
Christian education 1. In the evening he writes to his
wife : — ■

1 ' Parochial Sermons,' vol. iii. serra. sermon was somewhat abridged when
13. It seems (ib. p. 313 note) that the published.

Visit to Guernsey.

' I promised to write to-day, to say that I was not, if I was not,
tired ; and I have only time just to say so. My sermon was, I am
told, an hour and a half. People were very attentive, and the dear
little children very quiet and good. ... I thought much, of course, of
our own little ones. I was a good deal flushed when it was over, and
walked in the meadow with Hook before dinner.'

On St. Barnabas' Day, in his way to Guernsey, he preached
a striking sermon in London on ' Christian kindliness ' and
charity, in aid of the newly-founded Additional Curates'
Fund \ His holiday was spent partly in Guernsey and
partly in Sark. The Channel Islands, from various causes,
have been the stronghold of the Puritan tradition for three
centuries ; and Pusey's name would already have inspired
excellent people who had no other means of information
than party newspapers with the greatest apprehensions.
At the end of three weeks Pusey thus describes his
experiences : —

E. B. P. to the Rev. T. H. Newman.

Guernsey, July, 1837.

My dear Friend,

You will be glad to hear that on the whole the health of my
dear wife is mending, although she is still very weak, so much so that
she cannot walk (except a little in a room) by herself, nor up and down
a few stairs when necessary without a good deal of help. However, she
is less weak than she was, and so we look on it as an earnest of a fuller
restoration of health in His good time, although the cough is not gone,
or, rather, increased. I am very sorry to hear of the alarming illness
of Manning's and H. Wilberforce's wives.

This is a pleasant, although a very soporific island : it has beautiful
bays and sea-views, but not at all favourable to study. I have just
finished revising half the Confessions, but have done nothing besides.
My article in the Brit. Ctit., Baptism, &c, are all in statu quo. How-
ever, the Confessions will readily be done while I stay here, and the
rest be forthcoming, I trust, in due time. . . .

The town here, which is about half the island, is half dissenting,
half x, with a straggling y, one or two of them perhaps, and some z's'K
I find that I have been attending their great goddess Diana, a chapel,
the attendance or non-attendance upon which constitutes a person
a Christian ; and there is another z chapel, I fear one of our English

1 ' Parochial Sermons,' vol. iii. serm. tarians, and z represents those whom
16. Newman called the ' Establishment

i x means Evangelical, y Trac- men.' Newman'* ' Letters,' i. 47S-9.

Life of Edward Bouverie Pusey.

exportations. They actually re-elect the minister to this idol-shrine
of theirs every five years, and since 1818, when it was built, they have
had seven or eight clergymen ; and they thought that they had done
a great deal in securing the purity of their minister. One-third of the
trustees are sick of the system, so it will probably receive its coup-de-
grace shortly. At one time they had two clergy, one of whom
preached against the other, against the Wednesday prayers, and
recommended the people to go to the dissenters rather than church
when his colleague preached : advice which has been strongly taken,
for now there are not twenty people at the Wednesday and Friday
prayers (before they were daily), and the dissenting chapels are large
and full. This race has passed away ; however, even the Bp. of W.
had to recommend to them to subscribe to the S. P. G., and was
answered that it was inexpedient, because it would interfere with the
Church Missionary Society. The surplice is still a badge of Papistrie,
and is used only in the two English churches, although the Bishop
recommended it.

If one might judge from this place, the Record, with its attacks upon
us, has done good ; it seems to have raised a curiosity about Catholic
views, and to have prepared people to find them less bad than they
were told. . . . Another, the oldest x clergyman in the island, father of
Brock of Oriel, asked for a conference on Baptismal Regeneration. It
is not come yet, and I do not expect anything from it but kindly
feeling ; still, I saw in these and other cases that the Record had over-
shot its mark. Meanwhile the young men come up to Oxford and
return _y's.

The most interesting phenomenon here, however, to me is the
Governor, a Lt.-Colonel, Sir James Douglas, a very active, intelligent,
straightforward, well-informed, painstaking man, who does simply and
downrightly whatever he sees to be his duty, and who, without any
help from without, has come to the Catholic views. I was sitting
opposite Cornish, a little below him, at dinner, when, Ireland being
spoken of, he burst out with such a strong natural eloquence, regretting
that the Irish clergy had departed from our first Reformation, that of
nur Prayer-book, spoke of them warmly as excellent, pious, self-
devoted men, but that all their exertions were crippled; they were
wearing themselves out doing nothing, neither gaining from the
Romanists nor helping their own people ; that it was lamentable that
because the North was wrong people should think they must go due
South ; then spoke simply and well on the value of Ordinances : in
short, it was the Via Media, coming from the lips of a layman and
a veteran officer. Cornish's eyes glistened with joy ; I hailed the
omen and told him that that was just what we were struggling for at
Oxford, of which he knew nothing.

I heard some more of his history in a conversation of two hours, and
it did not appear that he had any outward help except his Prayer-book
as a comment on the Ordinances (the Communion he had received

Visit to Guernsey.

weekly for four years where he was last quartered), only he mentioned
a sermon of Mr. Sibthorp's which he said would in Ireland be con-
demned because it would not tell against the Papists. The only
question there is, what will tell against Popery. (I imagine Mr. S.'s
sermon was on the Eucharist.) ' And yet,' he said, ' it was only
what is in the Prayer-book.' It was very encouraging— a sort of
earnest that there are Corneliuses of whom we know nothing. I have
been happier ever since. I cannot give you any idea of the simple,
vivid straightforwardness and upright warmth with which he spoke.
I have not, long, been so struck with any one.

Pusey spent a month in Guernsey, and on July 13 went
for another month to Sark. There he preached three
times. A Cornish miner was washed off the pier by
a wave, and Pusey preached on 'Sudden death1.' On
St. James' Day he followed up the lesson by a very
characteristic appeal on ' Obeying calls 2.' A third sermon
to the islanders, on the ninth Sunday after Trinity, had
been preached before at Holton : it was on the wisdom
of the children of light, and a few alterations made it
appropriate to the circumstances of his island audience.
On Oct. 1st he preached for a relation, who was Curate
of Churchill, near Chipping Norton, on ' grieving the
Holy Spirit.' On the 5th of November he preached in
the University pulpit the first of his sermons which may
be described as historical. The occasion fell on a Sunday,
and Dr. Gilbert, the Principal of B. N. C, who was Vice-
Chancellor, asked Pusey to preach at rather short notice.

' I hardly know,' Pusey writes to Newman in anticipation of his duty,
' how to manage it. I am not at all at home on Church and State
questions. Nor have I good historical knowledge of any sort. It
would be an excellent subject for the tracing God's Providence in the
Church, and how every act in the Church, as in individuals, is full of
consequences, and therefore such days ought to be kept. But for this
I have not knowledge nor time to acquire it. Then K.'s favourite text,
" In quietness and confidence," or " Stand still, and ye shall see the
salvation of God," as opposed to the bustling spirit of the present day,
and the scheming one of the Church of Rome. Or, again, "The gates
of hell shall not prevail against her." Or not doing evil that good may
come, against Rome and the Jesuits and our expediency. In short,

1 'Par. Serm.,' vol. iii. serm. 1.

2 lb., serm. 18.

Life of Edward Bonverie Pusey.

I feel like a person with a great gun put into his hands, but he does
not know exactly with what materials to load it or how to use it.'

And to another friend : —

' I have been looking over our pamphlets since to see what sort of
subjects they used to preach on, but I cannot make out that many
preached on anything. I am rather perplexed, and yet have no time
to wait to choose. ... I think I shall take "Stand still" as my text ;
yet I am much inclined on the other hand to take the indefectibility
and unshakenness of the Catholic Church.'

The sermon was eventually of the type to which Pusey
inclines in these extracts. Its title is descriptive of its
contents : ' Patience and confidence the strength of the
Church.' It is an assertion of the application and place of
the passive Christian virtues in any adequate conception
of political duty. The Gunpowder Plot is regarded as,
among other things, a repudiation of the passive side of
Christian morals ; but Guy Fawkes was in this respect a
sample and predecessor of many very differently minded
persons of a later time.

The service for the 5th of November commemorated the
landing of William of Orange as well as the discovery of the
Gunpowder Plot ; and the principle of passive obedience to
Governments, which was the condemnation of Guy Fawkes,
could hardly be invoked in support of the Revolution of
1688. Accordingly Pusey insists upon its application with
an impartiality which made criticism from many sides
inevitable. Certainly the arrival of William ' saved the
nation from the miseries of anarchy and civil war ' ; and ' for
this and the preservation of the Church amid this convul-
sion we have great cause of thankfulness.' But ' the line
which men took in resisting James' evil ' was in principle as
indefensible as the wicked enterprise of Guy Fawkes ; and
it was not unconnected with the ' deadness ' and ' shallow-
ness ' which characterized the English Church and theology
during the eighteenth century. Nay, the precedent has
not ceased to be a power for evil in our own day.

' The present storm which lowers around our Church and State is
but a drawing out of the principles of what men have dared to call the

Passive Obedience.

" glorious revolution," as that revolution was the sequel and result of
the first rebellion.'

This was enough to raise, and it did raise a storm, though,
as storms were in those years, not a violent one.

' Pusey's sermon,' wrote James M ozley to his sister, ' is making
a great fuss : I suppose it is the first time of the Revolution being
formally preached against since Sacheverel.'

A clergyman wrote a pamphlet to prove that passive
obedience to one authority in the State when in opposition
to other authorities was unsanctioned by Holy Scripture.
The Edinburgh Review in a temperate article, understood
to be by Merivale. attacked Pusey's position on its practical
side, as involving an unquestioning invariable submission to
all the administrators of the law which is inconsistent with
true social well-being : if James II. might not be misled,
neither might a foolish and misguided parish constable.
Pusey had a right to reply that it was not a question of
resisting James — James had been resisted by Ken and
Sancroft — but of deposing him ; and Pusey does not main-
tain the divine origin of Kingly rule, but the divine origin
of Governmetit. The two appendices to his sermon which
were Pusey's answer to his critics are probably the most
purely political piece of writing which Pusey ever attempted.
Certainly the political question involved a case of conscience ;
but the days were passing, if they had not already passed
away, when the Church of England would identify herself
with any particular political opinions ; and, in Pusey's
own words, he had in later life little heart for themes
which did not more directly concern the well-being of
souls.

It was a proof of the felt reality of Pusey's sermons that
they always involved him in subsequent private correspon-
dence ; and on this occasion Mr. Robert Scott, then Fellow
afterwards Master of Balliol College, and Dean of Rochester,
wrote to ask Pusey whether the literal enforcement of the
rules in the New Testament respecting non-resistance to
temporal rulers would not involve a like duty of taking no

Life of Edivard Bouverie Puscy.

steps to avert calamity, and refusing to prosecute criminals
for personal injuries, and whether such a construction of the
moral teaching of the Gospel would not bring it into
conflict with principles and duties upon which society-
rests.

' Ch. Ch., Nov. 1837.

' I felt,' wrote Pusey in reply, ' the difficulty you name. But I felt
also that it must be met by raising our tone on that other class of
subjects. We see the evil of resistance on a great scale, and since it
is founded on a number of particulars, do not on a small scale ; but it
may be as bad, and, since more frequent, worse. Individual prosecutors
seem to me wrong in principle. The State, I think, ought to do it, as
the father of the family, and only call upon individuals to bear witness,
as a father would ask another child if one did not answer.

' The difficulty as to the rules in the New Testament is surely in
themselves or in us. They seem to direct plainly certain things, and
men cannot bring themselves to think that they mean what they seem
to mean. The difficulty of explaining "resist not evil" is intrinsic to
itself. In St. Justin's time they took it literally, and seem to have gone
on much more happily. But one may take measures to prevent injuries,
e.g. lock one's door — let the law protect one if it will. If individuals
did not prosecute, the law would, and then the same result would be
arrived at, as far as public peace is concerned, by the way of obedience,
and without revengeful feelings.

' Taking wrong patiently would turn more hearts than are converted
by discussion.'

Pusey's correspondent's second question was whether an
English King had not entered into engagements, the
breaking of which forfeited the allegiance of his subjects-
engagements which did not bind Roman Emperors whose
authority is contemplated by the New Testament precepts.
Pusey replies : —

'With regard to the Coronation Oath, it binds the Sovereign, of
course, though it seems a part of the " compact-system " now to think
that a portion of his subjects can release him. But I do not think that,
though more bound to his subjects than Caligula, he is more responsible
to them . . . ; that they have any more right to take the redress into
their own hands. He is morally bound, and they may, and ought, to
remind him, to expostulate with him, but then leave him in the Hands
of God, as David did (1 Sam. xxvi. 10). . . . With consequences I
think we have nothing to do ; though even on that ground, with all
the evils of resistance before our eyes, one could not easily be brought
to think that those of non-resistance would be greater. However,

Political Temper.

I suppose it will often be the trial of faith that the evils will threaten
to be overwhelming; as I suppose Antichrist, whether resisted or no,
will inflict very great evils, but at the end the days will be shortened,
and those who persevere will escape.'

The chief interest of the sermon lies in the proof which it
affords of Pusey's strong and growing moral affinities with
Keble. Pusey and Keble had been on opposite sides in
the political struggle of 1829 : Blanco White even describes
Pusey, perhaps not without some exaggeration, as fat that
time one of the most Liberal members of the University.'
The political difference meant a certain underlying moral
difference. Keble's moral temper led him to view reform
and change with distrust, if not with aversion : his faith in
God's presence and guidance made all high-handed self-
willed action on man's part appear more or less irreverent.
It was then quite in Keble's spirit that Pusey now extracted
from the two events commemorated on the 5th of November
the principles that we may safely leave things to God, and
that there is great risk that man's impatience may mar the
blessings which God designs for His Church. But these
principles have at least as obvious an application to religious
as to political conduct. The temper which would have
resisted James' illegal action, and have taken the conse-
quences of resistance by undergoing personal inconvenience
or suffering while refusing to do anything that might lead
to his dethronement, was the temper which in the coming
days of trouble would listen in silent sorrow to Church
authority repudiating the principles which alone could
justify its existence, but would not on that account be
betrayed into disloyal desertion of the Church herself.
The question has often been asked how Pusey and Keble
were able to remain in the Church of England during the
unhappy years when its rulers set themselves so generally
to condemn them. The moral side of the answer to that
question will be apparent to a careful reader of the sermon,
' Patience and confidence the strength of the Church.'

' We may not,' Pusey urges, ' be over-anxious even about
holy things, such as the deliverance of the Church from

3°

Life of Edward Bouverie Pusey.

unjust thraldom or from spiritual disadvantages.' Israel was
in bondage for four hundred years in Egypt ; for seventy
years in Babylon. ' O tarry thou the Lord's leisure/

The sermon was dedicated to Keble, ' who in years past
unconsciously implanted a truth which was afterwards to
take root ' : and with ' every feeling of respectful and
affectionate gratitude for this and many other benefits.'
Pusey forwarded it to him with the subjoined letter : —

E. B. P. to Rev. J. Keble.

Christ Church, Nov. 15, 1837.

You will perhaps be surprised at the dedication ; and that
surprise may be an encouraging token how on other occasions in
which you have spoken out the truth it has taken root, though you
never saw it. It was at Fairford, many years ago, when I was
thoughtlessly, or rather, I must say, confidently, taking for granted
that the Stuarts were rightly dethroned, that I heard for the first time
a hint to the contrary from you. Your seriousness was an unintended
reproof to my petulant expression about it, and so it stuck by me,
although it was some time before it took root and burst through all
the clods placed upon it.

I did not send the dedication to you beforehand, partly because there
seemed hardly time, although there would have been as it happens ;
partly because I did not wish you to see or know of it beforehand.
1 thought you might object to expressions if you saw them, which,
when beyond recall, you might take quietly.

During November, 1837, Pusey again preached twice
before the University; once on Jesus Christ1, the One
Foundation of Christian faith and hope; and again, on the
Divine Judgment2. But he had been still more seriously
engaged upon the third of the subjects which it fell to his
lot to discuss in the 'Tracts for the Times.' Already he had
written on Fasting and Holy Baptism. The other great
Sacrament naturally followed in Tract 81. He had formed
a plan of such a work in the previous year. When staying
at Holton he had preached on the subject in the village
church 3, and his letters show that his mind was constantly

1 1 Cor. iii. 11, 26th Sunday after sermons have been published.
Trinity, Nov. 19, 1837. 3 This sermon was recast. Cf. ' Par.

2 1 Cor. iv. 4, Sunday before Ad- Serm.' iii. serm. 15.
vent, Nov. 26, 1837. Neither of these

The Doctrine of the Eucharist.

dwelling on it. When asked to complete his tract on
Baptism by another on the Baptism of Adults, ' my own
wishes,' he replied, 'as you know, lead me to Absolution
and the Lord's Supper.' It was Pusey's manner to look
out for tokens of God's guidance respecting matters of
which his mind was full. Such tokens he found in the
many indications of a desire for instruction in Eucharistic
truth. As he expresses it very beautifully in the preface
to this Tract : —

' The ardent longing which God has in so many minds awakened
to know and practise the faith of the Church, such as it was in the
days when she kept her first love, is a warning which may not be
passed unheeded ; and they who know that Church's way have a duty
laid upon them to declare it V

He was thus led on to that careful exposition of the
doctrine of the Eucharist which formed so large a part
of the work of his life, and in behalf of which he was
before long called upon to bear painful witness. All
instructed Churchmen are aware that the Holy Eucharist
is at once the communion of the Body and Blood of
Christ truly present, and the presentation or offering
of the Sacrifice made by Christ upon the Cross to the
Eternal Father. Of these two divisions of the subject,
the first would naturally claim a prior treatment, both
as being essential to the nature of the Sacrament', and
because, apart from the true Presence of Christ's Body
and Blood, the Sacrifice in the Eucharist is unintelligible.
But the writers of the Tracts had appealed to primitive
antiquity, and they were confronted by the fact that
antiquity is full of the doctrine of a Sacrifice in the
Eucharist. On the other hand, in much of the current
teaching of the English Church this doctrine had fallen to
a very great extent into the background ; and this circum-
stance made an immediate restatement of the doctrine
a natural feature of the general enterprise represented
by the Tracts.

1 Tract 8 1, P. 53.

TP-

Life of Edward Bouverie Pusey.

Pusey begins his tract with a statement of the primitive
teaching about the Eucharistic Sacrifice, as he understood
it ; he then passes on to draw distinctions between this
primitive doctrine and that of the Roman Church. When
he comes to speak of this doctrine as held in the English
Church, he sketches the alterations made on this subject in
the various reformed Prayer-books. In a passage of con-
siderable force, Pusey apologizes for the English Reformers
by insisting on the difficulty of attaining to an adequate
apprehension of truth amid struggles such as those of the
sixteenth century. He points out that the Reformation in
the English Church was in no sense completed until the
Caroline divines had appeared on the scene ; and that our
standard of doctrine is not the Prayer-book of 1 552, but
the Prayer-book of 1662.

' The divines of the sixteenth or seventeenth centuries had different
offices. In the sixteenth we are to look for strong broad statements
of truths which had been obscured by Popery, but often without the
modification which they require and receive from other portions of the
Gospel. In the seventeenth we have the calmer, deeper statements
of men to whom God had given peace from the first conflict. . . .
Each had their several offices, and were severally qualified for them ;
and they only risk disparaging the Reformers of the sixteenth century
who would look to them for that which was not their office ; namely,
a well-proportioned and equable exhibition of the several parts of the
Catholic Faith, which was, in the appointed order of things, rather
reserved for the seventeenth V

This leads him, not without good reason, to attach very
great weight to the teaching of a series of divines whose
continuous exposition of the doctrine of the Eucharistic
Sacrifice he gives in the Catena to which this essay is the
introduction. The Catena was, at least in the main, the
work of the Rev. B. Harrison, and it cites sixty-five authors,
ending with Bishop Phillpotts, who was ruling the see of
Exeter. Of these authors some state the doctrine fully
enough, while others are vague and undecided, whether
from being overawed by the Puritan tradition, or as only

1 Tract Si, p. 25 (3rd ed.).

Conversion and Baptism.

writing loosely and popularly. That they were concerned
about it at all is a fact bearing witness to the continued
reception of the doctrine in the Church of England since
the Reformation, even though some of them inadequately
understood it.

When referring apologetically in later life to some of his
earlier writings Pusey would often say, ' In those days we
were learning ' : in the light of his later Eucharistic teaching
he would probably have applied the remark to the preface
of this tract. At the same time it is noticeable that in
September, 1836, Newman, incidentally anticipating the
principles of Tract 90, had written to him : ' As to the
sacrificial view of the Eucharist, I do not see that you can
find fault with the formal wording of the Tridentine Decree.
Does not the Article on " the Sacrifices of Masses" &c.
supply the doctrine or notion to be opposed? What that
is, is to be learnt historically, I suppose.' Pusey also
acquiesced in the formal wording of the Council of Trent
on the subject, except so far as its words were modified by
the doctrines of Transubstantiation and Purgatory l.

Besides the question of Eucharistic doctrine, Pusey's
correspondence at this time gives clear evidence of
various other questions more or less difficult in respect to
doctrine, practice, or terminology, arising out of a more
general appreciation of Church principles and order. As
regards doctrine, for instance, Pusey is asked by his old
college friend, the Rev. John Parker, of Sweeney, the true
relation of Conversion to Baptism. He answers as
follows : —

E. B. P. to Rev. J. Parker.

I have not read through the Bishop of Bangor's tract : what I have
seen I regard as an improvement upon Waterland, whom I think cold
(i.e. his times were so). But W. makes Regeneration too merely
a change of state, a being brought into covenant, not an actual birth :
on this the Bishop improves, but uses the same phraseology, which
would efface very much of the mystical character of Baptism. I think
the best explanation of Baptism that of the Catechism, ' Wherein

VOL. II.

1 Tract 81, p. 47.
D

Life of Edward Bouverie Pusey.

I was made a member of Christ, a child of God, &c.,' and so it places
its value in our being thereby engrafted into Christ, made members of
Him, and so being actually born sons of God, of water and the Spirit.
The Low Church would explain how Regeneration is by making it
a change of nature : better to have it as it is set forth ; a new birth
implies a new nature, existence imparted ; and this is actual, not meta-
phorical, and by virtue of the Incarnation of our Lord Who took our
nature that He might impart to us His.

I cannot by any means admit that ' conversion, if it follows at all,
does not follow until the heart is conscious of its corruption.1 I do not
think that if there were more Christian education there would be need
of any such process as conversion ; the child for the most part loves to
hear of God and to obey Him, if not at the moment of strong tempta-
tion, yet, if encouraged, even then often ; and very often children will
deny themselves, punish themselves, restrain themselves, by the
thought of God ; help each other and be helped by them in doing their
duty, by the thought of God. It is our faithless education which leaves
us so many unfaithful Christians, and which checks the power which
Baptism imparts. People corrupt their children instead of teaching
them to amend.

I am revising the second edition carefully, so need not say more
here, only this : something is meant by there being ' one Baptism for
the remission of sins.' There are many comforts in the way : Abso-
lution, the Communion, good thoughts put into the heart, having been
raised up again, Sec. ; but there is no second plenary Absolution of all
sin such as Baptism is, until the final Absolution at the Day of Judge-
ment, which God grant us and all our friends. Again, God, I doubt
not, will comfort people when it is good for them, but not at once, nor
in the summary way in which people nowadays are wont [to ask for
comfort].

Ever your very sincere friend,

E. B. Pusey.

Again, at the beginning of January Pusey received from
the Rev. J. H. Stewart, Rector of St. Bride's, Liverpool, an
invitation to join in a ' concert for prayer on the first
Monday of the year, for the outpouring of the Holy Spirit/
Pusey welcomed the invitation, so far as it implied a

'value for united intercessory prayer, especially as coming from those
who, by their practice and words at least, have seemed to set preaching
so much above prayer, and have habitually disparaged the intercessory
prayers of the Church.'

But the plan recommended private prayer before day-
break ; family prayer ; private assemblage of members of

Prayer Union.

the same communion for prayer ; and 'public worship with
an appropriate discourse' in the evening. Pusey seized the
opportunity thus presented to point out, in the British
Magazine, that the Church already offered in her daily
offices, prescribed for both clergy and people, more than all
the devotional advantages which this well-intentioned but
crude proposal was intended to secure. ' The Church,' he
says,

' has provided for this as well as for other wants of her children, and
has — not on one day in the year, but for every day— furnished them
with a service wherein they might ask, not this only, but for every
other blessing upon themselves and the whole Church. Her daily
service leaves none unheeded ; her extension and purity form part of
the " Prayer for all conditions of men " and the Litany. Nor need it
be said that this can be only through the manifold gifts of the Holy
Ghost. This descent of the continual dew of the Holy Ghost on the
whole Church is especially the prayer of that "for the Clergy and
People." The prayer enters again into the Te Deum and the responses
after the Creed ; it is involved in the very " Gloria Patri," which
is so often repeated ; inculcated by the very frequent praying of the
prayer of our Lord (" Thy kingdom come, Thy will be done on earth,"
&c), contained in so many of the Psalms which the Church provides
as her children's daily food. For the Lord's Day there is, at all
events, in addition, the " Prayer for the Church Militant," and, if men
will, the Holy Eucharist. What, then, foreign Protestants have at-
tempted in this new way once in the year, the Church has every day.
And what if, through the unfaithfulness of some of her ministers, past
or present, prayer has grown cold, and daily service been often disused?
The Church has not been unfaithful ; she, too, in her rubric and
ordination vows, which she prescribes to her priests to take, that they
should be "diligent in prayer," has been uttering her voice, whether
men would hear or whether they would forbear ; and so soon as her
ministers keep their vows those blessings, which negligence only
suspends, will be realized day by day. Whatever may be the case
with villages, if a call, much less loud than this now made, were made
by each minister to his flock, there would be congregations day by day
in every church of every town; but now, ministers often look coldly
on, grudge the time occupied even on the Litany days, and themselves
the privilege of praying with two or three, where " a Fourth is with
them," and fall in with the listlessness of their people, instead of
drawing on their people, so that one could scarce say which cared
least about the privilege — minister or people. But " the Church's
prayers have become a form ! " But to whom are they "formalities,"
except to " formalists " ? and do they not rather " form " those who

D 1

Life of Edward Bouverie Pusey.

will be " formed " after the heavenly pattern, and for heaven—" form "
through the " dew of God's Holy Spirit," " Christ within them," and
them after the form and likeness of God ? And if they become for-
malities, whose fault is it ? Again, this foreign " Concert for Prayer,"
is it not a form ? What is a stricter " form " ? The very order of the
whole day is pointed out. Not that this is objectionable, if it came
from authority ; only it is a strict form, and so they who adopt it must
not object to forms.'

But Pusey was not merely concerned with theoretical
questions of Church principles : he was eager for their
application at home and abroad, in order to save the souls
of men. He had a plan for missionary exhibitions on
the one hand, and a scheme for Church building in the
poorer part of Oxford and for colleges of celibate clergy
in our great cities on the other. On the exhibitions to help
missionary education, he writes to his wife : —

'June 19, 1838.

' I have been talking to some people about reviving that plan
of Dr. Burton's for exhibitions here, for the education of missionaries
to go to India, and I have a little pet plan of our having a missionary
of our own, or rather that we might give up one of the two upper rooms
to a person on the plan of Mr. Barratt, who might be educated here
for a missionary. The want of men for missionaries is greater than
that of funds, but I have not yet breathed a syllable of this to any
one, nor shall unless, when we talk it over together, you altogether
like it.'

He wrote to the same effect to Newman and Harrison ;
but Mrs. Pusey's rapidly failing health made it impossible
to take any of the practical steps which he contemplated.
With regard to the new church in Oxford : —

' I have been to-day,' he writes to his wife, in the same letter, ' to a
meeting about one or two churches in St. Ebbe's, but would not speak,
though much pressed by Churton and Hamilton. It is not my line,
and I do not like the speechifying which we have. . . .

' Hamilton made a fair speech, except that he talked about the Estab-
lished Church of Scotland, that is, the Presbyterian Kirk.'

Pusey however was put on the Committee.

'I went,' he writes on August 11, 'at twelve to a meeting in
St. Ebbe's vestry, where, after a good deal of debating, all was carried
which I wished. But it lasted three and a half hours. . . . However,

Colleges of Clergy.

we carried some very important points, one by six to five only, and
things are set in a good train.'

This was the first stage of the effort which led to the
building of Holy Trinity Church.

The larger project of colleges of unmarried clergy
occupied his thoughts a good deal. The need of some such
agency was suggested to Pusey by his keen interest in
Bishop Blomfield's efforts in the east of London. The
form which the proposal assumed would have been sup-
plied by the statutes of the colleges of Oxford, as they
existed before the recent academical revolution. In 1833
Hurrell Froude had remarked that

' colleges of unmarried priests, who might of course retire to a living
when they could and liked, would be the cheapest possible way of
providing effectively for the spiritual wants of a large population V

Conversation often turned on the subject ; but about
1838 it seemed that something practical was in view, and
Pusey's letters to Newman refer to it not unfrequently.

E. B. P. to Rev. J. H. Newman.

July 19, 1838.

I hope Wood, &c. are not aground with their plan for colleges of
twelve clergy in our large towns. (N.B. it should be twelve, not ten,
notwithstanding the convenience of decimal notation.) I think it would
take uncommonly, and must, of course, do a great deal of good. It
will do people good to see another thing started on a large scale.

Again, three weeks later : —

Weymouth, Aug. 9, 1838.

Robert Williams called here, I talked to him about the colleges for
manufacturing towns. I have opportunely enough received a book from
Mr. Parkinson at Manchester, which makes an opening there. The
more I think of Froude's plan, the more it seems to me the only one,
if anything is to be done for our large towns. I had come to the same
conclusion for missionaries, that they ought not to be married men.
As he says, the exhibition of the domestic graces is not enough to
make an impression upon persons in such a state.

Now perhaps it might make least splash if it were connected some-
how with the existing college at Manchester, and it would be a good

1 ' Remains,' vol. i. p. 322.

Life of Edward Boitverie Pusey.

hint to the Bishop of London to begin endowing colleges, while he is
proposing to pull them to pieces. It might show what might be made
of St. Paul's. What I should like then would be a place for (ultimately)
twelve Fellows, but beginning with not less than two, with an endow-
ment of ,£1,000 for each, which would give a permanency to the plan,
and so enable one to make rules for them. The Bishop might be
Visitor, which would place it under proper sanction ; and they might
be self-elective, like other colleges, so that there would be no difficulty
about patronage. Williams proposed, as a rule, that all income which
they had above a certain amount should, so long as they remained
members, go to the purposes of the establishment. This, I suppose,
would lead to endowments and prevent luxury. Also that as soon as
their income amounted to a certain sum, they should send off colonies
elsewhere, which would both extend the system and prevent accumula-
tions. Then, I suppose, they should be under the parochial clergy, so
as to avoid introducing the mischiefs of regular and secular clergy.
Williams proposed also their having a common refectory, which would
diminish expense, and at the same time might introduce regulations as
to fasting-days. But these things might be kept to ourselves and them-
selves ; it would only be necessary to ask the clergy of the college
whether they would like such an institution in aid of the cure of Man-
chester, of which a large portion, I think, belongs to them. Perhaps
they might aid as to lodgings. At all events, there would be a chapel
ready built for daily service, besides Hours.

As for money, it is hard if the Apostolicals cannot raise £12,000 : at
least, enough to make a beginning ; but my own finances are at a very
low ebb, if not altogether dry, and I do not know when the tide will
begin to flow again. I suppose, however, I should come in before you
raised the £12,000.

Newman was cautious and critical.

Rev. J. H. Newman to E. B. P.

August 13, 1838.

As to the Manchester plan, I am suspicious of endowments. Some-
how in this day, I do think we ought to live for the day, and rather
generate an rjdos than a system. £1,000 can be spent more to advantage
as ready money.

Pusey was not to be silenced : —

E. B. P. to Rev. J. H. Newman.

August 15, 1838.

It would be easier many ways to dispense with a foundation, and
money is miserably wasted everywhere ; on the other hand, there seem
to me difficulties in carrying out the plan of a college by annual contri-

Work in great Towns.

butions. (i) We thereby make ourselves a society, and, in whatever
degree the plan is carried out, more of a society. (2) We cannot make
any regulations for the college ourselves, but must confine ourselves to
acting with persons who altogether agree with us, of whom in towns
there are few or none. (I should not like Leeds as the scene of
operation, since the vicarage is very well endowed.) (3) Who is to be
responsible for its continuance ? Then by a foundation we might
obtain legacies, in salute»i animae. And how rapidly such foundations
spread ; our country had once more of them than any other ; so I hope
the root remains in the ground, though the spoiler has miserably
maimed the trunk and cut off the branches. If we were to form
a foundation, we should naturally be employed to get men in the first
instance, and might make the bodies self-elective, so that one should
get rid of patronage and appointment. I cannot help thinking we
should in time have splendid contributions.

If we confine ourselves to an annual income I do not see how we
are to make regulations, for this would be an imperium in imperio, and
(unless you induced the Archbishop to make you General of the Order)
unauthoritative, just like the Pastoral Aid Society, &c. ; but I should
like to know what your plan would be. It would certainly be a great
gain, if we could not get all, at least to introduce the notion of a mass
of clergy in our large towns. I doubt whether, without a foundation, it
would give rise to any institutions of moment, for I suppose that the
pattern given will be copied, whatever it is ; and it seems beginning
too far off to give rise to colleges. But it might, at all events, ameliorate
the heathenish state of our great towns, and correct the stupidity with
which people look on at such skeletons of the true fabrics— one clergy-
man where there ought to be a Bishopric.

On second thoughts, however, Pusey appears to have felt
that Newman's ideas on the subject were more practical
than his own, and that they pointed to a quarter which he
had before set aside.

E. B. P. to Rev. J. H. Newman.

August 21, 1838.

I have been thinking that if you decidedly think that one ought not
to attempt a foundation, that the only way will be to return to the
original plan of assisting Hook at Leeds, in which case he must be
responsible to the curates, and we to him ; and he, I suppose, would be
ready to do something towards the plan. But for your end of producing
an >7#oy,are not large plans, as being action, the very way to do ? One
College of Clergy founded for a large town is a great speaking fact ;
the Bishop of London's plan or the Additional Curates' Fund, in their
way, are tending to produce an rjdos, just as these plans of the Peculiars,

Life of Edward Bouverie Pusey.

their Canada or Colonial Church Society, their Pastoral Aid Society,
and now their London Church Society, are produced by and repro-
ducing a terrible rj6os of selfishness and self-confidence, trusting them-
selves, and trusting no one but themselves. However, perhaps we
may meet soon to talk over these things ; only, if you have made up
your mind, I am here close by Williams, and so have the opportunity
of talking with him.

In the middle of September the plan was so far matured
that Pusey wrote to two clergymen suggesting that they
should ' lay the foundation ' of such a college as was pro-
posed. For various reasons, chiefly of a personal character,
both of Pusey's correspondents declined his invitation. The
plan accordingly dropped for the time being. As far as
Manchester was concerned, it fell through altogether. At
a later date it had practical results on more than one church
in London, through correspondence with Mr. Dodsworth ;
and it is to be traced as the inspiring ideal of the generous
efforts which are connected with the establishment of the
Church of St. Saviour's, Leeds.

Already the principles of the Tracts were being pro-
pagated in Leeds by Dr. Hook, and the following letter
from Pusey shows the relations with Hook at that time.
Early in 1838 the Tracts were attacked in the Leeds In-
telligencer, and Dr. Hook remonstrated with the writer, and
forwarded his remonstrance and the reply which it elicited
to Pusey.

E. B. P. to Rev. Dr. Hook.

. . . Thanks also for your defence of us ; as for your being our
disciple, the thing is absurd. Newman said in the Christian Ob-
server that you had formed or received your views long before many
of the writers in the Tracts (long before myself upon many points,
though many, as Baptism and the Succession, I held as far as I
understood them). We were led by different paths to the same end,
and from our early separation had little to do in forming each other's
opinions ; and you have held them earlier than N. probably, and far
longer and more consistently than ourselves. This I shall always
gladly aver, if occasion offers, as N. has done. . . .

Nothing could be further, probably, from the thoughts of those who
started the Tracts, than that they would ever attain anything like the
report, good or evil, which they have. They were cast out at first, like

Dr. Hook and the Tracts.

bread upon the waters, which they who cast it knew not when they
should find. They were a few earnest voices, crying ' Stop, stop,' to a
people who were running headlong into new ways ; they were little begin-
nings, to become whatever God might will. Now, however, they must
be taken as facts ; people are curious about them ; want to know what
is thought of them, or what to think of them ; they have not access to
much of the old divinity with which they accord ; and they will be for
a time one of the chief channels through which people will receive the
old views. They and their history have become one of the phenomena
of the day ; when they have done their work they, or many of them,
will be laid aside. But the present is the time for doing their work ;
and so, as one of the instruments employed now, it is well, I think, for
persons who would influence their day to know their character and be
able to give an opinion about them. All you say is, of course, perfectly
true ; they are not things to be made tests of right principles, badges
of a party, to be received indiscriminately, to be looked upon as, of
course, Catholic, &c, &c. This should be said : they wish, they
profess to be Catholic ; they disclaim anything as binding which is not
Catholic, and would reject anything which should be proved to be
anti-Catholic. But while you rightly caution people against them as
tests of Catholicity instead of guides to it, this is still only half, only
one side : people want to know not only what they are not, but what
they are ; whether they are sound or unsound ; and there are many
who would look to yourself to guide them to form a judgment on this.
It is not sufficient for a teacher to say, ' " I call no man master " ; if any-
thing is proved to be anti-Catholic I disclaim it ' : the learner wishes
to know from his teacher something more definite ; and so it would be
well for you, I think, to read them, and to be able to instruct any who
ask, 'this is certainly Catholic'; ' this appears to me to be a private
opinion, or an opinion received in part of the Church only, and so not
to have the same weight'; ' this is a practice of the Western Church
only'; 'this is an individual attempt to carry out and adapt to our
times antient services,' &c, &c, as the case may be. If you judge
freely, as you are entitled to do, on our Tracts, you will not be looked
upon as our pupil, but will take your station the more as the Doctor of
those who ought to look up to you.

I have said the more on this because I think this general way of
speaking unsatisfactory and calculated to throw suspicion upon our
unity, and to weaken us by making people think we are not so united
as we really are. One great source of the impression which we make
is, humanly speaking, our union ; the Record tries as much as it can
to make out that we are but three, that the Tracts are not Oxford
tracts, but tracts of K., N., and P. ; or it would give us one human
head and call us N— ites or P — ites, but all will not do : I do not
believe that they can thoroughly persuade themselves of it, and so not
others. However, this may show us where our strength is— union,
i.e. that omitting points of detail, we should be understood as pressing

Life of Edward Bouverie Pusey.

the same principles, that we urge what is Catholic, and that we are
agreed what is Catholic ; that while we need not even restrict our-
selves to what is Catholic (so that it be not anti-Catholic), but may
hold severally even what has been received in parts of the Church,
and so are not bound in all things to hold the same, yet that as the
largest portion infinitely, as well as the essential, is Catholic, in the
largest portion we must be agreed. This struggle is about the Catholic
faith. What is called Papistical, what we are abused for, is Catholic ;
in speaking of anything human (since what is Catholic is not so) one
must of course be understood to express one's approbation with a
limitation ; but still one would speak of certain things with approba-
tion, e. g. Hooker, although in some things he may retain the Calvinistic
tinge of the school in which he was educated. Now, without comparing
small things with great, I think that those who do in the main agree
with the principles of the ' Tracts for the Times ' should be able to say
that they do ; let them make what limitations or restrictions they
please, it is of moment that they should be able to speak of them on
the whole. An office has been given them in reward of the faith of
those (of whom I was not one) who first sent them forth to do service
against sight, and so it is well to wish them ' God speed,' and to avow
that you do so.

I have written all this because there is a number of persons who
think that they shall act best independently. I thought so once, but I
found myself swept into the stream, i.e. I found that I was identified with
Newman and with 6 /xnxnpiT^s Froude ; and so I was the more comfort-
able ; my place was given me : before, I thought that I was bearing testi-
mony to the same cause as a separate witness. There are many such,
more or less : Sewell, who writes the articles in the Quarterly, is one.
People do not know of petty distinctions ; they class things broadly.
We are congratulated at the Quarterly having admitted our (i.e.
Catholic) views, while Sewell is imagining that he is detached from us,
and not committed to us. It is much better that a person should
know in what position he is. While I denied that we were any party,
that we were united by any narrower bands than Catholicity and
charity, I denied not that we thought alike ; I spoke not of N. or F.
as third persons, but gladly joined myself with them ; and so shall one
most effectually break up what would be an evil, the formation of
a party, by avowing and showing how much and how many it compre-
hends. Rose wishes us well, but keeps rather aloof from us ; yet the
Record has long ago summed up Rose and you and us together.
We must fight together ; it is well to show that we fight under the
same colours and in the same detachment.

I have ventured on your long friendship to write this long letter,
because from several indications I do not think that you exactly know
the position in which you really are, and as another sees it better,
I would frankly tell you. You are doing, and are placed in a station
for doing more good. You are not altogether insulated, though you

The Archbishop on Tractarianism. 43

are a witness in the North of what they have not lately heard ; but
your witness will be the better heard not as the echo of our voices, but
as joining in the same chorus.

In August, 1838, the Rev. B. Harrison, who had so long
helped Pusey as his assistant Hebrew lecturer and in other
departments of his work, was offered by Archbishop How-
ley the post of his Examining Chaplain. In making the
offer the Archbishop felt that Harrison's relations with the
writers of the ' Tracts for the Times ' required a word of
explanation on his part. Harrison reported to Pusey what
took place at the interview. After enlarging on the
recommendations of the position to a young man, the
Archbishop proceeded : — ' But, you are looked upon as
belonging to what are called " the Oxford divines";' and
therefore, he said, in such an appointment he would be
regarded as giving his unqualified sanction to their views
and opinions.

Rev. B. Harrison to E. B. P.

August 11, 1838.

... So he went on to express the great respect and regard
which he had for the leading men among those he had spoken of,
mentioning yourself, Keble, and Newman by name, at the same time
that he said there were some points which he could not but think had
been carried too far, and he heard much said, he knew not how truly,
about certain things in some young men, such as crosses worn on their
dress, and which would be apt to be regarded by uninstructed persons
as an approach to Popery. He mentioned particularly the publication
of Froude's ' Remains,' as one chief point which he regretted, having
first, I should say, spoken of the general principle which had been
acted upon in a certain degree, of putting things in an extreme and
startling way. He knew, he said, what was said in vindication of it, viz.
the necessity of calling men's attention to neglected truths and duties ;
but he could not but think that the manner of our Lord's teaching
set forth a different example ; and with regard, again, to Froude's ' Re-
mains,' he knew it was said that the editors were not responsible for every
opinion, and that there was much upon which Froude had not made
up his own mind altogether ; but still he regretted that a handle should
be given to parties of whose views and designs he highly disapproved.
Then again, he said, there were certain practices derived from the
pattern of early times, on which he held a somewhat different theory,
such as fasting and the observance of the canonical hours of devotion.
He had said somewhere before this in the conversation, I think, that

Life of Edward Boaverie Pusey.

it was very difficult to know oneself, and difficult to draw the line
between moderation and lukewarmness, and that a person might seem
lukewarm when he would desire to guard anxiously against it. And so
in practice he might seem lax to some persons in regard to such obser-
vances as those which he had mentioned— of fasting and the stated
times of prayer ; holding that there were some things in primitive
practice which were especially required by the circumstances of the
early Church when it was to be distinguished by very strict outward
observances from the Pagans around ; and that, especially, in regard
to the outward observance of stated times of prayer, while he held
strongly the duty of continual mental prayer, the necessary business
which was entailed upon a person in these days prevented such a
regular system of outward devotion. I think this was pretty much
what the Archbishop said, and after so full a statement of his views,
with the emphatic 'But' which introduced it, I thought he would be
looking for something of a confession of faith on my part in return ; but
it seemed, when he had finished, that he merely wished so fully to
express the points wherein he differed from those with whose views I
was identified, as not to be understood, in making me the offer of this
appointment, to be expressing an unqualified approbation of their whole
system.

With the Archbishop's permission, Harrison asked
Pusey's advice on the question whether he should accept
the appointment.

E. B. P. to Rev. B. Harrison.

Weymouth [Aug. 13, 1838J.
There can, of course, be no doubt about your accepting the Arch-
bishop's offer, and I hail so early an appointment to so confidential
and important an office as an earnest of extensive usefulness to be
opened to you in whatever way the Lord of the vineyard sees fit. The
way in which it was announced to you was very satisfactory ; it is
affecting to read the openness of one so long in the highest station in
the Church, telling a young man his views about mental prayer and
the rest, and tacitly comparing his own line with the more precise rule
which others thought necessary for the most part. It opens a happy
prospect of the relation which you will bear to him, so long as it shall
seem good that it shall last. You need not to be exhorted to vigilance
that you hold fast your own steadfastness ; the past is a good earnest
that you will have strength given you to do it. Yet, I suppose, that you
will feel that you will have a good deal of trial in so doing ; the very
amiableness of the Archbishop's character would render it naturally
the more difficult to hold on a line different from his, whom from
character, age, and station you are bound to, and must, respect. Still,

B. Harrison — Chaplain to Archbishop. 45

here again it has been a good preparation for you that you have
during some years, I suppose, been thrown with people older than your-
self ; whom you had, in different ways, ground to respect, and yet had
to form — by their help in several degrees, but still— your own line for
yourself, and He Who has conducted you thus far safely will guide you
to the end. You will adapt, or carry on, your own private rules, which
will, by His blessing, preserve your own simplicity amid the more
varied trials by which it is now to proceed. On the other hand, of
course, there is very much to be learnt from the meekness and gentle-
ness of the Archbishop.

While, then, you can be spared at Oxford better than at any former
time, your presence about the Archbishop and in London may be of
great service to us. Catholicity, as you know, has few representatives
enough in London — no one, I suppose, among the clergy, except Dods-
worth and your brother-in-law, though others (as Ward of St. J.) may
be more or less approximating to it.

It would stop all declamation against Froude, &c, were one to say in
the midst, ' Neither Froude nor any of his friends wish for, or would
have anything to do with, any change in our Liturgy, Articles, Rubrics.
They only wish to act up to what we have.'

For myself, I am very glad of the publication of the ' Remains ' ;
they may very likely be a check, but that in itself may be the very best
thing for us, and prevent a too rapid and weakening growth ; it may
cast people back upon themselves, and make them think more deeply
of the principles which they had half taken up ; his careful self-
discipline is, of course, calculated in this self-indulgent age to do much
immediate good, as will his protest against change both upon his own
friends and others, and his views will get sifted — ut alteri prosint
saeculo.

We have great reason to be thankful both for the training you have
so long had in the courts of the temple, and in the air of devotion
which yet breathes in them, and that you are now called to watch and
ward. With regard to the separation, one's only feeling on those sub-
jects must be, ' The time is short,' and we must be ready to go wherever
summoned ; the apostles abode many years at Jerusalem, and then
separated, leaving St. James alone, except that ' Who had the Father
and the Son, &c.' But in this case you are brought nearer to your
family, and the invisible bond remains.

There is no doubt that Harrison's withdrawal from
Oxford was a great loss to Pusey ; but it can hardly be
added that Pusey's sanguine anticipations of the results of
his appointment at Lambeth were realized. Perhaps no

Life of Edward Bouverie Pusey.

one could have realized them : certainly Harrison did not.
The traditional caution of Lambeth was too much for him :
his tone became gradually more official and less sym-
pathetic ; he was, as years went on, less the friend of the
Movement than its critic. Pusey felt the change deeply :
their letters became less frequent, and, although they
remained on terms of affectionate friendship with each
other, Pusey always referred in later years to the move to
Lambeth as ' an unfortunate experiment.'

APPENDIX TO CHAPTER XX.

The following letter of spiritual counsel is interesting both for
its intrinsic value, and also as showing that Pusey had already
begun that masterly dealing with individual souls which afterwards
became such a large portion of his life's work.

E. B. P. to .

My dear Weymouth, Aug. 20, 1838.

I am very glad that you have summoned resolution to write to
me, and, though I did not anticipate it (as I did not know on what you
were going to write), readily feel that you must have had difficulty : for
it is a solemn and earnest thing to write about one's-self, and there is
a feeling of reluctance annexed to laying open one's-self in any degree,
as a caution that it is to be done rarely, and only when required by
some adequate object.

On the subject upon which you write to me, my general strong im-
pression is that all comfort ought to be of 'God's giving, not of man's
taking,' i. e. that it is not our end, but a reward or an encouragement given
by God, from time to time, in greater or less degrees, in glimpses, more
or less vividly, as He sees good for us, and that the attempt to secure
it for ourselves, not being the temper of mind which He sees good
for us, ends generally in a false excitement and a fictitious state.
I recollect being struck with a saying of Bishop Taylor's, that ' to look
for comfort in prayer, and to be anxious for it, was like following our
Lord for the loaves and fishes,' or something like this. And Scripture
speaks of 'peace' as the direct gift of God. St. Paul begins all the
Epistles which he begins in his own name (i.e. all except the Epistle
to the Hebrews), by praying for it as God's gift, as much as grace —
'Grace be unto you and peace from God our Father and the Lord
Jesus Christ ' — and this is so fixed a form that he varies it only so far
as to say ' from the Father,' and to Timothy and Titus he adds,
'Grace, mercy, and peace.' St. Peter uses nearly the same form in the
Second Epistle, ' Grace and peace be multiplied unto you through, &c.'
— still in the passive form, as a gift conveyed to them, and so far in the
First Epistle also. St. John, in his Second Epistle, as addressed to an
individual, uses the same form as St. Paul to Timothy and Titus. And
this doubtless was an apostolic blessing, and they were conveying on, by

Life of Edward Bouverie Pusey.

virtue of their office, the blessing which they had received from their Lord,
' Peace I leave with you, My peace I give unto you ; not as the world
giveth, give I unto you'; which seems to be implied by the uniformity
of the words used by different apostles ; and indeed the seventy had
the direction to convey it, ' Into whatsoever house ye enter first say,
Peace be to this house ' ; as I think also the words ' Peace be with you '
are a blessing pronounced by the priest in all liturgies ; and our other
benediction, ' The peace of God, &c.' (from Phil. iv. 7) conveys the same.
Again, when ' peace' and 'joy' are said to be fruits of the Spirit, i.e.
worked in us by the Holy Spirit, or the words 'joy of the Holy Ghost'
(Acts xiii. 52), the same truth is conveyed that Christian joy and peace
are worked in the Christian directly by God. They may be lawfully
the objects of prayer, but we can no more work them in ourselves, or
arrive at them by any process of the understanding, than we can at any
other of His gifts. A good deal of mischief, as well as of discomfort,
has been caused by overlooking this : people have gone about to
establish their own peace, as the Jews did their own righteousness, and
so have missed the ' peace of God.' This is eminently the case with
the Wesleyans, whose whole theory is built upon the necessity of
having and obtaining peace, and who seem to think that there can be
no false peace, and so frequently produce or continue it. The same is,
in its degree, the case with the so-called Evangelicals (we may call
them x to avoid names), and Dr. A[rnold's] theology, in which you
were educated, has a good many x ingredients ; and one of these is to
look to joy and peace, or the feelings, as something in themselves,
something to be analyzed, used as a criterion of the spiritual state,
acted upon directly, instead of being a result, a reward, or an instrument
to lead people on to more faithful exertion. I should not then make it
a question, ' whether the words of encouragement or of reproof are
meant to apply to my case' — i.e. not I think what you mean by this :
for most, both are needed, the reproofs to quicken and to keep them
vigilant, or to make them fill up that which is lacking and correct what
is yet amiss, or deepen their repentance for what has been so. And so
I should think that the fear of being a castaway was sent into many
minds from time to time, or doubts whether they might not be falling
back, to make them gird themselves up more strongly and press on
more vigorously, and so eventually escape being castaways and obtain
a brighter crown. So that I should think the practical way, when any
of these feelings come over one, was to see whether one had relaxed in
any plan of action which one had formed, or given way to anything
amiss ; or to sift things, which one was in the habit of doing, to see
whether there was anything amiss in them ; and to set about correcting
these, leaving

' present rapture, comfort, ease,
As Heaven shall bid them come or go, —
The secret this, of rest below'.'

' Christian Year,' Morning Hymn.

Spiritual Counsel.

One thing I think I can point out in your present mode of life, as
unfavourable to spiritual comfort, and that is, the exclusive pursuit of a
professional object. You say, ' I make it a rule hardly to look at these
books, except on Sundays, and am as much as possible engaged with
[my work] in some shape or other from morning to night.' This you seem
to have proposed to yourself as a duty, as I did once in a somewhat
similar case, when I was at work at Arabic abroad, and wished to shorten
the time in which I was engaged in a study bearing so indirectly on
theology ; but I should say from my own experience, that the en-
grossing pursuit of any study is unhealthy to the spirit, because en-
grossing ; that one becomes unawares engrossed with the means in
a degree instead of the end ; that the mind (as the very words imply)
cannot be in that disengaged, free state, sitting loose to the things of
this world, that it ought ; that, in fine, it is an unnatural state, and so
disarranges the mind, making it restless and unquiet, throwing it off its
balance, and making it feverish and distracted. There seems to be
a degree of self-will in proposing to do in a given time more than we
can naturally do, which is chastened by consequent disarrangement of
mind ; if it is necessary for a given end, and that end is also necessary
and to be accomplished by our means, then, of course, the self-will
disappears, but one ought to be very sure of this, and then seek to cure
it by other means — self-discipline. One very obvious one is continued
mental prayer not to be engrossed by that wherewith one was occupied ;
but this will not do, if one is all the while occupying one's-self more
than one ought to be, because one is then praying against the conse-
quences which have been annexed as a warning against what one is
doing. I should rather, in your case, recommend the diminishing the
degree of occupation, and employing it, at intervals if possible, in
religious exercises. An nour a day gained in this way would be an act
of faith, and, if given up readily (supposing that under the circum-
stances, which I do not know, it seemed right), would, I doubt not,
have an accompanying blessing. The observation of the ancient hours,
or the chief hours of the day — 9, 12, 3 — if it were but short prayers
(such as are in Bishop Cosin) learnt by heart in relation to the wants
of those hours, is very healthful.

And now, since you have made me in a sort a spiritual adviser, I will
mention two things to you, and you will not be mortified at my naming
them, or at my having seen or heard of them. Not to keep you in
suspense, I would say at once (with all affection for your general
character) that there is one prominent fault, which people least like to
be charged with, though so many have it, — over-self-esteem, or to
speak very plainly, vanity. Knowing very little of your early life,
I have no grounds, as I have no reason to judge, how much of a fault
this is ; nor could I say precisely on what it turned, what was its prin-
cipal subject : I might suspect perhaps even ' personal appearance,' or
something about the person or connected with it, was a subject (as it is
a most capricious quality, and they said of an eminent linguist, Schlegel,

VOL. II. E

50 Life of Edward Bouverie Pusey.

that he was vain of everything which was his, down to his elbow-chair).
This you can tell far better than myself; whether it be this, or conver-
sation, or general ability, or acquirements, or whether it floats about
different things, it will in some shape or other constitute your trial for
some time. And it is of course a very important one, because it has
a tendency to corrupt everything we do by infusing self-satisfaction into
it. It is easier to write than to say this, though you will believe I have
some reluctance even in writing it ; but having seen good sort of people
in whom it has grown up even to advanced life, and knowing what
a bane it is to spiritual progress, and a hindrance altogether, I could
not but think it right to name it. It is often useful that a person
should know that any given quality is perceptible to others ; it makes
them realize more the degree in which it is in them ; and I doubt not
that, in earnest as you are about yourself, you will set yourself vigorously
to correct it.

The other point I have heard of only, and cannot tell wherein it
i exactly consists : it amounts to this — I know not whether in disputing,
' or speaking, or objecting — you have said ' strong ' latitudinarian things,
t which have given pain to serious people. I could be sure that you had
done this : I do not know how long ago it was, but I imagined it recent :
perhaps you saw that what you said about the inscriptions on the Cross
I in the four Evangelists pained me. I should be sorry if you were less
open with me in consequence ; but there was a sort of off-hand, matter-
of-fact way which pained me. You will recollect that I answered strongly,
not as to yourself, but as to the school which used such arguments.
(I have offended in this way formerly myself, I know ; so one ought to
be the more patient as to the same in others.) Now you have changed
not only your habits of mind, I imagine, but your views in some sort
on theology ; you do not adopt those which we aver to be Catholic, but
you have probably parted with some which you held, or hold them less
peremptorily, or have modified them, and hold others which you did
not hold. In a word, your mind has been undergoing a change. But
this ought to make you less decided as to those points which you still
hold, but which belong to the same peculiar school, some of whose
opinions you have modified or abandoned : you ought, at least, to hold
your mind in suspense, and not maintain, or give vent to them, except
for the purpose of gaining clearer insight, not in mixed societies as
matters of discussion, but privately and quietly. For if they be untrue
(as you must suppose possible), then as far as this goes, you would be
(though ignorantly) yet upholding or circulating untruth, perhaps
bringing it to the knowledge of those unacquainted with it, or im-
pressing it on those who know it, or retarding those who are getting
rid of it. This necessity of uncertainty upon some points need not
make you fear forming a sceptical habit of mind, so that you but
distinguish between what is Catholic and private : having found one
modern teacher in error, in whom you placed confidence, does not at
all involve doubting what has been held, not by one, but by all. But,

Spiritual Counsel.

besides the possible injury to others, you must do certain injury to/
yourself, if what you thus speak of is erroneous. For it is not the
way to obtain fresh accessions of truth from God, to utter things
which (though you know it not) are against His truth ; and the more,
if they be such, as, if untrue, are irreverent also, and strike sober-
minded people as being such. Thus I have seen cases in which the
habit of talking against those who held what they called the 'literal
inspiration' of Scripture, did the whole mind a great deal of harm
and put it in an irreverent state : as, on the other hand, if it be true
that there are great depths in the sayings of the Bible, and manifold
truths may be evolved out of them, this way of speaking would
indispose a person to receive it, and so keep hidden from him much
truth. Secretly also, but necessarily, this theory involves regarding
much in the composition of the Bible as human, as the theory of the
Fathers looks on every jot and tittle divine, and the whole as in a
higher degree divine ; whereas that other system unravels the divinity
of Holy Scripture, some making the history, some the arguments,
others the moral sayings (as the Psalms), others what does not seem
to them good (as the Canticles), human, and having in the end no
criterion of divine and human but their own private judgement.

My advice then on this head would be, (1) not to speak of any of
these subjects for mere theory or argument's sake, but for edification ;
(2) to put restraint upon yourself in mixed societies ; (3) (which
is involved in these) to be very watchful for what end you speak of
them ; (4) to endeavour to keep your mind in suspense as to the
theories of moderns which you have reason to think may be at variance
with the teaching of the ancient Church.

I have now written, as you asked me, 'very plainly,' and I trust,
and indeed doubt not, that this plainness, which one would use the
rather in correspondence, will open the way for unreserved intercourse,
when it pleases God that we should meet.

E 2

CHAPTER XXI.

BISHOP BAGOT'S CHARGE OF 1 838 — PROPOSED MARTYRS
MEMORIAL — PUBLIC LETTER TO BISHOP BAGOT.

1838-1839.

The year 1838 was, as will appear later, full of
anxieties to Pusey in his home circle ; it was marked
also by two public events, of no great importance in
themselves, but very important in their bearing on his
relation to the Oxford movement. Of these the first was
the Charge of Dr. Bagot, Bishop of Oxford, in the summer
of 1838. In one of the letters which Newman wrote to
Pusey at Weymouth informing him of the state of eccle-
siastical affairs,, he told him that the Bishop of Oxford was
delivering a Charge in favour of the Tracts. On August 14th
he heard the Charge himself ; and the first sanguine impres-
sion was succeeded by another. But in consequence of
Pusey's anxiety about his wife's health, Newman delayed
writing to him for a week.

Rev. J. H. Newman to E. B. P.

Oriel, August 21, 1838.

. . . And now I must tell you about the Bishop's Charge and the
Tracts — it has been all the wrong way. He said in it that having
been troubled with anonymous letters he felt it right to speak about
a particular development of opinion, &c. in one part of the diocese.
Then after speaking about observances, &c. in Church, and saying he
could find nothing to censure, he went on to speak of the Tracts, and
said that in them were expressions which might be dangerous to

Bishop Bagot's Charge.

certain minds — that he feared more for the scholars than for the
Masters ; but this being so he conjured the latter to mind what they
were about. It was extremely mild, and he has allowed us turning to
the East, &c. (implicitly), and recommended Saints' Days, fasting, &c.
It was altogether very good, but it did the very thing I have always
reckoned on— took our suggestions, but (as far as it went) threw us
overboard.

After thinking about it, I thought that since the ' expressions ' in
question were not mentioned, an indefinite censure was cast over the
Tracts, and that I could not continue them under it. I wrote to
Keble, and he, apart from me, agreed in this opinion. Accordingly
I wrote to the Archdeacon stating this, and saying that a Bishop's
lightest word ex cathedrd was heavy, and that judgment on a book
was a rare occurrence. Therefore under the circumstances I must
stop the Tracts, and recall those which were in circulation. However,
if the Bishop would be kind enough privately to tell him what Tracts
he objected to, I would withdraw them without a word, and the rest
would be saved. He said he had not seen the Charge before it was
delivered, and referred me to the Bishop. I have had an answer from
the Bishop this morning — very kind, as you would expect. I think
(between ourselves) the case is as I thought. He did not fully
consider the power of a Bishop's word, nor fancy we are so bound
by professions (to say nothing else) to obey it. He meant to check us
merely, not having a distinct view of what the ' expressions ' were,
and not duly understanding he has a jurisdiction over me. If he
says one thing, I another, we cannot remain parallel to each other, he
merely indirectly influencing me. He cannot but act upon me. His
word is a deed. I am very sorry, but I see no alternative yet
between his telling me to withdraw some and my withdrawing all.
I suppose he will put something into his printed Charge to soften
matters ; but I do not see how. He is, as you know, particularly
kind, and I am quite pained to think that I have put him (apparently)
into a difficulty, but I do not see how I could help it. (Keep all this
quite secret.) You are quite out of it — first because your name is
to the Baptism, and he did not mean you ; next, because I have
excepted the tract on Baptism in my letter.

Ever yours affectionately,

John H. Newman.

Pusey was vexed — vexed at what the Bishop had said,
but still more distressed at Newman's view of what it
involved. He did not understand Newman's serious
estimate of the disapprobation of his Bishop. This
estimate was based on Newman's peculiar theory of the
authority of an individual Bishop. 1 My own Bishop was

Life of Edward Bonverie Pusey.

my Pope,' he says ; ' I knew no other ; the successor of
the Apostles, the Vicar of Christ1.' There is no reason
to suppose that Pusey ever held this theory ; and it may
be doubted whether at this time he even understood that
Newman did so.

E. B. P. to Rev. J. H. Newman.

Weymouth, St. Bartholomew's Eve, 1838.

It is miserable work about the Tracts ; I can scarcely realize to
myself what the effect of withdrawing the Tracts would be : it seems,
at first sight, likely to throw everything into confusion, and to produce
a sort of electric shock. The withdrawal, in consequence of Episcopal
disapprobation, is like La Mennais going to the Pope, the result of
which . . . was that his principles were wholly given up by all
Roman Catholics. The disapprobation will, of course, be considered
as extending much beyond what it does ; everybody will construe it to
mean just what he wishes; the 'expressions which might be dangerous
to certain minds ' will be what every one does not like ; it seems like
a wet blanket cast upon all the fire we have been fanning, for it will
be extended from the ' expressions ' to the Tracts, and from the
Tracts to the principles. It is not simply disheartening : it seems
like a blow from which I shall never live to see things recover. But
could it not be averted ? I am fully persuaded that the Bishop [of
Oxford] would be as sorry for it as any one, few excepted ; that he
would be shocked at his own work ; that he would not like the re-
sponsibility ; that he goes with us the whole way (as far as his reading
has led him to clear his own views) as to doctrine and practice, and
would only be startled at expressions about the Reformers which
were views new to him. You recollect how distinctly he recognized
the act of oblation. It seems altogether, if it could be avoided, that
you are making him strike a blow upon his own principles, which
he and every one of his way of thinking will be sorry for as soon as it
is done, and which he never contemplated. (The Bishops of London
and Lincoln I suspect would be sorry.) One should surely try to
save him from it if one could. Then, also, in excepting my tract
on Baptism (which I hardly see how it is excepted since I owe
canonical obedience to the Bishop too, and my name being to the
tract makes matters worse, not better) you have excepted what I
suppose (with No. 10 2) has been most objected to. Besides the main
doctrine, there is the revival of Exorcism, limiting Scripture by

1 'Apologia pro Vita Sua' (ed. delivered to a Country Congregation,'
1880), p. 51. by J. H. Newman.

2 ' Heads of a Week-day Lecture

Bishop Bagofs Charge. 55

tradition, and sin after Baptism. This, however, is a minor matter ;
but my firm persuasion is that the Bishop never read, perhaps never
saw the Tracts ; that he has had certain expressions quoted to him in
anonymous letters, and meant to get rid of his anonymous friends,
speak out, and give us a caution, and would wish us to be (perhaps he
would say) more guarded in language for the future, or at least to
give no handles to people. Then, perhaps, he has in his mind
Seager's cross, to which he reverted since. Now there ought to
be some way of escaping without such a decided step as suppressing
the Tracts, and thereby perplexing people so sadly. I really can see
no end of the confusion which might result, or any amount of doubt
as to the doctrines of our Church which might not be occasioned by
withdrawing the Tracts in consequence of Episcopal disapprobation.
And it seems to me wholly gratuitous : i. e. that if the Bishop of
Oxford understood us, and we him, it would be one of the last things
which he would desire. (The evident pleasure which Bliss or the
Oxford Herald had in putting the extract in, is a sort of specimen of
what the moderate s's will do.)

I should much like to write, or, if it should not be too late, to call
upon the Bishop (if still at Cuddesdon) when I return, which I
suppose will be about September 12 or 13. I would have risked
writing at once as having been a writer in the Tracts (though a very
small one, if the Baptism be excepted), only I am afraid (at this
distance, and without knowing what you are doing, or what the tenor
of the Bishop's answer to you was) of making matters worse. He has
always spoken very openly and kindly to me, and besides my relation
to him as a member of his Chapter, I have been a sort of country
neighbour1 ; so that I could write anything, if it would not be at cross
purposes, and so doing harm.

That Pusey's estimate of the Bishop's mind was more
accurate than Newman's will appear from the Bishop's
letter to Newman, who, it will be remembered, had been
referred to him by the Archdeacon of Oxford. Bishop
Bagot, though not a theologian, was a man who could
appreciate in others gifts which he did not himself possess ;
and he combined with a sincere anxiety for the well-being
of the Church a frankness and courtesy which commanded
the affectionate attachment of his clergy. Finding from
Newman's letters how deeply he was distressed by the
criticisms (moderate though they seemed to others) which

1 i.e. at Holton Fark.

Life of Edward Bouverie Pusey.

were contained in the Charge, he wrote to Newman as
follows : —

The Bishop of Oxford to the Rev. J. H. Newman.

My dear Sir, Cuddesdon, August 20, 1838.

I thank you for your letter this morning : the Archdeacon had
shown, or rather had sent me yours to him ; and I can with truth say
I have been much distressed ever since — not with the tone of your
letter or complaint, for that corresponds with all I have ever met with
from you, and tends only to increase the respect and regard I have
ever felt for you since our first acquaintance,— but my distress has
been in having given pain where I so little intended to do so, and
I thought such a feeling could not have been caused.

I really think you cannot have fully or accurately heard what I did
say on the subject— for, be assured, had I meant in anyway to censure
I should neither have taken that line nor adopted so strong a measure
without previously conferring with you.

Having been myself repeatedly appealed to (anonymously) to check
and notice what I felt sure were exaggerated or unfounded charges,
and knowing how much misrepresentation was going forward on the
subject, I thought (especially as I believe the subject had been touched
upon by other Bishops) I could not, in the position I held as Bishop
of Oxford, avoid alluding to it, — or, in point of fact, giving an opinion
between your adherents and your adversaries. And when I approved
so much, censured nothing, and only lamented things which from
ambiguity of expression might, I feared, by others be misunderstood
or misrepresented, I own — although I should not have been surprised
at dissatisfaction expressed by those who differ widely from the Tracts
at my approbation of so much — I little thought I could have given
pain to the other side by the caution I gave them to avoid the
possibility of misrepresentation.

I repeat, my dear Sir, my belief that you did not hear accurately
what I said. Wait then, I intreat you, till my Charge is printed
before you act upon any judgement you may, as I now think erro-
neously, have formed.

A hasty withdrawal would undo much good which has been done
by those Tracts, and therefore lead to harm ; nor would it be quite
fair to me, as it would make me appear to have said or done that
which I really have not. I can assure you I could mention names
of persons whom you would respect, and who are great admirers of
the authors, and approvers generally of the Tracts themselves, who
have regretted to me the occasional use of expressions as being
capable of misrepresentation, or of being understood by some in
a way and to an extent not felt nor intended by the authors : and to
this I alluded in the caution (for caution only it was) which I gave.

Newmans Position.

I shall be in Oxford ere long, and will call upon you, when I trust
we shall meet as we ever have done, feeling sure you will not think
that I ever intentionally at least gave you pain, or acted unopenly
towards you.

In the meantime I shall be obliged to you to state to me by letter
your impressions of what I did say, — but let me repeat my hope
that you will not hastily take any steps founded on your present
feeling.

Certainly no person whom / have met, or who heard my Charge,
viewed that part of it in the light in which it appears to have struck
you.

Believe me, my dear Sir,

Faithfully yours,

R. Oxford.

In sending to Pusey the copies of some further corre-
spondence with the Bishop, Newman explained his reasons
for wishing to abandon the Tracts. His letter throws
into a strong light a difference between himself and Pusey
which partly accounts for their distinct courses of action
in later years. At the close of his life Pusey used to say that
Newman had depended on the Bishops, while he himself
had looked to God's Providence acting through the Church.
To Newman it was a necessity that his Bishop should
approve and support him : Pusey was not indifferent to
such a thing if it could be had, but he did not exaggerate
its importance, or make it a test of God's approval of his
own position and work. As Pusey expressed himself in a
letter to Keble : —

' August 23, 1838.

' One must expect principles to cost something, but the withdrawal of
the Tracts from circulation, and that in consequence of a Bishop's
disapprobation, is a tremendous blow, which one should be glad to
avoid if possible. . . . Such a mass to be withdrawn at once, Catenas
and all ! The act of obedience ought to produce a good effect upon
people. But it seems a gratuitous infliction, not upon us, but upon
principles.'

Newman thought that Pusey did not understand his
reason for leaning as he did on the approbation of his
Bishop.

Life of Edward Bouvcrie Pusey.

Rev. J. H. Newman to E. B. P.

Oriel, August 26, 1838.

I send you what has passed between the Bishop and me ; here
things will stop, I suppose, till the Charge appears.

I am sorry you are so concerned ; depend upon it, without reason.
Nothing can stop the course of things but our acting against God's
will. I could not have acted otherwise than I have.

I do not mean to say at all that my motives and feelings are what
they should be, but my reason seems clear then [? that] I ought to do
what I have done, though it were well if I could do so with a more
single mind.

And I do not think you enter into my situation, nor can any one.
I have for several years been working against all sorts of opposition,
and with hardly a friendly voice. Consider how few persons have
said a word in favour of me. Do you think the thought never comes
across me that I am putting myself out of my place ? What warrant
have I for putting myself so forward against the world ? Am I Bishop
or Professor, or in any station which gives me right to speak ? I have
nothing to appeal to in justification but my feeling that I am in the
main right in my opinions, and that I am able to recommend them.
My sole comfort has been that my Bishop has not spoken against me;
in a certain sense I can depend and lean, as it were, on him. Yet,
I say it sorrowfully, though you are the only person I say it to, he has
never been my friend — he has never supported me. His letting me
dedicate that book to him was the only thing he has done for me, and
very grateful I felt. I can truly say that I would do anything to serve
him. Sometimes, when I have stood by as he put on his robes, I felt
as if it would be such a relief if I could have fallen at his feet and
kissed them ; but on the contrary, though from the kindness of his
nature he has ever been kind to me, yet he has shown me, as me, no
favour, unless being made Rural Dean was such, which under the cir-
cumstances I do not think was much. When that unpleasant Jubber 1
business took place, and I needed a great deal to cheer me, he wrote
an answer to the Dissenting minister, but not a line in answer to my
long letter. I do not say this in complaint, but to explain my position.
If he breathes but one word against the Tracts it is more than he has
said out in their favour, for he does not expressly give them his approba-
tion, as far as I recollect his Charge. I cannot stand if he joins against
me. Here is Faussett but yesterday writing against me ; well, now
the Bishop says a word. Is not that taking Faussett's part? Is it
not by implication assenting to what he says, and deciding between
him and me ? What is it to me though friends of mine or though
strangers think well of what I have written ? I feel I had no business
to be writing. I want some excuse for doing so, and instead of giving

1 Newman's 'Letters,' ii. 55 sqq.

Pmcy's Letter to the Bishop.

it me my Bishop turns against me. I cannot stand against this.
Even if I do not withdraw the Tracts I see I cannot continue them.
The next volume is begun, and I suppose must be finished ; but
I suppose they will then stop. And I do not see how I shall have
heart, with special encouragement (sic) from the Bishop, to write any-
thing more on strictly Church subjects. His kindness to me, which
has always been great, is from the kindness of his nature.

It is very well for people at a distance, looking at me, to say (as
they will) I am betraying a cause and unsettling people. My good
fellows, you make me the head of a party— that is your external view ;
but I know what I am — I am a clergyman under the Bishop of Oxford,
and anything more is accidental.

[August 28.] On reading this over I fear you will think me in
a fume, but I am not. I have written the above rapidly, and it reads
abrupt. Everything seems likely to be satisfactory.

August 28. (In festo S. August.) Yesterday Acland, who had been
at Cuddesdon, brought back the news that the Bishop was uncom-
monly pleased with my letters, and would do anything we wanted
about his Charge. This entre nous. I had copied out for you the
correspondence, and had intended to send it. You now will know all
that has passed, and if you choose to write as a mediator you can
(but you should not speak as from me).

Pusey's chivalry of disposition always led him to wish
to rush into the breach, when, by doing so, he could screen
or relieve others with whom he was working. His first
anxiety, however, for the moment was to prevent such a
disaster as the withdrawal of the great body of the Tracts ;
and this he thought could best be effected by interesting
the Bishop in the difficulties which the Charge had thrown
in the way of republishing his own tract on Baptism. He
wrote as follows : —

E. B. P. to the Bishop of Oxford.

Weymouth, September 5, 1838.

My dear Lord Bishop,

A few weeks ago I saw in the Oxford Herald an extract pur-
ported to be made from your lordship's Charge, headed ' Tracts for
the Times.' The object of the writer plainly was to show that your
lordship, with all kindly feeling towards the writers, still found that
certain of their expressions might in some cases do harm. I had
hitherto gone on the more cheerfully as trusting that we had your
lordship's implied sanction for what we were doing ; and that though

Life of Edivard Bonverie Pusey.

your lordship was, of course, not to be understood as sanctioning
every expression that we might use, yet still that we were, in a measure,
labouring under you in the same direction which your lordship had
received from those who went before you, as we from those who
preceded us ; and that we were, in whatever degree, advancing what
your lordship wished to be the prevailing tone among those placed
under your guidance, as we also are.

I could not, of course, expect that a Bishop, if he should notice our
Tracts, should express an entire concurrence with them ; all we could
hope would be that he would approve of them in the main, and there-
fore I was very well content when the Bishop of Lincoln noticed them
in terms generally favourable, for he was not the Bishop under whom
I was placed, and to whom I owed duty and obedience ; but it is
different when your lordship speaks, for to you, as the Bishop of the
Cathedral to which I belong, I do owe obedience, and any faint hint
of your lordship's I ought to comply with. But since of all the Tracts
those which I wrote upon Holy Baptism have perhaps been most
censured, and as they embrace a variety of topics besides the one
doctrine of Baptismal Regeneration, upon which I know that I hold
with your lordship, I feel uncertain whether they may not contain
some of the expressions to which your lordship alluded.

I need hardly say that should your lordship be willing to point out
any such passages or expressions, I would at once gladly submit my
opinion, without seeking to qualify it, and think that good would be
done by unhesitating obedience to Episcopal authority. But it may
be that your lordship has only a general recollection that there are
certain expressions in the Tracts which your lordship judged unad-
vised, and then I am in a great difficulty. For even supposing that
your lordship should only wish caution to be used for the future, and
not wish to direct us in any particular line, or to stop us, and that so
I might be satisfied in my own conscience (as I believe I might) that
I was complying with your lordship's view in carefully revising my
tracts on Baptism, still there is difficulty in preserving the appearance
of consistency. For, as your lordship knows, we have put forward
what to these days seem high doctrines of the Episcopal office and of
obedience to it : the opponents of the views we put forward have
(contrary to their own principles) been calling upon the Bishops, and
especially upon your lordship, to silence us ; they will be sure to
catch at every expression of your lordship's and stretch it probably
beyond its meaning. . . .

I hope to return to Oxford on Friday, the 14th of this month, when,
if your lordship shall be so pleased, I should be glad to do myself the
honour of waiting upon you to hear your lordship's views upon the
subject. We leave this place on Wednesday, the 12th.

I have the honour to remain, with true respect,

Your lordship's faithful servant,

E. B. PUSEY.

Reassuring Letter from the Bishop.

Pusey was not mistaken in thinking that the Bishop
would gladly admit him to an interview : —

The Bishop of Oxford to E. B. P.

My DEAR Sir Cuddesdon, September 12, 1838.

I am glad of the opportunity which your letter affords me of
having a communication with you on the subject of the reference made
in my late Charge to the ' Tracts for the Times.'

The explanations which you afforded me in the course of last summer
having entirely satisfied my mind that all the rumours were false which
had the object of connecting your views with anything like breaches of
discipline, or the introduction of novelties or excesses into the public
services of the Church, I considered it to be due to persons whom
I felt to be rendering essential service to the cause of true religion,
that I should give them such benefit as the expression of my good
opinion could convey, that they were neither the ill-judging, nor the
bigoted, nor the enthusiastic persons which their opponents asserted
them to be. And more than this, I desired to add my own testimony
to the general soundness of the views of the writers, and to express my
sense of the value of their labours in behalf of the re-establishment of
Church authority and the ancient discipline.

1 endeavoured to do this in such a manner as should give all neces-
sary support without any appearance of partisanship on my part.
Having done this, it was scarcely possible to avoid allusion to the
publications themselves from which all these discussions have arisen.
Had I felt them to be erroneous or mischievous I should have felt it
my duty to have stated my opinion ; but I look on them as treatises
well adapted to elicit Truth, and as drawn up with, perhaps, as little
admixture of error or infirmity as could be reasonably expected in so
large (and probably in some parts hastily written) a work, and there-
fore I should be exceedingly sorry to see them called in or discon-
tinued.

At the same time I stated, and I would repeat the statement (not as
a slur on the general character of the Tracts, or as desiring to warn
persons from danger contained in them1, that expressions are there to
be found which are liable to be misunderstood or misrepresented, or
which might convey a different meaning, according as they arc used
in a popular or a technical sense, and therefore I gave the friendly
admonition to the anonymous authors of the works in question to use
extreme caution in their writings, and revise carefully, lest their good
should be evil spoken of, or lest they should appear to say what they
really do not mean, or to imply what they do not explicitly say.
I have no desire whatever to interfere with the expression of opinions,
but I wish to see that which will be extensively read and commented
upon as little liable to objection, as conclusive in argument, and as

Life of Edward Bonverie Pusey.

exact and careful in phraseology as it can be rendered. My advice
was precautionary and prospective, not inculpatory and retrospective.
I think too highly of the authors and their labours in behalf of the
Church not to be anxious to do all that in me lies, both to see them
right and to maintain them in that position. I will now only add,
with reference to that particular point in your letter in which you
express the grounds of your fears that you might hereafter be charged
with inconsistency, that I will endeavour so to regulate matters as to
prevent your being placed in so painful a situation.

I trust Mrs. Pusey has derived all the benefit you wished from the
sea air at Weymouth.

Believe me, my dear Sir,

Most faithfully yours,

R. Oxford.

The Charge was published, with a note which disclaimed
on the Bishop's part

' any wish to pass a general censure on the " Tracts for the Times."
There must always,' the Bishop proceeded, ' be allowable points of
difference in the opinions of good men, and it is only when such
opinions are carried into extremes, or are mooted in a spirit which
tends to schism, that the interference of those in authority in the
Church is called for. The authors of the Tracts in question have
laid no such painful necessity on me.'

Pusey felt that the published Charge gave a different
impression from the extracts published in the Oxford
papers, and that the note accentuated it.

E. B. P. to the Bishop of Oxford.

Christ Church, October 30, 1838.

My dear Lord Bishop,

I thank your lordship much for all your kindness as on former
occasions, so now ; for the calls which you were so good as to make ;
for the interest which you have kindly felt in my present sorrows ; and
for your wish that we should be set at ease about the use which, it
seemed to me, might probably, or not improbably, be made of your
lordship's Charge.

I have just read over that Charge completely (having lost it out of
my pocket the day you were so good as to send it to me, and amid my
troubles, not replaced it till now), and in the deep interest of the
whole Charge, and in its keeping, what your lordship says about our
Tracts looks different from what it did when extracted and put forth
by the Oxford Herald and the like. I need not say to your lordship

No censure intended.

that I am, for myself, perfectly satisfied, grateful for your lordship's
advice, and for the warning to those who are more or less our pupils,
as having had their views immediately formed by our writings, though
ultimately by our Church, whose doctrines they are which we put
forward. For it is to be expected in all stirring times, and amid the
excitement of views to them new, though not in themselves, that there
will be many extravagances ; and it seems a great mercy that those
views have not as yet (as far as I have heard) been mixed up with any
extravagances, at least in action. How many have there been in that
section of the Church which is opposed to us ! Your lordship's advice
would be very valuable, and, I hope, calm some of the excitement
which I understand prevails among young men, and which seems
inseparable from sudden change. . . .

I am resuming, at what leisure I have, the revision and expansion of
my tracts on Baptism, and from my present circumstances I ought to
be taught not to anticipate the evils of the morrow, but to go on quietly
with my work, thanking Him for my ' daily bread.'

With renewed thanks to your lordship, and every earnest wish for
every earnest blessing upon yourself and yours,
I remain, with great respect,

Your lordship's faithful servant,

E. B. Pusey.

Another letter from the Bishop closes the correspondence.
In it, as will be seen, the Bishop authorizes Pusey to deny,
if necessary, that he had intended in his Charge to censure
the Tracts. Bishop Bagot's assurances on this head were
calculated, if not designed, to remove Newman's scruples.

The Bishop of Oxford to E. B. P.

Cuddesdon, November 10, 1838.

My dear Sir,

When I see the date of your letter, I feel quite ashamed of the
length of time it has remained unanswered, but it arrived the morning
I left Cuddesdon, and I only returned from Wiltshire on Thursday
night last. This journey has made me much in arrears.

I think your remark on criticism a very fair one, although I have no
apprehension of any one (even the Record) being able to quote (at
least to prove) my charge as a censure — at all events, they cannot do
so, as Dr. Hook says in a note, without making me stultify myself.
I feel much obliged to Dr. Hook for that note, and entirely agree with
him in all he says.

Should any attack or charge of inconsistency be brought against
you, with entire confidence do I give you leave to use my name as

Life of Edward Bonverie Puscy.

never meaning to censure the ' Tracts for the Times.' It might perhaps
be well, if ever my Charge is brought against the authors, to apprize
me of it, and my answer should set that matter at rest.

Still, I would repeat that I hardly think such an attack will be
made.

It has been suggested to me that if a tract were to be written, quite
for the Poor, about the Daily Service it would do good. The person
suggesting it says, ' It must be restored some time, and the sooner the
way is paved for its restoration the better.'

I franked the enclosure in your letter the day I received it, which
I think was on the 31st of last month. With sincerest good wishes
towards yourself and family,

Believe me, my dear Sir,

Faithfully yours,

R. Oxford.

Before the clouds which had gathered round the
Bishop's Charge had had time to clear away, another storm
was discernible on the horizon.

' They talk,' wrote Pusey to Harrison, October 10, 1838, 'of building
a Church of the Martyrs here, which, emanating from Golightly and
Cotton, is nothing but a cut at us. So we, too, have begun canon-
izing ! only instead of being done by the Church it is done by one
or two individuals. And we are to have churches of St. [? Latimer],
St. Cranmer, and St. Ridley. Well, to §' cu i/ikutco.'

At first Harrison was in sympathy with Pusey's feeling.
He was ' sorry to hear that • the " martyrs " were to be
made bones of contention in Oxford by this ill-judged zeal
in their behalf.' He was ' not surprised at such a move-
ment, considering how the Marian martyrs had been in
a manner canonized in the English Church for the last
three hundred years.' Shortly afterwards he looked on
the proposal more favourably, and wrote to Pusey an
account of its origin which might seem to have been sug-
gested byr high authority.

'Nov. 6, 1838.

' I heard the other day that it would seem in its first origination to
have been called forth by the publication of Froude's " Remains," and so
designed as an antagonist movement, as well as suggested by the
desire to get in some way or other another church for St. Fbbe's. . . .
Having had the opportunity of seeing more than, under the circum-
stances of the moment, you could do, of the temper of different parties,

Proposed Martyrs Memorial. 65

I should scarcely think it right not to tell you how I think matters
really stand. Froude's very disparaging expressions about the
martyrs1 have evidently stirred up a zeal in defence of their memories
which I think one can hardly be surprised at.'

The project of the Martyrs' Memorial had really origin-
ated at a small meeting in the house of the Rev. C. P.
Golightly. There is little doubt that it was intended
primarily as a protest against Froude's ' Remains,' and
the editors of that book, Newman and Keble. Oxford
was already in a flutter. A question had been raised
which would force the editors and those who sympa-
thized with them to say whether they sympathized
with the Reformation of the sixteenth century at all ;
and, if at all, how far and in what sense would they
support the project of a memorial to Cranmer, Ridley,
and Latimer? Pusey had not had a hand in editing
Froude. But he was exposed to as much pressure as
anybody ; and he describes in one of his letters to New-
man an interview which was probably a sample of many
others.

E. B. P. to Rev. J. H. Newman.

Oct. 23, 1838.

Yesterday Harrison and Sewell, to-day Churton, called upon me
about it. Among other things, C. says that he or they thought in
the first instance that you had been consulted about it, and that
they mistook what had been said to and by T. Mozley for what had
been said to and by you. However, it seems that they are very
anxious that it should not be a source of discord, and that we should
join.

I told both that I would do nothing without you, for that since it
had been spoken of as a hit against you, even if I should be satisfied
with any plan myself, I would not join in anything which did not
satisfy you. Further, that a plan to commemorate the Reformers
now was at all events suspicious, but that as certain things had been
said of course we could not join unless right principles were somehow
expressed and embodied in the very monument itself ; that mere
general terms would not do : thus Sewell talked of their being ' martyrs
for the truth.' I said it must be said somehow ' Catholic and primitive
truth' as opposed to 'Neoteric'

1 ' Remains,' i. pp. 252, 394.
VOL. II. F

Life of Edward Bouverie Pusey.

Sewell talked of a cross in Broad Street, which would be in many
ways a good : besides that it is not respectful that carts, &c. should
drive over the place where they yielded up their souls. Churton, of
a church (which plan is not yet given up). I said in addition that it
must not be the Martyrs' Church, canonizing them ; that there might
be no objection to a cenotaph, provided the inscription were a sound
one ; but that the church must be called after some one already
canonized, not by individuals.

Both I put off by saying that the inscription must first be agreed
upon. I half referred Sewell to Routh for an inscription, but with-
drew, fearing that unless some one were at hand to suggest to him
what these people were about he might not see through it.

Churton's plan, which he had called to show you, was for a church
on the site already purchased for the new district church of St. Ebbe's,
which by pulling down a few houses (which the Corporation talked of
taking down) might be laid open to the end of Queen Street, and that
it might be made a little cathedral with cenotaphs. Certainly splendid
notions for these people to have lighted upon : one, a cross in the
midst of the broadest street in the city ; the other, a cathedral with
shrines !

Churton's prospectus also was altogether sound, except that the first
sentence spoke of ' pure and Scriptural truth,' instead of ' Catholic ' ;
but then the next had Catholic.

Now what I want you to consider is, whether we should say that we
would have nothing to do with the plan (in which case it might fall to
the ground, if we were united, or it might be carried on by the Re-
cordites out of the University (which would do no harm), or it might
be done by weak persons in the University who did not see what was
meant) — or should we capitulate, making our own terms ? The Record
may have its triumph for the time, and we might have the prece-
dent for setting up crosses, instead of digging them out on Whit-
Mondays.

I send you Hook's sermon, which Parker brought me to-day, to read
in your way back ; it shows me that my letters have been wasted
upon him, for he will neither say one thing nor the other ; not say
wherein he disagrees, and yet say that he does disagree. However,
what he does say will do good, and perhaps keep some young ones
quiet. What he says about Froude (whose name he does not spell
right) is as much as you could expect.

As the movement for the Martyrs' Memorial went on,
some of its supporters endeavoured to turn it into a
demonstration against the Church of Rome. In this way
it would, they hoped, receive a wider support throughout
the country ; and Oxford might be practically united in its
favour. Harrison even hoped that, when it was presented

Pusey s Refusal — Suggested Inscription. 67

in this new aspect, Pusey and Newman might be favour-
ably disposed towards it. Pusey, however, had made
up his mind, and let Harrison know it without further
delay.

E. B. P. to Rev. B. Harrison.

Christ Church, Nov. 5, 1838.

My final conclusion about the monument is, that / had rather not
have anything to do with it. Three years ago I printed (Baptism,
Part III) that the great mercy in our Reformation was that we had no
human founder : we were not identified with men, or any set of men :
it was God's mercy that we had so little of human influence ; now, if
at the time the place where Cranmer and the rest suffered had been
marked by a cross, this would have been very well : but now, let it
be done how it would, those engaged in it will more or less identify
themselves and our Church, in public feeling and impression, with
the individuals. It has been altogether a very unfortunate business,
as was likely, since it originated in wrong and unkind feelings. At
the same time, while I keep aloof myself, I shall be very glad if those
who can, would mend it : what I should like best would be a cross
with an inscription, as I spoke of yesterday, or the like, without any
mention of names. I think this might be really in the end a good,
although (with the turn things are taking) I think it best to keep myself
altogether clear.

Ever your very affectionate and faithful friend,

E. B. PUSEY.

Deo Opt. Max.
qui

persecutionis Marianae
ignibus
Ecclesiam suam
his in terris
lustravit atq. purgavit.

Yon, as Archbishop's Chaplain, might do a great deal, and Sewell,
one should hope. If it is to be, whatever of Catholicism can be
brought, 'apponite lucro.'

I think the rjdos of my inscription the best : besides, as S. Aug.
says, 'non martyribus, sed Deo martyrum.'

A few days later Pusey stated his view of the proposal,
and his reasons for acting as he did, with great explicitness
in a letter to the Bishop of Oxford.

F 2,

Life of Edward Bouvcrie Pusey.

E. B. P. to the Bishop of Oxford.

Christ Church, Nov. 12, 1838.
I fear that we shall be thrown into some confusion by a plan to
which, on different pleas, high sanction has been obtamed — the
memorial to Cranmer, Ridley, and Latimer. One should have thought
it very natural and a right feeling had the place where they yielded
up their souls been inclosed long ago, so that carts should not drive
over it ; but this plan of a monument was devised only to serve as a
party purpose : it was, in fact (as some of themselves avow), a counter-
movement against Froude's ' Remains,' or, as one of them said, ' it
will be a good cut against Newman.' It was intended to set the
Reformers against the Fathers, and to set up certain views which
some people identify with the Reformers against those of the ancient
Church. I regret the plan, because it has seemed to me, for some
years, the great blessing of our Reformation that we are not fas the
Lutherans and Calvinists are) connected with any human founder,
or bound up with his human infirmities : we are neither Cranmerites
nor Ridleyites, but an Apostolic branch of the Church Catholic ; and
I fear lest this plan should tend to increase the vulgar impression that
we were a new Church at the Reformation, instead of being the old
one purified. However, the great interest in the eyes of some of the
warmest supporters of the plan was to obtain a new church ; and
now that is decided against, I have reason to think that the whole
plan would fall to the ground (which in the present state of things
were best for the union of Oxford) but that people have got so far
that they do not know how to retreat ; they do not seem to be able to
get either backward or forward to their minds.

If Pusey thought that the project would be given up, he
was mistaken. Even had its promoters been willing to
retreat, they had gone too far to do so. Nor were they
able, if so disposed, to make the memorial a protest only
against the Roman Church. It was, and it remained, an
expression of hostility to the Oxford writers ; and it had
the effect accordingly of representing the Reformers as
being in antagonism, not only or mainly to the later
Roman Church, but to the Catholic Fathers and Christian
antiquity.

The Bishop of Oxford, however, was naturally anxious
to put the best construction on a movement which had the
support of many of his clergy ; and having been somehow
persuaded that it had no party character, he determined to
do his best to induce the writers of the Tracts to join it.

Pressure from the Bishop.

A visit from the Bishop and its consequences is described
in the subjoined letter to Keble.

E. B. P. to Rev. J. Keble.

Christ Church,
First Sunday after Epiphany, 1839.

Last Wednesday I had a very kind confidential visit from the
Bishop of Oxford, in which you also are concerned. It related to the
' Memorial.' He entered into very kind and condescending detail as
to the line he had taken, withholding his concurrence while he sus-
pected party feeling, and joining when he had satisfied himself, on
diligent enquiry, that there was none. He then said, in his kind and
painfully diffident way, that he wished I would consider (seeing that he
was satisfied that there were no party feelings in it) whether I could not
join it, that he wished me to talk it over with my friends, not to give
an answer at once ; but he repeated several times, ' it would be in-
valuable (laying great stress on the word) to the Church at this moment,'
and that our friends (naming the Archbishop or Archbishops) thought
so. He did not name you and N., but evidently included you both.

The result of a long walk and consultation with N. on Thursday
was a letter to the Bishop stating my difficulties as to the inconsistency
in which it would involve me, on account both of what I had said of
the blessing of our Reformation not being identified with men, or
having any man's image stamped upon it (Holy Baptism, Part III.
beg.) ; and in my preface to the Catena ( No. 81) on Cranmer's Zwingli-
anizing (p. 28) and the sad change in the second [Prayer] book (p. 30).
(I give these references because what I have said seems to me
stronger than what I observe in your Preface to Hooker.) Also, that
I had spoken strongly lately against the memorial as perhaps falling
within the scope of our Lord's words against ' building the sepulchres
of those whom their fathers had slain,' and as unkind to the Church
of Rome, in throwing a hindrance to her reforming herself and
healing the schism. Still, that I thought I had a right to drop my
own private judgement, and to act not as an individual, but in com-
pliance to the wishes of my Diocesan ; but that I wished this to be
expressed somehow by joining my name with his, as ' the Rev. Dr. P.
by the Lord Bishop of O.' I said, however, that this would only
carry my single name, since, in your case and N.'s, too sacred feelings
were involved for his lordship to wish to interfere, as it might seem
to be abandoning your friend. (This was N.'s feeling.) I then
proposed another plan, which would, I thought, obviate the difficulty
and secure the object avowed, of a demonstration of attachment to
our Church, as it is, undeceiving the Romanists (if any are deceived)
and reassuring the country. This was to change the memorial from
a commemoration of the Reformers into a thanksgiving for the

Life of Edward Bouverie Pusey.

blessings of the Reformation. I had proposed, early, an inscription
to this effect (which went through Harrison to Sewell, and was I think
proposed by him) : —

Deo Opt. Max. [rather Triuni]
Qui

Ecclesiam suam
His in terris
persecutionis Marianae ignibus
lustravit atq. purgavit.

But as the plan then was a monument (and N. would not join a
monument anyhow and I would not go alone : this last I did not tell
the Bishop) we held aloof, and so things dropped through. I named
also Dr. Routh's difficulty, that the present inscription was probably
untrue in fact, since Cranmer suffered probably for the part he took
against Queen Mary and her mother, not for religion. I named also
E. Churton's idea, that the inscription should commemorate some of the
chief blessings of the Reformation, though this will require a careful
hand. The Bishop also has an amendment which he recommended —
to introduce the mention of ' conformity with the principles of the
Primitive Church ' ; so that it is to be hoped that the inscription is
still open to alteration on the 31st.

I then suggested for his consideration whether the Archbishop, as
Visitor, and himself as Diocesan (the subscribers and Committee are
a mixed body) could not recommend such an alteration, and send an
inscription, drawn up by themselves or some one delegated by them,
recommending it for the sake of union. I told him at the same time
that I was writing for myself only, yet that I hoped such a plan might
unite all.

I showed the letter to N., who liked it, and though he wished not to
be committed, he saw no objection to this plan of commemorating the
blessings of the Reformation by a tablet in the church (the Arch-
bishop and Bishop have joined on condition that it be a church),
provided the inscription be a good one. And now I want you to con-
sider what you can do. Besides the inconsistency involved in my
subscribing, I felt the perplexity which it would cause our friends, and
1 should have been very glad if our three names could have been
united with the Bishop's in the way which I proposed for my own,
which would have explained the meaning of so doing in a way which
will not be attained in the case of my single name. However, it
seemed right to comply with what had been asked of me in that way
by the Bishop, and I have no wish to detach you from N. and leave
him alone. But I should be very glad if the other plan should fall in
with your views. And this prospect of unity would be a strong ground
for the Archbishop and Bishop to take, if they please, would show our
wish of doing what we could, and be a grateful act to them. I will let
you know when I hear more. I conclude from not hearing that he

Keble on Cranmer.

has written to the Archbishop. I suggested in a way that Ogilvie
might be deputed to draw up the inscription.

Keble thought that there were serious difficulties in the
way of commemorating individual Reformers, as distinct
from the general results of their work under the guidance
of God's Providence.

Rev. J. Keble to E. B. P.

Hursley, January 18, 1839.
I cannot understand how poor Cranmer could be reckoned
a bond fide martyr according to the rules of the Primitive Church.
Was he not an unwilling sufferer? and did he not in the very final
paper of his confession profess himself to hold in all points the
doctrine of that answer to Gardiner ? And is not that doctrine such
as the Ancient Church would have called heretical ? In short, I am
not at all prepared to express a public dissent from Froude in his
opinion of the Reformers as a party. If the monument were confined
to Ridley I might perhaps think of it ; but, as it is, I should require
something like Episcopal authority to make me subscribe. Do you
think the Bishop of Oxford is enough my Diocesan as well as yours to
make it right for me to sacrifice my opinion as you have offered to do?
And ought I in any case unless Newman does ? On all these accounts
I should very much prefer the other plan, but I fear it is too sanguine
to expect the subscribers to adopt it. Anything which separates the
present Church from the Reformers I should hail as a great good, and
certainly such would in a measure be the effect of a monument of
acknowledgment that we are not Papists, without any reference to
them. As to its uniting people, I do not in the least expect it. There
is a deep doctrinal difference which cannot be got over. But the
great thing is obeying one's superiors when one really knows their
wishes.

The Bishop of Oxford delayed his answer to Pusey, and
Pusey rightly conjectured that the Bishop was communi-
cating with the Archbishop before sending his reply. As
soon as he heard from Lambeth he wrote to Pusey and
enclosed the Archbishop's letter.

The Bishop of Oxford to E. B. P.

Cuddesdon, Saturday, January 19, 1839.

My dear Sir,

You will see by the Archbishop's letter my expressed opinion
to him that any degree of support to the memorial merely out of

Life of Edward Bouverie Pusey.

deference to me would neither be satisfactory to yourself or to me,
nor would it tend to good.

Do not then, my dear Sir, think that I would press you to take the
step of subscribing, if after a full consideration of the subject you
cannot bring it satisfactorily to accord with your feelings. But there
are other modes open to you of doing what I cannot but think most
desirable.

Let me entreat you, then, by the love which (in spite of the asser-
tions of your opposers in these days of misrepresentation) I am
convinced you feel for our Reformed Church, if you cannot approve
the memorial, to make some declaration at a fit time, and in what you
may deem the fittest mode — by letter or by publication of some sort —
such as shall stop the accusations of your being in any degree hostile
to the Reformation, enable your friends to defend you from such
charges, and put to silence the Romanists who wrongly but boldly
claim you as countenancing them.

As a general rule I would not recommend the noticing misrepre-
sentations ; but these are not common times, and I think there are
circumstances which make such a course most desirable, if not im-
perative. I think you owe it to yourself, to the Church, and, though
last, let me add I think you should do it on my account, lest while in
acquitting you, which I have already done, of these, as I fully believe,
unfounded charges, I might myself be supposed to sanction anything
tending to the advance of Romanism.

I am, my dear Sir,

With much regard and respect,

Faithfully yours,

R. Oxford.

In the postscript the Bishop quoted an earlier letter from
the Archbishop of Canterbury, stating his opinion that the
editors of Froude's ' Remains ' ought to define their own
position towards the Reformation.

' The prejudice against the editors is very rapidly spreading, and
I fear will deprive the world of a great part of the benefit which it
might otherwise derive from their talents, learning, and industry,
applied to the elucidation of religious truth and ecclesiastical history.
In justice to themselves and the public, I think they would do well to
take some opportunity of showing to the world that they are not hostile
to the Reformation. I entirely acquit them of the charge, but many
respectable persons will pronounce them guilty.'

The Archbishop's language applies in the first instance
and primarily only to Keble and Newman. But Pusey
would not separate himself from them at a time of popular

Proposed Public Letter to the Bishop.

excitement, and indeed the Bishop of Oxford had asked
him to make some declaration of his principles which
would be a satisfactory substitute for supporting the
memorial. Accordingly Pusey offered to write a public
Letter to the Bishop of Oxford which should comply with
this request. The Bishop would not press Pusey to sub-
scribe to the memorial if Pusey was only going to subscribe
in obedience to his wishes, especially if this motive for the
subscription was to be stated publicly. And the Committee
of the memorial could not at this period omit the names
of the martyrs ; while Pusey 's suggestions to Mr. Cotton
with respect to the inscription had not been acceded to.
Everything then seemed to point to the public Letter as
a means of giving the required explanations.

The Bishop of Oxford to E. B. P.

I slip Rectory, Thursday night, Jan. 24, 1839.

My dear Sir,

You mention that a letter to myself has occurred to you as a
good form of declaration. After the best consideration I can give, my
opinion is that it would be a desirable measure, and I foresee no ill
which can arise. It will not bring me into controversy, meaning fully to
adhere, in this respect, to what I said in my charge — viz. that ' into
controversy I will not enter :' Further, a letter will have the advantage
(so far as you yourself at least are concerned) of doing immediately,
and in a form likely to be more immediately read, what you state it is
the intention of some of your friends to do by articles in a Review ;
and I see not how / can be involved in a controversy by any man
writing a letter to me, which he may at all times do with or without
my consent.

I will not go over the same ground again, or trouble you with my
reasons, but I feel satisfied some declaration is called for, or will tend
to good.

There are now friends of mine staying at Rome— sensible men
too, and without gossip— and I am assured that the language of the
Pope (as I am informed in one instance), and that of all the English
Roman Catholics of rank residing there, is that of joy and congratu-
lation at the advances which are being made in Oxford towards a
return to the doctrines of the ' true Church.'

Believe me, my dear Sir,

Faithfully yours,

R. Oxford.

Life of Edward Boitverie Pusey.

Before this letter reached Pusey, he had heard that the
Committee of the memorial had rejected his advances. It
was therefore impossible to co-operate with the project
they had in hand. But Pusey still wished to do some-
thing ; he could not eulogize all the Reformers, yet he was
grateful for certain results of the Reformation.

E. B. P. to Rev. J. Keble.

Oxford, Jan. 24, 1839.

Our plan for uniting with the memorial has been proposed and
rejected by the Committee, nor will they bring it forward at the public
meeting on the 31st. It struck me then whether it would not be a
good thing to set on foot ourselves what we wished them to do for us,
and so get them or a good portion of them to join us instead of [our]
joining them. To show at once what I mean, I transcribe an in-
scription which I thought might be placed in the church to be built.
' This church was built to the honour of the Holy Trinity, and in
humble acknowledgment of the Good Providence of Almighty God
over His Church in this land, and of His manifold blessings, vouch-
safed to her at the time of the Reformation, and continued and
enlarged at subsequent eras, from that time until now ; especially in
the restoration of the Cup to her laity and of a pure Liturgy and His
Holy Word in her native tongue.' The church to be called Trinity
Church.

' Subsequent eras ' are meant to include the restorations in our
Liturgy — O. Elizabeth and at the Restoration. The ' especially &c.,'
1 thought, mentioned the things peculiarly adapted to be mentioned
in a church. But I only send this as a sketch of the sort of thing
1 meant : it runs heavily, and I should be glad, if you like the plan,
that you would rewrite it. N. has so7ne feeling that the Restoration
ought to be mentioned, and that it was cowardly not ; but the
restoration under Queen Elizabeth of the words ' The Body, &c.' was
greater. N. said he had no strong feeling about it : I thought the
mention of the Restoration would seem as if we wished to bring in
a rival to the Reformation, and so would separate people off from us,
whereas one rather wishes to draw them to think of the real blessing
of the Reformation instead of the unreal.

The objects of the plan are (1) to satisfy the Bishop of Oxford and
Archbishop and other friends who wish us to do something to set
ourselves straight with those at least well inclined to us. (This plan
of a church for a destitute population (St. Ebbe's, it would be seen
from the Fairford entrance into Oxford) is (I know privately) just what
the Archbishop would prefer.) (2) To set ourselves straight with the
country, and open the way for right principles. (3) To protect our

Proposed Tractarian Manorial.

friends in the country, who are now in a state of perplexity, not
knowing whether to join the memorial or no (I had such a letter from
Sir G. Prevost) : and so we hear of others who are partly falling into
the memorial for want of something better, partly are stigmatized
because they do not join. In the north it is a sort of shibboleth. Of
course, one would ask the Bishop of Oxford before one did anything.

I thought of rather a handsome church, and so proposed that the
sum to be raised should be ,£10,000. The Catholics ought to do things
on a better scale than ultra-Protestants. If built on the proposed
and purchased site, it would just terminate the street which diverges
to the left from St. Peter-le- Bailey. If you approve, it would be a
.good thing to send up any promises of subscription.

I am (I believe) just going to write a ' Letter to the Bishop of
Oxford,' explaining that we are not Papists. What we thought of
was trying to draw out the Via Media between Popery and ultra-
Protestantism. But I have not the Bishop's permission yet, though
I have asked it, as a distant thing.

I wish you would send up your Anti-Papistical Extracts. N. has
printed those from the Tracts, his writings, mine, the ' Remains,' the
' Lyra ' ; and I think they read very well and will do good ; it were pity
not to have yours.

Your very affectionate and grateful friend,

E. B. PUSEY.

Keble approved of Pusey's suggestion. But he ques-
tioned Pusey's sanguine anticipation of their being able to
raise ;£io,oco. He promised .£100 on his own account,
approved of Pusey's inscription, and advised that a paper
should be issued

' intimating that we should have been glad had circumstances allowed
our joining the other [plan], but our view of history not permitting
that, and some testimonial of the kind being thought desirable from
persons so circumstanced, we have devised this plan of a church with
an inscription to which we can conscientiously subscribe.'

Hereupon Pusey wrote to the Bishop of Oxford, asking
for his sanction to the plan of a church, as detailed in his
letter to Keble. But, considering the Bishop's existing
relations to the original Committee of the memorial, this
was impossible, as he showed Pusey in a letter on Jan. 25th.
That letter obliged Pusey to give up the plan of a second
memorial. Keble was ' not very sorry.'

Life of Edward Bouverie Pusey.

' Newman bad gradually become opposed to it, and so,' writes Pusey
on January 29th, 'was Isaac Williams, though partly on principles which
I do not share, the wish to pass over the Reformation1. For certainly,
whatever faults there were, we should never have been ' Apostolical '
without them. We owe our peculiar position as adherents of Primitive
Antiquity to them, besides other things which I. W. would acknow-
ledge. Perhaps I have mistaken him. However, I do not know but
that we should have appeared to be in a false position, and to be
insincere, taking up the Reformation to give popularity. So I am
glad that things have so ended, — at least for the present.'

Pusey and his friends had no further relations with the
Committee of the Martyrs' Memorial. The work was
completed, as all the world knows, in 1841, when the
cross which stands between the Taylor Gallery and Balliol
College, and the northern aisle to St. Mary Magdalen
Church, were added to the architectural decorations of
Oxford.

As soon as he had received the necessary sanction from
Cuddesdon, on January 25, Pusey set to work at his ' Letter
to the Bishop of Oxford.' It was completed on February
24, St. Matthias' Day. It forms an octavo book of 339
pages, and it was written amid the distractions of prepara-
tions for lectures, incessant correspondence, and the ever-
increasing anxieties occasioned by his wife's critical con-
dition of health. On January 30 Pusey wrote to Keble :
' My letter to the Bishop of Oxford gets on slowly.' On
February 3 to Harrison : —

' My letter to the Bishop of Oxford, as everything else, goes on very
slowly : Newman's is the most enviable rapidity ; but he purchased it
by early pains in writing.'

On February 22, to Harrison again : —

' I have got through the subjects of Tradition, Justification, Sin after
Baptism, the Sacraments, and Apostolic Succession, and hope to be
able to treat more briefly what remains. But my letter will, I suppose,
exceed two hundred pages. I have given a good many extracts from
Newman to show rjdos. Not having a speculative mind, I do not think
that there is any likelihood of there being anything which will offend

1 i.e. as distinct from the Reformers. Reformers and their Providential work
Pusey kept this distinction between the clearly before him throughout.

Letter to the Bishop.

persons who hold the reality. ... I hope it will be quite popular.
I have kept to the words of our formularies as much as I could.'

Pusey begins with an apology for defending himself at
all : his first instinct throughout life was to act on the
maxim that truth can very well take care of itself. The
times, however, were exceptional ; and it was due to the
Bishop of Oxford to show that the writers of the Tracts
were not unworthy of his kindness. Pusey insists on the
vagueness of the invidious charge of 'Popery'; and then
discusses the several points to which prominence had been
given, whether in the Tracts or by their assailants, with
the object of showing that the Tract-writers,

' together with our Church, held a distinct and tangible line, removed
from modern novelties, whether of Rome or of ultra-Protestantism.'

Thus he discusses the relation of the Church to the Bible,
as its guardian and, by the mouth of Catholic antiquity, its
interpreter; justification as effected by Christ, and not
by anything human, whether the faith which apprehends
or the works which glorify Him ; sin after baptism, as a
much more serious thing than popular systems, whether
Roman Catholic or ultra- Protestant, practically allowed ;
the sacramental character attaching to other rites than the
two sacraments of the Gospel, such as absolution, orders,
matrimony, confirmation — a character exaggerated by
Roman Catholics and ignored by ultra-Protestants ; the
grace of baptism, wherein Christians are made members of
Christ, children of God, and heirs of the kingdom of heaven
— a grace denied by ultra-Protestants point blank, and
thrown into the shade by the position assigned by Roman
Catholics to penance and the Holy Eucharist ; the Body
and Blood of Christ present in the Holy Eucharist — given,
and therefore present independently of reception, no less
than taken and received — a presence denied by Zurich and
Geneva, but associated by Rome with a ' carnal ' definition
of its supposed mode, and with consequences held to be
involved in it without any sufficient warrant of Scripture or
antiquity ; the necessity of an apostolically commissioned

Life of Edward Bouverie Pusey.

ministry, as a safeguard against ultra-Protestant disorgan-
ization and lack of authority, and also against Roman
Catholic depreciation of the claim of the Church of England
to be a part of the Catholic body. These were the sub-
jects actually put forward by the writers of the Tracts
into a new prominence, as ' filling up the lacunae of a
popular system, and recalling to men's minds forgotten or
depreciated truths.' The questions about prayers for the
dead, invocation of saints, and celibacy, upon which Pusey
touches in the latter part of his Letter, had only been
referred to incidentally by the writers of the Tracts, al-
though great stress had been laid upon them by adverse
critics. Pusey insists, in fine, that the opponents of the
Tracts misunderstood the real position and teaching of
the Church of Rome ; that they were misled by the satis-
faction expressed by some Roman Catholics at the revival
of Church principles ; and that what they attacked in the
Tracts was not the real teaching of the writers but their
own misconceptions of that teaching.

The Letter is well worth study, not only on account of
its place in the history of the Movement and of Pusey's
mind, but for reasons which give it permanent value. The
discussion of the difficult question of celibacy, its high
sanctions in Scripture and antiquity, its practical recom-
mendations, as supplying the Church with free and dis-
interested workers, both men and women, its dangers and
corruptions, historical and possible, may be instanced as
ranking with Pusey's happiest efforts. In this Letter
Pusey appears more distinctly perhaps than in any of
his earlier or later writings as an advocate of the Via
Media. The Via Media was the watchword of the Trac-
tarians between the Hampden controversy and the publica-
tion of Tract 90. It is the keynote to Newman's ' Lectures
on the Prophetical Office of the Church,' to his ' Lectures
on Justification,' and even to that remarkable article
in the British Critic of April, 1N39, on the ' State of
Religious Parties,' in which, he tells us in the ' Apologia,'
he spoke for the last time as ' an Anglican to Anglicans.'

Reception of tlie Letter.

Pusey and he were in energetic accord as to the direction
of the Movement and the principles on which it should be
defended ; but the ' parting of the ways ' was near at hand.
Already in their respective attitudes towards the Bishop's
charge and the ' Martyrs' Memorial ' we seem to see an
intimation of divergence which was soon to be more clearly
realized, at least by one of them. It was in the summer of
the same year that Newman, while studying the Mono-
physite controversy, saw, as he thought, ' the shadow of
a hand upon the wall.'

Pusey's Letter had its effect. It reached a fourth edition
in twelve months. How it was welcomed in some quarters
will appear from the following : —

Rev. Dr. Hook to E. B. P.

My very dear Friend, Vicarage, Leeds, April 3, 1839.

It is impossible for me to thank you sufficiently for your Letter
to my Lord of Oxford. It is calculated to do us here more good than
anything that has appeared for a long time. It is too dear for the
middle classes, who think much of anything they spend in books : I
therefore wish you to give me two dozen copies that I may send them
about through Yorkshire. . . .

I have advertized your Letter to the Bishop last week in our paper,
with a little adjunct.

Ever, my dear friend,

Most affectionately yours,

W. F. Hook.

But the Letter was attacked, among others, by Dr.
Christopher Benson, the Master of the Temple ; and this,
together with the criticisms provoked by Newman's
1 Lectures on Justification,' led Pusey to prefix a long and
valuable preface on the subject of Justification to the
fourth edition of his Letter. Before publishing this preface
he sent the proofs to Newman.

Rev. J. H. Newman to E. B. P.

Oriel College, Aug. 4, 1840.
I have no remark to make on your preface of consequence,
except to thank you for the extreme trouble you have taken with me.
If I must say something, I would ask whether you are not too sanguine

80 Life of Edward Bouveric Puscy.

in saying that we are stationary. And my lectures were not sug-
gested to me by any one, except the clamour on the subject.

Pusey replies : —

Brighton, Aug. II, 1840.
Indeed you did write your ' Lectures on Justification ' at my
suggestion, though you of course felt the difficulties too. It was at
my request that you set yourself to remove them. I have therefore
left the statement [that the lectures were written at the suggestion of
another]. It seems somehow a reason why you should not have all
this trouble when you did not undertake it of your own mind.

The preface mainly consists of extracts from Newman's
'Lectures on Justification,' so arranged and commented on
as to meet the objections which had been urged against
them. Thus, although the words in which the doctrine is
presented are Newman's, the order and method of the
presentation is Pusey 's, and has a substantive interest of its
own. Pusey does not notice the question which Newman
had raised with reference to his statement that

' it is ever the tendency of novelty and schismatical teaching to de-
velop itself further, and detach itself more from the doctrines of the
Church. Stationariness is a proof of adherence to some fixed and
definite standard.'

He kept the statement where he had placed it, at the
beginning of his preface, and at the time nothing more
was said of it. But in after years Newman referred to it
as an illustration of Pusey 's ' confidence in his position.'
To Newman himself, when a Roman Catholic, the Move-
ment seemed to have been a steady impulse towards Rome.
Pusey saw in it only an influence which restored the true
meaning of the formularies of the English Church and
quickened its faith and activity by doing so. Newman
added, ' Pusey made his statement in good faith : it was his
subjective view of it1.' Of course Pusey might have said
the same thing of his friend.

1 ' Apologia,' 1st ed., p. 138.

CHAPTER XXII.

MRS. pusey's philanthropic and religious work —

HER ILLNESS — CONDITIONAL BAPTISM — STAY AT
WEYMOUTH — PUSEY'S SERMONS FOR S. P. G. — MORE
ALARMING ILLNESS OF MRS. PUSEY— APPROACH OF
DEATH — TRINITY SUNDAY, 1839 — SYMPATHY OF
FRIENDS — BURIAL IN CATHEDRAL — A LIVING
SORROW.

1839.

PUSEY'S memory is so closely associated in the minds
of Churchmen with his work as a theologian, controversialist
and spiritual guide, that the more intimate relations of his
private life are apt to be forgotten. No one, however, who
was admitted to the intimacy of his home at Christ Church
could fail to be deeply impressed with the influence which
his character and religious convictions exercised on all who
came in contact with him in his domestic circle.

His religious seriousness pervaded every detail of the
home life, entering into the very simplest relations with his
children; and hence, in spite of the even passionate affection
which he felt for them, there was probably a strictness
about the discipline of the nursery and schoolroom which
friends and relations, even in those severer days, thought
somewhat overstrained. But indeed both parents loved
their children with the deepest affection ; and their corre-
spondence, so far as it has survived, is full of the detailed
and tender interest which they took in the development of the
characters of their boy and two little girls. Jt is pleasant to
read that when Mrs. Pusey was away from Oxford, Pusey

VOL. II. G

Life of Edward Bouverie Pusey.

himself used to be with his children at the time of their saying
their prayers in the morning and evening. During such
absences also they lived in his study, adding probably to
its normal confusion, but relieving the stress of his severe
work by their bright childish ways. Sometimes however
he would frankly acknowledge that he could not join in
their games : — ' I do not find it in me.' They were, however,
always in his thoughts. Thus on one occasion, when himself
absent from home, he writes to his wife : —

[April, 1837.]

' I was very much vexed to recollect on my way to the coach that
I had forgotten the children and my promise. However, I blessed
them, as I did you, with that choicest of all blessings, "the Peace of
God," as I saw the cross on the cathedral presiding over and hallowing
our dear home. Tell the children that I blessed them and thought of
them much when I woke this morning.'

Until the year 1837 Pusey lived much in the same way
as did his brother canons. But his many charities, and, not
least, his generous contribution to the London churches, had
led him as early as 1835 to consider the question of his ex-
penditure. His growing sensitiveness also on the question
of social duties appears from such passages in his letters to
his wife as the following : —

' I am going to dine to-day with Burton to meet Dr. Russell
(Charterhouse, perhaps future Bishop) and only him, — to-morrow
Gaudy, — Monday week Bodley dinner. Ekeuf fugaces labuntur anni
in dinnering.'

In the spring of 1837 they sold, as has been said, their
horses and carriage, and in other ways curtailed their
household expenses. All this involved some withdrawal
from society; and Mrs. Pusey, who now entered with all
her heart into her husband's feelings, if she did not go
beyond them, sold all her jewels, and gave the money to
the London churches.

These particulars of Pusey 's home life illustrate the way
in which he practically carried out his public teaching. It
was on the Sunday after quietly selling his carriage and
horses that he told an Oxford audience : —

Curtailment of expenditure.

'We confess of ourselves that we are a luxurious people, that
luxury is increasing, spreading everywhere ; that it is taking possession
of our land ; that we know not how to stem it ; and yet we are secure,
as if what has taken place everywhere else would not here, as if we
were to be an exception to God's dealings1.'

On the evening of the same day he writes to his wife,
who was in Guernsey : —

'When we meet again we must try to live more like pilgrims
[journeying] heavenwards. I am much perplexed by my own sermon :
for I know not how I can act up to it, with our Heads of Houses'
dinners. And it has come across me, had one not better give them
up altogether ? '

The London congregation which listened to him on
St. Barnabas' Day, 1837, within a week of the sale of his
wife's jewels, probably little suspected his moral right to
make the earnest appeal contained in his striking sermon
on Christian kindliness and charity, in which he presses the
example of the saint who, ' having land, sold it, and brought
the money and laid it at the apostles' feet ' (Acts v. 4).

' If all cannot be parted with lawfully, why not some ? Why not
some, not merely of our superfluities, year by year, but (what only
requires faith) of our substance, so that we may be poorer in the
sight of men, richer in the sight of God ? . . . Would there be no
blessing if our women broke off the ornaments (which it is at least
safer for Christian women not to wear), as the Jewish women of old,
for the service of their God .' Is there no blessing on luxuries aban-
doned, establishments diminished, show of display laid aside, equipages
dropped, superfluous plate cast into the treasury of God, the rich
(where it might be) walking on foot here, that they may walk in glory
in the streets of the City which are of pure gold 2 ? '

It may be that the clergy are sometimes charged justly
with being merely rhetorical in the pulpit. It is a terrible
charge : but certainly it is not one which could be laid at
Pusey's door.

In this matter of charity, it has been seen, Mrs. Pusey
was entirely at one with her husband ; in fact, the growth
of her character during the eleven years of her married
life was a remarkable testimony to the strength and

1 'Par. Serm.' iii. pp. 311, 312. Preached May 25, 1837, in Oxford.
2 ' Par. Serm.' iii. 385-387.

G 2

Life of Edtvard Bonverie Pusey.

nature of her husband's Influence. She had been before
her marriage occupied almost exclusively with the social
duties and enjoyments of a country home; and, as her
earlier letters show, without those formed and intense
convictions which controlled the later years of her life.
Her tastes corresponded to her education and position,
and she had carried many of them with her when she first
came to Christ Church. Her letters show how all other
interests gradually gave way to religious ones. Oxford
interested her at first mainly through its social aspects ;
and it was inevitable that she should see a good deal of its
society. As time went on, other occupations and duties
withdrew her gradually, and before her death almost com-
pletely, from those early interests. She spent a great deal
of time in educating her children. She was a regular visitor
of the poor in St. Aldate's and St. Ebbe's parishes. She
assisted the Rev. W. K. Hamilton, Vicar of St. Peter's-in-
the-East, afterwards Bishop of Salisbury, in setting on foot
a penitentiary and in other good works. She became a
regular attendant at the daily services of the cathedral.
She set aside a portion of time each day to private prayer
and intercession, and to spiritual reading. She spent long
hours of work at manuscripts for her husband in the Bod-
leian Library. She even began, with her husband's full
sanction, a Commentary on St. Matthew's Gospel. She
always had possessed literary tastes; as she grew out of girl-
hood into womanhood her tastes steadily developed, and the
heroic literature of the ocean gradually made way for Byron,
then Walter Scott, Goethe, Schiller, Lessing. She kept fairly
abreast of the better books that appeared each year. She
was a Latin, as well as a German and Italian scholar ; and
could enjoy Tacitus in his own unrivalled Latin. Thus
she was enabled to be of great service to her husband in the
works which he had most at heart. She seems to have
collated the Tauchnitz text of St. Augustine's Confessions
with the Benedictine, for the Bibliotheca Patrum ; and she
it was who chiefly enabled her husband to contribute to
Prof. Carl Witte those collations of the Dante MSS. in

Mrs. Pusey s Religious and Literary Work. 85

the Bodleian which enrich his great edition of the poet 1.
Writing to Tholuck on March 6, 1837, Pusey says : —

'At last my wife and I have collated all the MSS. I fear that the
papers are confused at first sight ; for I did not look at the directions
until lately, thinking that I had understood from you what was to be
done. They are, however, accurately done, and must have been
collated a second time for the sake of the orthography.'

Tholuck was very grateful :—

'The collation for Dante,' he writes, April 4, 1837, 'has made me
quite sad. You and your delicate wife ought not to do this. It is an
act of loving self-denial, but the subject is not worth the sacrifice. Is
not your dear wife's health and your own time given you for much
more important tasks ? Certainly in such a case it would have been
quite as Christian to have said that as no one could be found to under-
take the work, it must remain undone. How grateful Witte is he
will have told you in writing.'

Mrs. Pusey was also working at one time on the Latin
text of St. Cyprian. But this was only a part of her
literary work. One day she writes from Oxford to Pusey,
who was in London : —

' The darkness here about four was really oppressive, and the snow
heavy. I could not see to read the print of the small St. Augustine by
the fireside : I collated about two folio pages, and was then obliged
to put it by, feeling my head uncomfortable. I met with three various
readings. I then tried to do the Jeremy Taylor, but that was too
much for my head. The Greek Testament I have not opened to-day.'

The next day she writes : —

' I had a restless night, but got up at nine, and before ten was seated
before St. Augustine, and worked at it till five this afternoon, without
any intentional interruptions; but first the children came, then Henry
Bunsen, then Mr. Mozley and his brother, then the Miss Biscoes,
then Frederick, then Mr. Ashworth, and lastly the Provost and Mrs.
Hawkins. By-the-by, the very last was Dr. Wootten.'

She had a dread of parading her literary accomplish-
ments. 'Dr. Spry,' writes Pusey to his wife, 'asked me
whether "the young man" had done anything about the
MSS. I said, " the person who was to, &c, had not been
well, but will, I have no doubt, soon." ' She was a great

1 ' Div. Commedia ricoretta da Carlo ' Frai viventi devo moltissimo ai
Witte.' Berlino, 1862, pref. lxxiv. Sign. riv. Dott. Pusey di Oxford.'

Life of Edward Bonverie Pusey.

reader, too, on her own account. In 1828 and 1829 her
religious reading was represented by Pascal's ' Thoughts,'
Shuttleworth's ' Paraphrase,' Jeremy Taylor, Le Bas'
Sermons, Wilberforce's ' Practical Christianity,' Milman's
' History of the Jews,' Short's Sermons. She was always
interested in reading the books of any of her husband's
friends. On the day after Dr. and Mrs. Whately called,
she set herself to study his 'Elements of Logic'; and, in
the same way, intimacy with the Rev. J. H. Newman led
her to read through, again and again, the earlier volumes of
the ' Parochial Sermons,' — the work which unquestionably
more than any other shaped the closing years of her life.
The subjoined letter shows the thoroughness and honesty
with which she approached religious books on religious
subjects. She is writing from Ryde ; and is referring to
her husband's tract on Baptism : —

Dearest Edward, Sunday evening, Nov. 1, 1835.

After breakfast this morning I began Part II ; since afternoon
church I have read to page 80 or thereabouts. Some things I am not
clear about, others (one or two) I do not quite understand; with the
whole I feel unsettled and perplexed, but all that shall stand over till
we meet. There are some things that come to one at once as truth, as
soon as they are proposed, and those are the things that one really
believes unhesitatingly. Other things (and your tract is one of them),
in greater or lesser degrees, stir up against themselves in one's mind
doubts and difficulties and perplexities. Mr. Newman's (I beg pardon,
John's, I might almost say St. John) sermons are full of truths of the
first sort, and perhaps that is one reason why I so like them; you will
say that your tract contains new views, and that the sermons do not,
but, to me, they also certainly did at their first perusal. Two more
observations on the tract. 1st. What you say on the insufficiency of
the common ideas of repentance is very nice and very, of course, hotne-
striking; but I recollect at Cheltenham you solved my doubts on that
subject by saying that a repentance, followed by a leaving off the sin
repented of, or a doing of that, the omission of which was faulty, was
a true repentance. I half think there ought to be something more
than this, because one should hardly be satisfied with amendment,
without grief and sorrow for having offended us, from our children ;
moreover, the words ' ye that do truly and earnestly repent ' always
cause in me great misgivings as to my own repentance. I see one
piece of confusion I have made in the above lines, but still there is

Mrs. Pusey s Health.

some uncertainty left. Secondly, Would the early Apostolic Church,
according to the tract theory, have considered all who had not been
excommunicated as not having fallen from grace ? (Please to answer
this definitely.) Then, again, our confessions [in the Prayer-book]
hardly seem to suit both classes, those who enjoy baptismal purity
and those who have lost it, and yet they must have been intended
for both classes. Oh, that you were close at hand, for me to talk
to you !

Pusey replied at length, and concluded with the following
passage : —

' I see many reasons, which you do not, why John's [Newman's] state-
ment of truth should be attractive, mine repulsive : he has held a steady
course, I have not. I studiedevidences, when I should have beenstudying
the Bible ; I was dazzled with the then rare acquaintance with German
theology, and over-excited by it ; I thought to do great things, and
concealed self under the mask of activity ; I read, he thought also and
contemplated ; I was busy, he tranquil ; I self-indulgent, he self-
denying; I exalted myself, he humbled himself. This will pain you,
if you knew it not before, but do not contradict it to me ; only pray for
me, dearest, that this and everything else of sin may be forgiven me.'

During the early part of their married life Pusey's own
health was a subject of anxiety to his wife ; but after 1835
he became stronger, while Mrs. Pusey sank slowly into the
condition of an invalid. From that year she had a cough
which never deserted her ; and her life, speaking physically,
was a constant struggle against the disease which in the
course of five years brought her to the grave. It was her
illness which obliged her to be away from Oxford again
and again during Term time, when Pusey was obliged to
reside. In November, 1835, she was at Ryde. In May,
1837, she went on a long visit to the Channel Islands.
In April, 1838, she went to Clifton ; in May to Weymouth.
It is to her letters, written during these absences, that we
owe most of what we know about her ; and in them may
be traced the progress of that weakness and suffering
by which she was disciplined before leaving this world.
Pusey followed her with the watchful and incessant anxiety
which belonged to his natural character.

It was at the end of 1837 that her state of health first
became grave. She had rallied in Guernsey ; and she

Life of Edward Bouverie Pusey.

spent the winter of 1837-1838 in Oxford. A new and
heavy trouble was now awaiting her. Early in 1838 their
son Philip began to show signs of some serious ill-health,
the symptoms of which became rapidly more alarming.

' Poor little Philip,' wrote Pusey to Rev. B. Harrison, ' has been more
seriously ill than I apprehended. Dr. Wootten has been here every
day for the last fortnight. Philip is very tranquil, patient, and subdued.
Dr. W. has ordered him meat to-day, which looks as if he were afraid
that his fever would reduce him too low, his pulse being about 100.
. . . His subduedness at times looks to me a sort of preparation for
passing into heaven.'

A fortnight later Pusey writes to Newman that

' Dr. Wootten seems to think that Philip may very well get through
the cold weather, and talks of his running about when the warm
weather comes. ... So there is nothing immediate. He even says
that the disease may be stopped, though, beginning so early, there
seems little hope that he will grow up to fulfil his wish of preaching in
your pulpit.'

Another fortnight passed, and Pusey writes to Dr.
Hook : —

' You will be kindly grieved to hear that Maria has a good deal of
affliction nowr, some of which is peculiarly her own. She has a sister
and a niece dying ; a brother in imminent danger ; and our son, though
his recovery is not hopeless, has his chest affected, and we are not to
look for any change for months, still less probably any hope that he
will ever live, or have strength, if he do recover, to serve in the sacred
ministry of the Church of God.'

At the beginning of April, 1838, Mrs. Pusey was in
London : her husband insisted on her consulting a London
physician. But anxieties, the strain of which she was ill
able to withstand, did not diminish.

' Philip,' wrote her husband, ' is not worse, but he is not better. . . .
God's will be done ! And may He help and strengthen you, dearest,
and turn your present affliction into future joy. " Heaviness lodgeth
(with us) for the night, and in THE MORNING is JOY."

' I have told you all I know : perhaps what Dr. W. said would not
have changed your thoughts : I have been looking forward to years in
which Philip might mature for eternity. I do not know anything to
the contrary now : but, when Dr. W. left him last night, he said in

Scruples about Dissenting Baptism.

answer to my question, " He is not worse, but he is not better, and that
is BAD" (with emphasis). . . .

' And now, dearest wife, this is a sorrowful letter ; and it is one
trouble which you have from casting in your lot with me, that our
children's lives are precarious at best ; yet many a mother might, if
she knew the real state of things, gladly have our sickly, and if it please
and when it pleases God, our dying or dead son, before their living
one. However, though you " must have trouble in the flesh," it will,
I trust, all turn to increased dependence upon His Fatherly Hand, and
so increase of glory. And when one thinks of this for you, one forgets
all the sorrow, as you one day will.'

During the latter years of her life Mrs. Pusey was dis-
tressed by a scruple as to the validity of her baptism. She
had been baptized by a dissenter : was she to be re-baptized
conditionally ? Pusey hesitated for two years. He had
no difficulties about conditional baptism, ' looking upon the
act as a dutiful attempt to supply whatever was before
deficient ; but he had a decided repugnance to using prayers
which implied the absence of regeneration for one who
for half a lifetime had been admitted to the Communion.'
It has been impossible to ascertain the exact ground
of Mrs. Pusey's scruple ; but there is no doubt that
it occasioned her very considerable anxiety. Between
December 31, 1837, and Easter Day, April 15, 1838, she
does not appear to have received the Holy Communion, —
an abstention which in a life such as hers had now been
for some time is full of significance. Excepting with her
husband and Mr. Newman, she observed the most scrupu-
lous silence on the subject ; and the allusions to it in their
letters are very few and guarded.

Newman first suggested that the Bishop might be asked
to sanction a conditional baptism. This sanction was given
in April, 1838 ; and Mrs. Pusey was conditionally baptized
by Mr. Newman on Easter Eve, April 14, at St. Mary's
Church. On Good Friday she wrote to him : —

My dear Mr. Newman,

When I first began to have well-grounded hopes that the blessing
now about to be bestowed on me would some day be granted me,
I received notice of a legacy of ,£50. It was my wish, at all events, to

go Life of Edward Bouverie Pusey.

employ this sum in forwarding some good work, and I consequently
offered it to the brother of a person in business, who wished to be
educated for Holy Orders, and who was not enabled to accomplish this
wish on his own resources. He, however, refused it, and now I venture
to ask you to employ it, in any way you prefer, that may be to the
glory of God.

Edward has, for several days past, urged me to write to you about
it. I should have been glad of such an opportunity of asking for your
prayers, had I not felt convinced that you needed not to be reminded
how much I must want them at such an awful period of my life.

To this he replied : —

My dear Mrs. Pusey, Good Friday, April 13, 1838.

I feel much obliged indeed by your wish to entrust me with the
disposal of the £50, and will gladly take charge of it. Your letter is
altogether most kind — far more so than I deserve. Pray believe you
have been constantly in my prayers, night and morning, and particu-
larly this week, again and again. Let me in turn beg you, as I do
most sincerely, to forgive me if I have at any time been rude or cold
to you.

Ever yours affectionately,

My dear Mrs. Pusey,

John H. Newman.

On Easter Day Newman dined with them : but he had
already received a note from Pusey.

My dear Friend,

I know not how to thank you for all your gentle, tender kindness
to me and mine, especially for yesterday, which also, perhaps, but for
you, had never been to us what I trust it is and will be. I can only
say with St. Augustine, ' Retribues illi, Domine, in Resurrectione jus-
torum.' The accompanying book, which is meant as a sort of outward
memorial, was Bishop Lloyd's, and has been mine for nearly nine
years, and been used by me during the latter part of the time, and so
seemed, amid other things, to be the best sort of token. And if
sending this book of our' Cognomenti Magni,'and a confessor, be any
omen, though one may not wish the days of confessors to return, yet if
they do come, there is only one higher wish.

Ever your very affectionate and grateful friend,

E. B. Pusey.

Dominica Resurrectionis, A.S. 1838.

P.S. The book, you will see, belonged once to the Bibliotheca
Scholarum Piarum. Perhaps it may, when God wills, to some school
of the prophets in our own land.

Easter Eve, 1838.

The book referred to is the Benedictine edition of the
works of St. Gregory the Great. In the first volume Pusey
has written : —

J. H. N.
d.

E. B. P.

in gratam memoriam
beneficiorum quam plurimorum
sibi collatorum
tarn maxime
Sabbati Sancti.
A.S. 1838.

To Mrs. Pusey it was the beginning of a new life : she
marked this by beginning a new diary. In her now broken
health the absence of doubt on such a vital point was ' an
unspeakable comfort.' Her own words to Newman,
written from her sick bed, may be quoted in illustration : —

My dear Mr. Newman,

Thank you for all your kind thoughts and words of and about
me. You comfort me more than you know of, and at Weymouth,
where my bodily discomforts were greater and my faith weaker, I felt
it was invaluable to me to know your sermon on a ' Particular Provi-
dence.' It has cheered and calmed a sick bed, and will doubtless, if
such be God's will, do the same when my latter hours approach. For
that and much beside, especially for one act,

Most gratefully, affectionately, and humbly yours,

Maria.

On Tuesday in Easter week, 1838, three days after
Mrs. Pusey 's baptism, the whole family went to Clifton,
whence they passed to Weymouth, staying there until the
autumn. Pusey made the subjoined report to Newman as
soon as they reached Clifton : —

My dear Friend, clifton> APril *9. 1838.

I would not leave you in ignorance of what seems to hang over
us, or let you have it from a chance hand. A letter which Dr. Wootten
sent open by us to the physician here conveyed to us far more definite
knowledge of the ground of apprehension, and of the hopelessness of
the restoration of our dear boy, than we had derived from what he had
said to us. . . . It seems that the disease has been hitherto so slow
that some time will still be left him, to be matured for his early ' call
to bliss.'

Life of Edward Bonverie Pusey.

In reply to a similar expression in another letter New-
man wrote sympathetically : —

' May God grant, since it is inevitable, that you may have the privi-
lege of seeing him [Philip] fall asleep in the Lord ! '

But Philip's life was spared for many years, and although
always an invalid and a sufferer, he was able to do good
literary and other work, and his death did not occur until
nearly forty-two years afterwards, on January 15, 1880.

From Weymouth Pusey had to return to Oxford in order
to complete the work of the summer Term ; he threw
himself into it with redoubled energy. One picture of
his way of spending a Sunday may be given here. His
brother, the Rev. W. B. Pusey, was serving the parish of
Garsington, and during his temporary illness his place was
filled by the Professor of Hebrew.

'Christ Church, June 5, 1838.
' I went over yesterday to William's in the morning ; he had left his
pony carriage for me, without consulting me, and gone back with his
wife in a fly. I did not see much of him, for the pony was an hour
and a half in going over, so I only arrived (waiting for the post and to
finish my sermon till 9 ; I did not expect a letter, but should have
been sorry that one should have lain here all day) twenty minutes
before 11. In church from 11 to 1. 30 (no sermon, but a great deal
of singing, besides the Communion) : administered the Communion to
a sick person : luncheon (which was my breakfast), and finished my
sermon. In church from (nominally) 3.30 till 5 : two baptisms and
churching, sermon three-quarters of an hour: administered the Com-
munion to another sick person. Dinner, 6.45 to 7.30 : teaching
young women in church : left at twenty minutes to 9. In Cowley
met an old woman who had put down two heavy bundles in the mud,
which she could carry no further, carried them, lost our way, scrambled
through a gap, in getting down a like place she got a tremendous fall,
and after walking up and down Cowley and losing my scarf, gave six-
pence to a person to direct her and carry her bundles, and got home
at 11 instead of 10.'

Pusey's earlier letters from Weymouth in the Long
Vacation show that he was again becoming hopeful.

'Philip is stronger than he was, though his more than ever stunted
and aged form shows how deeply the disease has laid hold on him.
Maria is stronger than she was, though her increased cough makes
her doubtful about herself.'

Sermons for S. P. G.

He was thus free to take his usual interest in the
religious condition of the place he was staying at. It
was a 'great comfort' to him that the 'pulpit of this
place is not yet occupied by Evangelicals.' The evening
lecturer, a Cambridge man, was 'a regular Catholic in theory ;
in practice he proposed a dinner party on Friday.'

' It is curious,' he writes, ' on coming to such a place as this to
realize what strange half-suspicions people have of us ; not thinking
us quite so bad as we are represented to be, but still not knowing what
to make of us. However, three or four of the clergy, besides those of
the place, have called on me. So my stay may, perhaps, be turned to
good account.'

Pusey interested himself in a proposal to build a new
church in Weymouth.

' Its site will be,' he writes to Newman on July 19th, ' an admirable
one ; near the entrance of Weymouth by the road, and about opposite
to a R. C. chapel : so there will be A. C. versus R. C

He also undertook to preach two sermons for the Society
for the Propagation of the Gospel K The S. P. G., he says,
is 'unknown in these regions': he was to assist at the
' laying the first stone of a branch society.'

' I find it,' he goes on to say, 'very hard to be obliged to write away
from books. I should like to tell them something of the right way of
propagating the Gospel : and I suppose the S. P. G. has more of this
than others, from the very fact of its having colleges or monasteria, as
in Canada, Codrington College, Bishop's College, and I suppose the
Bishop of Australia will add one to his "cathedral." If you know of
any book about primitive spreading of the Gospel, or that of the
Middle Ages, or of our own Church, I should be glad if you could send
them me here. There is no hurry, as I may choose my own time.
Does Cave's Primitive Christianity (2 vols., 8vo), Stillingfleet's Origines,
Bingham, contain anything ? Mozley, I know, would hunt, if at
Oxford. I should also like to have Wiseman's lecture on Missions
(has it been reviewed in the B. C ?). Boniface, the apostle of the
Germans, was an interesting person ; if you will give Mozley the date
he would look out the volume of Gieseler for me ; unless you know of
anything better. It is a shame to give you all this trouble, but I hope

1 Cf. ' The Church the Converter of Regis September 9, 1838.' Oxford,
the Heathen: two sermons preached Parker, 4th ed., 1859.
at St. Mary's Church, Melcombe

94 Life of Edward Bouverie Pusey.

you will turn off as much as you can upon others. Morris, of Exeter,
said he should be glad to look out anything for me, and he might get
up the subject at the same time for himself.'

The preacher insisted on the truth, which Holy Scripture
certainly attests, that the Gospel must be spread by an
expansion of the One Body of Christ ; the true Society
for the Propagation of the Gospel was the Church as a
whole acting through the organs which God had given her;
and that the claims of the Society for which he was preach-
ing rested on the fact that it, more than any other, en-
deavoured to act on this principle. The sermon abounds
in stirring passages, which, even at this day, appeal power-
fully to the conscience of the reader ; it is difficult to
realize their effect when spoken by such a preacher and to
such a congregation.

Was the sermon to be printed ? Newman must decide.

E. B. P. to Rev. J. H. Newman.

Sept. 10, 1838.

I hope you will not mind my putting on you the onus of my printing
or not printing : it is become quite a habit to ask you about it ; and
your slightest feeling against printing is quite enough for me.

I should put a few notes bearing out some statements. If I print,
what think you of a preface containing a justification of my implied
censure upon certain societies : against the Church Missionary I should
allege —

(1) Its constitution not under Bishops.

(2) Its not placing its missionaries under Bishops, as apparent

(a) In its negotiations with the Bishops of Jamaica and Bar-
badoes.

(j3) Its conduct towards the Bishop of Madras (Corrie), who
complained that it carried on all its arrangements through
the Secretary (Tucker of C. C. C), and that he only knew of
the removal of a missionary from one station to another,
&c, &c, by the public papers. He complained very much
of their mistrust.

(y) I should say, if it meant to proceed on an Apostolic plan,
it ought to send out Bishops to New Zealand and Sierra
Leone.

(3) Its interference and the mode of its interference in Abyssinia
(Gobat) and Syria.

(4) Its examining into the experiences of its missionaries before it
presents them to the Bishop, and so going on the modern principle of
trusting in self only.

Return to Oxford.

The improvement in Mrs. Pusey's health whilst at Wey-
mouth was very slight ; and Newman pressed Pusey to
take her to Malta for the winter.

' If you went to Malta you could have all your books with you ;
a steamer carries any quantity of luggage. In the winter you would
have hardly any fellow-passengers to incommode you, and would
hardly lose a day's work. When there you would be settled quite as
much as in England. You would find probably Rose there, and you
might instil good principles into Queen Adelaide, who deserves them.
I am quite sure that in point of usefulness you would lose no time at
all. They have a superb library attached to St. John's Church, and
I doubt not the MSS. are well worth inspecting. They come from
Vienna.'

Pusey at last reluctantly consented to go, if it were
thought necessary. But Dr. Wootten would not recom-
mend it ; and his hesitation was warranted by the subse-
quent opinion of Sir James Clarke. They left Weymouth
on September 12th; and having placed their little girls in
the care of Miss Rogers, who kept a school at Clifton,
they reached Oxford on the 14th — the anniversary of
Pusey's baptism. As to his wife's health Pusey went on
hoping against hope. She was examined immediately after
their return. Pusey wrote to Newman to say that

' while things remain very alarming in themselves, it looks like an
earnest of mercy, and that the prayers of my friends may yet be
heard.'

On the following Sunday the real truth was known.
Sir James Clarke visited the invalid. Later in the same
day Pusey wrote to Newman : —

' Sir James Clarke did not like to tell me the truth. He does not
think that (humanly speaking, since all things are possible to God)
Maria can recover, nor that it will be one of those illnesses which last
on for two or three years, although it may be some months yet.'

The last entry in Mrs. Pusey's diary, written in a
broken hand, is ' Sept. 23, Sunday. Sir James Clarke
came.' Writing a full account to Harrison on the following
day, Pusey adds : —

' I told her of the prospect this morning, and as soon as she under-
stood it she said, with a calm smile, " Then I shall be so blessed, and

Life of Edward Bouverie Pusey.

God can make you happy." A calm came over her which was no
result of effort or thought, but which came immediately from God.
You will, I know, recollect us and her, hereafter, at God's altar.'

He wrote also a full account to his mother.

'Poor Edward,' she observed, 'finishes his second letter so like
himself, not thinking of self : "God's will be done ! ever ! ever ! My
poor children ! Yet He will provide."'

One other friend there was whose sympathy and prayers
Pusey could not but ask in his great trouble.

' 1 have thought much of you,' writes Keble, ' ever since, but hew,
my dear friend, I can hardly tell you, except so far as this, that I try to
pray constantly for you both, that your calm submission may increase
more and more, and that others who may need it in their turn, no one
knows how soon, may learn of you ; also that God may give you
health and strength to do yet much work for His Church ; and I will
continue to add a petition that if it be His Will He would yet raise
her up, and bless you all as He best knows how.'

To which Pusey replied : —

' I do not know how to thank you for all your kindness and remem-
brance of me and mine, and your prayers. I knew how you would feel
for me, and that you would pray for me, but this detail of your concern
and the subject of your prayer for me was more than I deserved.
However, we are not dealt with according to our deserts. So I trust
to be made thankful for this as for everything. Yet you had comforted
me before, and it may be an earnest how many besides you have been
the means of comforting ; for scraps of the " Christian Year " — " When
the shore is won at last," and " Gales from Heaven if so He will," and
" Who says the wan autumnal sun " — as they occurred to me have been
a great comfort, and will be, amid whatever He sees best to send.'

Eight months were yet to pass before the end came —
months marked by vicissitudes of hope ever ready to spring
up, although unbidden, in Pusey's sanguine mind, but also
by the steady progress of the disease towards the inevitable
goal.

A week before the end came Pusey was comforted by
the subjoined note, characteristic in its tenderness : —

Rev. J. H. Newman to E. B. P.

Whitsunday [May 19th].
I am afraid of intruding on you, and yet I do not like day to
pass after day without your hearing from me. You know, should you

The Approach of Death.

like me to walk with you in the morning, there is no reason why I
should not come to you at six as well as any other time. You have
but to send me a note overnight.

Hook has sent a message of inquiry about you, which I have just
now received.

Pray tell dear Mrs. Pusey that I am continually thinking of her, and
pray (what I doubt not) that you may have grace so to part from each
other that you may meet again in peace.

Lucy and Mary had been brought up from Clifton to
see their dying mother. The parting was over on Whitsun
Eve, when they returned to Clifton.

E. B. P. to Rev. J. H. Newman.

[May 19, 1839.]

Anything from you must always be soothing, and is so. My
six o'clock walk is at an end, for from four or five to seven in the
morning is now her time of greatest suffering. I do not feel to want
to go out, as one did in the winter : now, by His mercy, one has
air at home. I am afraid of misleading you, as if I felt better than
I do ; yet I wish this to be a season of penitence, and it seems
unsuited to interest one's-self for the time on subjects which would
otherwise interest one (further than could be of any use), and on
the one subject I cannot speak. I seem therefore, thank you, to be
best alone.

I shall probably be glad, in a short time, to send to you a German
who comes to me with a letter from Tholuck.

Our dear little girls left us yesterday. . . . Dearest Maria has
parted with every earthly care.

Thanks, many thanks, for your prayers for us, which we much
prize, and feel to be a great blessing.

Ever your affectionate friend,

E. B. PUSEY.

There is no answer required to either of these two letters.

My German is arrived: his name is Pethmann Hollweg: he is
at the Angel and goes to-morrow ; a friend of Sack ; a Jurist ;
and 'an excellent Christian person' says Sack: you might set
him right on some of our views.

To which Newman immediately replied : —

[May 19, 1839.]

My dear Pusey,

I hardly know how to answer your note, except that I
will not forget what you say. But it seems to me you must not
suffer yourself to suppose that any punishment is meant in what
is now to be. Why should it ? I mean, really it is nothing out of

VOL. II. H

Life of Edward Bouverie Pusey.

God's usual dealings. The young and strong fall all around us.
How many whom we love are taken out of our sight by sudden
death, however healthy. Whether slowly or suddenly, it comes on
those in whose case we do not expect it. I do not think you must
look on it as ' some strange thing.' Pray do not.

Shall I write to Dodgson for his Tertullian ? if you will give me
his direction. Of course Cornish's Chrysostom comes out in July ;
but Baxter wishes to be beginning the October volume. We must
have one under another.

Ever yours affectionately,

J. H. N.

Keble wrote to Pusey on the same subject : he found
it ' more easy to write than to speak.'

[May, 1839.]

You speak of dear Mrs. Pusey's illness, compared with her former
strength, as if it were something so very little to be expected ; and
as I know from remembrance something of the feelings of persons
where an unexpected bereavement befalls them, I want you to be
on your guard against bitter self-reproach : against that kind of
remorse which I know is apt to come over one when a blessing
of which one feels one's unworthiness seems taken away : a feeling,
I mean, which would benumb and prostrate, instead of softening
and quickening, our faith. Surely in such matters as in all others
we do well not to think or feel as if we knew positively the cause
of God's dealings with us. The tone of the Prayer-book seems
to me so beautiful — ' for whatsoever cause this sickness is sent
unto you ' : without pretending to search it out or to encourage
the sufferer to do so, with anything like certainty. The thought,
that it may be for this or that, seems to be the intended way of
humbling us. If we go on to treat ourselves as if we knew it to
be this or that, perhaps we go beyond God's will. In your case,
her untiring unsparing way of devoting herself where any good
was to be done was such as to make what has happened very
probable, quite as much so as in another case weakness of natural
frame might. It seems so to me at least, and I did not feel surprise
along with my grief when I first heard of it. Who knows but it
may have in it something analogous to a confessor's reward ? and
if so, though I feel that it would not be possible to think of it without
remorse, yet the remorse ought to be checked, and not permitted
to grow bitter.

I hope I do not pain or vex you : but I could not be easy without
saying a word or two, although I know how impossible it is to speak
to another's heart on such a subject.

God bless you ; do not trouble yourself to answer this.

Your affectionate friend,

J. K.

Trinity Sunday, 1839.

Pusey thought that Keble had mistaken his real ten-
dency, which was, as he feared, to make too little of a great
trial, not too much.

[Christ Church, May 13, 1839.]

My dear Keble,

I must thank you for your kind and soothing note, and more
for your friendship, of which I feel myself unworthy. God has given
it me, however, so I may enjoy it and bless Him for it. Thank
you also for the hints which you have given me : one little knows
oneself till the full trial has come ; but I fear that my danger does
not lie that way : I much more fear that I should not act up to
the extent of this visitation, than that I should feel it too bitterly.
I dread my own love of employment, if I have strength given me :
I dread becoming again what I was before : and yet probably I do
not dread it enough. In a word, I find myself in the midst of a
great dispensation of God towards me, which ought to bring forth
much fruit, and I dread falling short of it. I know His 'grace is
sufficient for' me, but fear myself, that I may fall short of what is
meant for me, as I have before.

I say thus much because you and N. have much too good
an opinion of me, and I wish you to pray for me rather among the
' weak-hearted ' or those who ' fall ' than among those who ' have
stood ' or even now ' stand.'

God bless you for your kindness.

Ever your very affectionate friend,

E. B. PUSEY.

I cannot help fearing that I am even here giving you too good
a picture of myself, and of a feeling of excitement.

There was a faint rally during Whitsun week. Lady
Lucy Pusey came to stay at Christ Church. On the
morning of Trinity Sunday Pusey received a note from
Newman, which assured him that nothing that could be
done for him by the prayers of his friends was wanting in
these dark hours.

In festo SS. Trin. [May 26], 1839.

My dear Pusey,

This, you will see, requires no answer. I have nothing to say —
only I wish you to remember that many persons are thinking of you,
and making mention of you, where you wish to be mentioned. Do
not fear you will not be strengthened according to your day. He is
nearest when He seems furthest away. I heard from Keble a day
or two since, and he wished me to tell you they were thinking of you
at Hursley. This is a day especially sacred to peace— the day of the

H 2

TOO

Life of Edward Bouverie Pasey.

Eternal Trinity, Who were all-blessed from eternity in Themselves,
and in the thought of Whom the mind sees the end of its labours, the
end of its birth, temptations, struggles, and sacrifices, its daily dyings
and resurrections.

Ever yours most affectionately,

John H. Newman.

Pusey answered at once : —

[May 26, 1839.]

My dear Friend,

My dear wife is now approaching the end of her earthly life.
By to-morrow's sun she will be, by God's mercy in Christ, where there
is no need of the sun.

Will you pray for me that she may have in this life some foretaste
of future joy as well as peace ?

Ever your very affectionate friend,

E. B. PUSEY.

All was indeed over before sunset. The history is best
told in Pusey's own words to Miss Rogers, who had been
his wife's governess, and to whose tender care their two
little girls were now entrusted.

[May 27, 1839.]

' I have little to add about the last hours of your dear child's
earthly life : it was closed in mercy sooner than we expected ; indeed
Dr. Wootten had not anticipated a day or two before that it would
have taken place this week, although he said it might at any time.
I administered the Communion to her between twelve and one that
day : she felt her end approaching more than we knew of : she wished
it to be as soon as it could: spoke but very little afterwards : and was
fatigued by even that short service. Now all weariness is over, and
she serves Him day and night. She became more ill about four, and
spoke very few words afterwards. She was moved out of bed at her
wish ; I think towards six I said the Commendatory Prayer : she
thanked me, and said she wished to be quiet for the time. The next
time I held her little cast of our Saviour before her she could scarcely
speak, but made a sign for quiet : after that I know not how long she
was conscious : a little before her departure I made upon her forehead
the mark of the Cross, which she loved, and gave the Blessing, ' To
God's mercy and protection we commit thee,' but she did not open
her eyes. She was engaged in the struggle with her last enemy,
who now is conquered. " Thanks be to Him Who giveth us the
victory." '

When all was over Lady Lucy Pusey, with the true
instinct of a mother, knew what would best help her son,

Sympathy of Friends.

101

and against his first wish sent for Newman. A letter to
Keble describes the blessing of this visit : — ■

June 5, [1839].

My dear Friend,

I thank you much for the soothing note which you have just
sent me, as well as for your past and present remembrance of us. One
does feel in these times something of the communion of saints : only
she is purified, I not. God has been very merciful to me in this
dispensation, and carried me on, step by step, in a way I dared not
hope. He sent Newman to me (whom I saw at my mother's wish
against my inclination) in the first hour of sorrow ; and it was
like the visit of an angel. I hope to go on my way 'lonely, not
forlorn.' . . .

W ith every good wish for you and yours,

Ever your very affectionate and grateful friend,

E. B. Pusey.

Pusey's calmness and self-control are perhaps better
illustrated in his letter to Harrison two days before the
funeral : —

' God has throughout dealt very gently and mercifully with me,
slowly and tenderly, as it were, unloosing my hold of her whom He
had given me, and teaching me little by little to resign her into His
Hands Who can provide better for her. And so now also He has
been shedding round me a calm, which plainly comes not from myself,
and which surprises myself. A slight momentary indisposition made
us think it best that my dear mother, who had come from London to
bid her farewell, should not leave us on Saturday, and so she has
stayed on with me, against my original plan, and her presence has
been inexpressibly soothing ; so have Newman's visits, whom, with
some reluctance, I saw, at my mother's suggestion, an hour after I
had resigned her into our Father's Hands. And thus I have been
carried on through these four days. There remains one more
parting, out of sight, on Saturday at II, when also you will re-
member me.'

And at a later date Pusey was able to acknowledge to
Newman himself the comfort which that visit had afforded
him : —

B[udleigh] S[alterton], July 16, [1839].

My dearest Friend,

God bless and reward you for all your love and tender kindness
towards us. I received day by day my share of it, with little acknow-
ledgment, for words fail one, and one is stopped by a sort of albas
from thanking to the face for great kindness. Your first visit, ' in the

102 Life of Edward Bouverie Puscy.

embittered spirit's strife,' was to me like that of an angel sent from
God : I shrunk from it beforehand, or from seeing any human face,
and so I trust that I may the more hope that it was God's doing. It
seems as though it had changed, in a degree, the character of my
subsequent life : and since it was quite unexpected, and without any
agency of my own, I hope it is His will that it should be so, and that
He will keep me in the way in which, as I hope, He brought me.
God requite you for it all. It is a selfish wish to wish that one;s
prayers were better than they are : yet I hope that He will hear them,
not according to their and my imperfections, but according to the
greatness of the reason which I have to offer them, and according to
His great mercy. I pray that He may make you what, as you say,
there are so few of, ' a great saint' : and I hope that He may give me

T<3 e'tr^OTO) TOTTOV €<T)(aTOV CKfl VTTO TOVS n68as (TOV Kal T<OU (Kk€KTQ)l> (IVTOV, to

use Bishop Andrewes' words nearly. You cannot tell how much
reason I have to long for but twos eVxaTof: if one did but realize it
oneself!

Among the letters of condolence which Pusey received
there were two marked by especial kindness, from
Dr. Macbride, the Principal of Magdalen Hall, and Dr.
Symons, the Warden of Wadham College. Pusey had
been on intimate terms with both of them : the Hebrew
scholarships at Wadham were a constant subject of
common interest between himself and the Warden. Dr.
Symons' letter may be subjoined, as showing the rela-
tions which still existed at this date between himself and
Dr. Pusey.

Wadham College, May 30, 1839.

My dear afflicted Friend,

We have not been, and are not, unmindful of you. I have
foreborne to say so before, because I waited until I learnt from
Newman such an account as would seem to warrant my interference.
Under the immediate sense of such a dispensation there is only
one Hand that can heal or relieve, and there are boundless resources
within its reach. But in due time others are provided, and may
have their effects. Whatever consolation, therefore, if any, you can
derive from the consciousness that you are much in the thoughts of
friends, you will I trust unreservedly cherish. My wife at once, and
more than once since, has expressed a hope that there was strength
to hear or read the Scripture appointed for the Epistle on Sunday.
But I feel that I must not say more. Only be assured of our deep
interest in your present state, and believe me, always affectionately
yours,

B. P. Symons.

Burial in the Cathedral.

Mrs. Pusey was buried on Saturday, June ist, in the nave
of Christ Church Cathedral, and in the grave already
occupied by their infant daughter Katherine. The memory
of that day was never long absent from Pusey's thoughts.
Years after people observed that in walking across the
great quadrangle to the cathedral, more than elsewhere he
kept his eyes fixed upon the pavement. Many mysterious
reasons were given for this ; but he himself said more than
once that he never could forget the shroud on his wife's
coffin fluttering in the wind as he followed her body to its
last resting-place ; and he did not look up lest a vision of
that hour of agony should pass before him again and be
too much for him.

He wrote the Latin inscription which, transferred to a
marble slab, still marks her grave and that of her child.
And he added below the ancient prayer : 'Requiem aeternam
dona eis, Domine, et Lux perpetua luceat eis.' This sen-
tence cost him a good deal of anxiety. Pusey took it from
the Breviary. Did Keble think this an objection ?

' I have consulted my brother,' wrote Keble, ' about the extract
from the Breviary, and he says that, as to his own feelings, nothing
can more thoroughly agree with them. What the notions of the
clergy generally might be, he cannot pretend to say. On the whole,
I should say that I see no reason why you should refuse yourself
the comfort which such a memorial seems providentially to confer.
If Newman is not afraid of the effect of it in Oxford, still less, I think,
need one fear it at a distance.'

To his brother William, who appears to have entertained
scruples on the subject, Pusey explained himself somewhat
at length : —

'June 22, 1839.

' You feel just the difficulty which has kept me so long undecided, viz.
that the sentence is from the Breviary. On the other hand, I have no
doubt of its antiquity, and indeed there is not a sentence in the
Officium Defunctorum which has anything to do with the modern
corruptions of Rome. This is a ground with me for taking this
sentence, that I am applying only what has come down to me ; whereas
were I to modify sentences from the Psalms it would be my private
doing and unauthorized. Newman had this feeling too ; nor was I
well satisfied with my attempt, whereas the sentence in question is
very beautiful.

104 Life of Edward Bonverie Pasey.

' With regard to cavils, I had these in my mind not so much as
affecting myself (for I am not in the way of seeing them, as I no
longer look at the Record, &c.) as whether this could do harm to
right views. I was determined in adopting this by finding that
J. Keble (whom I expected to be sensitive as to a sentence from the
Breviary) went entirely along with it. . . . For myself, I cannot but
hope that of those who read it some will use it, as a prayer too, more
or less consciously, and go along with it ; and this would make me
proof against any further result. It is also, as the space is left for my
name, a sort of prayer for myself beforehand.

' I hope too, if it comes to be known, it will be a comfort to other
mourners : it is so unexceptionable and beautiful a sentence that it is
likely to recommend itself : people will be thankful to have their own
feelings sanctioned, and, may be, the rather remember me, as I cannot
but remember Froude, who first brought the subject before me.'

Something more than a quarter of a century had passed
when, through the enterprise of Dean Gaisford's successor,
Dr. Liddell, the Cathedral was restored. The choir was
paved at its restoration with marble ; but few earthly
things gave Pusey greater pleasure in his later life than
the discovery that, through the consideration of the Dean,
the original humble sandstone slab had been left in its
place undisturbed.

As years went on, Pusey realized St. Paul's experience,
that God's consolations in sorrow make it easy to feel and
express true sympathy with other mourners. Throughout
his life his wife's death was an ever-present memory, which
enabled him to enter with a sympathy — at once thorough
and sincere — into the deepest anguish of the human heart.
On these occasions he often referred to his own experience.
More than a quarter of a century later he writes to one
similarly bereaved : —

'Ascot Hermitage, Bracknell, July 19, 1876.
' I have kept silence, because such grief as yours is beyond
words ; and yet, though human sympathy is vain, I have longed to
say how 1 grieved for you and with you. It is indeed (as I felt those
thirty-seven years ago) that the sun is gone down at noonday. I could
but go blindly on, not daring to look backwards or forwards, but
binding myself to the duties of the day, looking to Him Who had
brought me to the morning to bring me to the evening. For you, it
must be still harder ; for the more one has around one, the more sad
is the absence of that sun which gilded them all. Then, however,

A Living Sorrow.

I learned the blessedness of our Lord's rule (as all His commandments
are blessings) to " take no thought for the morrow," and so one got on
day by day. At first time seemed so slow, but, after a time, it began
to whirl as before.

' God leads every one in His own way, and specially when He lays
such a heavy weight of sorrow. But of one thing one is certain, that
He, Who " does not willingly afflict the sons of men," must love much
those whom He so afflicts, and that as the chastening is great, so is
the love. In all that eternity He loved you and her, and knew how
He would join your hearts together, and then remove her first, and so
give you one who is already within the veil, and waits your coming,
and in that abode of eternal love prays for you. We know the value
of prayer, but we do not know what may be the special value of
those prayers for you and your common children.

' How one felt those simple words of J. K. : —

" Who hath the Father and the Son,
May be left — but not alone."

' May the God of all comfort, comfort you, as He knows how.'

So, a few weeks after the death of the youngest child of
his only surviving daughter, he wrote to her : —

E. B. P. to Mrs. Brine.

[Christ Church, Jan. 1879.]
' No one but a mother who has had her last-born child taken
from her can know what the loss is. What any one can say is so
on the surface. And they grate or seem unfeeling out of simple
ignorance. Everything must seem very hopeless to you. It was
so to me, humanly speaking, when God took your dearest mother.
I dared neither look backward nor forward. I dared not look
back to those eleven years of scarce earthly happiness. Onwards life
looked so dreary, I could not bear to think of it. So 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. I used for some time (I know not how long)
to see, on my way to cathedral prayers, the white of the pall wave,
as it had waved with the wind on that Saturday at that particular
spot, and I used (as I have done since) to say a collect for her
as I passed to and fro by her dear resting-place, and I kept the
hour when she gave her spirit to God. And so God kept me on
day by day. It seemed as if I was in deep water up to the chin,
and a hand was under my chin supporting it. I thought I could
never smile again. It was strange to me, when I first smiled amid
you three at Budleigh Salterton. Many felt very lovingly for me ;
but it was too deep for sympathy. It was all on the surface, and
the wound was deep down below. I remember when dear J. K.
came first to see me I turned the subject and spoke of other things.

106 Life of Edward Bouverie Pttsey.

He wrote and said he must have been very wanting. I said " it
was my own doing, I could not bear it." So I lived on, my real
self sealed up, except when I had to sympathize with deep sorrow,
and then I found that my letters were of use, just because I owned
the human hopelessness.

' But then, my dearest Mary, it must be only "human" hopelessness.
Since God chasteneth whom He loveth, the deeper the chastening
the deeper the love. And so God has some great work for you in
you, since His hand has been so heavy. But He will, I trust, give
you joy in your other children ; but you cannot anticipate now what
He will do. "What I do thou knovvest not now, but thou shalt know
hereafter." '

CHAPTER XXIII.

RETIREMENT FROM SOCIETY — DEEPENED TONE OF
PREACHING— A NARROW ESCAPE — KEBLE'S PSALMS-
STAY AT BRIGHTON — CRITICISM OF BAPTISMAL TRACT
BY AN EVANGELICAL.

1839.

MRS. Pusey's death had effects upon her husband's life
and career which it is not easy to exaggerate. Perhaps no
one but his intimate friend Newman realized what the
blow would be to him. Writing to a friend the day after
Mrs. Pusey's death, Newman says : ' 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 life1.' To use his own phrase,
from that hour the world became to him a different world.

His intense feeling showed itself even in the use which he
made of his own house. During his wife's lifetime they had
made great use of the drawing-room, which from its size, its
southern aspect, and the view which it commands over the
country, is one of the best rooms in Christ Church. After
her death he never voluntarily entered it : many years
passed without his ever doing so. He would not allow,
however, this feeling to interfere with the comfort of his
guests. When, after Lady Emily Pusey's death, his
widowed brother came to live, and, as it proved, to die
at Christ Church, the drawing-room was again brought
into use; and Pusey, contrary to his own inclinations, was
often in it. But after his brother's death he avoided the
use of it as much as possible. ' He told me once,' writes
his niece, Mrs. Fletcher, ' not to suggest it to him.'

1 Newman's ' Letters,' ii. 282.

io8 Life of Edward Bouverie Pusey.

Although as a young man Pusey had enjoyed general
society, even before 1839 the difficulty of finding time for his
multifarious work, or of finding money for anything besides
his large charities, had made him again and again wish,
as has been already said, to withdraw from it. When his
wife died he bade farewell to everything of the kind. His
sorrow was a call to retire from the world. And, whether
rightly or not, he never returned to it. He carried this so
far as year after year to decline invitations to dinner in the
chapter-house or in the hall, which he might have accepted
as resting on a distinct ground from any private entertain-
ments ; and by doing this he undoubtedly incurred the
censure of more than one of his brother canons. ' One
cannot draw lines,' he said ; ' if I accepted one invitation
I should find it difficult to refuse another without giving
offence.' He even had doubts about entertaining the meet-
ings of the Theological Society at his house.

'I shrink at present,' he writes to Newman on August 27, 1839,
' from anything which involves a return to former habits ; and opening
one's house in the evening would involve all sorts of business, visiting,
&c. One could hardly consistently avoid it. On the other hand, it
would be good to resume it soon, and that perhaps the rather because
I could read my paper on Pelagianism.'

Pusey was not blind to the disadvantages of a life of
such complete retirement as his henceforth became. But
he took his course for reasons which such considerations
did not touch, while, on the other hand, he ' did not wish
to condemn others who had not been called out of the
world by a great sorrow.' But the crape which he wore
on his hat to the end of his life, and the crape scarf which
he always used when attending the cathedral service, were
symbols of the new mode of life which befitted a sorrow
that could only end with death. To all who could under-
stand the higher pathos of human experience, his new habits
of complete retirement from the world suggested the appeal
of the old saint of patience : ' Have pity upon me, have
pity upon me, O ye my friends ; for the hand of God hath
touched me V

1 Job xix. 21.

A Penitential Retrospect.

109

Pusey's sorrow threw him back on himself and on God.
His first disposition was to see in his bereavement only a
punishment for past sin. Keble and Newman both warned
him against this exaggerated feeling, and against regarding
his case as exceptional. It led him to review his work in past
years more unsparingly than ever before. In the summer
of 1839 Blanco White's lapse into complete infidelity was
reported in Oxford ; and Pusey bitterly reproached himself
for the encouragement which his book on German Ration-
alism might have given to that distinguished but unhappy
Spaniard in his downward spiritual career. Later in the
summer Newman reported to Pusey : 'Strauss's book is said
to be doing harm at Cambridge : the only way to meet it
is by your work on Types.' Pusey could only see in this
circumstance another reason for recollecting the influence
of his own work on German theology.

' It is very shocking,' he writes to Newman, ' that Strauss's book
should be doing harm at Cambridge, or that, without any practical
end, they should be even reading it. I know nothing, except from
general report, about it ; so I cannot imagine in what way it is doing
harm. For we cannot imagine that any there should not be offended
with it as a whole, such as it is described. My lectures on Types are
incomplete, even as relates to the Pentateuch : for of all the Types of
the Levitical worship I had only got through the chief sacrifices.
I should be glad to do something for Cambridge, for I fear my book
on Germany did harm there.'

This sad crisis in his life could not but influence also his
preaching. From this time forward the nothingness of this
world, the disciplinary value as well as the atoning power of
the Cross, the awfulness and reality of the Day of Judgment,
assume a new prominence in his sermons. His first sermon
after his bereavement was preached at Budleigh Salterton :
it was on ' The Cross borne for us and in us V Then at
Brighton, on the 13th of October, he preached one of the
most remarkable and searching of his sermons — on the Day
of Judgment ; and on returning to Oxford he preached,
before the University, on the real lessons of the Book of
Ecclesiastes, so often misunderstood. The text was Eccl.

1 ' Farochial Sermons,' vol. iii. serin. 3.

Life of Edward Bonverie Pusey.

xii. 13. The scene produced by one passage in the sermon
has been graphically described by the Rev. J. B. Mozley : —

' Pusey preached last Sunday, the first time in Oxford since
his wife's death. When he came to the last sentence of the prayer
before the sermon, in which the dead are mentioned, he came to
a complete standstill, and I thought would never have gone on.
He has very little mastery over his feelings. In the course of the
sermon there was a piece of friendly advice given to the Heads of
Houses, for which they would not be much obliged to him. He
had been talking of increase of luxury amongst the undergraduates
of late years, from which he took occasion to say that those in
station might do well to live more simply than they did. He
dropped his voice at this part, which had the effect of course of
giving increased solemnity to the admonition ; for there was
breathless silence in the church at the time1.'

The passage uttered in a low tone runs as follows : — ■

' It is miserable to think that, amidst much real improvement,
luxury in this favoured place has even within these last fifteen years
much increased, that it is increasing, and yet that it is selfishness,
the path to forgetfulness of God, the special hardener of the heart
and the minister to other sin. And (may it be said with real
reverence for some yet older than myself, both for their persons
and office ?) might not those in our station benefit both ourselves
and others by returning to the greater simplicity of times not long
past, and whose memory is still vivid, and from which we have
departed by assimilating ourselves to the world? Can we expect
the luxuries which are enervating and injuring our youth to be
abandoned until our own habits are simpler ? '

Pusey wrote to Dr. Gilbert, the Principal of Brasenose,
who was then Vice-Chancellor, about some unimportant
misunderstanding respecting the entrance of the procession
into church, and he took the occasion to express a hope
that his plain speaking had not given offence.

' I cannot conceive any one,' said the Vice-Chancellor, ' taking
offence at what you said, in allusion to some habits of expense
among ourselves. I believe there are few if any among us who
do not agree with you on that point ; at least, I can say I have
heard the subject several times mentioned, and always with regret
at least, if not condemnation of it.'

After his wife's funeral Pusey remained in Oxford in

' ' Letters of the Rev. J. B. Mozley': Letter to his Sister (p. 94), Nov. 24,
1839.

A Narrow Escape.

close seclusion, and occupied himself mainly in finishing the
second and enlarged edition of the first of his three tracts
on Holy Baptism. On July ist he reached Brighton, his
intention being to take his boy Philip by coach from
Brighton to Portsmouth, and thence by steamer to Torquay,
on their way to Budleigh Salterton. They left Brighton
in the early morning of July 2nd, but at Arundel an
unfortunate accident occurred : Pusey and his son were
very nearly killed by being thrown off the coach. The
incident is described by Pusey in a letter to his mother.

E. B. P. to Lady Lucy Pusey.

Arundel, July 2, [1839].
There is nothing amiss, although I write from this place. We
have had, however, what might have been a very bad accident : I took
Philip on my knee to show him Arundel Castle ; and I was putting
him back on the seat when the coach turned, and we both fell oft".
We are both feeling not much amiss : he has been talking very briskly,
and says he is quite well, and was asking me just now whether when
I was well (he meant some stiffness of my neck) I would take him to
see the cathedral (having imagined from the milestones that we were
at Chichester).

As the surgeon wished to take blood, or at least put leeches on poor
Philip, I thought it most satisfactory to write to Dr. Price to ask him
or Mr. Taylor (the surgeon and apothecary who has been attending
him) to come over. I feel no inconvenience more than the back of my
neck being very stiff ; we both fell on our heads : I on the top of my
head, Philip on his forehead ; Philip became insensible for a time; I,
not ; my hat broke my fall. Altogether it is a very great mercy of
God. Had Philip seemed as well as he does now, I might have
doubted about sending for Dr. Price ; but I am glad I did ; it will be
more satisfactory. At first the people about told me that ' the child
was killed,' and I thought so till I heard him cry a little.

Our further proceedings will, of course, depend upon Dr. Price ; we
might go back to Brighton, or go on ; or should we stay here, I have
friends in the neighbourhood.

It is now rather more than three hours since the accident, so that I
may say confidently that we are not likely to suffer materially. I will
write again, please God, to-morrow.

You will thank God for us, my dear mother.

Kindest love to all.

Ever your very affectionate and dutiful son,

E. B. Pusey.

Philip sends his duty and love to you : (I told him I was writing)
and thanks you for sending him your love.

ii2 Life of Edward Bouverie Pusey.

They remained at Arundel for two days. On the 4th
Pusey writes : ' Philip is apparently as if nothing had hap-
pened ; he himself says that he has no feeling about him
different from before.' Pusey himself was much shaken.
But on the 5th Dr. Price, their medical adviser, allowed
them to continue their journey. He added : —

' Truly indeed may you say " by God's great mercy " you and your
dear boy have escaped with your lives from such imminent danger.'

At Portsmouth Pusey wrote again to his mother : the
anxiety about Philip had passed, and his thoughts resumed
what had been their natural course since his sorrow.

E. B. P. to Lady Lucy Pusey.

Portsmouth, July 5, 1839.
. . . The journey has been full of associations. At Brighton, and
between Brighton and Worthing, I could see her riding as in her days
of health, and here our chief stay was when we were returning from
the Isle of Wight, where we had been for my health. God grant that
I may not lose the fruit of His mercies, whether chastening or sparing.

When they reached Budleigh Salterton, Pusey writes of
his children, now for the first time reassembled since their
mother's death.

E. B. P. to Rev. W. B. Pusey.

Budleigh Salterton, July 9, 1839.
Dearest Lucy is quite subdued, patient, gentle, unrepining, un-
selfish, but completely struck down : she feels and bears her loss
just as one three times her age might : she realizes it, and bears it,
as God's Hand and in faith in Him. It would seem as if it had been
permitted that her dear mind should be thus early developed in order
that this dispensation might not pass off, as it would with most of her
years, but that it may be blessed to her. She seems to have ceased
to be a child, never again to be one ; her thoughts, feelings, language,
tenderness, her very walk and manner, are no longer that of a child.
I find that she is looking forward to Confirmation (this appeared from
her asking whether there was anything wrong in looking forward), and
this must be very much the working of her own mind. It may be that
God is ripening her early, to close her trials soon ; it seems most
probable : one has no claim to expect anything else ; and it will have
been an unspeakable mercy to see her so ripened and safe (if I do see
it). Dear little Mary seems quite well again ; her buoyant spirits are

Literary Work Resumed.

a great contrast to her sister's subdued frame ; but it is all natural in
her. Poor Philip is lame as well as deaf, yet he enjoys being drawn
in a chair. It is a nice quiet place, with very good air.

Pusey set himself at once to work. He wrote to his
brother William, who was acting as curate at Garsington,
a long list of enquiries about books and references which
would have given a young clergyman plenty of occupation
for several mornings. The following letter too would remind
him how much there was to be done, if such a reminder
had been necessary.

Rev. J. H. Newman to E. B. P.

My dear Pusey, 0xford) July I4>

Your letter was a great comfort to us, and was very kind.
Certainly your and Philip's escape has been most marvellous, and we
should be very thankful. I will try to say in brief many things.
Your Letter (2nd ed.) to the Bishop is nearly out of print, and Parker
wants to know about reprinting it. The first editions of St. Augustine
and St. Cyril are nearly out of print, and of St. Cyprian will be soon.
Parker says you must prepare for a new edition. He is very decided
as a matter of business that Keble's half volume should come out.
He says the oftener volumes come out the better. It can come out by
August 1, — if we wait for 600 pages, not till October 1. He says it is
important too for the sale to have smaller volumes than 6co pages, if
possible — and volumes all of a size. For myself, I am perfectly sure
that we cannot get through four 600 page volumes in a year. We
have begun Fleury. I have set Christie upon it. Two volumes are
to come out first. I have been much taken with the very graphic and
striking character of the Acts of Chalcedon, and think one or two very
interesting volumes of the Library might be made from the Four
First Councils. You have had sent to you from Wales a translation of
Chrysostom's de Sacerdotio : your brother opened it and sent it to me.
I shall acknowledge it. Mr. Jones of Beaumaris is the author. Cope-
land promises to bring me his translation of the Ephesians in a few
days. It shall go to press at once. I bury to-day that poor youth,
who has died sooner than I expected. Keble's Psalms have run out
their first edition of 1,000 (in four weeks).

With this metrical version of the Psalter, Pusey had been
closely associated from the first. The production of such a
version, which might be true to the requirements of poetry,
but above all things true to the sacred original, had been
for some years an object on which Keble had set his heart.

VOL. 11. I

H4 ^ife °f Edward Bouverie Pusey.

' If I can but succeed,' he wrote to Pusey, ' in keeping out
one irreverent hymn, I should think it worth a good deal
of trouble.' He regarded his own efforts as those of a
'very indifferent Hebraist,' and his manuscripts would
never have seen the light but for Pusey's importunity and
assistance.

At intervals between 1836 and 1838 the Psalms were
sent singly or in small fasciculi to Oxford ; every expression
which was at variance with Pusey's sense of the meaning
of the original was ruthlessly sacrificed, at whatever cost
to the rhythm or rhyme, and Keble had to assimilate the
correction as best he might with his version. The last
correction was made on August 22, 1838. The result was
a version which, although metrical, was in point of faithful-
ness to the Hebrew without a rival in the English language.
1 Its characteristic is literalness ' ; through large portions of
the Psalms 'it treads step by step with the sacred text';
the author ' is able, simply by a varied disposition of the
words, to arrange them in a metrical form, without even
paraphrasing them.' Thus, in a most remarkable way,
Keble's work is free from the defects which generally
attach to a metrical version ; indeed, in some respects it
is a more accurate rendering of the Hebrew than the
Authorized Version itself.

The book was printed early in 1839. On 'St. Philip
and St. James' Day ' Pusey wrote to Bishop Bagot, asking
him to license it. He, without noticing the particular form
of the request, allowed the book to be dedicated to him,
suggested that Mr. Keble should put his name on the title-
page, and gently rebuked Pusey for dating his letter by
the Saint's day. Pusey applied to Dr. Bandinel, the Bod-
leian Librarian, to discover ' whether there was any pre-
cedent for a Bishop's licensing books in our Church. He
could only find that the Archbishop and the Bishop of
London together did.' Keble thereupon suggested two
forms of dedication, both of which implied that the Bishop
licensed them for use in his diocese; and Pusey transmitted
them with the subjoined letter.

Kcble's Psalms — Request for Episcopal License. 115

E. B. P. to the Bishop of Oxford.

My dear Lord, christ Church, May 13, 1839.

In asking your Lordship to 'license' Mr. Keble's version of the
Psalms I find that I was asking more than 1 can learn to have been
practical in our Church since the Reformation, although it certainly
belongs to each Bishop to settle what should be sung in the public
worship of his diocese. As your Lordship took no notice of the word
' license ' in your answer to my letter, I set about ascertaining the fact,
which in my first application at Cuddesdon, and again now, I had
hastily taken for granted : and I cannot ascertain that Bishops have
been in the habit, in these last centuries, of licensing books for the use
of their diocese.

A mere 'dedication by permission,' however, would not remove Mr.
Keble's scruples, unless it implied your Lordship's sanction that the
version should be used in your Lordship's diocese : otherwise, he
would seem to be adding to the number of unauthorized Psalmodies,
already too great. To this I understood your Lordship to accede, and
I therefore take the liberty of transcribing a title-page, and two forms
of dedication which Mr. Keble has sent me. I half feel that I am
putting myself too forward in this matter ; yet I write, instead of Mr.
Keble, because I originally applied for your Lordship's ' license ' and
(your Lordship not being aware of the sense in which I used the term
and so assenting) satisfied his scruples by telling him that I had
obtained it.

Your Lordship will not think it undutiful if, dropping the notion of
its being called ' The Oxford Psalter ' or ' A new Version of the Psalms
for the use of the Diocese of Oxford,' Mr. Keble would still dislike
putting his name in the title-page ; for indeed they are called
' Merrick's Psalms,' and ' Tate and Brady's Psalms,' and this Mr.
Keble would not at all like.

With regard to dating a letter from a saint's day, I would not make
it a common practice ; but until of late the habit of dating from them
seems to have been common : one finds it among the Non-jurors, who,
I suppose, used it in common with those of their day. We still speak
of those days or seasons which we still value, as Christmas rather than
the end of December, Easter, Whitsuntide, &c. ; our leases dated
Michaelmas and Lady Day imply the same. There are some old
Hebrew exhibitions at Christ Church which are to be paid on 'the
Feasts of St. Michael the Archangel' and ' the Blessed Virgin Mary.'
I cannot but think that if people thought about the Saints' days it
would come natural to them to do common things in reference to them,
and so to date from them ; and that dating from them, and so on,
carries the memory of them into little things which are done. And
I think that people have taken offence (as I have been told lately they
have done) at the Tracts being dated from them, because it implied

I %

n6 Life of Edward Bouverie Pusey.

a respect for them which they did not feel, and so accidentally blamed
them. One would wish to avoid this, and so I would not intentionally
so date a letter, unless I thought the individual to whom I wrote
would coincide with me : but I may have done so at different times,
as it may have seemed to me a sort of being ashamed of my practice
to date one letter St. Philip and St. James, and another May I.
Pray excuse the trouble of this long explanation,
And believe me, with much respect,

Your Lordship's obliged and faithful servant,

E. B. PUSEY.

At that date Bishops had not been in the habit of
licensing forms of services, lessons, prayers, &c. for use in
their own dioceses, a practice now so familiar. Hence this
letter was forwarded to Archbishop Howley, who replied
as follows : —

The Archbishop of Canterbury to the Bishop of Oxford-
MY dear Lord, Lambeth, May 16, 1839.

It is said by Wharton that the version of the Psalms by Stern-
hold and Hopkins never received ' any Royal approbation or Par-
liamentary sanction.' A version made by King James the First was
allowed and recommended by his successor. The version of Tate
and Brady was allowed and permitted to be used, &c. by William the
Third. Sir Richard Blackmore's version was licensed by George the
First, but did not find admission into churches. Dr. Home, Bishop
of Norwich, introduced several Psalms from Merrick's version into the
Church of St. Mary's, Oxford. A selection of Psalms and Hymns was
sanctioned by Bishop Tomline in 1815, and used in Buckden Church
and other neighbouring churches. In 1820 a selection of Psalms and
Hymns for public worship was sanctioned at York by the Archbishop
of that province.

The above information I have collected from the preface to a new
version published by the Rev. Basil Wood in 1821. I do not believe
that in the eye of the law any Bishop has authority to license the use
of any new version in his diocese. In sanctioning the publication by
permitting it to be inscribed to him there can be nothing objectionable.
When I was Bishop of London I was frequently applied to, and, I
think, in some instances of selection allowed of a dedication to myself.
A selection by Mr. Home has been inscribed to me since I was
Archbishop. To translators who requested me either to give or
procure a regular sanction for the use of their versions in churches,
I replied that a request of that kind would more properly come under
consideration when their work had been for some time before the
public, and had obtained general approbation.

Review by Is. Williams and Pusey. 117

In the present instance I do not see why your Lordship should not
accept the dedication with the title as stated by Dr. Pusey, but
omitting the clause which states your consent to the use of the version
in your diocese. Indeed I think this permission should not be asked
of you. It is possible that the version may be excellent, and yet
unsuitable to Church Psalmody. At any rate, your sanction in that
respect will have greater weight if it accords with the opinion of the
public ; and it certainly will have little effect if it does not.

I meant to have answered your communication by return of post, as
you will see by the date, but I have been prevented by incessant
occupation from finishing what I had begun till this morning.
Believe me, my dear Lord,

Most truly yours,

W. Cantuar.

I return Dr. Pusey's letter.

This was forwarded to Pusey on the Sunday before
Mrs. Pusey's death ; and at this point accordingly the
subject passed into Keble's hands. The book was issued
in June, 1H39, and the first edition was sold in four weeks.
It was reviewed by the Rev. Isaac Williams in the British
Critic of January, 1840: the article has a high interest of
its own ; but in the same number of the British Critic there
is an appendix to Mr. Williams' article, in which two and
thirty pages of small print are devoted by Pusey to illus-
trating the literal fidelity to the Hebrew text of Keble's
metrical version. This elaborate and interesting paper was
written during the visit at Budleigh Salterton ; as he says,
he certainly did not grudge the ' happy hours which are
spent apart from the "strife of tongues" in the hidden
sanctuary of the Psalms.'

At the same time he was engaged in printing the enlarged
edition of his tract on Baptism ; Newman enriched it with
some patristic references. He was also preparing for the
press a volume of translations, by the Rev. F. Oakeley, of
St. Augustine's Anti-Pelagian Treatises, with an introduction
of his own on the history of Pelagianism, which has never
appeared in print, although it was read as two papers at
meetings of the Theological Society. The object of this
introduction was to combat opposite popular errors which
have gathered round the heresy of Pelagius: errors which

n8 Life of Edward Bouveric Pusey.

associate with the heresy much that has no connexion with
it ; and errors which would apologize for it as only a healthy
form of opposition to the theories of St. Augustine.

E. B. P. to Rev. J. H. Newman.

Budleigh Salterton, Aug. 2, 1839.

My dear Newman,

I have looked over Oakeley's translation of the de Pecc[a-
torum Meritis et Remissione], but there are some places (chiefly on
Aug.'s translation of certain texts) to which I must add notes at Oxford.
He is going on with the rest : I think that he has often turned difficult
passages happily, and hope it will read well, as I think it will interest
people and do good ; but I suppose I shall have imparted some of my
hard style to it. I have been reading the de gestis Pelagii, and
cannot hope but that P. was very dishonest at the Council of Jerusalem.
It is a painful exhibition of the great fall of one who had been held in
high repute.

Of Pusey's life at Budleigh Salterton one or two features
have been supplied by the clergyman who had the spiritual
charge of the place : —

' Dr. Pusey occasionally availed himself of the boat of a retired
tradesman. In conversation with him Dr. Pusey found that though
in the habit of going to church, he was really a Unitarian, at least
defending those principles. I quite remember his speaking to me
about this very seriously, and he begged me to lend him "Jones on
the Holy Trinity," a book on the S. P. C.K. list. An old servant who
waited on him, and who afterwards lived in my service for some years,
used to tell me of the simplicity and self-denial of his daily life, and of
the hardness of his bed.'

During his holidays Pusey always endeavoured to ascer-
tain how far Church principles, as restated by the Oxford
Tracts, were making their way in the country.

E. B. P. to Rev. J. H. Newman.

August 2, 1839.

I saw Medley several times while he was here. He seems a very
nice person, and will do good, I hope ; he fears about the middling
classes : he says the higher, he has found, soon understood us, when we
explain ourselves ; but that the middle, with their horror of Popery,
have a fear also of being priest-ridden. Mr. K. here seems a well-
disposed person, though probably too easy, and taking things too
easily, but he is young : he had been wishing to introduce the

Stay at Brighton.

119

Wednesday and Friday service, but could not, for the chapel is uncon-
secrated, and Lord Rolle's private property. He has now done it.
Mr. Bartholomew, with whom I had one long talk, speaks very
encouragingly of the progress of things fas does Oakeley among the
lawyers). Mr. B. speaks from his experience as Examining Chaplain.
He named one instance in which a person, who had been preaching
most strongly on the other side, owned to have been turned quite by
the Tracts. Mr. B. himself seems to be one of those who say that
there is a great deal of good in the Tracts, but that they do not mean
to subscribe to everything in them (why should they?). The Bishop
of Exeter has been praising the Tracts to the clergy, but speaking
against 'Reserve.' I endeavoured to give Mr. B. a better impression
of it (and through him, I hoped, to the Bishop), but I was afraid to
say much, for fear of diluting Williams' 'bitter,' and so making it a
more palatable but less beneficial medicine.

The visit to Budleigh Salterton ended on Sept. 2nd.
Pusey had wished to return at once to work at Oxford,
but his daughter Lucy's health made this unadvisable, and
it was arranged that they should all go to Brighton, where
he was joined by his mother, and remained until Oct. 16th.
His visit brought him into contact with several interesting
people ; but he went on working as at Budleigh Salterton.

E. B. P. to Rev. J. H. Newman.

[20 Marine Square, Brighton], Sept. 11, 1839.
I had a very pleasant interview with J. Watson on Saturday ; he is
staying here. I introduced the subject of Mr. B.'s discourses as a
'feeler'; and I was delighted to find him taking altogether the same
views as ourselves, so far ; it was quite refreshing to hear an old man
speaking the same things, clearly and calmly ; it seemed to link us on
so visibly with past generations, and that we were teaching no other
than had been delivered to us. He asked after you ; and, naming
' Keble,' said ' I do not like prefixing the title (Mr.) to his or Newman's
or your name.'

I called on R. Anderson *, and he has left me a tract in which he has
incorporated a good deal from Bishop Jebb ; so that he seems to be
making progress.

Dr. Wolff seems determined to make an acquaintance with me,
whether I will or no. I wish I could fairly get rid of him. However,
it will be something if one can in any degree quiet him. I meant to
have sent his letter, but kept it back as too heavy. . . .

I said nothing about myself, because I know not how I am ; some-
times I think myself a little stronger, sometimes it seems as though

1 The Rev. Robert Anderson, Incumbent of Trinity Chapel, Brighton.

i2o Life of Edward Bouverie Pusey.

I were gradually declining. Perhaps both are true. My mother and
brother observe that I am much aged in the last year.
God bless you and yours.

Ever your very affectionate and grateful friend,

E. B. PUSEY.

I should not like to date from 20 Marine Square, but that it recalls
past acts of kindness.

E. B. P. to Rev. J. H. Newman.

20 Marine Square, Brighton, Sept. 18, 1839.

Thank you for your full opinion about Tertullian's treatises : I had
read the first ad Uxore?n, and begun the second, and come to the
same conclusion that there was much good in it, and no sufficient
reason to omit it. It is singular that wq should have been thus led to
take a fearless line, just on the point on which Mr. Taylor taunts us
with the Ancient Church. The other two treatises I have not yet
read : for I had forgotten which they were, and read the de Habitu
Muliebri and most of the de Cidtu Fern., which I thought likely to have
difficulties. They have ; but who will say that they are not needed in
the present day in the so-called 'world '? I hope they may help also
in the crusade against pearls, gold, and costly array, which I have
been in some degree engaged in : the jewels of the ladies in London
would build all the churches wanted, and endow them too I believe ;
we must preach them into ' the treasury,' and silver dishes into the
smelting-pot, some day, else we shall never get the funds we want, nor
the simplicity of Churchmen. However, this may be by-and-by ; if
you make Churchmen they will melt the silver dishes gladly, and one
must not get into the error of the L. C. [Low Church] of going to the
branches, instead of the root : yet breaking off jewels, or melting a
service of plate, would be a good decided act.

I have read the de Virg. Ve/.; I agree with you that the subject and
way of treating it make it not worth inserting as a whole ; and one is
glad to have a come-off; at the same time there are some good things
at the beginning, the Apostles' Creed, the statement that things con-
tained in it were not open to correction or amendment ; there is also
a good saying towards the end about Scriptura, natttra, disciftiina,
even while arguing against tradition : perhaps these might be worked
into the preface : otherwise I was thinking whether one might extend
your principle of publishing what was useful of Montanistic treatises.
I like your principle of selection.

It is very pleasing to see how completely J. W. [Joshua WatsonJ
identifies himself with us : he asked much about you. He says that
he thinks the S. P. C. K. would not be indisposed to print tracts, or
portions of our Fathers, as a 1 Poor Man's Library of the Fathers.' It
might be worth trying them.

On Tertullian.

121

I have received a very kind letter from the Bishop of L., asking for
accounts of myself and my children.

I have looked through the de Exhort. Cast. My misgivings would
arise from the peremptoriness with which he speaks against second
marriages. Certainly we want to have the tone raised on all the
subjects connected with marriage ; celibacy, living in marriage,
cr-^oKa^eiv Ttj Trpoa-fvxjj ; and on some of them Tertullian would do good
service in this very treatise. It would be desirable, too, that people
should come to think it a good to abstain from second marriages.
People lose what is a good, simply because it never occurs to them
to think of it as a good ; I should think this argument (§ I. 2), ' habere
nos noluit j si enitn voluisset, non abstulisset,' would be felt by many ;
but then there are so many who are involved in second marriages
who would be pained ; and there are such fearful instances of the ' url,'
that I have misgivings about anything so strong, especially as a
beginning. I do not think much of the difficult passages, except that
part of § 9 in its more obvious sense would not be true, or is not true
at all ; his lduae uxores eundem circumstant mar i turn, una spirit u, alia
came' is nicely said; and so are many of his principles, if not so
peremptory. His interpretation of 'Not I, but the Lord' is not what
I have been accustomed to.

The Bishop of Calcutta, I suppose you have seen, makes goodly
admissions in behalf of Tradition (Charge, p. 654). They would make
a good extract for the British Critic, including the admission of the
quod ubique : if people will but go on so we may leave Tradition too
in their hands.

The inclosed half sheet is from the Morning Despatch ; to judge
from this specimen, an insipid ill-conditioned paper. It is inserted
as an advertisement only.

J[oshua] W[atson] wants Wood to answer the Government manifesto
about education. After all, the sting is in the contest between the
' State ' and a ' voluntary society,' p. iv. We seem taught every way to
get rid of our 'voluntary societies' as best we may.

Kindest regards and wishes to Bowden.

Ever your very affectionate and grateful friend,

E. B. Pusey.

In consequence of some strong representations of the Bishop of
Calcutta, the Church Missionary Society sent a peremptory order that
the missionaries in that diocese should be placed absolutely under the
authority of the Bishop, upon which all the Calcutta Committee have
resigned. This comes from R. Anderson, who seems to identify him-
self with Manning and us.

Could you say, without trouble, which are the best tracts against
occasional nonconformity ? I want them for a servant.

While at Brighton, Pusey saw something of the Rev.

122 Life of Edward Bouverie Pusey.

H. V. Elliott, and sent him the second edition of his tract
on Baptism.

The Rev. H. V. Elliott to E. B. P.
My dear Dr. Pusey, Wednesday, Sept. 25, 1839.

In returning you my grateful thanks for your second edition of
your book on Baptism, I take shame to myself for not having thanked
you many times before for your great and persevering kindness in
sending me your other works : and not the less so, but the more so,
because I am not (as I believe you know) disposed towards the
general system of doctrine which you advocate. The reason for my
various silences has been the hope to read carefully and accurately
the works which you have been so good as to send me ; but I am
a slow reader, and many avocations, and the reading required by my
sermons from week to week, and the accelerated velocity of modern
publications, leaves me far behind : one thing I may say, that I do
not take my opinions of the theological works which chiefly emanate
from Oxford, at second-hand, from any of your bitter adversaries.
I read them for themselves, and decline reading the works against
them. Neither do I join in hard names, but often protest against
the unfounded accusations which I hear. My great fear concerning
you all is lest you should introduce an extreme value of forms and
rites, to the detriment of spiritual worship, and ultimately of real
holiness : lest you should exalt the Church to a par with, or above, the
Word of God ; and bring religion to be so much identified with the
outward reception of the Sacraments as to disparage that private and
secret walk with God, without which the Sacraments themselves will
lose their power.

While I say this in all candour, speaking I know to equal candour,
I must add that I love the fair, gentle, and humble spirit which
distinguishes your books from others of the same school, in many of
which there is, I am sorry to be obliged to think, abundant bitterness—
and what is more, secret bitterness. Again, you speak out : others
are often so obscure that they seem to leave a back door open to get
out of their own proposition.

I will only add one more thing. Your books have made me pray
more than I ever did in my life before for the spirit of truth, unity, and
concord in our beloved Church — and the whole Catholic Church.

I am unwilling to say anything of the afflictions with which God has
visited you : except that they did not pass without my poor sympathy
and remembrance. May God, by such chastisement, make the
sufferers more and more partakers of His holiness.

With undiminished affection, and the sincerest respect, believe me,
my dear Dr. Pusey,

Most sincerely yours,

H. V. Elliott.

Letters from Rev. H. V. Elliott and Newman. 123

Mrs. Elliott is just now, and ever since you came, in village retire-
ment at Uckfield. Our term will soon end, and then I hope we may
have the pleasure of seeing you face to face. I go to her this
morning.

On his return to Oxford soon after this, Newman wrote
of him as follows : —

Oct. 20, 1839.

' Pusey has returned and in appearance much better. It is no exag-
geration to say he is a ' Father ' in the face and aspect. He has been
preaching to breathless congregations at Exeter and Brighton. Ladies
have been sitting on the pulpit steps, and sentimental paragraphs have
appeared in the papers — in the Globe ! Fancy M'

1 Newman's ' Letters,' &c, ii. 290.

APPENDIX TO CHAPTER XXIII.

The following letter is appended as showing the attention which the
Oxford Movement was now beginning to attract in the United States
of America.

Mr. C. S. Henry to E. B. P.

Rev. and dear Sir, New Yoik> 0ct- IO> l839-

I have asked my friend the Rev. Dr. Wainwright to give me the
enclosed note of introduction because I wished to take the opportunity
of Mr. Cogswell's visit to Oxford to send you the accompanying
parcel — in which you will receive the American edition of the 'Tracts
for the Times,' as far as they have been published to this time. After
endeavouring for some time without success to find a publisher who
would bring out in this country on his own account an edition of the
'Tracts for the Times' (with the related writings) I have at length
assumed myself the pecuniary responsibility of the undertaking. You
will pardon the style in which they are printed, when you consider
that my object was to make them as cheap as could well be done, in
order to secure their wider circulation. A volume of 552 pages is
given for one dollar or about seven shillings sterling.

I have a deep conviction that in this country a great conflict is
preparing in which the Church will be called to take stand against
Romanism on the one hand, and the rationalizing tendencies of the
various other sects. I cannot (when looking at the character [of] our
present religious controversy) help feeling the immense importance
of recalling (I should rather say calling) the public mind here to
the entirely disregarded questions concerning the Sacraments, the
authority of the Church in matters of faith no less than of discipline,
and the more reverent study of primitive antiquity. With this
conviction I have been led to undertake the bringing out of the Oxford
Tracts with other writings in their strain by yourself, Mr. Newman,
Keble, Hook, &c.

Besides this I am desirous to have some well-devised effort made to
supply the common mind of the country with a better kind of religious
books than are now to be found in general circulation — infected as
they nearly all are with the miserable spirit of Ultra-Protestantism.
By judicious republications of old treatises of the great divines of the
seventeenth century, as well as of a later day, in harmony with the

Church Revival in America. 125

general doctrine [of the] 'Tracts,' and by such other works as may
require to be specially prepared for this country, a series might
be brought out that with the Divine Blessing might do great good.
I have been for some time conferring with Dr. Wainwright in regard
to such a series, and hope that something may be done. Among the
works that I should like to include in such a series (besides the more
directly doctrinal works) would be a good popular History of the
English Reformation, one of the time of the ' Commonwealth,' one
relating to the period from 1688 through the Non-juring times.

The religious condition of this country is now peculiarly interesting.
On the one hand the Romanists are at work with great ability and
adroitness, taking advantage of the innumerable sects into which the
community is split ; and on the other hand these sects are mingled
in a complicated strife — the so-called Orthodox or Evangelical schools
conflicting among themselves, yet all uniting in opposition to the
Unitarians, which latter body again is in hourly danger of a split —
that will divide the old Priestleyan Socinians against the followers of
the German Rationalistic form of infidelity. In the meanftime] the
rationalizing spirit has deeply infected the body of the yet Orthodox
Independents and Presbyterians. And it is a pity to be obliged to
add that the so-called Evangelical or Low Church party in our
Episcopal Church have but little comprehension and less sympathy
with the Catholic principles of the English Reformation. On the
contrary, their sympathies seem to be with the sectarians ; they are
vehement and bitter in their denunciations of the Oxford theology ;
they are inclined to secure the credit of possessing (in the minds of
the other sects) all the ' vital piety' there is in the Church, by sinking
the claims of the Church and its ministry ; and with pseudo-liberality
affecting to regard the distinctive features of our Church as so much
unessential Gothic carved work, ornamenting indeed the outward form
of the Church but not affecting the question of spiritual benediction —
which is as much warranted to other sects as to theirs ! It seems to
me therefore unspeakably important that true notions of the Church
as the depository of the Sacraments and the divinely constituted
dispenser of spiritual benediction, as well as deeper views of the nature
and significance of the Sacraments themselves, should be earnestly
presented.

Along with the ' Tracts ' I have put for your acceptance some other
things which I have brought out. In themselves they have but little
claim upon your notice. Some of them are the crude views of a mind
not yet matured in its views— especially on the proper relation of the
speculative intellect to theology. The only reason I have for offering
them to you is that being yet a comparatively young learner (I am
but little beyond thirty years old), and having recently found myself
deeply indebted to you and your fellow-labourers, both for what you
have written and for what you have put me upon reading of others'
writings— I feel a natural impulse to connect with this note of

126 Life of Edward Bouverie Pusey.

acknowledgment some other visible memorials of my own mind and
pen.

If you should do me the favour of a line in reply, I beg to assure you
that any suggestions you may make concerning the great and good
cause in which you labour would be thankfully received, as also any
information of the progress and condition of your publications and
endeavours.

I have been unable to procure from London the second part of vol.
ii. of the Tracts, being yours on Baptism. The time is near for
needing it for our reprint. If my friend Mr. Cogswell (who has been
my associate in the New York Review for the past year) should fail to
find a copy at the booksellers, could I tax your kindness so far as to
put him in the way of procuring a copy for me, to send over as soon
as possible ?

Hoping for your indulgent reception for this hastily written and
long note, and your kind allowance of the liberty I have taken in
addressing you,

I am, Rev. and dear Sir,

Very respectfully and faithfully yours, &c.

C. S. Henry.

Rev. Dr. Pusey.

CHAPTER XXIV.

UNTON FOR PRAYER — THE LTTTLEMORE ' MONASTERY ' —
WHAT IS PUSEYISM ? — THE ORNAMENTS RUBRIC —
PROPOSAL TO PRINT THE SARUM BREVIARY — RELA-
TIONS WITH THE EASTERN CHURCH — FEARS OF
SECESSION — GATHERING HOSTILITY.

1840.

During the spring of 1840 there was a good deal of
discussion on a subject which powerfully affected the inner
life of the Oxford party. This was a proposed union for
prayer. The suggestion came originally from the Hon.
and Rev. George Augustus Spencer, better known after-
wards as the Passionist Father Ignatius, who had passed
from an earnest phase of Evangelicalism to the Church of
Rome. In January, 1840, Mr. Spencer visited Oxford.

Rev. J. H. Newman to E. B. P.

Oriel College, January 9, 1840.
Mr. Spencer, the R. C, has been in Oxford, indeed is now.
I declined dining to meet him. He is with Palmer of Magdalen.
Upon this he called on me, having it very much in heart to talk to
every one on one particular subject. He has lately been instrumental
in getting Christians in France to pray for the English Church, to
whom the Germans are now being added, and he wants in like
manner to get the English to pray for the Continental Christians.
I suppose he would like nothing better than to have a practice set on
foot of praying, e.g. every Thursday (which is their day), for their
restoration to the true faith and for the unity of the Church. He
urged very strongly that all difficulties would soon vanish if there was
real charity on both sides. He is a gentlemanlike, mild, pleasing man,
but very smooth.

Pusey hesitated at first. He had declined a similar pro-
posal when it came from a Low Church quarter.

128 Life of Edward Bouverie Pusey.

E. B. P. to Rev. J. H. Newman.

Brighton, January 12, 1840.
I am suspicious as to any combinations within our Church. It
seems to me that till the system of the Church is more carried out one
is rather drawing people off from the right direction by combining
even to realize in a greater degree what she has provided for us. It
is what one has been objecting to Mr. Stuart's plan and the Low
Church generally. We do pray, as a Church, for the Churches in the
Communion of Rome, as for all others, twice daily ; they only pray for
us once in the year as lying under an anathema ; so that, much as we
are obliged to Mr. Spencer and those joined with him, our Church, as
a Church, has the superiority in doing for them, as a Church, what
they are only doing for us as individuals. (I read part of your letter
to Manning, who was with me, and he seemed to think that any union
corresponding to that of Mr. S. would put those who did not like it in
perplexity.) Ought not the day also to have been a fast-day? for
which Thursday is specially ill-suited, besides the difficulty of insti-
tuting private fasts. I do not collect from your letter what your own
thoughts about it are, so send mine and Manning's.

Newman rejoined that he did not see any harm in one
day being fixed to pray for Unity. Such an arrangement
did not involve the formation of a society. The new com-
mandment to love one another had been given on a
Thursday.

There the matter ended, so far as Pusey was concerned,
until the end of March, when Newman proposed that if a
union of prayer throughout the whole Church was impos-
sible something might be attempted within the Church of
England. In this modified proposal Pusey was ready to
coincide.

E. B. P. to Rev. J. H. Newman.

Christ Church, Eve of the Annunciation, 1840.
I should like the plan of 'an union for prayer for internal union'
very much, if it could be shown to be regular, and not give countenance
to irregularities, such as October 4 commemorations, Mr. Stewart's
plan, &c. It would be excellent, as originating on our side, who are
looked upon as disturbers of the public peace, and the L[ow] C[hurch]
must come into it and be softened by it. But how could it become
extensive and regular too ? Could one ask the Bishop of Oxford and
make it diocesan, so that other dioceses might join ? or the Arch-
bishop of Canterbury, so at least as to be able to say that they did not

Proposed Union for Prayer.

129

disapprove of it ? I should like the day to be Friday, unless you have
a decided preference for Thursday, for which there is much to be said.

You say, ' I could say a good deal on the subject.' I wish you would
in the B\ritisK\ C\_ritic\. Also do have an article on the use of R. C.
books of devotion. It is much needed, for persons may readily get
entangled by it ; and yet the prayers of T. Aquinas and Bonaventura
at the end of the Breviary are so valuable.

Newman suggested hereupon that the first step would be
to apply to the Archbishop for his sanction, and then to
ask some of the leading clergymen of the Low Church party
whether they would co-operate. Pusey acquiesced in this ;
but before the Archbishop could be approached the plan
must be matured. ' What prayers were to be used ? What
was to be the day, what the hour, at which they should be
used ? Did our Lord's precept about entering into the
closet and shutting the door forbid associations for private
prayer where the individuals were known to one another?'

Rev. J. H. Newman to E. B. P.

Littlemore, April 7, 1840.
As to the day, I think on the whole Friday is best. As to the
hour, nine is the. proper time, but it may interfere with the business of
the day, and also may be (therefore) an ostentatious hour. Early
rising not only would be less seen and less difficult to secure, but it
would involve self-denial. If I said six, it might be hard on elderly
people. Seven, I suppose, is the hour of prime, and so far a good
hour. Should it not be the same winter and summer? were it not for
elderly people, — but qu. is not seven as bad for them ? Can we take
any hour which will not be a difficulty to some, or many? I almost
incline to six. (I suppose we must give up the notion of a fixed hour.
The utmost we can gain will be a recommendation of one.) I think
I should exclude all but Church prayers, except when an individual
prayed alone. One has no right to fetter private prayer, but it would
be very inexpedient for a private character to be stamped on what
is social in any degree. I hardly understand your question about
Matt. vi. I cannot conceive the rule about 'shut thy door' more
contravened by social prayer than by public. I drop entirely the
notion of a manifesto, since Keble evidently does not like it. I do not
like fast days 1 : I cannot tell why, except that they are efforts.
I suspect they are Calvinistic. ' Lest she weary me ' is our direction.

Pusey, with characteristic eagerness, proposed to set at
once to work.

1 i.e. fast days of private appoint- those ordered by the Church in the

ment. The writer does not mean Prayer-book.

VOL. II. K

Life of Edward Bouverie Pusey.

E. B. P. to Rev. J. H. Newman.

[Christ Church],

Fer. 4 inf. Hebd. Pass. 1840.

It is an anxious thing to decide any way to whom first to apply,
for fear it should fail. I will send your letter to Keble this evening, in
case he should have any suggestions ; then, if you think best, I would
write to Marsh, Buddicorn (Liverpool), Snow (St. Dunstan's), Arch-
deacon Law, Brodrick (Bath), Elliott, who might be good indices.
My own notion was that one of us might write to the Archbishop and
Bishop of Oxford, stating generally that a wish for something of this
sort is felt (without specifying names), and to ask whether they would
have any objection to its being acted upon in their diocese or in the
province generally, with the sanction of the respective Bishops. Then
you might get Archdeacon Froude to apply to the Bishop of Exeter,
Keble to Winchester, Hamilton to Salisbury, Hook to Ripon, &c, and
then one might apply to Archdeacons to employ clerical meetings to
extend it within those dioceses. I think, though, it must emanate from
Oxford, yet we should soon be joined by persons who would take off
from it the appearance of party in the sight of sincere men.

But it is an anxious thing to apply to the Archbishop, because if the
answer were unfavourable, there were little remedy.

Keble suggested a public petition to the Archbishop
that he would sanction the union for prayer. To this
Pusey objected that it would appear to cast a slight on
other Bishops by passing them over. Newman too thought
that it was ' certain to cause jealousy.' In other respects
Keble concurred in the proposal.

Pusey had written to Harrison, asking him to submit the
plan to the Archbishop ; but before Harrison could do so,
Pusey again wrote to withdraw the request, on the ground
that' our immediate application should be made to our own
Bishops.' ' It seems to me,' he continued, ' that it is rather
the office of our respective Bishops to consult the Metro-
politan, or, if they prefer it, to refer us to him.' He then
proceeds : —

' We have no one centre of unity like the Romanists ; although from
our respect to the Abp. of C, as also from the extent of his province,
and that we ourselves are living in it, we are apt sometimes practically
to forget that there is another province and another Archbishop. I think,
partly owing to our insulated condition, partly to our connexion with
the State, we are too apt to look upon ourselves as in such sort one
Church, as to forget the claims which our respective Bishops have upon

Application for the Bishop's Sanction. 131

us; that, whatever responsibility they may have to their brethren,
they stand in an especial relation to us, and so (however they may
feel their own hands tied) they have an especial right to counsel,
direct, originate, sanction things for us. We seem to look upon our
Church too much (so to say) as one machine, of which the several
Bishops are wheels, instead of regarding each as an apx^!, although all
united by the invisible bond of communion, as well as by outward
bands, into one. Perhaps I may have been more exposed to this than
others, from the state of Chapters, which are so disconnected with
their Bishops ; this, at least, never visited by him, except at ordina-
tions, when he appears as a guest, rather than a head.

' I suppose, however, that the Bishops may very likely either consult
together, or with the Archbishop, or refer us to him.'

Pusey himself applied to the Bishop of Oxford : his letter
contains a matured statement of the plan : —

Christ Church, June II, 1840.

My dear Lord,

I have been wishing for some time to lay before your Lordship
a plan, upon which some of us have been some time thinking, in the
hope of increased union in the Church. It is to gain persons of
different ways or shades of thinking to pray on one day in the week
for increased unity.

The bases of the plan which have been thought of are these : —

1. The day. —The Friday in each week, as the weekly commemoration
of the Passion, our Church's weekly fast and day of humiliation (and our
manifold divisions sadly call for humiliation), its being a Litany-day ;
and so one which those who do not use Daily Service still, in many
cases, keep of old times. As being already kept in a degree, it would
fall in with people's habits more, and might lead to its being better
kept. It is not, either, like choosing a day for ourselves. The Good
Friday Collects, being for the Church, and the bringing in of those
without, seemed to point the same way.

2. Objects. — (i) Unity of doctrine and spirit, (ii) Guidance into the
truth.

3. Plan. — (i) Prayers to be private, except any have members of his
own household for the time being whom he would like to join with
him, but to be limited to those living in the same house, (ii) Unless
strictly private, prayers from our Liturgy only to be used.

4. None to be hindered thereby from withstanding principles which
we respectively think wrong, from controversy, &c.

We cannot but hope that some such plan as this might, in the first
instance, allay some of the feelings of jealousy, mistrust, dislike, &c.
which exist. People could not combine together to pray that they
might all be one without being softened towards each other. And
then, ultimately, there is the blessing promised to persevering, united
prayer.

K %

132

Life of Edward Bouverie Pascy.

This we wish to attain in as quiet a way as possible : we look then
that the prayer should be mostly private, the union consisting in its
being on the same day, and, as far as may be, at the same time, for the
same end.

But for this we need, in some degree, Episcopal sanction ; because,
although our object is one to which none would object, we would avoid
setting a precedent of combination which might be applied to other
objects which might not be desirable.

We wish the plan to emanate from both sides of the Church, in order
that it might not be looked upon with suspicion as a party measure.

The plan is, then, in different dioceses, to gain some who would be
regarded as of opposed or different shades of religious opinion, so that
the application to the Diocesan might come from both parties.

In your Lordship's diocese I have named the subject to persons of
different ways of thinking (with a view of being able to assure your
Lordship that such a plan is desired), and have found that it was felt
to be very desirable.

I did not like to go further without informing your Lordship, having
sufficiently ascertained this point, and not wishing that it should be
publicly spoken of, or canvassed, without ascertaining your Lordship's
views.

The same plan will be laid before the Bishops in other dioceses.
If your Lordship approves of the plan sufficiently to sanction our
making it public, my friend Mr. Newman has drawn out a plan of
a selection of prayers from the Liturgy for this purpose, which I
should wish to submit to your Lordship.

I should say that we do not contemplate anything of a formal asso-
ciation or society, or that those who engage in it should be known to
each other. When once sanctioned, the plan was, that each should
interest those whom he thought right and could, and those, others ; so
that, with the approbation of the Bishops, it might spread throughout
our Church.

We are miserably weakened by our divisions, and yet there is
a great deal of energy in our Church, and that increasing, if it were
but united.

I do not wish to press your Lordship for any speedy answer, and
have chosen the way of writing in order that your Lordship may have
the nature of the plan more distinctly placed before you.
I have the honour to remain, with much respect,

Your Lordship's faithful and obedient servant,

E. B. PUSEY.

Bishop Bagot hesitated to act on his own judgment. He
sent Pusey's letter to the Archbishop, and asked for advice.
The Archbishop's reply illustrates at once the kindly feeling,
piety, shrewdness, and caution of the writer.

Discouraging Reply from the Archbishop. 133

The Archbishop of Canterbury to the Bishop of Oxford.

My dear Lord, Lambeth, June 22, 1840.

I have been prevented from returning the enclosed as soon as
I could have wished by the more than ordinary interruptions which
I have experienced for the last three weeks, and which, literally
speaking, have engrossed the whole of my disposable time. The
same press of occupation prevents me from entering at any length
on the proposal which forms the subject of Dr. Pusey's letter. I am
therefore compelled briefly to say that though the object at which he
aims is in all respects most desirable, though I think very highly
of his zeal and piety, and agree with him in attributing the greatest
efficacy to prayer, more especially as here accompanied with active
endeavours for the attainment of the blessing which is sought, I fear
the combination which he proposes would not answer his expectations
in the result. It would not, in my opinion, eventually produce peace :
many persons who differ from him in their opinions would look with
suspicion on the plan ; and the prayers even of those who came into
it might possibly be directed to unity established on grounds very
different from those which he contemplates, and consequently would
not fall under the description of United Prayer. In truth we offer up
prayers in the Church for unity at least on every Sunday, and every
person who chooses may do the same on all days in the week : but as
this latter does not require the sanction of the Bishop, I do not see
why that sanction should be required. Indeed, I should be afraid of
a precedent which might in future times be applied to questionable
purposes, and which would introduce a practice that might be varied
and modified in different ways and by different persons, without
regard to authority.

My notion is that if Dr. Pusey and his friends should choose to put
forth and recommend such a plan they may do it on their own respon-
sibility without prejudice to the respect which is due to the Bishop ; if
they consulted me as a friend, I should advise them even against this ;
if they looked for my public approbation as a Bishop, I should decline
acceding to their request.

I remember an Evangelical clergyman about thirty years ago who
told me that he had long been surprised that this nation had not been
destroyed for its sins, till at last he discovered that there were a
number of praying people in Yorkshire who met weekly for the purpose
of deprecating the punishment of the national sins.

Not very long ago I met with a proposal for uniting in prayer for
more copious outpourings of the Spirit. These are both proper
objects of prayer. But I question whether such a mode of praying,
except on solemn occasions prescribed by authority, is judicious.

I am really afraid of innovations, not knowing to what they may
possibly lead, and we have sufficient means of grace if we would only
make the best use of them.

134 Life of Edward Bouverie Pusey.

As you said you should be at Canterbury during the whole of Sep-
tember, I have fixed Thursday, the 24th of that month, for my first
visitation at the cathedral.

Believe me, my dear Lord,

Your Lordship's most faithful servant,

W. Cantuar.

After an interval of three weeks Bishop Bagot wrote to
Pusey, mainly in the very words of the Archbishop's letter,
but, as was perhaps natural, without mentioning the Arch-
bishop's name. Pusey and Newman might have a private
union of prayer, but the Bishop was not sanguine as to its
results, and he could not give it his Episcopal sanction.
Pusey wrote again ; and again Bishop Bagot forwarded his
letter to Lambeth.

The Archbishop of Canterbury to the Bishop of Oxford.

Lambeth, July 20, 1840.

My dear Lord,

I return Dr. Pusey's letter, which breathes the same amiable
spirit that distinguishes all that comes from him. In everything that
regards the government of the Church the very learned and pious
divines who think with Dr. Pusey are accustomed to express and to
pay the greatest deference to the Bishop. In this they are right ; but
I question whether the principle as applied by them would not tend, if
carried out in effect, to generate schism, to make each diocese a
separate Church with customs and practices of its own, instead of
a member of our Anglican Catholic Church, concurring in usages, no
less than in doctrine, and further to introduce a system liable to change
according to the opinions of individual Bishops in succession.

Believe me, my dear Lord,

Most truly yours,

W. Cantuar.

The proposed union for prayer nearly came to nothing :
nearly, but not quite. Bishop Bagot did not encourage it.
Newman's sketch of a plan 1 was used in private for
some years by some friends in and near Oxford ; and it was
published in 1846 under the title of 1 Prayers for Unity and
Guidance into the Truth.' It furnished the idea of the short

1 Newman drew up the subjoined
' Plan for the Society of Prayer
for Unity': — Lord have mercy, &c. ;
Our Father, &c. ; O Lord, shew Thy
mercy upon us; Pss. 80, 122, 133;

St. John xiii; O God the Father, &c,
for Unity; as a Prayer, Dan. ix. 16-19 •
Turn Thou us, O Lord, we beseech
Thee, &c. ; Veni Creator ; the Lord
bless us and keep us, &c.

The Littlemorc ' Monastery! 135

prayers circulated in 1845 by Pusey, Keble, and Marriott
for use at three Hours of the day for the unity of the Church,
the conversion of sinners, and the advancement and per-
severance of the faithful. In this shape they have been ever
since in daily use by members of a little society known as
the Brotherhood of the Holy Trinity, and have become better
known to Churchmen through the Intercessory Manual of
the Rev. R. M. Benson of the Cowley Society of St. John.

While this correspondence was going on another subject
was mooted which touched Pusey very nearly, and which
was ominous, perhaps, of coming trouble. Newman spent
Lent, 1840, at Littlemore, where he 'gave himself up to
teaching in the Poor Schools and practising the choir V
But his mind was moving on more anxious questions,
especially, as he tells us, on the questions which led to the
publication of Tract 90. These were not unconnected
with the wish to retire from Oxford and to carry out at
Littlemore a plan which had been much before the minds
nf himself and Pusey.

Rev. J. H. Newman to E. B. P.

Littlemore, March 17, 1840.

Since I have been up here an idea has revived in my mind,
of which we have before now talked, viz. of building a monastic house
in the place, and coming up to live in it myself.

It rose in my mind from the feeling which has long been growing
on me that my duty as well as pleasure lies more at Littlemore than
I have made it. It has long been a distress that I know so little of
my parishioners in Oxford, but tradespeople it is next to impossible
to know, considering how they have hitherto been educated — at least,
impossible to me. It has pained me much to be preaching and doing
little more than preach — knowing and guiding only a few, say about
half a dozen : moreover, from the circumstances of the case, however
little I might wish it, preaching more for persons who are not under
my charge, members of the University.

All this is independent of any monastic scheme. I have given
twelve years to St. Mary's in Oxford, may I not in fairness and pro-
priety give something of my continual presence to St. Mary's at
Littlemore ?

In such a case I should have no intention of separating myself from
St. Mary's in Oxford or the University. I should take the Sunday
afternoon service at St. Mary's, if that were an object, and should be
1 ' Apologia,' p. 234.

136

Life of Edward Bonverie Puscy.

continually in Oxford— indeed I must be, as being full of ties as a
Fellow of Oriel.

Next, as to this plan of a fxovfj : I could not be here much without
my library — this is what immediately turned my thoughts to a building ;
and then all we had on former occasions said about it came into my
mind.

I am quite of opinion, first that such a scheme cannot begin in
Oxford, nor in London or other great towns. Next I think we must
begin with a complete type or specimen, which may fireack to others.
I am sanguine that if we could once get one set up at Littlemore it
would set the example both in great towns, and for female societies.

Again, perhaps it might serve as a place to train up men for great
towns.

Again, it should be an open place, where friends might come for a
time if they needed a retreat, or if they wished to see what it was like.

And further, if it be an object, as you sometimes kindly think, to
keep me to Oxford (and indeed as I should like), a plan like this fixes
me. I should conceive myself as much fixed as you are by your
canonry, whereas at present I am continually perplexing myself
whether I am not called elsewhere, or may not be.

Nor do I think that in such a plan I am neglecting the duty of
residence at Oriel : first, because the college has made me their Vicar
to this parish, nay made me such as Fellow, for did I resign my
Fellowship I resign the living ; next, because the Sodalitium might
be looked upon as a hall dependent in a way on the college, as
St. Mary's Hall was.

And let it be called St. Gregory's — and let your four volumes first
enter it.

If it were ever brought to pass, perhaps you would come up to it
now and then on saints' days — or when you wanted change of air.
And now I have said my say so far. Money, I hope, would be forth-
coming : the ground however is an anxious thing.

Pusey had two minds about the subject of this letter.
The plan of life contemplated was substantially his own ;
but the withdrawal of Newman from Oxford would be
a disaster to the cause which they both had at heart.

E. B. P. to Rev. J. H. Newman.

Christ Church, March 19, 1840.

I thought much, as you will suppose, of your plan. I am glad
that you think at all events of retaining the pulpit at St. Mary's,
for your preaching there has certainly been made a great instrument
of good : so that one may feel very confident that it was, in part at
least, for that end that it was ordered you should be Vicar of
St. Mary's.

Puscy's Fears.

137

There is only one other point which I should like you to consider,
viz. whether it would not be compatible with your plan that you should
be occasionally resident (e. g. during great part of the terms) in
Oxford : supposing you to reside six weeks, this would make but
eighteen, i. e. one-third only of the year about. You know how much
the presence of a senior Fellow helps to form the ydos of the body :
and you have no adequate representative. Marriott must be a great
loss. You, however, know the state of your own body best, but it is
a thing to be thought of.

Then also your Tuesday evenings certainly have been the means of
forming people ; so that your occasional residence in Oxford and
your presence among us would have great advantages.

With respect to the plan itself, one may, I think, lean much upon
those tendencies which gradually grow in one, and (though I do not
see why you should have been 'continually perplexing' yourself
' whether you are not called elsewhere ') your reasons seem to me valid.

Then certainly it would be a great relief to have a /xofij in our
Church, many ways, and you seem just the person to form one.

I can then only repeat, what is my habitual prayer for you, to Zpyov
twv \eip5)V (tov KdTtvdvvoi Gedr.

For myself, one has a feeling corresponding to that with which
Elisha (I mean as far as outward circumstances go) may be supposed
to have heard the words, ' K,nowest thou that the Lord will take away
thy master from thy head to-day?' However, if I am to act more
for myself, I suppose it would be somehow in this way.

I hardly look to be able to avail myself of the p-ovr,, since I must
be so busy when here on account of my necessary absences to see my
children, unless indeed I should live long enough to be ejected from
my canonry, as, of course, one must contemplate as likely if one does
live, and then it would be a happy retreat.

Would it not be better to take an English rather than a Roman
saint, or why should it not be St. Mary's of Littlemore? But I suppose
it will be some time before you obtain ' ground' for such an end.

You would not make up your mind, in such a case, not to accept the
Provostship at all events ?

Newman would meet Pusey's suggestions so far as he
could.

Rev. J. H. Newman to E. B. P.

Littlemore, (?2o) March, 1840.

You cannot help writing what is kind : and what can you mean
by speaking in the way you do about you and me?

What you suggest has a good deal to be said for it. Suppose 1
began only as far as this, to be in Oxford each term for six or eight
weeks? The disadvantage of being in two places is the irregularity
which it would cause ; and it would not be compatible with having
others here besides myself. But I might do as much as this, build

138 Life of Edward Bouverie Puscy.

two rooms, one for me, one for my books, so that the building could
afterwards be increased, and call it for a time but the quasi-parsonage
of Littlemore. This is all very fine talking, however, when I have
not got the ground, and I should fear it would be no easy matter to
persuade the owner, a strange old man living at Dorchester, to sell it.
The whole plan necessarily is a work of time.

I would not hold out against your and Keble's strong opinion, else
1 have myself come to the view that the Provostship, if it could be
mine, would not be tanti. There is a mass of College business to be
attended to, and of Hebdomadal: and one's time cut up in vacations
by residence at Rochester with books at Oxford. If one could do as
one would, I would have Marriott Provost ; he has a particular art of
taking young men, and has had it from an undergraduate.

[Rest of letter gone.]

Pusey did not in his heart like the plan ; but he had too
much love and reverence for Newman to oppose it directly.
Hence the hesitation, and, apparently, the indistinctness of
purpose, in the subjoined letter.

E. B. P. to Rev. J. H. Newman.

Christ Church, Eve of the Annunciation, 1840.
I wish you not to lay over-much stress on what I sent for you
to consider, touching term residence in Oxford ; for, other things
apart, you know your own College best (though probably not the
degree of your own influence) and I should be afraid to bias you :
I think you [are] best under the guidance of what is suggested to you.

Is there not something between a regular \10vr] and 'two rooms, one
for you and one for your books'? Might not rooms be built which
might form a wing of a povr), on the same plan on which you would
build the fj-ovi], but still large enough to admit of two or three or four
friends staying there during the vacations, and perhaps you might
even find one of them capable of being sub- Prior, and so staying on
during your absence. This need not startle people, as a fiovij would,
though, 4>uvavTa awfToiaiv, it would be under the size of an ordinary
parsonage-house, and there would be nothing decisive about it, though
people would suspect of course, and meanwhile might get familiarized
to the idea.

With regard to the irregularity of having two homes, I do not think
that that is any great difficulty, as far as study is concerned, pro-
vided you give yourself definite work. I found that I could work at
Holton and even at Budleigh Salterton very well.

If you only occupied the rooms during vacations it might furnish
occupation for a college servant or two, which you were anxious
about.

What is Puseytsm ?

!39

I once thought very decidedly that the Provostship would be waste
of time to you in College and Hebdomadal business ; but you thought
that this depended more on the Provost's own will ; that he might take
more or less as he thought fit, and might delegate or leave a good
deal to others. So I supposed he might (though unless the Statutes
are dispatched you probably would find a good deal to do). You
thought the income a good thing. However, this is all very contingent :
I only meant ' You would not make up your mind not to be Provost,
under any circumstances ? ' I wish Rogers were in orders ; it seems as
though he would have so much more weight. Marriott would be
a very good Provost.

Ever your very affectionate friend,

E. B. PUSEY.

This plan was gradually matured, while at about the
same time Pusey's earlier plan of the house he had opened
in St. Aldate's for the reception of graduates — 'the
coenobitium] as Newman called it — came to a natural
termination by the election of Mr. J. B. Mozley as
a Fellow of Magdalen. If this effort had not realized all
that Pusey hoped, it did something to promote value for
a common life of prayer and theological study. ' The house
in St. Aldate's,' wrote Newman to Pusey, ' has ended well,
in spite of men's backwardness to enter it. Pattison,
Christie, and Mozley all Fellows.'

It was apparently during the year 1840 that the use of the
word ' Puseyism ' became widely popular. The principles
reasserted by the Oxford writers had been before denounced
by their Latitudinarian opponents as Nevvmanism ; or they
sometimes used an obvious witticism, and called it New-
mania. This designation, however, was never popularized.
That Pusey himself greatly disliked such a use of his
name need not be added : it reminded him of the party
cries at Corinth condemned by St. Paul ; it contradicted
that feature of the English Reformation which he was
never weary of extolling, that it had not been identified
with any human name such as that of Cranmer or Ridley.
In later life, in his more playful moods, he would some-
times speak of a man's being condemned for being an
' ite ' — but he never pronounced the word in full. When

I4°

Life of Edward Bouveric Pusey.

however it first became popular a lady wrote to ask him
what it meant, and this led him to write an explanation
which has a moral and religious as well as an historical value.

What is Puseyism ?

It is difficult to say what people mean when they designate a class
of views by my name ; for since they are no peculiar doctrines, but it
is rather a temper of mind which is so designated, it will vary according
to the individual who uses it. Generally speaking, what is so designated
may be reduced under the following heads ; and what people mean to
blame is what to them appears an excess of them.

(1) High thoughts of the two Sacraments.

(2) High estimate of Episcopacy, as God's ordinance.

(3) High estimate of the visible Church as the Body wherein we are
made and continue to be members of Christ.

(4) Regard for ordinances, as directing our devotions and disci-
plining us, such as daily public prayers, fasts, and feasts, &c.

(5) Regard for the visible part of devotion, such as the decoration of
the house of God, which acts insensibly on the mind.

(6) Reverence for and deference to the Ancient Church, of which
our own Church is looked upon as the representative to us, and by
whose views and doctrines we interpret our own Church when her
meaning is questioned or doubtful : in a word, reference to the Ancient
Church, instead of the Reformers, as the ultimate expounder of the
meaning of our Church.

But, while these differences are of degree only, there is a broad line of
difference between the views so designated (Puseyism) and the system
of Calvin (which has been partially adopted in our Church), though
not as it is for the most part held by conscientious and earnest-minded
persons : such points are : —

(1) What are the essential doctrines of saving faith ? The one says,
those contained in the Creeds, especially what relates to the Holy
Trinity. The other (Calvinist), the belief in justification by faith only.

(2) The belief of an universal judgment of both good and bad
according to their works.

(3) The necessity of continued repentance for past sins.

(4) The intrinsic acceptableness of good works, especially of deeds
of charity (sprinkled with the Blood of Christ), as acceptable through
Him for the effacing of past sins.

(5) The means whereby a man, having been justified, remains so.
The one would say (the Calvinist), by renouncing his own works and
trusting to Christ alone ; the other, by striving to keep God's com-
mandments through the grace of Christ, trusting to Him for strength
to do what is pleasing to God, and for pardon for what is displeasing,
and these bestowed especially through the Holy Eucharist as that
which chiefly unites them with their Lord.

Question of Revival of Ceremonial. 141

(6) The Sacraments regarded in this, the Calvinistic system, as
signs only of grace given independently of them ; by our Church, as
the very means by which we are incorporated into Christ, and subse-
quently have this life sustained in us.

(7) The authority of the Universal Church as the channel of truth
to us. The one (our Church) thinks that what the Universal Church
has declared to be matter of faith (as the Creeds) is to be received by
individuals, antecedently to and independently of what they themselves
see to be true. The other, that a person is bound to receive nothing
but what he himself sees to be contained in the Holy Scriptures.

I am, however, more and more convinced that there is less difference
between right-minded persons on both sides than these often suppose
— that differences which seemed considerable are really so only in the
way of stating them ; that people who would express themselves very
differently, and think each other's mode of expressing themselves very
faulty, mean the same truths under different modes of expression.

E. B. PUSEY.

The lines on which the revival, thus popularly associated
with Pusey's name, had hitherto moved had been almost
exclusively doctrinal. In the academical society of Oxford
this was quite natural. But it was inevitable that the
question of the revival of the ceremonial which had ex-
pressed these doctrines in the pre-Reformation Church
should sooner or later come to the front. Already, at the
period which is now being described, the study of Liturgies
ancient and modern was making itself felt in a desire to
revive usages and symbols which were prescribed or not
forbidden by the Prayer-book. The Rev. F. Oakeley wrote
an article on the subject in the British Critic of April, 1840,
which attracted a great deal of attention. It was only
natural that Pusey should be consulted by persons who
were anxious to restore ancient usages wherever they could.
His Assistant-lecturer in Hebrew, Mr. Seager, who was
a keen student of Liturgies, afforded him an illustration
of this tendency1: a cross on his stole in St. Mary's,
such as would now be taken as a matter of course,
occasioned a separate controversy. Mr. Russell, who as
a Cambridge undergraduate had visited Pusey two years
before, was now working in St. Peter's, Walworth, and had

1 See the account of Mr. Seager's conversation in ' Letters of Rev. J. B.
Mozley,' pp. 85, 86.

142 Life of Edward Bouverie Pusey.

written a tract on the observance of the Ornaments Rubric,
and sent it to Pusey. Pusey's reply is so instructive as to
his view of the whole matter, that it is given at length : —

E. B. P. to the Rev. J. F. Russell.

101 Marine Parade, Brighton, Oct. 9, 1839.

My dear Sir,

You will have known what prevented me from looking at your
tract on the Rubric for the time. I have now been from home for
some time, and had not an opportunity of reading it until to-day.
I was interested in it, and hope that it may help in its degree to the
restoration of some valuable usages, which have been of late disused :
but I must take the privilege of an elder to warn you against points of
singularity, and which may readily be made matters of personal dis-
tinction. You will not mind my freely saying to you that I cannot
hear without much anxiety of some practices of friends of yours, e. g.
the hanging a room with black velvet during Lent. There seems in
this a spirit foreign to the retiredness and absence of self — of real
Catholicity : the very spirit of Catholicity is to make the individual
sink in the body whereof he has been made a member : the tendency
of Catholic practice is to subdue self : the individual should become
the more humble in proportion to the dignity of his office. But in this
and other things and, indeed, expressions that I have heard, there
seems to be a tendency to seek occasion for distinction by the very
means of Church practices, which were, of course, a miserable profana-
tion. I hope that no individuals are conscious of this : but I have
heard of such an expression as 'that things should be done at once ;
for a few years hence they would be so common that there would
be no distinction in them,' or something to this effect. One should
have very sad misgivings whither a person might not be led who acted
in any degree with such an object as this : it would be making an idol
of self, while seeming to honour God and the Church. Vanity, unsub-
duedness, self in some form, has been the source of all heresy ; and
the fear lest a person should be abandoned to self would in this case
be the greater, in consequence of his looking to self in the midst of
holy things.

On this ground, among others, I should deprecate seeking to restore
the richer style of vestments used in Edward the Sixth's reign : con-
temptible as personal vanity appears in the abstract, it has probably
much more root than people are aware of, and has the firmer hold
because disregarded. It seems beginning at the wrong end for the
ministers to deck their own persons : our own plain dresses are more
in keeping with the state of our Church, which is one of humiliation:
it does not seem in character to revive gorgeous or even in any degree
handsome dresses in a day of reproach and rebuke and blasphemy :
these are not holyday times. We seem in this, as in many other

The Ornaments Rubric.

143

respects, to have fallen involuntarily into a practice conformable to our
state ; and such as we are, in the midst of division, our flocks rent
from us by the sins or neglect of their or our forefathers and our own,
the garment of mourning were fitter for us than one of gladness.

Of course, if there were any peremptory injunction which we were
unquestionably pledged to obey it would be a different thing ; but the
Rubric which you would enforce has been otherwise understood by the
majority of authorities. In doubtful cases our recourse is naturally to
our Bishops : of these, two or three (I believe among them your present
Diocesan) have expressed their disapproval of this interpretation ; so
that in their dioceses the plan you propose could not be acted upon,
nor the uniformity you wish for attained.

But, if it be not necessary, certainly it is very undesirable. Hardly
anything, perhaps, has given so much handle as this subject of dresses :
it has deterred many, made many think the questions at issue to be
about outward things only, given occasion to scoffing, and disquieted
many sober people.

If they be not necessary, certainly there is too much at stake to
admit of our risking distracting people's minds by questions about
them. The nature and efficacy of the Sacraments, the character and
benefit of Confirmation and Orders ; the whole scheme, one might
almost say, of doctrine and practice is in some degree at issue. For
certainly the popular way of considering the mystery of the Holy
Trinity is very different from that of Catholic antiquity : I mean, the
habit of mind seems so to be, though (blessed be God) the confession
of true faith still remains : and the nature of repentance, fasting, alms,
or of judgement to come, is very different in the two systems.

As far as externals will contribute to greater reverence, it were far
better and far more influential to begin with that which is farthest
removed from self. One of the prejudices against Catholicity is its
supposed exaltation of the priesthood : it were better to wait till the
simplicity of the priest's dress were out of keeping with the beauty and
decoration of the church and the altar, so that when it came to be
enriched it should seem to be forced upon us : not to begin with our-
selves. It were better far to begin with painted windows, rich altar-
cloths, or Communion plate. I know not whence your friend got his
notion of black velvet hangings for his own room. I cannot think any
of our forefathers would so have ornamented his room, while so many
of the churches of our land are so bare.

We are in danger also lest these ornaments should evaporate into
mere sentiment. The Low Church theology has frequent mention of
the Cross, and we see that it has degenerated oftentimes into mere
words : but as easily may the representation of it become a mere
shadow. It may be well to place crosses upon our churches, by our
altars, on our altar-cloths ; but all these things should be symbols
only, to remind us that as it has been borne for us, so we must bear
it. It must come as the expression of that which is within : else it

144 Life of Edward Bouverie Pusey.

will be a mere matter of taste and a witness against us. The ancient
Church multiplied them and bore them manifoldly : she had the Cross
in her heart, took it up daily, and so was privileged safely to behold it
in all things, and to impress it in her ministrations.

In a word, practice is the very condition of privileges ; and we are
so surrounded and infected with uncatholic self-indulgent practice
that we must be the more careful as to everything which we do touch-
ing the Cross. Denial of self is the very condition of approaching the
Cross.

I wish you would recommend to your friends the thoughtful study of
the tract ' On the Providence of God visible in our Liturgy,' No. 86.
Its deep humility and very practical spirit must be beneficial to any ;
and it would, I think, especially lead to a more practical view of the
state in which our Church now is.

In a word, it seems plainly a part of Christian charity to avoid all
peculiarities which may be helped : all to whom the Catholicity of our
Church has been brought home have a responsibility laid upon them ;
on them and their conduct it may depend how far this view of her
(which is so calculated to win back those who are now in schism from
her and to perfect her) shall be realized : or they may place obstacles
to her reception of those very views. But without subdual of self we
may be exposed to some grievous fall, from which we have hitherto
been preserved, such as the going over of some to Romanism.

Accept my sincere thanks for your sympathy in the course of my
visitation ; and believe me, with every good wish,

Yours very faithfully,

E. B. Pusey.

I am to return to Oxford on the 16th.

I should be sorry needlessly to pain you by speaking of yourself or
your friends, but I cannot think that either they or you are adequately
impressed with the responsibility of your situation : they (from what I
have heard) have taken up shreds and patches of the Catholic system,
without troubling themselves with its realities, its duties, its self-denial,
its reverence ; and they are really in the way to cause good to be evil
spoken of, and have done so already. It is tricking up an idol, and
that idol, self : not serving God. I must pain you by so writing, and
I am sorry to do so ; but I really feel that I cannot write strongly
enough, if by any means this veil could be torn off your friends' eyes,
and they taught to act as men who have to give account of their
several actions before the judgment-seat of Christ, and so act reverently
and soberly, not amuse themselves (for it is nothing better) with holy
things.

And allow me one word more of advice to yourself: which is, do not
think that you have possession of any new thing (which is apt to puff
people up). What you have which is true has been taught quietly and
unostentatiously by many in all times before you : it is in the Catechism

The Sarum Breviary.

145

and Liturgy : it has only been brought out into open day and seems
new to those who had forgotten it. Do not act or think as though you
were the Apostle of some new doctrine ; but inculcate duty simply,
plainly, and earnestly ; and labour (as we all should) to be more peni-
tential, simple, and humble-minded yourself. Contribute, if you any-
how may, to build churches in your destitute district : catechize your
children : and recollect that you have not been called into the vine-
yard to preach a system, much less the externals of a system, but to
tend your Master's sheep and lambs, to feed them and guard them, as
one who will have to give account. You will not, I trust, think that
I have taken too much upon myself in writing thus plainly, but will
regard it as a proof of sincerity and good will.
Oct. 12, 1839.

Mr. Russell wrote an explanation, which Pusey read
with satisfaction. In a second letter Pusey writes : —

I trust that you may be enabled to act uniformly with simplicity,
humility, meekness, tranquillity, bearing in mind how much is at stake,
how much risk there is from any superficial embracing of those views
that any formation of a party tends to superficialize. Misrepresented
you will doubtless be anyhow : only the more prospect of this there is,
the more cautious must you be. I think that the proposal that all
clergy holding certain views should on the same day resume Edward
the Sixth's dresses bears the character of party, and it has been so
regarded. For myself (but this is a matter of feeling) I should be
sorry to find myself in a richer dress until the Church were in a happier
state. At present we have the surplice for a token of purity, and the
scarf as the emblem of Christ's yoke. But beyond this I should de-
precate anything which could serve as the badge of party : at present,
much as the opposed party speaks of it, they can find nothing ; but
the agreement to adopt a dress which would be peculiar would just
furnish them what they want. I wish, if you republish your tract on
the Rubric, you would omit all about the dresses, or at least give it a
different turn, and not place a Rubric whose interpretation is doubtful
on the same footing with those which are distinct. . . .

Committing you to Him, I remain, with much interest,

Yours very faithfully,

E. B. Pusey.

Among other projects which made their appearance at
this time was that of publishing the Sarum Breviary.
The portions of the Breviary which English Churchmen
could not use are but few. Pusey himself used to use it,
when time permitted, as supplementary to the Prayer-
book : that is to say, he said prime, terce, sext, none, and
compline, omitting matins, lauds, and vespers, which are

VOL. II. L

146 Life of Edward Bouverie Pusey.

already provided for in the Prayer-book. This practice he
probably adopted a little time before Mrs. Pusey's death,
during the anxieties occasioned by her illness. But he did
not at this time often recommend it to others. Deeply as
he valued the advantage of using the additional offices con-
tained in the Breviary, he was yet afraid that the practice
might in some cases foster what he himself never felt, a dis-
satisfaction with the more limited range of the daily offices of
the Anglican Prayer-book. Probably the proposal to print
the Sarum form of it was partly suggested by a more
thorough study of the services from which the Book of Com-
mon Prayer was immediately derived, a study to which
a considerable impulse had been given by the Rev. W. Pal-
mer's ' Origines Liturgicae.' Partly too it was due to the
increasing desire for that larger devotional use of the Psalter
which the Breviary services satisfy with such originality and
completeness ; and if the Breviary was to be used it was more,
loyal to fall back on the old English form out of which the
Prayer-book had so largely been taken, than on the Roman,
which the English Church had never used at any period of
its history. But then the Sarum Breviary was difficult to
meet with : it was only to be found in a few college and
cathedral libraries, or on the shelves of a book collector here
or there. It had never been reprinted since Queen Mary's
day x; while the Roman Breviary was to be had in every
form from any Roman Catholic bookseller. Thus when
Mr. Newman wrote his tract on the Breviary in 1^36 he
used the Roman. The first mention of this project is in
the following letter : —

E. B. P. to Rev. J. Keble.

Christ Church, Feb. 21, 1840.
... I have undertaken to ask your opinion about the following
plans.

(a) Publishing the Salisbury Breviary in the original as a document,
and as less likely to invite people to Rome than the Roman, which is
said to be now in much use.

1 The Cambridge University Press labours of Mr. Procter and Mr. Words-
has within the last few years nobly worth,
removed this discredit, through the

Proposal to reprint the Sarnm Breviary. 147

(b) Publishing the S. B., but marking what cannot be shown to be
Catholic, either by inclosing it in brackets or by omitting it in the text
and putting it in a note at the foot of the page.

(c) Translating the S. B., reformed upon certain principles, as
admitting nothing which is controversial, except what has the sanction
of Edward the Sixth's first book. This would admit of the Prayers
for the Departed Saints, and the mention of the name of the Blessed
Virgin in commemoration, but exclude the mention of the intercession
of the Saints.

(d) Publishing the S. B. (original), either entire, or as in b, at the
same time with c. It was thought that it might be understood that
only c was recommended for use ; a or b was published as a document
only. (The plan is that of younger men.)

Keble's answer has been lost, but Newman writes to
Pusey : —

Rev. J. H. Newman to E. B. P.

Littlemore, March 17, 1840.
I am very much pleased at your and K.'s plan about the Salisbury
Breviary. It is important that we should be beforehand with the
R. C.'s in doing it. I have a repugnance to mutilating or garbling
it, considering we abuse the S. P. C. K. for so doing towards Bishop
Wilson. The plan of first giving the text, and then adjusting it to
K. Edward's first book, seems to get over the difficulty without seem-
ing to recommend what we do not wish.

Somewhat later Keble was quite clear as to what he
would recommend.

Rev. J. Keble to E. B. P.

Hursley, March 30, 1840.
I have been into Winchester to-day, and spent some time in
endeavouring to find out a Sarum Breviary which professes to be in
the College Library ; but as that is in great disorder at present I could
not light upon it. I do not like putting off my answer to your last note
any longer; and therefore I think I am ready to say that I should
approve of the publication of it as a document, and of a selection of
parts to be translated for a devotional book, on the principle of taking
such things only as are virtually sanctioned by Edward the Sixth's first
book. It seems to me that in this way we go as nearly as we can
expect to providing our readers with the good of the Breviary without
the harm of the more irreverent parts.

This reply was thought to be somewhat unfavourable ;
and although a plan of publication by subscription was
set on foot it came for the present to nothing. Pusey
himself, on reflection, hesitated.

L 2

148

Life of Edward Bouverie Pusey.

' For myself,' he wrote to Newman, ' I do not object to the plan ;
but should hardly like to be prominent. I have fears for our people,
until I hear more of their acting up ts the principles of our Church,
fasting, &c.'

Naturally enough, at the same time there were pro-
posals for reprinting Eastern Liturgies. Bishop Andrewes
had long ago led the English Church to understand the
wealth of devotion which they contain. The question was
brought before the Publishing Committee of the Society
for Promoting Christian Knowledge. The Coptic Patriarch
of Alexandria was anxious that their Liturgy should be
reprinted in England ' as unmutilated by the Romanists.'
Dr. Mill, the Professor of Hebrew at Cambridge, was afraid
that there might be invocations, &c. which we could not
sanction, and Monophysite language as well.

E. B. P. to Rev. B. Harrison.

Christ Church, Feb. 17, 1840.
I fear that there will be great difficulty in printing the Eastern
Liturgies. I suppose the Patriarch might be induced to get rid of the
Monophysitism, but the invocations would be more difficult. For
though our Article only condemns 'the Romish doctrine concerning
it,' we have been so little accustomed to the thought of the commu-
nion of saints, or of their praying for us at all, that we are likely to be
bad judges what is and what is not sound, and, if we interfered, might

do mischief. said that the only formula they had recognizing

such intercession was an address to our Lord, ' By the intercession
of (I forget the words) 'deliver us.' But I doubt whether he was
to be depended on. Whom do you mean by 'the Patriarch'? I
suppose, by the mention of Monophfysitism], of Alexandria. Might
we not succeed at Antioch or Jerusalem ?

In the same letter Pusey touches on a kindred and much
more important subject.

'What,' he asks Harrison, 'should hinder communion from being
restored with the Orthodox Greek Church ? Does it seem that we
need insist on their receiving the Filioque, or that they would not
enter into communion with us because we retain it ? '

And he explains his meaning more fully in another letter.

E. B. P. to Rev. B. Harrison.

Christ Church, Feb. 21, 1840.
I did not mean, in what I said about the Filioque, to refer to the

Hopes of Re-union.

149

printing of the Creed for the Eastern Church, but whether the differ-
ence was one which should prevent our being in communion with them.

It will come as a painful question to many, and to some be a diffi-
culty as to our Church (as they come to see the perfect unity of
Antiquity), why are we in communion with no other Church except
our own sisters or daughters ?

We cannot have communion with Rome ; why should we not with
the Orthodox Greek Church ? Would they reject us, or must we keep
aloof? Certainly one should have thought that those who have not
conformed with Rome would, practically, be glad to be strengthened
by intercourse with us, and to be countenanced by us. One should
have hoped that they would have been glad to be re-united with
a large Christian Church exterior to themselves, provided we need not
insist upon their adopting the Filioqite.

Harrison answered this question in the words of the
great Cambridge divine whose learning and sympathies
commanded the greatest respect at Oxford.

'Dr. Mill,' he wrote, 'says that, politically, Russia strengthens the
exclusive feeling of the Greek Church, wishing herself, I mean Russia,
to be regarded as the sole party capable of acting as arbiter in such
matters. He also says he has always found members of the Greek
Church very tenacious on the point of the Filioque. They always
begin at once on the controversy of " the Procession." '

During this year Pusey was busy among other things in
a correspondence on the ' Ecclesiastical Duties and Revenues
Bill,' and also in preparation for his edition of Tertullian.
On the former question he objected strongly to the indefi-
niteness of the Bill, to the proposed disposal of ecclesiastical
property in a manner different from the intention of the
original donors, and generally to any measure of the kind
when the Church was not clearly in its favour.

As regards Tertullian, he contemplated an edition of the
original text, and indeed obtained collations of most of the
extant manuscripts ; but this part of the work was suspended
in the hope that an absolutely exhaustive collation of MSS.
would make the text of the African Father less difficult.
Pusey never carried out this part of his plan : the admirable
translation of Tertullian's Apologetic and Practical Treatises,
by the Rev. C. Dodgson, Rector of Croft, and afterwards
Archdeacon, was made from the unsatisfactory text of

Life of Edward Bouverie Pusey.

Rigaltius, with only a very few corrections l. But at this date
the larger project was in full view, and Pusey neglected no
opportunity of obtaining information or enlisting assistance
which might promote it. In a letter to the venerable
President of Magdalen, Dr. Routh, he says : —

' Christ Church, April I, 1840.
' I have been trying to obtain collations of Tertullian from Paris,
Leyden, and Rome. . . . My plan, of late, with regard to collations,
has been to try to obtain collations of English MSS., and of such
foreign ones, as were most valuable for their age. Of Tertullian
I am trying to obtain collations, wherever there are any MSS. which
promise to be of any value.'

Later in the year Pusey heard that Mr. J. R. Hope, of
Merton College, was going to Italy. In taking leave of him,
Pusey suggested several places where manuscripts might
be collated, and followed up the conversation by a supple-
mental letter. Mr. Hope was accompanied by Mr. Frederic
Rogers, afterwards Lord Blachford. They gave their time
most generously to carrying out Pusey's wishes. Mr. Hope
was in weak health, and his companion had weak eyes ;
but they worked hard at collating nevertheless, first at
Munich and afterwards in Italy. Pusey's keen interest
in the subject is shown in many letters which would
necessarily be dry enough in the eyes of any but scholars.
Mr. Hope indeed did Dr. Pusey the essential service of
placing him in communication with Mr. Heyse, a German
scholar, whose work was of essential service to Pusey, and
of whom we shall hear more hereafter.

During the Christmas Vacation of 1839, Pusey preached
twice at least at Brighton — on the Holy Innocents' Day
at Trinity Chapel, and on the First Sunday after Christmas
at St. Peter's, by the wish of the Vicar, the Rev. H. M.
Wagner. In 1840 he preached before the University on
Septuagesima Sunday ; he asked Newman to look at the
sermon beforehand, as ' being on high doctrine in part,
though I believe all out of the Fathers.' A second Uni-

1 'Tertullian,' translated by the Rev. C. Dodgson, M.A., pref. xvii.
Oxford, Parker {2nd ed.), 1854.

Sermons — Archdeacon Manning. 151

versity sermon on Obedience was preached on November 1st
at Christ Church : this sermon was preached again in 1845 at
St. Saviour's, Leeds1. His most remarkable sermon, how-
ever, in this year was preached at St. Paul's, Bristol, in aid of
a new church, exhibiting with great power the direct con-
nexion which exists between the personal devotion of the
soul to Christ and work for the extension of the Church 2.

During the first years of the Oxford Movement, as has
been said, the Church of Rome, in its proselytizing aspects,
was scarcely heard of. But before 1 840 a change was already
perceptible. Bishop Wiseman had his eye on the ' Tracts
for the Times ' ; and there were a few instances of unsettle-
ment or secession in private life. Pusey spent a great deal of
time in corresponding with a tradesman who had seceded,
and with a lady who was hesitating. He consulted Arch-
deacon Manning as to the best way of dealing practically
with persons thus troubled. The Archdeacon wrote him
a long account of his own method, which had, apparently,
been successful. He first of all insisted on general principles ;
d priori arguments, he concluded, were inadmissible. There
was no proof either in Scripture or history of the infalli-
bility of the Roman Church. All the assurance which
Roman Catholics have was attainable in the English
Church. To become a Roman Catholic was to commit
the sin of schism, to become responsible ' for all the abuses
of Romanism,' and to be guilty of ingratitude to God for
His gifts through the English Church. Then followed
discussions in detail on transubstantiation, the supremacy
of the Pope, the Apostolic succession, and autonomy of the
English Church.

Newman, too, was at work on his article on ' The Catho-
licity of the English Church V It was an attempt ' to see
if a great deal could not be said after all for the Anglican
Church, in spite of its acknowledged shortcomings *.' The

1 'Leeds Sermons,' on Repentance and Amendment of Life: Serm. 13,
2nd edition. Oxford, 1847.

2 'Sermons on Various Occasions,' Serm. 2.

3 British Critic, Jan. 1840. * ' Apologia,' p. 230.

Life of Edward Bonveric Puscy.

argument of the article came to a great deal more than
this ; and Pusey was pleased with it.

E. B. P. to Rev. J. H. Newman.

[Brighton, Dec. 31, 1839.]
I like your article very much. I only wish you had dwelt more
upon the case of the Greek Church; we make but a poor appearance
against the Roman communion, but practically the question with
people will be, Are we safe out of communion — not with the Catholic
Church, but — with Rome ? Here, then, I think we might take refuge
under the shadow of the Greek Church ; people who might doubt
whether we were not schismatical, on account of the smallness of our
communion, and might have misgivings about ourselves, would feel
that the language of the Fathers would not apply, when it would cut
off 90,000,000 in one Orthodox Church.

Newman was glad to get Pusey's approval. The Roman
argument from our being in a minority could only be
opposed by making men acquainted with the Fathers, and
showing that the Roman Catholics are wanting in deference
to them.

'If so,' he added, 'the translation of their writings is the greatest
boon which could be given to the Church ; and if it were not pre-
sumptuous to say so, there would seem to have been some secret
Providence directing you to the project of translation.'

As to the Greek Church, Newman ' did not do more than
allude to it in his article, knowing so little about it.'

The question was by no means an abstract or unpractical
one. ' Things are progressing steadily/ writes Newman to
Bowden on January 10, 1840, 'but breakers ahead! The
danger of a lapse into Romanism, I think, gets greater
daily. I expect to hear of victims V Pusey was anxious to
enlist Newman's sympathies in a case which was occasioning
anxiety to several of his friends.

E. B. P. to Rev. J. H. Newman.

Brighton, Jan. 12, 1840.
I have heard in three quarters very uncomfortable things said
about Robert Williams : he gives people painful impressions, and they
have misgivings and fears about him. Keble, I recollect, some time

1 Newman's ' Letters,' ii. 297.

Fear of Secessions — An anxious case. 153

ago, was one ; then very lately Oakeley, not naming him, but, by letter,
saying what, I assume, meant him ; lastly Manning, who has seen but
little of him. W hat has struck all is that his rjdos is not that of our
Church, his affections not with her (this last I know you feel), but
also that he has a supercilious way of speaking about sacred things in
our Church, which must be hurtful to his own habits of mind, and one
knows not where it might not lead him to. His giving up the transla-
tion of the Breviary was calculated to do him good, but that light tone
of mind (or at least the appearance of it) seems to have prevailed
again ; it deters many. But what one is chiefly concerned about is,
that it seems to lay him open to some subtle snare, which may be laid
for him, one knows not how. He would mind you, perhaps. I wish
he would practise some rigid rule as to his speech.

Newman was despondent. The case was more serious
than Pusey had supposed.

Rev. J. H. Newman to E. B. P.

Oriel, Jan. 15, 1840.

As to R. W. I have resigned him in my own mind some time.
He is quite aware and has expressed sorrow for his random speaking
before now. I hear that he is very much changed ordinarily in that
respect, and that seems to me the most alarming sign. He is too
serious a man to have felt himself inclined to Romanism wliile he
spoke so lightly ; but his changing his tone looked as if he felt it was
no jesting matter.

Since 1 read Dr. W[iseman's] article I have desponded much ; for,
I said to myself, if even I feel myself pressed hard, what will others
who have either not thought so much on the subject or have fewer
retarding motives ?

The subject of this correspondence engaged, as was
natural, for some time the anxious attention both of New-
man and Pusey. ' R. W.,' wrote Newman to Pusey on
July 8, ' is in a very anxious state.' Later, on July 28 : —

' R. W. is stationary at present ; but what is to be done with a man
who begins with assuming as a first principle which is incontrovertibly
borne in upon his mind that the Roman is the Catholic Church, that
therefore the Tridentine Decrees are eternal truths, that to oppose
them is heresy, that all who sign the Thirty-nine Articles do oppose
them, and that it is a sin to be in communion with heretics ? He is as
docile and patient as any one can be. If you wish to see a letter I have
had from him, I will send it ; but I hardly know if he contemplates
your seeing it. Perhaps he does.'

154

Life of Edward Bouverie Pusey.

Pusey, as was his wont, thought that the difficulty might
be as much due to moral mistakes in the past as to any
real occasion of intellectual embarrassment.

E. B. P. to Rev. J. H. Newman.

Brighton, Aug. 3, 1840.
I am glad that R. W. is stationary. The only hope of his recovery
seems to be in the way which you suggested for my patient, 1 Whence
does this persuasion come ? ' 'A first principle borne in upon his mind '
is inspiration or temptation, and earnest-minded as he now is, he will
be, I hope, humble-minded enough to acknowledge that it is as likely
to be temptation. He ran into it years past, when I was at Weymouth.
Arthur Acland spoke to me with pain of the light way in which he had
been and was in the habit of speaking, the strange things he would
say repelling people who were on their way to Catholicism. Surely
he must feel that he is likely enough to be suffering from this past
want of self-discipline and control, and that he has opened the door to
suggestions from the evil one. I should be interested to see the letter.

Newman forwarded the letter, adding with regard to its
writer the following remark : —

' He has not used any words at all like " irresistibly borne in upon
him" — nothing can be more quiet or sober than his whole deportment.
His single perplexity is, How can there be more than one true Church,
when Scripture speaks of " one body" ? '

In returning the letter Pusey deeply regretted the state of
mind which it revealed, and added : —

'The words "irresistibly borne in upon the mind" were yours. It
is a melancholy letter ; so calmly persuaded that his Church has not
the faith ; is opposed to it ; and that, I suppose, on the points in which
the Roman Church is weakest ; and that he himself has the faith, but
no Church, and was born out of the true faith. It is a sad picture ;
and this for one who has access to antiquity. However, all that can be
said you will have said, so I need not add to your sorrow by com-
menting. It is, on the whole, a great relief to see the letter ; one may
hope that light will come to him out of darkness, if he wait patiently,
as he is doing.'

Archdeacon Manning also was consulting Pusey as to
a lawyer in a similar difficulty : the Archdeacon insisted on
the objection to the Roman claims which was presented by
the Eastern Church. He feared that these were only the

Gathering Hostility.

155

beginning of troubles. They made him sick and weary ;
but they were a moral discipline.

The same subject is referred to, at this time, by Harrison.
He suggested that an order of nursing sisters ' would be
a vent for zeal which seems at present, for want of an
authorized channel, to be in danger of running into Ro-
manism.' It is clear that Pusey had this plan already in
his mind. Newman writes to Bowden on Feb. 21, 1840 : —

' Pusey is at present eager about setting up Sisters of Mercy. I feel
sure that such institutions are the only means of saving some of our
best members from turning Roman Catholics V

Indeed, the Roman controversy, even at this date, added
considerably to Pusey's work : he thought no trouble too
great if he could arrest the tendency to Rome in any mind,
and he became in consequence more and more liable to be
consulted by persons, in all classes of life, who found them-
selves in difficulties on the subject. He even read religious
novels like ' Geraldine,' although he could ill spare the time,
in order to be able to counteract their influence upon the
minds of others. Of 'Geraldine' he wrote almost fiercely
as a book ' likely to do extensive mischief.' The current,
however, did not run all one way.

'Your information,' writes Pusey to Mr. J. R. Hope, 'was very
interesting to me. I hope there is a turning of the hearts of the fathers
to the children, and among our own colonies of the children to the
fathers also. You will have heard of a second person who had forsaken
our communion for Rome, rejoining it at Oakeley's chapel.'

It is clear that at this time the leaders of the Tractarian
movement were keenly conscious of the growing tendency
to defection towards Rome. They were, in their several
ways, endeavouring to diminish the dangers. But at the
moment of such anxieties from their own adherents, there
were gathering against them from without three forces of
opposition of very different kinds. There was the sincere,
but almost fanatical, animosity of the Puritan spirit, so long
dominant in some parts of the country. There was the

1 Newman's ' Letters,' ii. 298.

Life of Edward Boaverie Pusey.

growing hostility of the Theological Liberals, who, with all
professions of charity in other directions, have always shown
a rancorous and intolerant hatred to dogma and sacerdo-
talism. And there was behind both the vast mass of the
Church of England, to some extent indifferent, certainly
prejudiced, but at least liable to be aroused to opposition
to anything doubtful, strange, and innovating.

There was thus a formidable opposition, whose weight
the most statesmanlike and tolerant of the Bishops could
not wholly ignore ; while in Oxford itself there was a
body of respectable and traditional authority, wanting
in interest and insight, who viewed with increasing dislike
the spread of strange principles, forgotten or ignored, the
force and depth of which they did not in any degree
appreciate. Such a body was at hand ready to be stimu-
lated into action by the younger and more energetic
spirits amongst them, who were watchful for any false step
on the part of their Tractarian opponents. Unfortunately,
the famous Tract 90 soon gave them the opportunity which
was required.

APPENDIX TO CHAPTER XXIV.

CORRESPONDENCE.

E. B. P. TO .

On Casting Lots.

Christ Church, Feb. 21, 1840.

I should dread the casting lots : it might be that I had not faith
enough, and do not see that we have a right to employ them in so
solemn a matter. I should have thought the better way would have
been to have postponed the subject for a time (until after Easter), and
using Lent as a time of humiliation, pray God to enlighten one's mind,
and to put into it the thought which He knew to be best. It might be
a subject of prayer before receiving the Holy Communion. I should
have been afraid of the casting lots, lest it should arise from a weari-
someness of indecision, instead of waiting patiently for the time when
He would enable one to decide according to His will.

I will try, when I can, to give you a better opinion : as it is, I should
be afraid of it.

On the same.

Christ Church, Feb. 25, 1840.

I cannot come to any other conclusion about lots. Were you
to try them, and they fell out one way, I should be thankful— if the
other, / should not be satisfied. It seems to me to be risking the
more excellent way. For myself, it seems to me clear to what you are
called, though, at first, I did not feel myself entitled to lay upon you
what I had never been called upon to decide for myself : my own way
of life had looked one way since I was eighteen, and the question
which you have to decide was never brought before me.

But I do strongly feel (as far as one can judge for another) that you
are being led to be an example, if it may be, of the higher way of life,
and yourself to the higher holiness than I imagine you would attain to
in the ordinary way. God guide you. I have done as you asked,
sincerely, and was glad that we were near each other at St. Mary's.

Christ Church, Sept. 20, 1840.
All blessings attend you and yours to-morrow! With me all earthly
joy has become such a dream that I seem scarcely to have the faculty
to understand it. However, I will hope and pray that whether amid
joy or sorrow, together or alone, you may help each other onwards,
heavenwards.

158

Life of Edward Bouverie Pusey.

E. B. P. to Dr. Tholuck.

Christ Church, Nov. 19, 1839.

My dear Friend,

I thank you very much, and God bless you for all your kind
thought of me in my heavy chastisement. He has been very merciful
to me throughout; He supported me with hopes for a long time, and
enabled me not to think of anything beyond the day ; and then, when
He saw fit not to fulfil them, He gently loosed my hold of them, and
at last He took her on the evening of a great day, Trinity Sunday.
And I trust that He taught me all along that it was ' good for me to be
in trouble,' so that when I once thought that He had heard the prayers
of my friends, and stopped the disease, I was frightened at the great-
ness of the mercy : but this was a weak faith ; and now I hope that
I feel that it is good for me to be thus, though it had been far better
not to have required this chastisement. However, 'it is the Lord, let
Him do as seemeth Him good.' ' Shall a living man complain, a man
for the punishment of his sins ?' What troubles me sorest is, that her
talents and clear mind fitted her to be of great use to the children,
at least, of the Church. For myself, what happens in this life matters
very little, so that I am but enabled to 'sow in tears,' that I may 'reap
in joy.' And for this, you will pray for me (as I do daily for a blessing
on your labours), and for this end I tell you all this.

I am sorry that your commission has fared so ill. I wras absent
when it arrived, and I put it into the hands of the Sub-Librarian at
the Bodleian. To him I forwarded your last directions; he returned
me for answer, that the only person to be found to do it (a Jewish
convert and teacher here), asked (he thought) too much, £\o : this
answer I sent to the English clergyman from whom I received your
commission, and asked him to communicate with your friend. I have
not heard from him, and have forgotten his name, so I am obliged to
apply to you. Would your friend, if I cannot find any one else, think
,£10 too much? When I have the answer, no more time shall be lost
if possible.

I thank you for your remarks upon our position ; but I have good
courage that we can maintain it, not as relying on my own knowledge,
but because our Church has always held it, and it has been kept these
300 years. The position is 'Whatever is Catholic is true': and the
proof of Catholicity 'quod semper, quod ubique, quod ab omnibus.'
WTe are not responsible then for the sentiments of any individual
Fathers : they may have been severally wrong in different points,
may have interpreted Scripture wrongly. We have to do, not with
the judgment of individuals, but with their testimony to facts : we look
upon them as witnesses of what was received as Catholic truth ; and
this we also receive. E. g. St. Irenaeus may be right or wrong about the
Millennium : it is known not to have been a Catholic doctrine, therefore
1 am not bound to it because it is found in him, though in forming
one's own views one should take his opinion into account : or if one

Correspondence.

159

were inclined the other way (as I was), should rather remain in suspense,
because he and other early writers are against me, and so leave
it among other things which the event shall declare. So as to
St. Barnabas' interpretations : I think that, as a body, they go to prove
that the ancient interpretation was much more typical than the modern,
as certainly that of the New Testament is ; but, supposing the Epistle
to be genuine (about which I am not clear), we are still not bound to
accept every interpretation, as we should be if it were a Canonical
book. (And I am persuaded more and more that everything in the
book of God's Word, as of His world, is highly typical : nothing stands
alone, but everything is full of eyes, looking every way.) So then
I think that St. Barnabas' Epistle might be valid, as a testimony that
the interpretation of the early Church was of such a character, without
its being therefore necessary to adopt each interpretation of his.
I should think typical interpretation Catholic and true ; but the details
matter of private judgment, for the most part. All Christian antiquity
agrees in regarding Scripture as very typical, and this I should there-
fore accept (even if there were not other grounds for it, as the agree-
ment with the older Jewish writers, and above all with the indications
in the New Testament itself) ; about the details there is not this
agreement, and so they are left free.

But this is altogether a further point : the main question is a prac-
tical one, and one of great moral moment ; it is this. Is a person in
duty bound to accept what the Church Catholic has pronounced to be
matter of faith, or no? Is it e.g. a person's duty to receive the articles
of the Nicene Creed, on the authority of the Church, whether he can
prove them by Scripture or no, or even if he think that Scripture goes
rather against any one ? Our great divines, and we after them, say,
Yes ; Crede nt intelligas. We should say, All the articles of the Creed
are true, as being the teaching of the ' Church Universal throughout
the world ' ; if, then, an individual do not see them to be true, he is in
fault somewhere ; he should submit, and so he would see. The Ultra-
Protestants, on the other hand, deny this necessity of submission, and
assert that to be truth which each individual himself derives from Holy
Scripture ; and yet they must set up a standard somewhere, else truth
must become subjective only, not objective ; and they would pronounce
the Socinian to be in fatal error. I believe the difference, when fol-
lowed out, to be this : the Ultra-Protestant believes 'the good man,'
the individual, to be infallibly ' guided into all truth ' ; we, the Church
Universal. I think that there is a very important difference of rjOos ;
and it is, whether people must submit to authority or no. People
can interpret Scripture as they please, in great measure, and therefore
it often costs them no submission ; they cannot interpret antiquity,
because it speaks more definitely, and therefore they rebel against it.
And so, in practical matters, people can explain away what Scripture
says about 'fasting,' for instance; but they cannot the practice of the
Church. I am sure it will appear more and more that there is a great

i6o

Life of Edward Bouverie Pusey.

difference in the moral character of the two schemes ; the one, that of
' private judgment,' is, at the bottom, founded on ' self,' and it is self-
sufficient, unsubdued, irreverent, presumptuous, conceited, dogmatic ;
whereas the Catholic system tends to repress self, and to produce
reverence. This is, I believe, the true character of the opposed
schemes : individuals will be better or worse than their systems, and so
also will hold them in different degrees.

I must own that I do not know your Dogmen-Geschichten, for I did
not think they were worth knowing. Which could you recommend ?
I wish your countrymen knew our Bull (' Defensio Fidei Nicenae ') or
Hooker : both are golden works. Poor Mr. Taylor seems to be going
on a sad way, and where he will end he probably does not know him-
self. But he seems sadly arrogant, and I fear that his ungoverned
talents will only lead him astray. I have gladly left myself room to
express my gladness at your restored sight, and to thank you for the
sermons which you kindly sent to my departed one two years ago.
She needs them not now, as I trust that she reads God's will in the
Countenance of her Lord and God ; but they have an interest. Did
you ever read Butler's 'Analogy of Religion, natural and revealed, to
the order of Nature' ? It was badly translated into German formerly,
and in your bad times, and not attended to. I think it is the only good
book among our Apologists. The argument is, ' If you are not Chris-
tians, in consistency you must be Atheists,' which most would shrink
from; so it is an appeal to the faith which yet remains in a man, in
support of that which has been shaken. I have been asked to obtain
an opinion whether a German or Latin translation would be of use.
Will you give me yours ?

God bless and keep and prosper you in all things.

Your very affectionate and obliged friend,

E. B. PUSEY.

I have just republished my tract on ' Baptism,' Part I, of which I
hope to send you shortly the third edition ; you would find in it much
of my views on types. I wish the Sacraments entered more into your
doctrines.

Rev. J. H. Newman to E. B. P.

Oriel, St. James' Day, 1840.

The Tracts shall go to Van Diemen's Land, and welcome ; if
they have not already gone. Palmer, of Magdalen, wants you to give
your ' Baptism ' by him to the Archbishop of Moscow, who has in-
quired about Oxford views, and I thought I might do so for you
without asking you.

A friend of Bishop Doane has been here wishing to see you. He
was in the woods of Transylvania before he set out, and being with a
bedridden old woman, told her he was going to England, and among
other places to Oxford. ' Ah,' she said, ' then you will see that wicked
old man who writes tracts.'

CHAPTER XXV.

TRACT 90 — GENESIS AND METHOD OF THE TRACT —
LETTER OF THE FOUR TUTORS — NEWMAN'S REPLY —
CENSURE PUBLISHED BY THE HEADS OF HOUSES —
OPINIONS ON THE CENSURE — CORRESPONDENCE WITH
THE BISHOP — DIFFICULTIES OF THE SITUATION— AN
ARRANGEMENT — NEWMAN'S LETTER TO THE BISHOP —
PALMER'S PROPOSED DECLARATION— pusey's LETTER

T° JELR 1841.

Cardinal Newman has told the world what was the
place of Tract 90 in the history of his own mind, and how
his mind came to have the history which he describes The
object of the Oxford Movement, as he no less than Pusey
and Keble understood it, was to withstand the tendency
towards unbelief inherent in the theological Liberalism of
the day, by the reassertion of those principles of primitive
Catholicism which the Church of England, as it then was,
was so largely overlooking. They knew that it could not
be withstood by criticizing it. It would only be vanquished
by a definite creed, held on adequate historical grounds.

But where was this definite and primitive creed to be
found ? The Church of Rome, on the one hand, confessedly
had a definite creed ; but then there were objections to certain
features of the Roman creed on the ground of Scripture
and of Christian antiquity; and these objections were
constantly insisted on by the professors of theological
Liberalism as being in fact fatal to the claims of any
definite creed whatever. One way of getting over the
difficulty was to close the eyes to the force of the objections
in question, and to identify the cause of positive and

1 ' Apologia,' n. 195.
VOL. II. M

1 62

Life of Edivard Bouverie Pasey.

definite Christianity with that of the Roman Church. This
course was already in 1839 and 1840 finding favour among
some of the younger adherents of the Movement. But
such a course was impossible — for Pusey always, and for
Newman at the time in question. They knew that the
modern Roman Catholic system was far from being iden-
tical with the teaching of Catholic antiquity; and that
theological Liberalism could not be resisted in the long
run by any system, however strong and consistent, which
was at issue with the facts of history. But on the other
hand, in reply to the claim that the requisite characteristics
of dcfiniteness and antiquity are to be found in the creed
of the Church of England, these younger men pointed to
the Thirty-nine Articles as contradicting the teaching
of Catholic antiquity. So far as the generally accepted
interpretation of the Articles was concerned, there was no
doubt much to be said for their contention. It became
therefore a very practical matter indeed to inquire whether
this popular interpretation of the Articles was the only true
and necessary interpretation of them. Tract 90 was an
effort to answer that question.

Cardinal Newman has described the motive which led
him to write the most famous of the Tracts as follows : —

'The great stumbling-block lay in the Thirty-nine Articles. It was
urged that here was a positive note against Anglicanism : Anglicanism
claimed to hold that the Church of England was nothing else than
a continuation in this country (as the Church of Rome might be in
France or Spain), of that one Church of which in old times Athanasius
and Augustine were members. But, if so, the doctrine must be the
same ; the doctrine of the Old Church must live and speak in Anglican
iormularies, in the Thirty-nine Articles. Did it ? Yes, it did ; that is
what I maintained ; it did in substance, in a true sense. Man had
done his worst to disfigure, to mutilate, the old Catholic Truth, but
there it was, in spite of them, in the Articles still. It was there, but
this must be shown. It was a matter of life and death to us to show
it. And I believed that it could be shown V

In this account there is perhaps a certain ambiguity in the
expression ' the Old Church.' If the object of the tract had
been to show that the Articles might be so interpreted as to

1 ' Apologia,' pp. 231, 232.

Genesis and Method of Tract go.

163

sanction the whole system of belief and practice current in
the Western Church in days immediately preceding the
Reformation, it would have been indefensible. But if by
' the Old Church ' was meant — as Newman implies by the
reference to Athanasius and Augustine — the Church of the
Fathers, upon whose faith and practice the West had sub-
sequently more or less innovated, then Tract 90 was a
wholesome and necessary effort to rescue a formulary of
the Church of England from popular glosses which were, to
say the least, misleading and mischievous. Indeed, in less
troubled times it seems astonishing that any one should
seriously endeavour to interpret a carefully-worded set of
Articles by any other standard than the language of
historical theology.

Although, as has been already implied, the tract was
written to meet a necessity of the moment, Newman had
meditated a commentary on the Articles some years before.
The ' actual cause ' of his writing about them at the begin-
ning of 1841 was, he says,

' the restlessness, actual and prospective, of those who neither liked
the Via Media, nor my strong judgment against Rome. I had been
enjoined, I think by my Bishop, to keep these men straight, and I
wished so to do. But their tangible difficulty was subscription to the
Articles, and thus the question of the Articles came before me V

And that this was the author's feeling at the time is
illustrated by the subjoined passage.

Rev. J. H. Newman to E. B. P.

Oriel, March 10, 1841.
As to the tract, I felt it was necessary for others— else 1 should
not have done it. I do think that an alternative is coming on, when
a Bishop must consent to allow what really does seem to me quite
a legitimate interpretation, or to witness quasi-secessions, if not real
ones, from the Church.

The tract was published in order to show that

' while our Prayer-book is acknowledged on all hands to be of Catholic
origin, our Articles also, the offspring of an uncatholic age, are through
God's good providence, to say the least, not uncatholic, and may be
subscribed by those who aim at being Catholic in heart and doctrine V

1 'Apologia,' p. 158. 2 Tract No. 90, Introduction, p. 4.

M %

164

Life of Edward Bouverie Pusey.

With this view the writer reviews fourteen of the"
Articles, insisting on the exact and literal sense, and
carefully separating that sense from the glosses which
had been attached to the words by Puritan or Latitudinarian
commentators. He is less happy, as would be natural, in
some parts of his task than in others ; but the general result
was summarized by Pusey, after an interval of a quarter of
a century, in the deliberate language which the lapse of
time and the experience of many troubled years entitled
him to use.

' For myself, I believe that Tract 90 did a great work in clearing
the Articles from the glosses, which, like barnacles, had encrusted
round. I believe that that work will never be undone while the
Articles shall last. Men will gloss them as they did before, according
to their preconceived opinions, or as guided by the Puritan system of
belief ; but they cannot do so undisputed. Even the Four Tutors, in
their censure upon Tract 90, seem to have been half conscious of the
force of the appeal to " the literal and grammatical interpretation." So
long as that interpretation shall be applied, it will be impossible either
to condemn Tract 90, or to import into the Articles the traditional
system so long identified with them1.'

To the popular eye, Tract 90 seemed to mark a new
departure. But in reality it was not so new, even for the
Tractarians, as it appeared to be. The main outlines of its
interpretation of the Articles had been adopted previously
by Pusey and Keble as well as by Newman 2 ; they had
' gradually and independently of one another ' laid aside
'a traditional system which had imported into the Articles
a good many principles which were not contained in them,
nor suggested by them, yet which were habitually identified
with them V It may be remarked, in illustration of this,
that Pusey's ' Letter to the Bishop of Oxford,' written two
years before, had gone over much of the same ground,
although with the distinct object of vindicating the Oxford
writers from the charge of Romanizing 4. And, although

1 Historical Preface to Tract 90, by 3 Historical Preface to Tract 90, by

E. B. P., p. xxxv ; 4th edition, 1870. E. B. P., p. v.

" Ibid., p. iv ; Newman's 'Letters 4 'Letter to Bishop of Oxford,' pp.

and Correspondence/ i. 239. 22, 182, 183, &c.

The Tract attacked in Parliament. 165

the tract throughout contained a great deal of matter
which was unwelcome to the popular theology, it would
probably have escaped the attacks to which it was exposed
but for its treatment of Articles XXII. and XXXI.

The tract was published on Saturday, February 27th,
1 84 1. It at once commanded attention throughout the
country, and this result was accentuated by a debate on
Maynooth in the House of Commons which happened to
take place within a week of its publication. Lord Morpeth,
when defending the Maynooth grant against Mr. Colquhoun,
had invidiously contrasted the principles of Maynooth, with
which Parliament was well acquainted when it voted the
grant, with those of a Protestant University, some members
of which were allowed to 'disclaim' or explain away the
doctrine of the Church to which they professedly belonged.
The attack took the form of innuendo, and not of direct
statement ; but it attracted a great deal of notice. Mr.
O'Connell observed that his quarrel with the Oxford writers
was that they continued to uphold the Thirty-nine Articles.
In the daily press, The Times was distinguished by the calm
justice of its observations : —

' Whatever may be the merits or the faults of the gentlemen at
Oxford to whom Lord Morpeth and Mr. O'Connell alluded, it is
notoriously false to say that any one of them ever thought of "dis-
claiming" any single doctrine of the Church to which he belongs : the
whole aim and object of their teaching is to recommend certain
doctrines as identical with those of the Liturgy, Canons, and Articles
of the Church of England. They prefer indeed to rescue from Popery
the appellation of Catholic, which has ever been the inheritance of all
Apostolic Churches, and they are not over-zealous for the denomination
of Protestant, which occurs nowhere in the Prayer-book, which
expresses no positive belief, and which is the common property of all
who are separated from Rome, however widely differing among them-
selves. But we think it will be difficult for any man to show that in
this respect, or any other, their doctrine or practice (whether erroneous
or not) contradicts any oaths which they have sworn: and we wish all
who speak ill of them were equally blameless in this respect.

' We have said so much as this, not because we desire to identify
ourselves with the opinions of the gentlemen in question (who, after
all, as Sir Robert Inglis truly said, are not the University of Oxford),
but partly because we were formerly led, on the very authority quoted

r66 Life of Edward Bouverie Pusey.

by Lord Morpeth, to speak of them in terms of harshness which we
now regret ; and partly because it appears to us unjust and unmanly
to single out absent and unrepresented men for an attack in the House
of Commons, without any previous notice1.'

In a second article on the subject, The Times used
language which may well be described as historical, when
describing the results which the Oxford Movement had
already produced. After referring to the meeting ' at the
house of the late Rev. Hugh James Rose.' and the resolu-
tion to insist ' on the distinctive principles distinguishing
the doctrine of the Church of England from all modern
innovations, whether Popish or Protestant, and identifying
it with the primitive faith of the Universal Church,' the
writer proceeds : —

' Their teaching has now sunk deeply into the heart of the Church
of England ; it has acquired not merely a numerical, but a moral
power and influence, which must henceforth make it impossible for
any statesman to despise and overlook, and highly indiscreet for any
political party unnecessarily to alienate, this element in the constitu-
tion of society. The younger clergy are said to be very generally of
this school ; it has no want of advocates among their seniors ; it has
penetrated into both Houses of Parliament ; and we are confidently
informed (we suppose, therefore, upon some foundation) that it has-
met with countenance from the Bishops themselves. It has com-
pletely succeeded in awakening in the Church that vital spirit of
reaction, the necessity for which called it into existence. We hear
nothing now of a demand for the admission of Dissenters into the
Universities, of proposals to abolish subscription to the Thirty-nine
Articles, or of contemplated changes in the Liturgy ; or, if we do still
hear of them, the manner in which they are received, as contrasted
with their popularity in 1833, illustrates the completeness of the victory
still more forcibly2.'

Pusey would probably have left Lord Morpeth's state-
ment unchallenged, if he had been personally attacked, but
he felt that higher interests were at stake. Lord Morpeth
answered his letter at length, and with characteristic
courtesy; but he declined to modify his statements, while
admitting that his acquaintance with the literature which
he had criticized so severely was slight, and that his
impressions might be unfounded.

1 The Times, March 4, 1841. 2 Ibid., March 6. 1841.

The first stir in Oxford.

167

Lord John Russell too had made an assertion in the House
which was calculated to create anxiety. Mr. Perceval
wrote to ask Pusey 'whether there is the slightest founda-
tion for the alleged "notorious fact" in Lord John
Russell's speech, namely, that many (? any) of the Oxford
students have of late renounced the pale of the English
Church.' Pusey could reply confidently : ' I did not see
Lord John Russell's speech, though I did Lord Morpeth's.
There is not a particle of truth of any Oxford student
having left the Church ; we have been preserved from it
hitherto, and I trust, by God's mercy, we shall be. But
there is no knowing what may come, so we must not boast.
I trust, however, people love and are grateful for their
Church, and so will be under no temptation to leave.'

Meanwhile in Oxford war had been declared against the
Tractarians in good earnest. A meeting of their opponents
was held in the rooms of the Rev. Edward Cockey, Fellow
of Wadham College: it consisted of the Rev. C. P.Golightly,
of Oriel College, who had been the most prominent in
stirring up the agitation ; the Rev. A. C. Tait, Fellow and
Tutor of BalliolCollege 1 ; the Rev. Thomas Brancker, Fellow
and Divinity Lecturer of Wadham College ; the Rev. T. T.
Churton, Vice-Principal and Tutor of Brasenose College ;
the Rev. H. B. Wilson, Fellow and Senior Tutor of St.
John's College; and the Rev. John Griffiths, Sub-Warden
and Tutor of Wadham College. At this meeting a letter
to the Editor of the Tracts, the draft of which was pre-
pared by Mr. Tait, was discussed, altered, and finally thrown
into its existing form. Mr. Cockey and Mr. Brancker did
not sign it, lest it should have the appearance of proceeding
too largely from Wadham College. It was thought advis-
able that Mr. Golightly should not sign because he held no
office in his college or in the University. Some tutors in
other colleges, ' known to disapprove of the " Tracts for the
Times," ' were ' asked to join in the letter, but declined.' In

1 It is interesting to notice this, the religious sentiment, in opposition to

first occasion in which the future the more Catholic theology of the

Archbishop was publicly found on the Tractarians.
side of intolerance and of popular

1 68 Life of Edivard Bouverie Pusey.

the event it bore the signatures, as Pusey remarked, of two
Latitudinarians and two Evangelicals. With Mr. Wilson
and Mr. Tait were associated Mr. Griffiths and Mr.
Churton.

The letter of the Four Tutors, as it is called, was an
expression of popular prejudice rather than a serious
theological criticism. It complained that Tract 90 sug-
gested ' that certain very important errors of the Church of
Rome are not condemned by the Articles of the Church of
England ' ; it laid stress on the interpretations of Articles
XXII. and XXXI. The tract, it urged, 'limited the
reference of these Articles to certain absurd practices and
opinions which intelligent Romanists repudiate as much as
we do.' The letter even complained of the reference in
the tract to the declaration prefixed to the Articles, as
warranting the taking them in their ' literal and gram-
matical sense ' ; and after a few more sentences, there
follows a demand that the tract-writer's name (which was, of
course, perfectly well known to the four tutors) should be
made known to the world >

1 The text of the letter of the Four
Tutors runs as follows : —

To the Editor of the ' Tracts for
the Times.'

Sir, — Our attention having been
called to No. 90 in the series of ' Tracts
fur the Times by Members of the Uni-
versity of Oxford,' of which you are
the Editor, the impression produced
on our minds by its contents is of so
painful a character that we feel it our
duty to intrude ourselves briefly on
your notice. This publication is en-
titled ' Remarks on certain Passages
in the Thirty-nine Articles ' ; and, as
the^e Articles are appointed by the
Statutes of the University to be the
text-book for Tutors in their theo-
logical teaching, we hope that the
situations we hold in our respective
colleges will secure us from the charge
of presumption in thus coming forward
to address you.

The tract has, in our apprehension,
a highly dangerous tendency, from its
suggesting that certain very important
errors of the Church of Rome are not

condemned by the Articles of the
Church of England : for instance, that
tliose Articles do not contain any con-
demnation of the doctrines,

1. Of Purgatory,

2. Of Pardons,

3. Of the Worshipping and Adora-

tion of Images and Relics,

4. Of the Invocation of Saints,

5. Of the Mass,

as they are taught authoritatively by
the Church of Rome ; but only of
certain absurd practices and opinions
which intelligent Romanists repudiate
as much as we do. It is intimated,
moreover, that the Declaration pre-
fixed to the Aiticles, so far as it has
any weight at all, sanctions this mode
of interpreting them, as it is one which
takes them in their 1 literal and gram-
matical sense,' and does not ' affix any
new sense' to them. The tract would
thus appear to us to have a tendency
to mitigate, beyond what charity re-
quires, and to the prejudice of the
pure truth of the Gospel, the very
serious differences which separate the

Letter of the Four Tutors — Newman's reply. 169

The letter was delivered in manuscript to Newman
through Mr. J. H. Parker on the evening of Monday,
March 8th, the day on which it was written. Newman at
once took it to Pusey, and they agreed upon a reply. It
was not sent, however, until the following day. Before
sending it Newman wrote to Pusey: — 'Tuesday

• Have you anything to say about my answer, which is not yet sent ?
If so, I will come to you.

' Ought I to give my name ? What advantage does it give them
over me? On the other hand, if they print their letter, which they
mean to do, will it not be a greater advantage over me, for me to be
known yet not to say ?

' I thought I had better not go into the question with them.'

In the event he sent the following answer, which was
dated on the previous night: —

' The Editor of the " Tracts for the Times" begs to acknowledge the
receipt of the very courteous communication of Mr. Churton, Mr.
Wilson, Mr. Griffiths, and Mr. Tait, and receives it as expressing the
opinion of persons for whom he has much respect and whose names
carry great weight.

' March 8, 1841.

'To the Revd, T. T. Churton, H. B. Wilson, J. Griffiths, and A. C.
Tait.'

Church of Rome from our own, and
to shake the confidence of the less
learned members of the Church of
England in the Scriptural character of
her formularies and teaching.

We readily admit the necessity of
allowing that liberty in interpreting
the formularies of our Church, which
has been advocated by many of its
most learned Bishops and other emi-
nent divines ; but this tract puts for-
ward new and startling views as to
the extent to which that liberty may
be carried. For if we are right in our
apprehension of the author's meaning,
we are at a loss to see what security
would remain, were his principles
generally recognized, that the most
plainly erroneous doct ines and prac-
tices of the Church of Home might
not be inculcated in the lecture-rooms
of the University and from the pulpits
of our churches.

In conclusion, we venture to call
your attention to the impropriety of

such questions being treated in an
anonymous publication, and to express
an earnest hope that you may be
authorized to make known the writer's
name. Considering how very grave
and solemn the whole subject is, we
cannot help thinking that both the
Church and the University are en-
titled to ask that some person, besides
the printer and publisher ol the tract,
should acknowledge himself respon-
sible for its contents.

We are, Sir,
Your obedient humble servants,
T. T. Churton, M.A., Vice-Principal

and Tutor of Brasenose College.
H. B. Wilson, B.D., Fellow and
Senior Tutor of St. John's Col-
lege.

John Griffiths, M.A., Sub-Warden and

Tutor of Wadham College.
A. C. Tait, M.A.. Fellow and Senior
Tutor of Balliol College.
Oxford, March 8, 1 841.

r7°

Life of Edward Bouverie Pusey.

This answer reached Wadham College on Tuesday, the
9th, in the middle of the day, just as the printed letter of
the Four Tutors was being circulated throughout Oxford.
The letter was not a composition to move the University to
action : TJic Times, in noticing it, advised the four tutors
to fight out the questions raised by Tract 90 in fair con-
troversy, while it playfully expressed a hope that ' they did
not instruct their pupils in the sort of English which they
appear to write V

Tacitus, as is well known, speaks severely of the busy
people who were known in the Rome of his day as delatores,
and he wishes that they could have been kept more in check
than they were by law2. They are, it is to be feared, a
natural product of the suspicion and panic which haunts
all governments that have been tempted to substitute
personal prejudice for resolute adherence to a rule of right.
The same influence which had prompted the letter of the
Four Tutors was already at work in higher quarters, and
it is impossible, in spite of his real virtues, to deny to Mr.
Golightly the merit which may attach to a pertinacity
which resembled fanaticism. He sought and obtained an
interview with the Vice-Chancellor, Dr. Wynter, and urged
upon him the duty of ' bringing Tract 90 in a formal manner
before the notice of the Heads of Houses, and eventually
of the University at large V The Vice-Chancellor, thus
urged, submitted the tract to the Hebdomadal Council for
discussion on March 10th.

' The Heads,' writes J. B. Mozley to his sister, 'have met, and very
furious they were. . . . Some of them could not condescend even to a
regular discussion of the question, so entirely had their vague appre-
hensions overpowered their faculties4.'

They separated without arriving at any other conclusion
than that they would meet again on March 12th. Mean-
while the report that the Heads were moving had got

1 The Times, March 11, 1841.
Tac. Ann. iv. 30 : ' Delatores,
genus hominum publico exitio reper-
lum, et poenis nunquam satis coer-
citum.'

3 MS. account by Dr. Wynter kindly
lent to the author.

4 'Letters of Rev. J. B. Mozley,'
p. 113.

Pusey s Letter to the Vice-Chancellor.

wind. Palmer, of Worcester, who had held aloof from the
Tract-writers since the publication of Froude's ' Remains,'
wrote a warm letter to Newman. He ' thanked Newman
for the tract, which he thought the most valuable that
had appeared, and wished it to be known how much he
valued it.' He wrote in the same sense to Dr. Richards,
the Rector of Exeter College, in the hope that his opinion
might thus reach the Hebdomadal Board. Keble and
Pusey, as holding professorships, felt it their duty to take
some definite action. Keble, who : had seen the tract in
proof, and strongly recommended its publication,' wrote
to the Vice-Chancellor, avowing his responsibility for it.
Pusey also wrote to him as follows : —

E. B. P. to the Rev. the Vice-Chancellor.

Christ Church, March 12, 1841.

My dear Mr. Vice-Chancellor,

Writings often appear so different according to the impression
with which one first takes them up that I hope I shall not appear pre-
suming upon your kindness if I write to you a few lines on the tract,
which I understand has been the subject of discussion at your Board,
knowing, as I do intimately, the mind of the writer.

His feelings were these : our Church has condemned nothing
Catholic, but only Romish errors ; yet there are certain opinions and
practices, more or less prevailing in Catholic antiquity, having some
relation to the later Romish error, which might seem to be condemned
by our Articles, as they are often popularly understood.

This would be a subject of great perplexity to some minds, and tend
to alienate them from their Church, if she have indeed condemned what
is Catholic. Such persons might — not merely be unable to sign the
Articles, but — doubt whether they ought to remain in lay-communion
with the Church, if she have so done. (I happen to know one such
case, which would, as far as an individual can be, be a great blow and
shock, where a person's doubts, whether he will remain in communion
with our Church, turn on this very point.) Thus, as he has noticed,
there are several opinions of there being some Purgatorial process
before or at the Day of Judgment, whereby those who departed out of
this life in an imperfect state would be fitted for the Presence of Cod.
Are all these (such an one would ask) condemned by our Church ?
Again, it is very common to hear any high doctrine as to the Lord's
Supper condemned as involving Transubstantiation, or Romanists
enlist in support of their worship of saints all apostrophes which one
may find to departed saints in the Fathers.

172

Life of Edward Boaverie Pusey.

Now, of course, you feel that it is an act of charity and duty to
facilitate in any lawful way persons remaining in their Church : on
other points we are content (and I think rightly) to allow our formu-
laries to be construed laxly (I can have no doubt contrary to the
meaning of their writers). Were, e.g., the strict meaning of the Bap-
tismal Service enforced at once, how many valuable persons would
forsake the Church ! In the imperfect state in which we are they are
patiently borne with. Why should we not deal equally patiently with
another class equally valuable ? Why, if a person does not hold the
4 Romish doctrine of Purgatory' to be Catholic, should he look upon
himself as condemned by our Articles, if he hold the Greek view, or if
he suppose that, at the Day of Judgment, those who are saved should
pass through fire, in which those stained with much sin should suffer ?
Or (which is more likely) why should he be obliged to look on the
Fathers who so hold as condemned by our Church ? The rejection of
the doctrine of Baptismal Regeneration is tolerated ; why may not the
belief of some Purgatorial process ?

Forgive my troubling you at this length, but I wished to show how
the tract had a practical bearing in relieving persons whose misgivings
as to remaining in our Church, or even their scruples, every one would
be glad to see removed.

Believe me, my dear Mr. Vice-Chancellor,
With much respect,

Yours very faithfully,

E. B. Pusey.

It can hardly be necessary to say that neither the writer of the tract
nor myself need any such explanations of the Articles for ourselves ; it
was written to meet the case of others.

The Vice-Chancellor appears to have replied by saying
that if any relaxation of subscription to the Articles
were permitted it must be permitted in the interests of
Socinianism, and in the case of the first five not less than
of later Articles.

E. B. P. to the Rev. the Vice-Chancellor.

Christ Church, March 13, [1 841].
My dear Mr. Vice-Chancellor,

I thank you very much for your full explanation and your kind
expressions to myself, although you will anticipate that the whole note
was very painful to me.

You will not think that I wish to draw you into a prolonged theo-
logical correspondence, for which you have no leisure, if I say why
I think the principle of interpretation advocated in the tract cannot
lead to a relaxation of subscription in matters of faith, such as the five
first Articles, which you seem to contemplate. The author says, partly

Second Meeting of the Heads of Houses. 173

on the authority of Bishop Burnet, that these Articles were purposely
drawn up in a comprehensive sense, which has been often repeated as
to those which bear upon the Calvinistic doctrines and those on the
Sacraments.

To take then these in a larger sense would only be what their
authors intended, and would furnish no precedent for taking laxly what
they meant strictly. The Four Tutors have fallen into a grievous
mistake in representing the tract to maintain that the Articles were
directed against a popular system only in the Church of Rome, not
against its authoritative teaching or a definite system, whereas the
tract, p. 24, speaks of its ' received doctrine and the doctrine of the
Schools.'

He conceives accordingly the Articles to be directed against a re-
ceived, definite, authoritative scheme of doctrine in the Church of
Rome, though he does not think that doctrine fixed by the Council of
Trent, as neither were our Articles directed against that Council, being
anterior to it.

The writer of that tract has written a postscript to explain this
as well as his object in writing the tract, and I hope that your Board
will not come to any decision without allowing themselves time to see
this explanation, which will be printed very shortly.

Excuse this troub'e, and believe me, with much respect,

Yours very faithfully,

E. B. PUSEY.

The Heads of Houses had met again on March 12th. Of
the twenty-six official members of the Board, twenty-one
were present. It was decided by a majority of nineteen to
two to censure the tract : the dissentients being the Rev.
Dr. Richards, the respected Rector of Exeter College, and
one of the Proctors, the Rev. E. A. Dayman, Fellow of
Exeter College. Dr. Routh, the learned and venerable
President of Magdalen, was, as usual, an absentee ; but he
' protested very strongly in writing against the resolution
of the Heads of Houses V A Committee was appointed to
decide on the terms of the censure, and on the evening of
the day Newman was informed of what was in prospect.

On the next day Pusey writes to Keble : —

Christ Church, March 13, 1841.
. . . The Heads of Houses have appointed a Committee, and
it is said mean to issue a programme condemning Tract 90. I have
had a kind, but very painful and decisive letter from the V. C, mis-

1 'Letters of Rev. J. B. Mozley,' p. 116.

174

Life oj Edward Bouverie Puscy.

taking however the principles of the tract. N[ewman] says, ' I assure
you it was a very great relief to my mind when I found what they
meant to do. I am quite satisfied.'

But, which is worse, G[olightly] has been sending the tract to the
Bishops, obtaining their opinions upon an ex parte statement : he is
said to have received four this morning.

I fear the storm will lie heavy upon us. We must reef our sail, and
go softly and humbly.

Pusey never forgot that during the excitement of a
controversy certain Christian graces are apt to be lost
sight of.

E. B. P. to Rev. W. J. Copeland.

My dear Copeland, [Christ Church], March 13, [1841].

I also want to talk to you about things. When would it be con-
venient to you ? Could you walk at 3 any day after Monday ?

Must we not keep strict watch over our words in this Lenten season,
and see that we say not anything which seems like laughing at what
the Heads of Houses are doing, or which indicates a feeling of
superiority to them ? We know not how these things will turn out ;
there seems much ground for anxiety ; and so the more jealously we
keep ourselves humble, the fitter it seems.

On the same morning, after obtaining Newman's permis-
sion, Pusey called on the Provost of Oriel to ask him to
1 request of the Board a delay of their judgment,' until
Newman should have published his explanations, which
would be not later than the 16th. Newman wrote to the
Provost to the same effect on Sunday, the 14th. On Monday,
the 15th, the Board met ; and the Provost made a motion
to the effect suggested. He found himself in a minority of
only three or four. The majority of the Heads were too
angry or too panic-stricken to obey that elementary rule of
justice which prescribes that the worst criminals shall be
heard in self-defence before their condemnation.

On the same day Pusey went over to his brother's home
to christen his niece. His appearance is described by his
mother a day or two afterwards : —

'Without understanding the merits of the case, I am very sorry
for this Oxford business, as it makes Edward uncomfortable : he
has written to Philip upon the subject : he has quite recovered his

Censure published.

J75

cold, and is, I believe, well, but looks otherwise. ... I never saw him
look more wretched : with his emaciated face, he looked older than
the clergyman of Holton, who is near my age and with a lined face,
only that Edward is not bald.'

The censure was published in Oxford on the morning of
March 16th. The Preamble refers to the University
Statutes which obliged all students to subscribe, as well as
be instructed and examined in the Thirty-nine Articles.
It then glanced at Tract 90 as belonging to 'a series of
anonymous publications, purporting to be written by
members of the University, but which are in no way
sanctioned by the University itself/ It then proceeded to
declare

' That modes of interpretation, such as are suggested in the said
tract, evading rather than explaining the sense of the Thirty-nine
Articles, and reconciling subscription to them with the adoption of
errors which they were designed to counteract, defeat the object, and
are inconsistent with the due observance of the above-mentioned
statutes.'

This censure breathes the ' smouldering stern energetic
animosity' against the author of Tract 90 to which he has
since referred l. Or, as Pusey expressed himself, it was
'the vent of a long-pent-up wish to be free of us2.' The
disclaimer of University sanction for the Tracts was
gratuitous, as nobody had ever claimed that sanction.
The Tracts were printed and published in London, and
none of the contributors, except Pusey (and Newman in one
early tract), had ever affixed his initials. If the Heads —
so Pusey thought — ever read Newman's explanation the}'
would have seen the injustice of the charge of 'evading
rather than explaining the sense of the Articles.' As it
was they were condemning, and they knew that they were
condemning, not merely Newman but Keble, who 'had
eagerly avowed to them that he had given his hearty
sanction to Tract 90, and had expressed his wish that it
should be published.' Rumour said that the hot haste in
which the tract was censured was due to a wish on the

1 ' Apologia,' p. 172.

2 Historical Preface to Tract 90, p. xviii.

176

Life of Edward Bouverie Pusey.

part of the Heads to condemn the tract without condemn-
ing its author by name. If this was their motive, they
little knew the men with whom they were dealing.

' Personally,' says Pusey, ' it would not have been an added pang to
any of us to be himself condemned. Each would have preferred that
it should be himself. All which any of us heeded was the condemna-
tion of any of the principles or truths which we held or taught by any
persons invested with any authority.'

However much the Heads may have desired to censure
an anonymous tract they were not permitted for many
hours to have the satisfaction of feeling that they were
doing so. On the morning of the day of the publication of
the censure Newman wrote to the Vice-Chancellor, and at
two o'clock his letter was in type.

Rev. J. H. Newman to the Rev. the Vice-Chancellor.

Mr. Vice-Chancellor,

I write this respectfully to inform you that I am the author,
and have the sole responsibility of the tract on which the Hebdomadal
Board has just now expressed an opinion, and that I have not given
my name hitherto, under the belief that it was desired that I should
not. I hope it will not surprise you if I say that my opinions remain
unchanged of the truth and honesty of the principle maintained in the
tract, and of the necessity of putting it forth. At the same time,
I am prompted by my feelings to add my deep consciousness that
everything I attempt might be done in a better spirit, and in a better
way ; and, while I am sincerely sorry for the trouble and anxiety I
have given to the members of the Board, I beg to return my thanks
to them for an act which, even though founded on misapprehension,
may be made as profitable to myself as it is religiously and charitably
intended.

I say all this with great sincerity, and am, Mr. Vice-Chancellor,

Your obedient servant,

John Henry Newman.

Oriel College, March 16th, [1841].

On the evening of the same day, within twelve hours of
the appearance of the censure, Newman's promised 1 ex-
planation ' of the difficulties raised by 'the Four Tutors' was
published in the form of a letter addressed to the Rev. Dr.
J elf. In this letter he shows, first of all, that the four
tutors had mistaken his meaning in respect of Articles

Mr. Justice Coleridge on the Censure. 177

XXII. and XXXI. The tract maintained that these
Articles ' condemn the authoritative teaching of the Church
of Rome ' on the points in question, but not the decrees of
the Council of Trent, since these decrees were not published
when the Articles were drawn up, and differ in various
respects from other authoritative teaching, both earlier and
later, of the Roman Church. Next the writer insists that
the tract was written ' for the times,' and for persons who
were at that moment exposed to the temptation of joining
the Church of Rome, partly on account of the Ultra-
Protestant interpretation which had been imposed on, rather
than elicited from, the text of the Articles. Finally he
expresses his surprise that

'persons who have in years past and present borne patiently dis-
claimers of the Athanasian Creed or of the doctrine of Baptismal
Regeneration, or of belief in many of the Scripture miracles, should
now be alarmed so much when a private member of the University,
without his name, makes statements in an opposite direction1.'

Pusey held that Newman's explanation of Tract 90
would have made the Hebdomadal censure impossible in
the form in which it was conceived. But it came too late.
The Hebdomadal Council was ' substantially a court ' of
justice in this matter. Yet its members deliberately
refused to hear the defence of the accused. In the words
of Mr. Justice Coleridge : —

' The Council knew and were indeed directly informed that three
individuals, among the most eminent in the University, and most
blameless in character, were substantially the persons to be affected
by their decree ; nor could the Council be ignorant how heavy was
the blow which it was proposed to strike by its sentence. The barest
justice therefore required, that if any one of them desired to be heard
in explanation or mitigation of the charge, reasonable time should
have been afforded for the purpose ; the more plain the case, the
stronger seemingly the evidence, the more imperative in a judicial
proceeding was this duty. One can hardly believe that five days only
elapsed from the commencement of the proceeding to the publication
of the sentence ; and twelve hours of delay were respectfully solicited
for the defence and refused ; on the sixth day the defence appeared.
It is obviously quite immaterial to consider whether that defence

1 ' Letter to Rev. R. W. Jelf,' by Rev. J. H. Newman,' pp. 6, 9, 29.
VOL. II. N

178 Life of Edward Bouverie Puscy.

would have availed, or ought to have availed ; a judgment so pro-
nounced could have no moral weight. The members of the Board
must have been familiar with and should have remembered the
weighty lines of the Roman tragedian : —

" Qui statuit aliquid parte inaudita altera,
Aequum licet statuerit, haud aequus fuit."

' But from judges they had unfortunately made themselves parties ;
and it was impossible after this that in the course of the subsequent
proceedings in the progress of the controversy, they could be looked
up to as just or impartial V

In writing Tract 90 Newman was thinking only or chiefly
of some younger men who saw in the Articles, as popularly
interpreted, a reason for joining the Church of Rome. But
in his eagerness to meet a particular set of difficulties, he
lost sight of the effect of his language, while unexplained
and unadjusted, upon the world at large. Such an explana-
tion was furnished by the Letter to Dr. Jelf, but the effect
of the tract might have been in some respects different if
the substance of that letter had been incorporated with it.

Those who knew what was going on in the minds for
which Newman wrote could do, and did do, him justice.
Newman mentions Dr. Hook, Mr. Palmer, and Mr. Perceval
as ' gallantly taking his part V although they, of course,
knew less than Pusey and Keble. On the appearance of
the Hebdomadal censure Pusey sent it to Keble with a
proposal of his own for a declaration.

E. B. P. to Rev. J. Keble.

[Christ Church], March 17, 184 1.
You will be much pained by the enclosed. Newman is very
calm: he has written an admirable clear explanation, but the Heads
of Houses seem to have cut themselves off from understanding it.
One cannot foresee what the consequences may not be. I was for
getting signatures to a declaration at once, much perhaps as this: —
' We the undersigned Resident Members of Convocation, Professors,
and Fellows of Colleges in Oxford hold that the Thirty-nine Articles
are in conformity with the teaching of the Church Catholic, and that
some of them are opposed to the authoritative teaching of the Church
of Rome ; we desire only that they be so explained, not according to

1 ' Memoir of the Rev. John Keble,' by the Right Hon. Sir J. T. Coleridge,
D.C.L. Parker, 1869, pp. 268, 269. 1 'Apologia,' p. 173.

Pusey and Keble on the Censure.

179

the private interpretation of modern individuals ; and we are con-
vinced that Tract 90 of the " Tracts for the Times," rightly understood,
advocates no other view, and does not tend to reconcile subscription
to them with the adoption of any errors of the Church of Rome.'

I have just written this and have no copy. If you approve of it,
will you amend it and return it to me : I think something of the kind
desirable for the sake of people away from the University, who may
be perplexed. [I.] Williams was for waiting, although he thinks that
we must come sooner or later to something of this sort, and that people
in the country should be attended to. In London nothing else is
spoken of ; people who read no other Tracts, read this, under the
guidance of Radical papers. I did not ask N[ewman] about it, as it
is a defence of his tract : his general opinion was ' our strength is to
sit still.'

Keble did not take so serious a view of what was passing
in Oxford as did his friends in residence.

Rev. J. Keble to E. B. P.

[Hursley, March 18, 1841.]

I am afraid I am grown callous to things, or do not realize the
mischiefs which are out of my sight — certainly I feel on the whole
relieved by the turn the Heads have given to their document. Their
not addressing it to the Tutors is one good thing— their not including
all the Tracts, another — their not specifying doctrines, a third. I only
hope they and the Bishops will not lay their heads together and
contrive something more stringent. But it will not be your fault, nor
N[ewman's], if they do.

Now as to a counter declaration : there is a great primd fade
objection, that it seems to be setting one's-self against the Heads.
I think, if it is adopted, something to the following effect may be
added to your draught: 'And we respectfully, but very earnestly,
deprecate any authoritative enforcement of any other interpretation of
them; as contrary to the recorded opinions of our standard divines,
and tending unduly to narrow the terms of Catholic communion, and
to cause divisions and offences.'

I add this query, as it seems to state the reason both of the tract
itself and of our protest, which latter may otherwise appear to some
an act of uncalled-for opposition.

I should like to know a little more exactly what you and Williams
mean by the perplexity of people in the country. Is it that they want
to be satisfied about the tract ? or to be made aware that it is not
Oxford which repudiates it, but only the Heads of Houses? Yours
perhaps may answer both purposes. . . .

I think this stir must do good, if only from bringing out such an
instance of good feeling as Newman's second paragraph in his Letter
to Jelf.

N 2

i8o

Life of Edivard Bonverie Pusey.

On the same day Keble wrote to Newman in acknow-
ledgment of a copy of his Letter to Dr. Jelf : —

[H. V., March 18, 1841.]
I am sure this must do good, and I trust the whole affair will
he overruled to do so. As for the Heads, their place must be re-
spected. Moberly is very much obliged to you for what you have
said of the Church in particular. It has quieted a scruple of his.
I send you also a note of Wilson's.

Ever yours most affectionately

J. K.

I do not see how the Heads could do anything more innocuous, if
they did anything at all. I am rather glad they have issued no direct
orders to the Tutors or young men.

Keble, in a second letter to Pusey, written on the same
day, dissuades him from the declaration. Moberly thought
it unadvisable. The Heads were not the University : The
Times had explained that fact to all the world. A declara-
tion would oblige people to take a side, who were not
ill-disposed towards the Tract-writers, but who needed time
for consideration. ' Our strength,' he added, ' surely is to
sit still, if we are but left alone.' Upon this Pusey gave
up the projected declaration. He had only wished to join
himself with Newman, adding : —

' But he can bear the heat of the day alone. He to Whom he commits
himself will bring his innocence to light sooner or later. So he needs
not the aid of such as I. . . . When the storm is over, people who can
appreciate him will respect him the more.'

While thus identifying themselves with Newman and
heartily accepting the general position taken up in the
tract, both Keble and Pusey used the liberty of friendship
to criticize it. In this Keble, as was natural, went further
than Pusey. On the appearance of the tract, and before
the Heads of Houses had censured it, Keble sent a series of
corrections which might ' be of use in a reprint should such
be called for, and thought right.' The Tracts had stated
that Article XXXI. does not speak against the Mass as
being an offering for the quick and the dead for the remis-
sion of sin. Keble suggests that the ' offering' should be
described as ' commemorative.' Again, the tract speaks

Kcble and Puscy on the Tract.

181

of 'justification by inherent righteousness.' Keble would
prefer ' a righteousness within us.' Once more, the tract
had asserted with reference to Article XXII. that 'the
Homily, and therefore the Article, does not speak of the
Tridentine Purgatory.'

Upon this Keble writes to Newman (March 14) : —

' This is the first thing which has occurred to me as questionable
on this revision. Did not the Trent fathers mean the Schoolmen's
Purgatory ? And was not that different from what the Homily
thought of ? '

And in a later letter : —

' Did I mention to you that I can hardly tell on revision of the
tract what to make of the statement, p. 26, that the Article does not
speak of the Tridentine Purgatory ? Must not Trent, speaking indefi-
nitely, be understood to mean the doctrine of the Roman Schools,
which the Article does condemn?'

Pusey, too, writing before the Heads had decided to
censure the tract, admits his regret at one or two of its
expressions. He cites the description of the Articles as
' the stammering lips of ambiguous formularies.' Such a
phrase would surely be taken hold of. But its true explana-
tion was quite consistent with the loyalty of the writer who
had employed it, as Pusey explained to Harrison :—

' March 14, 1841.

'Surely it plainly refers to the passage in Isaiah, and as in that it
is implied that the teaching was given in words less distinct because
the people were unfit to receive it, so there is something providential
and suited to our state in the diminished distinctness or the indistinct-
ness with which certain doctrines (as the Eucharistic Sacrifice) are
retained in our formularies (as in Williams' tract on the Liturgies).
If persons so ill bear our Baptismal Service, how much less would
they bear any distinct enunciation of high doctrine as to the Holy
Eucharist ? '

Pusey, however, told Newman that the phrase, as unex-
plained, gave offence to such excellent people as Joshua
Watson. He also represented to Newman that the tract
might be understood to imply that the Articles had no
definite meaning, but might mean anything. Nor was he
entirely satisfied with the language of the tract on the
subject of the invocation of saints.

182 Life of Edward Bouveric Pusey.

Rev. J. H. Newman to E. B. P.

„„ „ Sunday night, March 14, 1841.

My dear Pusey, 3 6 ' t» •»

It is very kind of you to take so much trouble about me. My

view is this, that as infants are regenerated in Baptism, not on

the faith of their parents, but of the Catholic Church, so the Articles

are received, not in the sense of their writers, but in the Catholic

sense, as far as the wording will admit. I am far from leaving them

without legitimate interpretation.

As to invocation, at first sight it means any calling, but this it cannot
mean in the Article, because of the Psalms. Some modification is
necessary. The definition the Homilies seem to give is, any act which
entrenches on the worship due to God alone. Whether ora pro nobis be
such is, I would say, an open question — not indifferent (as you some-
where put it) to the individual, but undetermined by the Article.

As to ' stammering lips,' I am very sorry that it has given offence,
and will withdraw it in a second edition.

Thanks about Keble. Church and Copeland have found the pas-
sage. I suppose I shall trouble you with the proof of my pamphlet
to-morrow night or Tuesday morning.

Ever yours affectionately,

J. H. N.

P.S. — I think you said I might address Jelf.

The result is thus afterwards described by Pusey : —

' In its first edition, Newman drew no line as to what Article XXII.
rejected, and what it admitted of. He ever shrank from being a leader;
and especially he wished not to encourage young men, upon his own
well-deserved authority, to go to the verge of what the Church of
England did not condemn, although she did not sanction it. In the
second edition, however, before any adverse opinion had been ex-
pressed, although not before prejudices had arisen, Newman, at the
instance of others (partly perhaps my own), supplied this, marking his
alterations by brackets V

These and other criticisms led to some changes in the
text of the second edition of the tract, which are indicated
by brackets throughout. The reference to ' stammering
lips ' is omitted, and any language which might have been
understood in a sense disrespectful to the Church of Eng-
land is modified or abandoned. In the commentary on
Article XXII. several new paragraphs are introduced which
summarize and define the sense of the general discussion in
such terms as to make misunderstanding, as was that of

1 Historical Preface to Tract 90, by E. B. Pusey, D.D., p. ix.

The Bishop of Oxford on the Tract. 183

; the Four Tutors,' impossible ; and at the conclusion of the
section on Article XXXI. Keble's suggestion is embodied.
Newman's Letter to Dr. Jelf further explained all that had
to be explained about the point of view of the writer ; but
both it and the alterations in the second edition left the
governing principle of the tract untouched. That principle
was that the Articles were not to be interpreted in the light
of the Protestant or Puritan tradition, which had so long
imposed a false sense upon them ; but, in the first instance,
by the clear meaning of their own language, or, where this
was doubtful, by the general sense of the Church, Primitive
and Catholic, of which the Church of England claims to be
a part, and to which she appeals.

The Hebdomadal Board, at the instigation of astute
advisers, had issued their precipitate condemnation of the
tract ; and had condemned its writer unheard. They were
too wise to submit their verdict for the acceptance of the
University through its Convocation. But there was a far
more important question behind — What would the Bishops
and the Church at large feel with regard to the matter?
And to Newman in particular it was of vital interest to
know the mind of the Bishop of his own diocese.

The Bishop of Oxford, as was indeed inevitable, was not
an unconcerned spectator of what was passing in his
Cathedral city. He was urged to take decisive steps
against the Tract-writers. The generosity and nobleness
of his own character, as well as his sympathies with the
general drift of the Oxford School, would have led him to
turn a deaf ear to this kind of advice. But he had personal
misgivings of his own to reckon with ; and he probably did
not know enough to do justice to the exact point of view of
Newman and Pusey. So on March 17th he wrote the sub-
joined letter to Pusey, enclosing another for Newman.

The Bishop of Oxford to E. B. P.

MY dear Sir, Cuddesdon, March 17, 1841.

In asking you to deliver the enclosed to Mr. Newman,
I take the opportunity of sending you a few lines confidentially

Life of Edward Boaverie Pusey.

on a subject which must have caused you as well as myself deep
anxiety.

My letter to Mr. Newman is not the consequence of the judgment
passed on the tract in Oxford. I had previously decided to take this
step ; and I have done it in this form, because I feel great confidence
in his readiness to comply with my wishes, and to save me from any
unpleasant duty, which might devolve upon me, of a more authoritative
expression of my opinion. I feel safe in declaring to you more fully
the fears which I entertain as to the possible consequences of the recent
publication ; and you will understand me when I say that I look with
anxiety to its effects, not only within the limits of my diocese, but
throughout the Church of which I am a Bishop, and in the purity and
tranquillity of which I am deeply interested. It appears to me abso-
lutely necessary that steps should be promptly taken for removing all
grounds for the alarm and offence which I have reason to believe are
extensively felt in the Church. I am convinced that this can be done
both more effectually, and in a manner more agreeable to our feelings,
by the author of the tract, than by myself or any of my brethren on
the Bench. I would not of course wish Mr. Newman or any one to
put forth any opinion which he does not heartily believe ; but I am
convinced there are opinions spoken of in the tract as not Catholic l,
yet not incompatible with subscription to the Articles, which Mr.
Newman does not himself hold, and which he would not desire to see
taught by the clergy. If so, these he might disavow, and it might also
be in his power to declare certain of the most obnoxious opinions to be
opposed to the spirit of the Articles, if not to the letter: for it is their
non-opposition to the letter only that the tract asserts. If he could
also adopt respectful language (and the more cordial the better) in
speaking of the formularies of the Church, he would do much to relieve
the minds of many (myself among others) who, with a sincere rever-
ence and desire for Catholic truth, have an unfeigned attachment to
the principles of the Church of England.

I need scarcely remind you that there are many others, holding in
some points different opinions, whose strong feelings on the subject of
Romish error have a claim to be treated with consideration. I believe
I shall not be referring to one whom you consider hostile to your prin-
ciples if I point to the conclusion of an admirable sermon by Bishop
Ken, preached at Whitehall on Palm Sunday.

Although my present letter to you is confidential, I should be most
willing (in the event of Mr. Newman acting on my suggestions) that
he should avow that he did so in consequence of a communication
from me.

I am convinced that the principles he has so often advocated will
not fail him when called to act upon them, and that he will readily co-
operate with me for the preservation of unity in the Church. I have

1 i.e. not universally received in the Ancient Church.

The Bishops Letter to Newman. 185

also much at heart the securing to the Church of England the cordial
services of men whom I believe to be sincerely attached to her,
and who have by many of their writings already done her essential
service.

I lose no time in offering these remarks, feeling how much may
under Providence turn on the measures adopted by the Bishop of this
diocese and by yourselves.

Believe me, my dear Sir,

Faithfully yours,

R. Oxford.

The enclosed letter to the author of Tract 90 ran as
follows 1 : —

The Bishop of Oxford to Rev. J. H. Newman.

My dear S.R, Cuddesdon, March i7, 1841.

I write with much anxiety of mind and with painful feeling,
but when I recollect the kind manner in which you have invariably
received anything I have ever said, — and calling to mind your
letter after the delivery of my late Charge, when, under a mistaken
supposition that a general censure had been contained in that Charge
against the authors of the ' Tracts for the Times,' you offered to with-
draw any tracts over which you had control, if such should be my
wish, — I have the less hesitation in now writing, knowing at all events
that what I say will be received in a spirit of kindness, even if you feel
yourself unable to comply with my wishes.

In accordance with what I have before said, I shall equally on the
present occasion abstain from going into discussion upon various
points contained in the tract which has caused so much sensation ; but
1 do feel it my duty to express my regret at its publication, and to state
to you plainly, though generally, my honest conviction of its containing
[entailing] much, which I am sure is directly the reverse of what the
writer would wish or expect from it, but what would in my opinion tend
both to disunite and endanger the Church.

That the object of the tract is to make our Church more Catholic (in
its true sense) and more united I am satisfied, and, as I have already
said, I will not dispute upon what interpretations may or may not be
put upon various Articles, but I cannot think it free from danger, and
1 feel that it would tend to increased disunion at this time.

Under these convictions I cannot refrain from expressing my anxious
wish that, for the peace of the Church, discussions upon the Articles
should not be continued in the publication of the ' Tracts for the
Times.' You will not, I am sure, mistake the spirit and feeling with

1 This letter is taken from a rough draft of that actually sent.

i86

Life of Edward Bouverie Pusey.

which this wish is expressed, but will consider it as the wish of one
who has a sincere personal regard towards yourself.

Believe me, my dear Sir,

Faithfully yours,

R. Oxford.

Pusey's lengthy reply to Bishop Bagot traverses ground
which has been gone over in previous letters ; and shows
what an important part he played in these negotiations.
One passage alone need be quoted in full.

'Christ Church, March 18, 1841.

' But indeed your Lordship will not think that I mean to controvert
any of your Lordship's opinions, if I mention that many persons, who
would be accounted moderate persons, and who are not any way con-
nected with those in Oxford [I may mention in confidence to your
Lordship, Dr. Moberly, Head Master of Winchester], have understood
the tract in a very different way from that in which the Heads of
Houses and the Four Tutors have taken it, or in which I am pained to
rind that your Lordship has understood it. The unhappiness, I think,
has been, that Mr. Newman, having written expressly on the subject
of Romanism in his book, and also in the British Critic, took it for
granted that his readers would understand this tract in combination
with them. He has so often spoken against Romanism, and the
specific Romish errors, which he has been thought to countenance in
this tract, that he did not think it necessary to speak against them
again. And so he came to be looked upon as extenuating them.
Again, his argument is throughout directed against popular misinter-
pretation of the Articles, which gives the Articles a meaning which
they have not in themselves. Thus people explain " General Councils "
not in the popular sense in which the term was used, but as though our
Article meant to say that Councils strictly OZcumenical could err. Or
in the case of the " Invocation of Saints," they would include in them
such apostrophes to departed friends, as one finds in the Fathers,
asking their prayers, which give a handle to Romish controversialists.
Mr. Newman began accordingly with saying that " all addresses to
unseen beings " were not included in the " Invocation of Saints " which
our Church condemns (for in the Benedicite we address the Three
Children, and the " spirits and souls of the righteous ") ; and then goes
on to contrast them with those which our Church does condemn. Those
who have not seen against what he aimed have thought that he meant
to parallel these addresses instead of contrasting them. But the chief
source of the charge against the tract has been that he did not bring
out enough what he did state in one sentence, p. 24, that what he
understood to be " opposed " by the Articles was, " the received doctrine
of the day, and unhappily of this day too, or the doctrine of the Roman

Replies from Pusey and Newman.

187

Schools." Hence the Four Tutors (and I suspect the way in which they
understood Mr. Newman influenced many others) supposed that he
meant to represent the Articles, or rather Article XXII. as opposed
only to a popular doctrine, not to the authoritative teaching of the
Church of Rome, and so that persons, who did not hold with those
popular views, but did hold with the authoritative teaching of Rome, as
held by enlightened Romanists, might sign the Articles. This view
was unhappily facilitated by the copious extracts from the Homilies,
while the one sentence, which declared the contrary, escaped notice. . . .
Mr. N. knows nothing of the substance of this letter. It would be
a relief to him, I am sure, at a personal sacrifice, to do anything which
your Lordship would desire in this matter.'

Newman was much less discursive : —

Rev. J. H. Newman to the Bishop of Oxford.

Oriel College, March 18, 1841.

My dear Lord,

I am very much pained at your Lordship's letter, from the
expression of opinion which it contains, but not at all at what it
desires of me.

There shall be no more discussions upon the Articles in the ' Tracts
for the Times,' according to your Lordship's wish ; nor indeed was it
at all my intention that there should be. I need not enter upon the
circumstances with your Lordship which led to my writing the tract
which has led to your letter. I will only say that it was not done
wantonly, and the kind tone of your letter makes me sure that your
Lordship does not think so, however you may disapprove of the tract
itself.

I am, my dear Lord,

Your Lordship's faithful servant,

John H. Newman.

The Bishop was pleased and indeed relieved by these
letters. He wrote a few lines of thanks to Newman, and a
longer letter to Pusey. He was grateful for the kind spirit
and ready acquiescence in which his suggestions had been
received. He hints that he may have something further to
say, but in a perfectly friendly spirit. The Letter to Dr.
J elf would, he thought, do much to remove alarm and mis-
apprehension. Something further might be necessary ; but
what it should be he could not, as yet, say. Perhaps Mr.
Newman might address a letter to himself. He might be
willing to make admissions and explanations to his Bishop,

Life of Edward Bouverie Pusey.

which he would not care to make to opponents within the

University. He added : —

' And here, my dear Sir, I must state that you do not quite rightly
understand my letter, when you identify it (as you do in a part of your
letter) with the published opinions and judgment of the Tutors and
Heads of Houses. The University and the Bishop stand very dif-
ferently.

' Now, the paper of the Tutors prints at heresy— the judgment of
the Board of Heads of Houses at evasion which would tend to defeat
the Articles ; if you refer to my letter you will not find that I do so.
My responsibility as a Bishop involves control over those who are to
give instruction, not merely (as in the case of the University) over

those who are to receive it

' Believe me, my dear Sir, faithfully yours,

' R. Oxford.'

On March 1 9 Pusey wrote again to Bishop Bagot, calling
his attention to the important postscript which Newman had
subjoined to the second edition of his ' Letter to Dr. Jelf.'
He also sent to Newman the Bishop's second letter to him-
self. Newman was grateful, but added, ' I earnestly trust
he will not ask me to commit myself on points on which I
cannot ' ; and enclosed the following letter for the Bishop : —

Rev. J. H. Newman to the Bishop of Oxford.

My dear Lord, 0rieI ColleSe> March 2°>

The kindness of your Lordship's letter of this morning brought
tears into my eyes. My single wish, as far as I dare speak of myself,
or speak of my having a wish, is to benefit the Church and to approve
myself to your Lordship ; and if I am not deceiving myself in so
thinking, surely I shall in the end be blessed and prospered, however
at times I may meet with reverses. I think of the text, ' Keep inno-
cency, and take heed to the thing that is right, for thai shall bring a
man peace at the last.'

I assure your Lordship I was altogether unsuspicious that my tract
would make any disturbance. No one can enter into my situation but
myself. I see a great many minds working in various directions, and
a variety of principles with multiplied bearings, and I act for the best.
I sincerely think that matters would not have gone better for the
Church had I never written. And if I write, I have a choice of diffi-
culties. It is easy for those who do not enter into these difficulties to
say, ' He ought to say this and not say that ' ; but things are so wonder-
fully linked together, and I cannot, or rather I would not, be dishonest.
When persons interrogate me, I am obliged in many cases to give

Letter from the Archbishop.

189

an opinion, or I seem underhand. Keeping- silence looks like artifice.
And I do not like persons to consult or to respect me, from thinking
differently of my opinions from what I know them to be. And again,
to use the proverb, what is one man's food is another man's poison.
All these things make my situation very difficult. Hitherto I have
been successful in keeping people together ; but that a collision must at
some time ensue between members of the Church of opposite opinions
I have long been aware. The time and mode have been in the hand
of Providence : 1 do not mean to exclude my own great imperfections
in bringing it about, yet I still feel obliged to think the tract necessary.

Dr. Pusey has shown me your Lordship's letters to him. I am most
desirous of saying in print anything which I can honestly say to
remove false impressions created by the tract.

Bishop Bagot was in great and natural anxiety, and as on
previous occasions fell back on the learning and authority of
the Primate. To a letter describing his earlier proceedings
with regard to Tract 90, the Archbishop replied in terms
which are too general to be of much lasting value. It
must be remembered that the Archbishop had not read
for himself Newman's Letter to Dr. Jelf, and he was anxious
that nothing more should be done in Oxford which would
prolong the controversy : —

The Archbishop of Canterbury to the Bishop of Oxford.

My dear Lord, Lambeth, March 19, 1841.

I think nothing could have been more kind, wise, and judicious
than the course you have taken in regard to the unfortunate tract.
In your letter you express your disapprobation of the exceptionable
part, and at the same time temper your expressions with so much
kindness, that the only pain which it can give the writer of the tract
must arise from the reflection that there must be something wrong in
the publication when it is deemed objectionable by one whose dis-
position is so friendly towards him. This proceeding on your part
will, I trust, have the effect of preventing any rash step on the part of
Mr. Newman or his friends. I hope also that nothing more will be
done by their opponents to prolong a controversy injurious to the
Church, or to excite feelings which might have the effect of per-
petuating divisions. To secure this point I think we should use our
best endeavours.

Mr. Newman's Letter to Dr. Jelf is in this day's Morning- Post:
I have not yet found time to look at it. I understand it is not con-
sidered as satisfactory by moderate persons. It is to be hoped that
his friends will not pledge themselves to the support of his opinions,

igo Life of Edward Bonverie Pusey.

merely because they are his, without regard to their correctness. The
disposition of generous minds not to abandon a friend when he is
involved in difficulties has led at various times to the establishment of
permanent schisms in the Church.

Believe me, my dear Lord, truly yours,

William Cantuar.

Upon Bishop Bagot's forwarding to the Archbishop the
later letters which he had received from Pusey and New-
man, the Archbishop wrote again and in more peremptory
terms : —

The Archbishop of Canterbury to the Bishop of Oxford.

[Lambeth], Monday, March 22, 1 841.

My dear Lord,

Dr. Pusey and Mr. Newman have received your communication
as from my knowledge of their disposition and principles I expected
they would. This is so far satisfactory, and holds out a prospect of
a peaceable termination of a controversy which, if continued, would
very possibly be productive of incalculable injury to the Church. The
passages to which your Lordship refers are very objectionable, and
I doubt whether they would admit of an explanation satisfactory in all
respects. I am therefore of opinion that it would be advisable to let
things rest, at least for the present, rather than to come forward with
explanations inconsistent with the apparent sense of the propositions
which have given offence, or expressing the same sense, with little
variation, in different words.

It would, I think, be unadvisable that your Lordship's name should
be connected in any way with the discussion on this matter.

I have this instant seen Mr. Newman's Postscript to his second
edition, and as he can go no further in explanation he should, in my
opinion, explain no more ; but it seems most desirable that the pub-
lication of the Tracts should be discontinued for ever.

Believe me, my dear Lord, very truly yours,

W. Cantuar.

Bishop Bagot was exposed to all the abuse to which
a Bishop in his position, who hesitated to obey popular
clamour, would be liable. He was supposed, inaccurately
as we know, to sympathize unreservedly with the Oxford
writers. He shrank from the course which would have
been followed by a man of less generous temper ; but he
thought that if Newman would write a letter to himself,
containing ' a general avowal of cordial attachment to
the Church of England, and disapprobation of Romieh

The difficulties of the situation.

191

doctrines (clearly as they might perhaps be deduced from
various parts of his other writings) he would himself be
exculpated from a charge of indifference and negligence of
duty.' The Bishop was constantly receiving very violent
anonymous letters from members of the extreme Puritanical
party. Pusey, he thought, might reflect that moderate men
who were ' thankful for the great, though gradual, good
already done to sound High Church principles had been
alarmed by the publication of Tract 90.' Could not he and
his friends 'rest quietly contented with the good they had
already effected ? ' They ' would receive the thanks of nine-
tenths of the sober-thinking clergy, and much of their
writings would be a rallying-point for future generations.'
They had to be on their guard against the suggestions of
esprit de corps, and they should remember St. Paul's tender-
ness for the consciences of the weaker brethren.

Newman, it was urged, was in a difficult position, and he
had to think of others than himself. But so also, the Bishop
considered, was he. The Bishop further thought that while
Newman's position was one of his own creation, his own was
not. Newman could withdraw from difficulties which were
not entailed on him by his office in the Church : the
Bishop could not, without unfaithfulness, shrink from those
which it was his duty to meet1. Yet it might have been
remembered that no man is obliged to be a Bishop ; and
that the responsibilities which gather round the humblest
of the clergy are not always of their own choosing.

After his last letter to the Bishop, Newman had been
hoping that the storm had blown over.

The Rev. J. H. Newman to the Hon. and Rev. A. P.
Perceval.

Oriel, March 22, 1841.
. . . Your name has been and will be very valuable to me.
I trust the storm will blow over now. All parties seem disposed in this
place to do nothing. Of course there will be a commotion in thi-
country, and we must expect two or three Bishops to express them-
selves, but on the whole, 1 do trust, quiet is the order of the day. If
so, I shall have said a great deal at very little cost.

1 From MS. drafts of letters.

192 Life of Edward Bouverie Puscy.

But after hearing from Lambeth, Bishop Bagot wrote to
Pusey, asking him to come over to Cuddesdon ' for a little
private conversation on this painful position of things.'
His motive in not asking Newman was ' one of delicacy,'
and Pusey had been from the first the channel of com-
munication between them. The letter was written on the
23rd, and Pusey went to Cuddesdon on the following
morning, the 24th, returned to Oxford in the afternoon, and
saw Newman. That which had passed at both of these
memorable interviews may best be gathered from subsequent
correspondence. The Bishop had urged that the tract
should be suppressed ; that the whole series should cease
after the publication of two more tracts which were already
prepared. Of these one was on the Apocrypha ; the other a
continuation of Keble's tract on ' The Mysticism attributed
to the Early Fathers of the Church.' He further desired
that when these tracts had appeared, Tract 90 should not
be republished ; and that Newman should tell the world
that this had been done in deference to the Bishop's
request.

Pusey, without exactly urging this, had put it before
Newman as a possible course ; and had insisted on those
difficulties of the Bishop's position which were created by
the opinions of ' authorities in London.'

The Rev. J. H. Newman to E. B. P.

Oriel, In Vigil. Annunc, 1841.

After writing the passage in my projected letter about the Bishop's
wish that my tract should be suppressed, and my submission to it,
I have on second thoughts come to the conclusion that I cannot
do this without surrendering interests with which I am providentially
charged at this moment, and which I have no right to surrender.

However the passage is worded, it will be looked on by the world as
the Bishop's concurrence in the act of the Hebdomadal Board, which
declares such a mode of interpreting the Articles as I adopt to be
evasive and inadmissible. At this moment I am representing not
a few, but a vast number all through the country, who more or less
agree with me.

I offered the Bishop to withdraw the tract, but I did not offer to
concur, by any act of mine, in his virtual censure of it, which is
involved in its being suppressed at his bidding.

Newman's Position.

J93

And I am pained to see that authorities in London have increased
their demands according to my submissiveness. When they thought
me obstinate, they spoke only of not writing more in the Tracts about
the Articles. When they find me obedient, they add the stopping of
the Tracts and the suppression of No. 90.

And they use me against myself. They cannot deliver Charges of
a sudden, but they use me to convey to the world a prompt and
popular condemnation of my own principles.

What, too, is to be our warrant that, in addition to this, the Bishops
of Chester, Chichester, Winchester, &c. will not charge against the
tract, though suppressed ? And what is to stop pamphlets against it ?
Will Price of Rugby be stopped ? And one of the Four ? And the
Strictures ? And the Record and the Standard ? All this is painful.
They exert power over the dutiful : they yield to others.

I feel this so strongly that I have almost come to the resolution, if
the Bishop publicly intimates that I must suppress the tract, or speaks
strongly in his Charge against it, to suppress it indeed, but to resign
my living also. I could not in conscience act otherwise.

You may show this in any quarter you please.

P.S. — You will observe I draw back no offer, but I do something
additional, resign my living, to meet something extreme which they
do — publish a censure.

P.S. — In fest. Annunc.

I add as follows this morning, merely to clear my meaning.
I am sorry you should have so much trouble.

1. The Bishops limited their wishes to my discontinuing any discus-
sions about the Articles in the Tracts.

2. Now they wish me besides to suppress No. 90, which I offered ;
and to say I suppress it at their bidding, which I did not offer.

3. Considering the act of the Hebdomadal Board, it will be taken,
however explained by them, as equivalent to a condemnation like that
of the Heads.

4. This would compromise principles held by vast numbers in the
Church.

5. And it puts me in a most painful situation at St. Mary's, with
both the Heads and the Bishops against me.

6. Under these circumstances I cannot co-operate with such an act.
And if the Bishop were to publish in any way his wish that I should
suppress the tract, I should do it, but I think I should resign my
living too.

7. Whether I should resign it if the tract were merely suppressed
without the Bishop's wish being published, depends on what I shall
see of the effects consequent on suppressing it.

This first letter was followed by a second, more exactly
defining the meaning of a single passage in it.
VOL. II. O

194

Life of Edward Bouverie Pusey.

The Rev. J. H. Newman to E. B. P.

[Oriel] In fest. Annunc. [1841.]
When I said in my letter that if the Bishop condemned the
tract in his Charge I should resign my living, of course I did not mean
to be so indecent as to require that he should not give his opinion of
it in the Charge, but that if it was condemned in the general, or as to
its doctrine, I should feel that I had no business in his diocese.
I should not be signing the Articles in the sense he meant them to be
signed.

Pusey at once wrote to the Bishop, stating what Newman
felt with regard to his position, and what he was ready to
do, and what he would prefer not to do. The Tracts should
be stopped, but nothing need be said about Tract 90.
There were great difficulties in the way of stating that it
was suppressed at the desire of the Bishop.

E. B. P. to the Bishop of Oxford.

Christ Church, March 25, 1841.

... If Mr. Newman were to express generally that Tract 90 was
suppressed at your Lordship's desire, this would be construed into
a concurrence on the part of your Lordship with the act of the
Hebdomadal Board, which declares such a mode of interpreting the
Articles evasive and inadmissible. So that Mr. Newman would be
virtually concurring in, and conveying to the world, a condemnation of
his own principles. The act of the Heads is considered as expressing
their sense of the way in which the Articles ought to be signed : if
your Lordship seemed to concur in this, then Mr. N. would seem to be
signing the Articles not in the sense in which you wished them to be
signed, and so would feel that he had no right to hold a cure in your
Lordship's diocese. . . .

Should it then appear sufficient to your Lordship that Tract 90
should be silently withdrawn, and your Lordship's recommendation
confined to the cessation of the Tracts, it would, I think, obviate
many difficulties. The sudden and immediate stoppage of a publica-
tion so known as the Tracts is in itself a very decisive measure : Mr.
Newman most cheerfully concurs in it. Still, such an act upon authority
is something altogether so new that I should think it would alone im-
press people very strongly as to the discipline both exercised and
cheerfully concurred in in our Church.

Pusey followed up this letter by a visit to Cuddesdon the
next day. Before starting, Pusey had received no less than
three additional notes from Newman.

Newman's Difficulties.

195

The Rev. J. H. Newman to E. B. P.

Friday morning [March 26, 1841].
The more I think of it, the more reluctant I am to suppress
Tract 90, though of course I will do it if the Bishop wishes. I cannot,
however, deny that I shall feel it as a severe act.

1. I am convinced that people will alter their opinion very much
about the tract. They have already, in a measure. Suppression will
perpetuate their first impressions. Is this just ?

2. We know, even as regards those works of mine which are in
circulation, that gross misrepresentations are put forth and believed
about them : how much more will this be, when a tract is not forth-
coming to speak for itself?

3. This occurred last night. I took up at Parker's some Strictures
on the tract, and I saw that they attacked a particular quotation (of
no great consequence). When I got home I looked into it, and suspect
my objector is right. The state of the case was this : it was the only
reference I had not verified. I had lent my copy of the work. I think
I then went to our Library, and found the volume out. I then made
a note of it, but unluckily neglected it. If the tract is suppressed
I cannot correct this.

4. Moreover, it will still be on sale in America, and with its faults
uncorrected.

5. The evil will be increased if it is imported thence to this country,
which is more than probable. The Tracts are reprinted in America.

I cannot deny that I shall feel this suppression very much. My
first feeling was to obey without a word : I will obey still ; but my
judgment has steadily risen against the measure ever since.

If I have ever done any good to the Church, I would ask the Bishop
this favour as a reward for it, that he would not insist upon a measure
from which I think good will not come.

The Rev. J. H. Newman to E. B. P.

Oriel, Friday [March 26, 1841].
It is in vain to deny that I shall be hurt and discouraged beyond
measure if the tract is suppressed at all. The feeling grows stronger
every hour. If the Bishop wishes to break an instrument which hitherto
has been exerted for the Church, he may do it ; but I am sure he does
not wish it. The inclosed is for him, if you think fit. I am sorry to
give you so much trouble.

The Rev. J. H. Newman to E. B. P.

Friday [March 26, 1841).
More last words. I do think if Tract 90 is suppressed, I shall
suppress all the whole set of them from the first, as the editions are
exhausted. And I much doubt whether I shall have heart to write any
letter to the Bishop at all.

O Z

196 Life of Edward Bouverie Pusey.

I have no objection to put into my letter that ' the Bishop had ap-
prehensions, &c, or more about the expedience, seasonableness of the
tract,' saying nothing of suppression.

Pusey arrived at Cuddesdon with the three letters in his
pocket, and read them to Bishop Bagot. At the close of
the interview the Bishop gave way upon the point which
Newman had chiefly at heart — the suppression of Tract
90. On returning to Oxford, Pusey saw Newman and the
Archdeacon, with whom the Bishop wished them to confer ;
and before night sent a report to the Bishop.

E. B. P. to the Bishop of Oxford.

Christ Church, March 26, 1841.

My dear Lord,

I have seen the Archdeacon and Mr. Newman, and have en-
deavoured to communicate to them the substance of my interview with
your Lordship to-day. The Archdeacon has arranged to come over
so soon as Mr. N.'s MS. is in a state of forwardness.

Your Lordship will be convinced that I found Mr. Newman very
anxious to meet your Lordship's views ; and I have very good hopes
that he will be able to do so. He had no wish that it should appear
that the closing of the Tracts was the result of his own judgment,
independent of, and anterior to your Lordship's ; he only thought that
it would be pleasant to your Lordship to mention incidentally that his
judgment concurred with or anticipated that which your Lordship gave.

He thinks that by referring to his former correspondence with your
Lordship, and his own language in it, and the way in which he had
felt and taken your Lordship's communications, he could in a natural
way show that your Lordship had exercised a watchful superintendence
over those committed to your care : he proposed, further, to intimate
your Lordship's having expressed an opinion on the present occasion,
and has no objection to state that your Lordship considered the tract
inexpedient or the like (I do not name the precise words, not wishing
to seem to prescribe to your Lordship, and more depends on the con-
text), so that he were not obliged to convey his own condemnation, by
expressing your Lordship's opinions in any such way, as could be con-
strued into a theological condemnation of the principles of the tract,
or a concurrence with the act of the Heads of Houses. He would also
gladly mention your Lordship's wish that the Tracts should be closed,
and his own cheerful acquiescence, and that they would at once cease.
He might add that he did this most readily, and that others by Mr.
Keble and myself were, in consequence, omitted.

I own, I think, with deference, that this will fully suffice to prevent
your Lordship's 'course being misunderstood.' It will show that your
Lordship, with all kindness to individuals, has been for years in the

An Arrangement with the Bishop. 197

habit of privately communicating your judgment to them, and that
they have received that judgment ; that at the present moment your
Lordship has been privately in communication with those blamed, and
taking measures to prevent any further step which might disturb the peace
of the Church ; and that at the expression of your Lordship's wish an in-
fluential publication, which persons apprehended, was at once dropped.

This is, as far as I learn, the utmost which persons at present wish
for : I do not mean that if it were asked them whether or no No. 90
should be allowed to go out of print, they might not wish it ; but it has
not occurred to them : they have confined themselves hitherto to the
wish that the Tracts should stop : they think that this would set
persons' minds at rest, who are now anxious as to the turn which they
may take, and that as soon as they become a fixed body without any
possibility of further additions the excitement about them will cease.
For there will be nothing fresh to look forward to, which is the great
source of excitement. They will have become historical documents,
and things past.

But while what those who are now anxious, are desirous of, will thus
be conceded in connexion with your Lordship's wish, I may say that
(though most cheerfully and readily conceded, as it is recommended in
a most kindly spirit by your Lordship) it is no slight matter. It is
just what our opponents have long been desiring at your Lordship's
hands. They have been clamouring in newspapers that your Lordship
should, as they call it, ' put down the Tracts,' i. e. put a stop to them.
It does (as Archdeacon Clerke felt), however mildly conveyed, make
a great change in the aspect they will bear in history. It is a very
different thing from their having been closed naturally by their
authors. It does set a sort of mark upon their close and (one need
not shrink from owning) put some disgrace upon it, that they were
brought prematurely and abruptly to a close, in consequence of
apprehensions entertained by the Bishop under whom their authors
were placed, and in consequence of this desire. In another case your
Lordship would at once realize this, that if the Quarterly Review were
at this instant to be at once stopped, it would be a strong exertion of
influence. I do not say any of this as if we were at all pained at this
close of the Tracts, but only to illustrate that it is a considerable act
of episcopal superintendence, and that no one could doubt of the
vigilance and anxiety of the Bishop from whom it emanated. I do
not know of any similar instance in which a work so extensively
circulated was at once stopped at the recommendation of a Bishop.
I do not happen to know of any case in which ecclesiastical discipline
has been at all put in force in this way.

But, while the wishes of the anxious would be thus secured, a great
concession readily and cheerfully made, and your Lordship's solicitude
evinced, it does, I own, seem to me a much further step to desire the
ultimate withdrawal of Tract 90. The one act is that of prudential
precaution, the other of condemnation. And this of such condemnation

198 Life of Edward Bouverie Pusey.

as has not been exercised upon works against which the gravest
charges are brought. Dr. Hampden's Bampton Lectures were vir-
tually condemned by the University of Oxford, and that on the ground
of heretical teaching, and explaining away the doctrines of the Articles,
yet no Bishop took the slightest notice of it. Mr. Milman's book
explains away many of the miracles of our Lord in a shocking way,
is read, but passes wholly unnoticed. Books have appeared, and are
appearing continually, denying the doctrine of baptismal regeneration,
terming the doctrine which our Church teaches a heresy, but no one
interferes with or censures them. There is, I believe, no instance of
a book being thus withdrawn from free circulation at the desire of
a Bishop. It would be a new act of discipline, on which Mr. Newman,
with whatever pain, would obey ; but still such a one as has not
hitherto been put in practice, and which is not put in practice as to
works (such as Mr. Milman's) of the gravest nature.

Your Lordship, I know, will kindly excuse the plainness with which
I have ventured to re-state what I mentioned to your Lordship this
morning. It would, as Mr. Newman said, put him in a very painful
position, expose him to much future misrepresentation ; for if people
so misrepresent us when our books are there to appeal to, what will
they not do when they are not, and they may say what they please ?

I mentioned that Mr. Newman had no wish to mention that he had
thought — not of bringing the Tracts to a close at once, as will now be
done in compliance with your Lordship's suggestion, but — of winding
them up at the close of this year. Their sudden close, as it is alto-
gether your Lordship's act, will thus also appear still more manifestly
to be so. Your Lordship will therefore, I hope, forgive my expressing
my strong conviction that this step will more than vindicate your
Lordship's course from being misunderstood, and my earnest hope that
your Lordship may be able to see it in this light, and not feel yourself
required to inflict what, though done with all tenderness, would be felt
to be a heavy blow.

I have the honour to be, with much respect,

Your Lordship's faithful and obedient servant,

E. B. Pusey.

But before the Bishop had received this letter he too had
written to Pusey. His letter illustrates, in an eminent
degree, those features of his character which won for him
the warm respect and affection of his clergy.

The Bishop of Oxford to E. B. P.

Cuddesdon, March 26, 1841.

My dear Sir,

Since you left I have, as you will imagine, thought much of our
interview, and have read over and over again Mr. Newman's distressed
and touching notes with no small emotion.

Approval of the Archbishop.

199

I cannot put them aside without hastening to relieve his feelings by
repeating my earnest disposition to yield the point he has so much at
heart — satisfied that a generous mind like his will not allow me to
suffer from any misconstruction by such concession. That is, that he
will not shrink from a frank and generous avowal that I had expressed
my opinion that the tract was objectionable and likely to disturb the
peace and tranquillity of the Church, as well as to state (what I kno7i<
is his intention) my advice that the ' Tracts for the Times ' should be
discontinued.

I am sure Mr. Newman, if he refers to my first letters to yourself
and him, will fully acquit me of any disposition to propose what he
now considers would be a ' severe act.'

It was his second letter (in which he twice expresses his fears of

being called upon, in any explanatory letter to me, to say that which

he might think ' dishonest ') which led to the proposal of suppression.

In a word — if I do yield the suppression — I feel myself perfectly safe

in his hands from any partial or defective statement of my views, and

of what I have really said. T „

I am, &c, &c,

R. O.

On the following morning the Bishop wrote again, en-
closing a letter from the Archbishop.

The Archbishop of Canterbury to the Bishop of Oxford.

My dear Lord, Lambeth, March 26, 1841.

I think the arrangement which your Lordship has made is very
judicious, and I trust it will terminate the troubles which have been
excited by the 90th Tract. The announcement of the cessation of the
Tracts in a letter to your Lordship, such as you describe, will afford
the means of retiring with honour, and at the same time place on
record Mr. Newman's attachment to the Church, disapprobation of
the errors of Rome, and submission to spiritual authority. A letter of
explanation, on the contrary, if not quite satisfactory, which it could
hardly be made, would have the effect of forcing you to notice its
insufficiency, or to appear to be satisfied, when you were not.

Your method of proceeding will, I think, be approved by all sober-
minded and wise men. Had you come forward with censure, you might
have obtained a temporary popularity, but the effect would have
probably been to open a breach, which might have been irreparable :
as things now stand, I trust that your amiable intervention will produce
the fruit of concord and peace, and leave at liberty a number of men
distinguished by their learning and piety to employ their talents in the
promotion of religious truth, instead of wasting their talents in defence
or explanation of what has been hastily written.

Believe me, my dear Lord,

Most truly yours,

W. Cantuar.

200 Life of Edward Bouverie Pusey.

P.S. The part of the arrangement which I think may be doubtful
is the publication of a tract on the Apocrypha. This is a sore point
with many people and may probably give offence. I believe that
nothing is to be found in the Tracts that have been published on this
subject : and anything that is prepared on it might be printed here-
after, or even now, by the author, in a different form. On the other
hand, it is but natural that the promised continuation should be given
of the 89th Tract on the Mysticism attributed to the Fathers, — without
which the dissertation would be incomplete, and it might be con-
venient to publish it as a continuation and not as a separate tract.

Pusey thought that the worst was over. In the subjoined
letter he acknowledges the Bishop's letter of March 26th,
and the later note which accompanied the letter of the
Archbishop.

E. B. P. to the Bishop of Oxford.

MY DEAR LORD, Christ ChUrCh' MarCh '>

We do beg to thank your Lordship most gratefully for the
very kind note which I received from your Lordship this morning, as
also for conceding so graciously what Mr. Newman had so much at
heart.

He has no difficulty whatever in adopting your Lordship's words,
which are, I think, the same as in your Lordship's first letter, and
proposes to insert them in the letter which he is writing to you. He says
he has no feeling whatever about inserting words ever so strong, in
censure of himself, so that they do not seem to identify your Lordship's
judgment with that of the Heads of Houses.

He hopes to finish the Letter to-day, and that it will be ready for the
Archdeacon on Tuesday in type, in which way the Archdeacon would
be able to read it better, and any alterations which may seem advisable
to him or to your Lordship may equally be made.

We have now only to express our deep sense of your Lordship's
great kindness to us on this difficult occasion as well as heretofore,
and our sincere regret at the pain and anxiety which all this dis-
turbance must have caused to your Lordship.

Mr. Newman, to whom I mentioned that I was going to acknowledge
your Lordship's kind letter, begged me say everything which could be
said of thankfulness for your Lordship's so great kindness and con-
sideration towards him.

I trust that everything now is looking to a peaceful close, though
there will be some echoes of the storm, and that a bright and calm
evening will succeed a threatening morning.

I beg to subscribe myself, with every sentiment of respect and
thankfulness,

Your Lordship's faithful and grateful servant,

E. B. Pusey.

Further Correspondence.

20 1

The above was written before I received your Lordship's note,
accompanied by the Archbishop's letter. It is very comforting to see
that his Grace sympathizes with us, and agrees with your Lordship's
gentle course. I am afraid, I own, of some of your Lordship's other
brethren, lest if they seem to take the same view as the Heads of
Houses, clergymen under their care should feel themselves unable to
retain their cures under their interpretation of the Articles, and so
much perplexity be felt, and a slur mistakenly rest upon High Church
principles, as though they were inconsistent with holding cures in our
Church. (This was what I meant in the immediate place of my letter,
in which I seemed to your Lordship to be continuing to speak of Mr. N.)
1 hope, however, all will be well.

I have not said anything about the Archbishop's letters even to
Mr. N., although it would have been a comfort to him to know that
he took the same view as your Lordship.

I omitted to say (what I felt certain of) that Mr. N. has been acting
on his own judgment entirely in what he has said to your Lordship :
he is indeed little apt to communicate his feelings as to himself: what
he does is the result of the workings of his own mind, though he does,
before he acts in important matters, consult older friends.

The Bishop sent back the Archbishop's letter that
Newman might read it as "a letter containing much both
of kindness and caution expressed in the fewest, simplest,
and best words.' It may be observed that on the same
day the second and corrected edition of Tract 90 appeared.

In order to justify the new arrangement at which he had
arrived with Newman and Pusey, the Bishop had sent to
the Archbishop the three notes of Newman's which had
had so much effect upon himself.

The Archbishop of Canterbury to the Bishop of Oxford.

My dear Lord, Lambeth, March 27, 1841.

I think Mr. Newman's feelings are natural, and that there is
some reason in what he says. The omission of the 90th Tract would
doubtless increase the desire of obtaining it, and no set of the Tracts
would be esteemed complete by the curious in books which did not
contain it. I am therefore of opinion on this, as well as other accounts,
that it might be allowed to go with the rest, and form the conclusion
of the last volume. The Letter to Dr. Jelf, with the postscript, would,
of course, be printed with it, and it would not be amiss if passages from
Mr. Newman's publication on Romanism, condemnatory of the errors
of Rome, were appended, by way of explaining the real views of the
writer.

202 Life of Edward Bouverie Pusey.

I am more strongly impressed, on reflection, with the importance of
the suggestion in my letter of yesterday, that the only addition to the
Tracts should be the concluding part of Tract 89. It should, I think,
be numbered, not as a new tract, but as 89, part 2nd, so as to be
inserted in the collection before the 90th, which should close the whole.
A new tract on the Apocrypha, attributing inspiration in any degree to
those writings, would add fresh fuel to the flame, which, under the
most favourable circumstances, will continue for some time to burn
fiercely.

Of course, I do not wish my name to be brought needlessly forward,
but I have no desire to escape any responsibility which I may incur by
avowing my approbation of the part which your Lordship has taken in
this distressing business. I have mentioned the circumstances as they
stood, when I wrote yesterday, to the Bishops of London and Lincoln,
and they agree with me.

Believe me, my dear Lord,

Most truly yours,

W. Cantuar.

P.S. Mr. Newman's intended letter to your Lordship would probably
be printed with the 90th Tract, and the citations from his work on
Romanism might perhaps be embodied in it with advantage.

The Archbishop, it will be remarked, does not commit
himself to any opinion on the subject of the Apocrypha ; he
only points out the inexpediency, in his judgment, of dis-
cussing it at the present juncture. Pusey, who was the
author of the proposed tract, had not a moment's hesitation
about submitting to his judgment.

E. B. P. to the Bishop of Oxford.

My dear Lord, Christ Church> March 28> l84i-

I thank your Lordship very much for your kindness in sending
me the two letters of the Archbishop, and for taking so much trouble
about it. I communicated freely to Mr. N. everything your Lordship
said to me of yourself (feeling assured that your Lordship would wish
it), but I did not like, without express permission, to repeat what you
had in confidence said of the Archbishop. The first letter has cheered
Mr. N. much : the second will yet more ; and I hope that he is now-
much relieved by your Lordship's kindness.

The rough sketch of his letter to your Lordship was finished last
night ; we thought that the Archdeacon could judge better of it when
in type, and any alterations could be made equally. I should hope
that it will at all events be out in the course of a week.

I am glad that the publishing of my tract on the Apocrypha has
been dropped, and I agree entirely in the Archbishop's opinion upon

Newman s published Letter to the Bishop. 203

it. Mr. Newman had no wish to publish the remainder of Mr. Keble's
tract, as the whole could have been printed as a book with Mr. Keble's
name : the Tracts being so cheap, the loss of having one imperfect tract
would do no great harm to persons, and it would imply a more instan-
taneous cessation of the Tracts ; otherwise the idea, which the Arch-
bishop approves of, that of publishing the remainder of Tract 89 as a
supplement to it, not as Tract 91, had struck Mr. Newman. But the
other course of dropping the Tracts at once seems the more complete
act, and the most straightforward ; and the leaving part of the fabric
unfinished stamps the more upon the work, that it was suddenly broken
off in cheerful obedience to the recommendation of those set over us.

I do hope that while this act stamps our own principles, it will raise
people's views of ready submission, and so inculcate what has been
taught in the Tracts, more than themselves. I hope also that the
cessation of the Tracts will be accepted as a peace-offering by the
Church.

I thank your Lordship once more, most fervently, for your great
kindness in all this anxious and distressing business, although we
needed nothing to increase our attachment to your Lordship for your
uniform paternal conduct towards us.

I have the honour to be,
With great respect and every grateful feeling,

Your Lordship's faithful and obliged servant,

E. B. PUSEY.

Newman set to work to complete his Letter with the
energy and speed which were characteristic of him. He
wrote it on Monday, March 29th ; on the 30th it passed
through the press and was revised by the Archdeacon ; on
the 31st it was published. It explains the objects with
which those of the Tracts which had been especially criticized
had been written ; it quotes the strong language which the
author had used in several publications about the Church
of Rome ; and it expresses his thankful and unreserved
submission to the Bishop's desire that the ' Tracts for the
Times ' should be discontinued. The Bishop's personal
kindness ' would be in itself enough to win any but the
most insensible heart.'

' But,' adds the author, ' I trust I have shown my dutifulness to you
prior to the influence of personal motives ; and this I have done
because I think that to belong to the Catholic Church is the first of all
privileges here below, as involving in it heavenly privileges ; and
because I consider the Church over which your Lordship presides to
be the Catholic Church in this country.'

204 Life of Edward Bouvcrie Puscy.

Bishop Bagot thanked Newman most warmly for his
letter. He praised the spirit in which it was written. He
added that Newman ' would not have cause to repent that
he had written it V

The consideration with which Newman and Pusey were
treated by the Bishop had afforded a striking contrast to
the earlier proceedings of the Heads of Houses. The
Hebdomadal censure had in fact created great dissatis-
faction among those persons in Oxford who sympathized
with Tract 90, the most important of whom was the Rev.
W. Palmer, of Worcester College. Mr. Palmer, it will be
remembered, had been on distant terms with Newman, and
this made his support of Tract 90 more generous and
impartial. He was now acting with the Rev. W. Sewell,
of Exeter College. Private negotiations were carried on
for a week with the Vice-Chancellor with a view to pro-
curing the publication of a letter which the Vice-Chancellor
had privately addressed to Mr. Sewell, and in which he
stated that the Board had not intended to pass any
theological censure on Tract 90. It was suggested, more-
over, that a disclaimer of any wish to censure the Tracts
generally, or what are called Church principles, might
be added. All that could be extorted was a statement
' that the Hebdomadal Board had scrupulously and
deliberately endeavoured to guard their proceedings against
a violation of the privileges either of Convocation or of the
Theological faculty V

Looked at from a distance and taken together, the censure
of the Heads of Houses and the discontinuance of the
Tracts at the request of the Bishop produced a widespread
feeling of discouragement among High Churchmen. They
exaggerated the importance of the opinion of the Heads of
Houses ; and they did not know what had taken place in
the negotiations which had preceded the discontinuance of
the Tracts. The prevalent uneasiness was represented by the

1 'Letters of Rev. J. B. Mozley,' B. Pusey, D D., by Rev. W. Sewell,
p. 116. dated March 31, 1841.

2 Postscript to a Letter to Re . . E.

W. Palmer s Proposed Declaration. 205

Rev. W. Palmer, of Worcester College, in a letter to Pusey
asking for his opinion on the merits of a Declaration which
accompanied it.

Rev. W. Palmer to E. B. P.

St. Giles', April 1, 1 841.

. . . You are scarcely aware of the dissatisfaction at the present state
of affairs which exists in the minds of the advocates of Church prin-
ciples throughout the country. They have seen protests, and censures,
University and Episcopal, explanations, concessions, the Tracts relin-
quished— and it seems to some of them as if people are acting under
the influence of a panic. I had a letter yesterday from a man of great
abilities and most moderate views, totally unconnected with the Tracts,
expressing great dissatisfaction at the Tracts being relinquished at this
crisis, and saying that the enemy had only to ' rush in and spike the
guns'— that the cry seemed to be ' Sauve qui pent!'' I have had
letters from several most influential Churchmen in the same strain, and
I might mention the name of one who doubts as to the propriety of
discontinuing the Tracts which would command general reverence.
I merely mention this to show the dissatisfied state of people's minds
just at present. They see that all is concession to popular error, and
to hostile party, and that in the meantime nothing is done to save
Church principles — nothing is done to remove popular mistakes —
nothing is done to encourage Churchmen — and some of the most de-
serving men in the country are trampled under foot. On the one side
all is triumph and ferocity, and on the other all is timidity, and
apology, and humiliation. Is this a proper position for the great and
influential body who hold Church principles ?

The Declaration is, as I have already said, no measure of hostility or
of party. It is an expression of opinion at which no one ought to take
offence. . . .

A DECLARATION.

We, the undersigned, having learned that the publication of the
'Tracts for the Times ' is henceforth to be discontinued, are desirous
of declaring our sentiments on this occasion.

While we are by no means prepared to express our concurrence with
all the doctrines advanced by individual writers in the Tracts, and
while we do not dispute the propriety of disconnecting the University
from any supposed sanction of those publications, we cannot but grate-
fully acknowledge the eminent service which their authors have done,
in recalling the public attention to the distinctive principles maintained
by the Church of England in common with the whole Catholic Church
of Christ. We are of opinion that the increased reverence and regard
manifested within a few years for the Liturgy, Creeds, Sacraments,

206

Life of Edward Bouverie Pusey.

Episcopal polity, and Apostolical succession of the Church ; the greater
apprehension of the fearful sin of schism ; and the more diligent atten-
tion given to the study of Ecclesiastical History, and of Christian
Antiquity, are, to a considerable extent, attributable to the patient and
persevering labours of the authors to whom we have alluded.

We further avail ourselves of this opportunity to express a sincere
and respectful hope that all advocates of Church principles may be
impressed with the extreme necessity for wisdom and sobriety in the
statement of their views ; that no offence may be given to the unlearned,
and that the peace and harmony of our Churches may not be interrupted.
And considering that indulgence to the corruptions of the Church of
Rome is as much to be deprecated as any encouragement of the
principles of Dissent, we would express our earnest hope that, in
conducting both these controversies, the sound and salutary principles
of our own branch of the Catholic Church may be cordially and
unanimously adopted and advocated.

March 31, 1841.

The names of persons desirous 0/ signing the above Declaration may
be forwarded to the Rev. William Palmer, St. Giles's, Oxford.

Pusey sent the Declaration to Bishop Bagot, who thought
it ' very moderate and not a whit beyond the strictest justice
due,' but considered that ' Church principles do not, at least
at this moment, need it.' In a second letter the Bishop
explains that ' it is the time alone which causes anxiety.'
If it was issued now it might be thought uncalled for. It
would have great force, ' if opponents rashly began.'

Pusey had suggested to the Bishop that he himself might
write something : he was already contemplating his own
letter to Dr. Jelf. The Bishop would not discourage him,
but he doubted the suitableness of the time. He thought
it ' desirable that a calm should succeed the last fortnight
of agitation, and that Mr. Newman's letter should have
time to make its own way (as I feel it will) by its own
power.'

The Bishop was not at all aware of the feelings which had
been stirred in minds for whose anxieties he would have
felt sincere concern. Palmer wrote to him in more explicit
terms than he had employed when writing to Pusey. It is
evident that the seeds of the disasters of 1845 were already
being sown.

Palmers Explanation to the Bishop.

207

Rev. W. Palmer to the Bishop of Oxford.
My Lord, St. Giles', Oxford, April 3, 1841.

[The Declaration] is intended as an act of justice and of truth.
It is intended to soothe the feelings and remove the apprehensions of
the large and influential body of Churchmen who are attached to
Church principles, without coinciding in all points with the ' Tracts for
the Times.' And may I be permitted to say to your Lordship that the
feelings of this body ought to be consulted, and that it would be unsafe
to let them remain in their present state of uneasiness and dissatis-
faction ? They have seen violent parties, opposed to their views,
triumphing at the course of events lately. They have seen Protests,
Censures, University and Episcopal, Apologies, Explanations, the sup-
pression of the Tracts, every possible concession made on the one
side— and nothing in the way of conciliation on the other. They have
seen misrepresentations of the intentions of the Heads of the Church
and University spread everywhere. They have heard it boasted, that
the Tracts generally, and even Church principles, are censured, and
that the ' High Church party' has received a great blow. It seems to
them that much has been done under the influence of the dread of
popular clamour, and they know not what that dread may next lead
to. They know not how far the Heads of the Church may themselves
be intimidated, and may commit themselves in a manner injurious to
the interests of Church principles. 1 have had communications from
moderate and leading Churchmen, regretting the discontinuance of
the Tracts at this crisis, because it may seem like weakness and con-
cession to popular clamour.

My Lord, I will venture to add (which I do with feelings of great
respect and reverence for the Prelates alluded to), that the present
outcry would never have attained its present force, had not some
Prelates been induced to take part in it unintentionally. The private
and unofficial dicta of Bishops have given confidence to violent parties,
who, had a different line been adopted, would have been afraid to
move. The Heads of the Church have it quite in their power to
suppress this agitation, and to restore the FAIR balance of parties, by
approving of the Declaration now put forward. Surely their object
ought not to be (I speak with the greatest reverence) to give a cojnplcte
triumph to one party.

Under present circumstances, Church principles are more or less in
disgrace — they are supposed to be viewed with hostility or with distrust
in high quarters — they require some support, some encouragement.

I have the honour to remain, my Lord,
With the sincerest respect,

Your most faithful humble servant,

William Palmer.

The Right Rev. the Lord Bishop of Oxford.

2o8 Life of Edward Bouverie Pusey.

But the Bishop was not to be moved. He told Mr.
Palmer that their objects were the same.

' Instead of withholding encouragement, I would do all in my power,
so far as became me, to encourage whatever could tend to advance
"Church principles" as the fragment of a first debt of gratitude to
men who have done so much towards the great and manifest extension
of those principles by many of their writings.'

But he added : —

'The point in which I differ from you in your letter, is that of
Church principles being now more or less "in disgrace" from recent
events. So widely do I here differ, that in my opinion they will not
only themselves derive increased weight and extension from recent
events, but that their advocates will stand tenfold higher in the opinions
of Churchmen generally, after Mr. Newman's letter to myself is left
to work its own way for a little while.'

This letter put an end to the Declaration. Palmer
abandoned it ; he was rejoiced to hear that the Bishop 1 did
not anticipate any material injury to Church principles
from what had lately occurred.'

Pusey's sanguine temper leads him to review the situa-
tion as follows : —

E. B. P. to J. R. Hope, Esq.

My dear Hope, °ctave of Easter, 1841.

You will be glad to hear that the immediate excitement about
Tract 90 seems subsiding, although I fear (in the minds of many) into
a lasting impression of our Jesuitism, &c. ; on the other hand, they who
have read what Newman has written since on the subject must be
won by his touching simplicity and humility. I should hope, too, a
good deal will have been incidentally explained which people thought
to be done gratuitously. Every one says how Newman has risen with
the occasion. K[eble] writes to-day, ' I cannot but think that N.'s
coming out as he has in this whole business will do the cause a great
deal more good than any fresh stir, of which this tract has been made
the pretence, is likely to do it harm. People quite unconnected write
to one as if they were greatly moved by it.' The pseudo-traditionary
and vague ultra-Protestant interpretation of the Articles has received
a blow which it will not recover. People will abuse Tract 90, and
adopt its main principles. It has been a harassing time for Newman,
but all great good is purchased by suffering, and he was wonderfully
calm. . . .

Ever your affectionate friend,

E. B. Pusey.

A Deluge of Pamphlets.

During April, 1 841 , pamphlets and tracts upon the burning
question were rained upon the Church in unwelcome pro-
fusion. One writer saw in the discontinuance of the Tracts
a triumph of Christianity K Another appealed to the
Bishop of Oxford against the bad divinity of the Tract-
writers 2. A country clergyman made remarks on Mr.
Newman's doctrine of Purgatory 3. Dr. Stedman, of
Pembroke College, wrote a Latin letter from Erasmus to
Gregory XVI., which Erasmus might or might not have
owned as worthy of his pen 4. Mr. Golightly extracted
some new and strange doctrines from the writings of Mr.
Newman and his friends 5. Mr. Robert Lowe, afterwards
Lord Sherbrooke, proposed to construe the Articles by
themselves 6. The Rev. Joseph Rathborne asked whether
the Puseyites were sincere7. Mr. Frederick Denison
Maurice explained to Archdeacon Samuel Wilberforce his
reasons for not joining a party in the Church 8. The Rev.
Dr.Thorpe, the well-known Low Church minister of Belgrave
Chapel, reviewed Mr. Sewell, of Exeter College, with less
of critical skill than of undoubted sincerity of purpose9.

There were other productions better entitled to survive
the moment which produced them. Of these not the least
noteworthy wasDr. Hook's ' Letterto the Bishop of Ripon10,'
following upon the tempestuous meeting held on behalf of

1 ' A Triumph of Christianity, or a 1 ' The Articles construed by them-
few observations on the discontinuance selves.' Oxford, 184 1 .

of the Tracts for the Times.' By 7 ' Are the Puseyites Sincere ? A
the Rev. Edward Thompson, M.A., Letter to a Right Reverend Catholic
Minister of Charlotte Chapel, Pimlico. Lord Bishop on the Oxford Move-
London, Hatchard, 1841. ment.' By the Rev. Joseph Rath-

2 ' Appeal to the Bishop of Oxford borne. London, T. Jones, 1841.

on the 1 (ivinity of the Tract-writers.' 8 ' Reasons for not joining a party

By the Rev. J. Jordan, B.A., Vicar of in the Church : a Letter to the Ven.

Enstone. Oxford, Wheeler, 1841. Samuel \\ ilberforce, suggested by Dr.

3 'Remarks on Mr. Newman's Hook's Letter to the Bishop of Ripon.'
Doctrine of Purgatory.' By a Country By the Rev. Frederick Denison Mau-
Clergyman. Oxford, Vincent, 1841. rice, M.A. London, Rivington, 1841.

* 'Erasmi Roterodami ad Grego- 9 'A Review of a Letter from the

rium Dccimum Sextum Pontificem Rev. W. Sewell, A.M., to the Rev.

Epistola Singularis.' Oxonii, Baxter, Dr. Pusey.' By W. Thorpe, D.D.

1841. London, Hatchard and Son, 1841.

4 ' New and Strange Doctrines ex- Iu ' Letter to the Lord Bishop of
traded from the writings of Mr. New- Ripon.' By W. F. Hook, D.D.
man and his Friends: in a letter to the London, 1841.

Rev. W. F. Hook, D.D.' Oxford, 1841.

VOL. II. P

2IO

Life of Edward Bonverie Pusey.

the Society for Promoting Christian Knowledge at Leeds.
Dr. Hook had ' originally determined to point out in a
pamphlet what he considered to be the errors ' of Tract 90.
' But,' he writes, ' the moment I heard that the writer was to
be silenced, not by argument, but by usurped authority,
that moment I determined to renounce my intention ; that
moment I determined to take my stand with him, because,
though I did not approve of a particular tract, yet in general
principles, in the very principle advocated in that tract, I
did agree with him V He carried out this generous and
characteristic resolve at the meeting which has been referred
to. For a burst of eloquent indignation, in which he pro-
fessed his intention of ' nailing his colours to the mast of
high principle,' he was called to order by the Bishop of
Ripon 2 ; and his letter was written to explain his language.
In doing this he did a great deal besides : his letter, short
as it is, is one of the boldest and wisest things he ever wrote.
But his speech, generous as it was, was much too impetuous
to be in keeping with the serious issues it discussed ; and
Pusey wrote to him with an affectionate freedom which
their long friendship alone could warrant, with deep grati-
tude for his sympathy, but deprecating his use of excited
language.

Dr. Hook's reply was creditable alike to the warmth of
his heart and his self-accusing humility : —

Rev. Dr. Hook to E. B. P.

Dean's Yard, Westminster, April 30, 1841.

My dear Friend,

... I am very very grateful to you for the kind advice with
which you conclude your letter. Always write to me when I do wrong.
1 have been sadly sensible of my wicked conduct at the meeting, and
much humbled at having brought disgrace upon the Catholic cause
when Newman and Palmer were maintaining it so consistently with
our principles. But I was taken by surprise, and somehow or other
anything like too great kindness or sympathy is sure to overset me.
If I have only time to bring my principles to bear upon my conduct,
I can perhaps do rightly : but my feelings of sympathy are so easily

1 ' Letter to Bp. of Ripon,' pp. 5,6. by W. R. W. Stephens, M.A., p. 323
a Cf. ' Life of W. F. Hook, D.D.,' (sixth edition).

Keble s Letter to Sir John T. Coleridge. 211

excited, that you know not the difficulty I have to control them some-
times even in the pulpit. I have all the elements of a demagogue
within me. Pardon my saying so much of myself. It is in the hope
of obtaining your special prayers on this point.

Still more important was Wiseman's 1 Letter to Newman.
The purpose of this letter was to object to Newman's
distinction in the tract between any part of the authori-
tative teaching of the Church of Rome and the Decrees of
the Council of Trent. He was answered by Rev. W. Palmer,
who certainly shows by ample quotations that the living
authority of the Church of Rome goes quite far enough
beyond the language of Trent to justify Newman's dis-
tinction 2. Wiseman rejoined in eighty-eight pages of
' Remarks on Mr. Palmer's Letter V If he is at least equal
to Palmer in learning,andhis superior in temper and courtesy,
it is not less certain that he fails to shake Palmer's main
positions.

Keble also printed without publishing his ' Case of
Catholic Subscription to the Thirty-nine Articles,' in the
form of a ' Letter to the Hon. Mr. Justice Coleridge' — the
heaviest moral rebuke, perhaps, which the Heads of Houses
received in the course of the controversy. Pusey was very
anxious that it should be published at once to all the
world : —

E. B. P. to Rev. J. Keble.

[April 14.]

. . . . N. tells me that you think of printing, not publishing, your
pamphlet : I most earnestly hope it will not be so : people in London
wish to hush matters up, but it is impossible : it is only the question
who and how many shall write, how and in what spirit it shall be dis-
cussed, what impression people shall go away with. But people must
come to a result one way or another : the waters have not been so
stirred only to subside again ; and, if they did, it would be very
unfavourable to the principles of the Tracts. I am writing myself,
because one person reaches one set of minds, another another's. Clergy

1 'A Letter respectfully addressed Letter to Mr. Newman.' By the Rev.
to the Rev. J. H. Newman.' By N. W. Palmer, M.A.. of Worcester Col-
Wiseman, D.D., Bishop of Melipo- lege. Oxford, Parker, 1841.
tamus. London, Dolman, 1841. 3 'Remarks on a Letter from the

2 ' A Letter to N. Wiseman. D.D. Rev. W. Palmer.' By N. Wiseman,
(calling himself Bishop of Melipo- D.D., Bishop of Melipotamus. Lon-
tamus), containing remarks on his don, Dolman, 1841.

P 2

212 Life of Edward Bonverie Pusey.

in Worcester have been petitioning for a Convocation ; the same was
set on foot in this diocese but stopped. The first feeling- is against the
tract ; Newman's letter to the Bishop shows his beautiful rjSns. but does
not enter into the tract ; his letter to Jelf satisfies some, but many not ;
so it seems to me that the more ways the subject is presented to people's
minds the better. Gladstone says the excitement in London is by no
means over ; Tract 90 will be one of the things thrown in people's
teeth for years to come, so the more there is to refer them to, the
better : they very likely will not read, but still it will be something to
provide for those who will, and deprive of excuse those who will not.
Forgive this boldness and presumption ; but printing, not publishing,
seems a half measure, for which I should be very sorry.
Kindest Easter wishes for Mrs. Keble.

But Keble had already decided the matter.

Rev. J. Keble to E. B. P.

Hursley, Friday in Easter Week, 1841.

You will, I fear, think I have done imprudently, but before I re-
ceived your note (for which I am greatly obliged), indeed four or five
days since, having obtained leave from Judge Coleridge to address
what I want to say to him, I had actually sent my pamphlet, with
directions not to ficblish but only strike off 250 copies. It is still, I
imagine, open to me to publish, if it seem advisable, so that if in that
respect I have taken a false step it will be easily remedied. And when
you see it you will perhaps see that it is so particularly addressed to
persons of a certain authority in station that there may seem a fitness
in only laying it before them. I have had a good deal of conflicting
advice on it, and have at last in a manner satisfied myself with this as
probably the least of different evils. . . .

We hope to have Sir W. Heathcote's newly built chapel consecrated
on Wednesday. Newman is coming. You cannot I fear (you know
how glad we should be to see you), but you will kindly remember us
on that day. I cannot but think that N [ewman's] coming out as he
has in this whole business will do the cause a great deal more good
than any fresh stir, of which this tract has been made the pretence, is
likely to do it harm. People quite unconnected write to one as if they
were greatly moved by it.

But the fullest discussion of Tract go in the course of the
controversy occurs in Pusey 's Letter to Dr. Jelf1, whose
name was thus a second time connected with Tract 90.
Dr. Jelf was, in fact, a very natural person to be addressed

1 'The Articles treated of in Tract 90 Jelf, D.D., Canon of Christ Church.'
reconsidered and their interpretation By the Rev. E. B. Pusey, D.D. Ox-
vindicated, in a Letter to the Rev. K. W. ford, Parker, 1S41.

Pusey s Letter to J elf.

213

in the circumstances. He was not a Bishop, nor a Head of
a House; he did not represent any such authority as might
have already pronounced, or might hereafter have to pro-
nounce, upon the subject in dispute. On the other hand,
he was learned, widely respected, and sufficiently inde-
pendent of the Oxford writers to be treated as neutral,
while yet connected with them by the friendship of many
years. Pusey accordingly said to him all that at the
moment he had to say about Tract 90 in a letter of 186
pages, with an appendix of 41. In this letter he identifies
himself unreservedly with Newman and his work.

' I have felt no doubt, [after] carefully and conscientiously examining
both editions of the tract, that the meaning in which our friend would
have them [the Articles] construed in conformity with and subordina-
tion to the teaching of the Church Catholic is not only an admissible,
but the most legitimate interpretation of them : it appears to me
as clear that they [the Articles] are not directed against anything
occurring here and there in the early Church, even though not Catholic,
but against the existing system of the Church of Rome.'

After contending generally that the Catholic interpretation
of the Articles is the true one, the writer follows Tract 90
in its remarks on all the Articles of which it treats except
Art. XXXV. on the Homilies. A commentary on a com-
mentary is apt to be an unattractive form of composition ;
but Pusey 's fervour and the practical interest of his subject
go far to overcome this disadvantage. While his doctrinal
position is that of Tract 90, his language against Rome is
stronger and more explicit. Thus he illustrates at length
the interpretation of Art. XXXI. maintained in the tract,
but draws out much more fully the difference which he
conceives to lie between the primitive doctrine of the
Eucharistic Sacrifice and the sacrifices of Masses. So in
treating the points raised in Art. XXII.; the tract, he
argues, is right in refusing to admit that any doctrine of
Purgatory or Pardons or Invocation of Saints is condemned
except the Roman doctrine ; but then what the Roman
doctrine is, is stated more strongly and illustrated more
copiously. The real danger was lest the Article should be
understood to deny what was Primitive as well as what

214

Life of Edward Bouverie Pusey.

was Roman. The popular interpreters of the Articles were
jealous against superstition, not against irreverence.

' Thus together with " the Romish doctrine of Pardons " the whole
subject of Absolution is often discarded : with Purgatory, the inter-
mediate state : with Invocation of Saints, the feeling of communion
with them in the one Church, of which they are the perfected members :
with the veneration of relics, the feeling that " precious in the sight of
the Lord is the death of His saints," and the belief in the miracles,
which, in some cases at least in the early Church, He certainly wrought
through them : thus admitting in fact the very principles of infidelity,
and rejecting on d prioti notions what were after all the "mighty
works " of God's hand ; or together with the un-Catholic veneration of
images, people reject as superstitions all outward reverence for ho!y
things and places : they regard the Altar, whence the holy Mysteries
of our Redemption are distributed, as no ways distinguished above the
rest of God"s House, nor that House itself as sanctified by the presence
of Angels and the unseen coming of our Lord. The mere Protestant
walks up and down with his hat on, " on holy ground," listening to the
solemn tones of the organ at Haarlem.

' It is then, practically also, of moment to distinguish what our Article
does condemn as Romish, lest we involve under it feelings, and
doctrines, and practices which are primitive. It is of moment to us
practica.ly, since it cannot be concealed that many are deterred from
practices, which, though not essential, might still be a great safeguard
to them, and are countenanced or (under certain circumstances) recom-
mended by our Church, by the fear of approximating to something
corrupt in the Romish system '.'

The passages in this Letter which refer to the Church of
Rome, and particularly to the cultus of the Blessed Virgin,
were the result of much correspondence and very careful
study. Among several acknowledgments of a copy of the
Letter to Dr. J elf which Pusey received from his friends,
Archdeacon Manning's was noteworthy. He was ' especially
grateful for the parts which are most anti-Romanistic' His
4 whole conscience was made miserable by the frightful
turning aside of the affections of men's hearts from the One
Object of worship to the Blessed Virgin.' ' Wiseman's letter,'
he wrote, ' is to me enough to convict the whole system.

1 'Letter to Dr. Jelf,' pp. 76, 77.
Perhaps the nearest approach to a
difTeience between Tract 90 and
J usey's Letter is on Art XIX. Is that
Article a loose general description of
the existent Church, or a definition

whereby the claims of each portion of
it may be tested ? The tract pro-
nounces boldly for the former opinion.
Pusey apparently hesitates, or rather
he writes as if the distinction was not
clearly before him.

Puseys Letter to J elf.

His parallel of the fondness of children to their mother and
obedience to their father with the affections of faith is
dreadful.' Pusey's motive in writing these passages, how-
ever, was not any wish to throw a sop to Protestant preju-
dices, but a sincere anxiety lest one section of the Move-
ment should be shutting its eyes to the danger which
threatened them from the Roman quarter ; an anxiety
which was not without its ground in fact. The following
passage from his Letter to Jelf clearly shows his motive : —

' The character in which Rome exhibits herself in England much
aggravates our present difficulties : her policy is a corruption of the
Apostolic wisdom, to " become all things to all, that by all means it
may" gain some ; " it falleth down and humbleth itself, that the con-
gregations of the poor may fall into the hands of its strong ones."
Her principle, that there is no salvation out of communion with
herself, makes it her first object to draw people anyhow into her
communion. The extent, too, of her communion is the tangible proof
she puts forward of her being the Catholic Church. This is a sore
temptation to her to bend, relax, fall in with unholy ways and usages,
which promote this her first end. She would further holiness as
much as she can ; but she cannot afford to do what is right if it would
cause the unholy to part from her. She is obliged to temporize, to
lure, to condescend, when she cannot control. In some countries she
is suffering the penalty of former sins, having to support the credit of
false miracles, which she cannot disavow without owning the past to
have been a fraud ; while in all over which she has dominion she will
tolerate and profit by what she dares not approve ; will sit by in
silence while men tell falsehood or use violence in her behalf; will
suffer visions and miracles which she does not believe to be believed
by her people, and to bring gain to her clergy ; and even in her own
guarded province of the faith will permit unauthorised doctrines (such
as that of the Immaculate Conception) to creep in and take the public
honours of truth 1 wherever men are disposed to receive them. It is
painful to think and speak of these things in another member of the
mystical Body of Christ, who once was the bulwark of the Faith and
a pattern of zeal, and who still has holy practices and institutions
which we might gladly imitate ; but Rome forces it upon us by sending
among us to steal away the hearts of the children of our Church,
boldly denying whatever corruptions our people have not before their
eyes ; since these things were swept away by the Reformation, and she
has been able to begin anew in a spirit more congenial to that of
religious minds here, and more approximating to early Christianity2.'

1 Festivals and Churches in honour of it.
a 'Letter to Dr. Jelf,' pp. 159-161.

CHAPTER XXVI.

CONSEQUENCES OF TRACT 90 — WARD AND OAKELEY —
DIVERGENT VIEWS OF THE REFORMATION — TREAT-
MENT OF MR. KEBLE'S CURATE — PUSEY's VISIT TO
THE ARCHBISHOP— EPISCOPAL CHARGES.

1841.

The hopes that the controversy might die away, which
so often find expression in letters of this period, were not
to be realized. They were frustrated partly by the reiterated
outcries of ultra-Protestant controversialists, and partly, it
must be added, by the exaggerated or paradoxical ad-
vocacy which was sometimes employed in defence of the
tract. Pusey and Keble could not monopolize the defence
of Tract 90. The men for whom it was mainly written
would have something to say about it, and they would not
be disposed to minimize the expressions in it which had
provoked Low Church or Latitudinarian criticism. Indeed
one effect of the tract was to make a section of the Oxford
school, which had lately come into notice, keenly conscious
of its separate temper and aims, which were not those of
Pusey and the older men. As Newman afterwards said,
this section was 'sweeping the original party of the Move-
ment aside and was taking its place.' It was, as compared
with the older party, less careful about authority, whether
Primitive or Anglican ; more disposed to a priori reasoning,
to the elaboration and advocacy of symmetrical systems, to
the imperious exigencies of bare logic, to bold and striking
generalizations, to a philosophical treatment of pure theo-
logy. Such a mental disposition might, and indeed did
eventually, lead in more directions than one 1 ; but what
its direction would be was as yet uncertain ; the only thing

1 e. g. in the cases of W. G. Ward, F. Oakeley, and Mark Pattison.

W. G. Ward and Oakeley.

217

that was clear about it to Newman was that ' it needed
keeping in order1.' Of this section the two prominent men
were Oakeley and Ward. They came to be what they now
were out of very different antecedents, and they were very
unlike each other. But they were at this moment united by
a disposition to urge the Movement forwards in a manner
calculated to imperil its original scope and purpose, its
present coherence, and the eventual loyalty, at least of
some of its members, to the English Church.

Certainly not the least remarkable products of the con-
troversy about Tract 90 were given to the world when
Mr. W. G. Ward published two pamphlets and an ap-
pendix on the question of the day 2. These pamphlets
contained several propositions which went beyond the
ground actually occupied by Newman ; and Pusey was
distressed not only by their general tone, but also by the
disparaging language contained in them about the Re-
formers. Certainly this language got its author into
trouble, which, it must be added, he took very quietly. He
felt bound to resign his two lectureships at Balliol, and
he was inhibited from preaching in Margaret Chapel,
of which the Rev. F. Oakeley was, at the time, minister.
Oakeley felt warmly about the treatment of his friend, and
Pusey found it difficult to say what he really thought about
Ward's unbalanced logic without appearing to sympathize
with the severe treatment that was dealt out to him. The
difficulty was increased by the correspondence which fol-
lowed between Oakeley and Pusey. Oakeley sent a message
from Ward to Pusey on June 22nd to the following effect : —

'Ward knew of no theological subject on which he should venture to
have an opinion different from Newman. ... At the same time, Ward
would certainly not pledge himself not to join Rome under any circum-
stances, nor from what he has heard N. say, does he think he would.'

1 Newman, ' Apologia pro vita sua ' Ward, M.A., Fellow of Kalliol College,
(ed. 1880),' p. 164. Oxford, Parker, 1841. On June 21,

2 On April 10, 1841, appeared ' A 'Appendix to a few more words in
few words in support of No. 90.' support of No. 90, in answer to Mr.
Oxford, Parker, 1841. On May 21, Lowe's pamphlet,' by the same. Ox-
'A few more words in support of ford, Parker, 1841.

No. 90,' by the Rev. William George

218 Life of Edward Bouverie Pusey.

Then the July number of the British Critic, which had
now passed into the hands of Mr. T. Mozley, contained an
article by Oakcley on Bishop Jewel. It is a clever, but
one-sided essay, containing much truth, and some exaggera-
tions, about Jewel and the Reformers, and no adequate
statement of the causes which made some reformation
necessary. But the real interest of the article lay not in its
worth as a piece of historical criticism, but in its bearing
upon the actual circumstances of the movement.

' We cannot stand,' the writer observes, ' where we are. We must
go backwards or forwards, and it will surely be the latter '.'

Pusey was on a visit to Ireland when he received this
article. It was best to go at once to head-quarters : so he
wrote to Newman.

E. B. P. to Rev. J. H. Newman.

Kingstown, July 20, 1841.
. . . Oakeley has sent me his article in the last British Critic (my
own copy has not reached me). I am grieved that he and Ward think
it necessary to act as ' public prosecutors' against the Reformers. It
is surely not leaving it ' an open question ' if the British Critic, which is
supposed to express all our opinions, engages in such a crusade against
them. I do not see how, according to any etiquette, the British Critic
could, in another number, apologize for the Reformers, and if not, then
it is committed to a view of a certain section. 1 am very anxious, too,
about the movement tone which it implies. He speaks (last page but
one) as if all which had been hitherto gained since the Tracts com-
menced were nothing, not sufficient to justify ' the breach of peace and
charity ' which has taken place ; as though it were nothing to have
recovered the true doctrine of the two Sacraments, of Justification, the
Church, Judgment to come, Repentance, Apostolic Succession, Charity,
Fasting, Submission to the authority of the Church, the quod ubique,
&c, unless we take a certain view of the Reformation and ' go
forwards,' he does not say whither. I should think this indefiniteness
in itself very injurious : it is one thing for ourselves privately to feel or
to say that (if so be) we have not cleared our views as to the Power of
the Keys, or to confess that we have or may have much yet to learn,
another to set persons adrift, tell them that they are to go forwards
some whither, urge them on, and give them (in the case of younger
men) neither chart nor compass. And why may not such as I, if we
can, think the English Reformers meant to be Catholic ? There are

1 British Critic, No. 59, p. 45.

The British Critic.'

219

confessedly two elements in them — submission to the authority of the
early Church, and perplexed views on subjects which the foreign
Reformers had perplexed. Why should not one think them (if one
can) implicitly Catholic while their language is perhaps Zwinglian ?
Or why should their appeal to Zurich be thought fatal to their Catholi-
cism, when persons confessedly Catholic, as Cosins and Andrewes and
Laud (who had not seen the development of the foreign Reformation)
maintain that the foreign Reformers meant the same as we, i. e. were
equally Catholic ? Why should the tables be turned and it be argued
that they meant that we were the same as they really are, i.e. Un-
catholic ?

I should not regret so much the breaking-up which these views
imply (although one does feel any parting) ; we might do all the
better for evidently not being a party ; but I fear it will give the
Romanists occasion to triumph the moreover our disunion, and perplex
still more those who are inclined to leave, when they see nothing to
lean on — one giving them one solution of the act by which our Church
was continued to us, one another. Thus I could not [but] fear much
perplexity in a case in which I am engaged : one tells her that the act
of consecrating Archbishop Parker was a sin; another, as myself,
justifies it. It must be a great additional temptation to secede from
our Church when even the one section of it, whom such people would
be inclined to trust, is at variance within itself, and yet attaching so
much importance to the point at issue as the last number of the
British Critic does. But I am yet more concerned for the 'movement
party itself.' The British Critic throws out this view as the only rope
to a drowning man, and yet implies a doubt in italics ' whether
it will hold! It makes one heavy-hearted and think that one's office
is done.

Oakeley's article was not Pusey's only grievance.
The same number of the British Critic contained also
a review of a lecture which Dr. Faussett, in his capacity
of Margaret Professor of Divinity, had delivered on
Tract 90 in the Divinity School. The lecturer defended
the popular interpretation of the Articles, and denounced
the tract as evasive and fallacious. The reviewer, who
was no other than the new Editor of the British Critic
himself, had no difficulty in pointing out the weakness
and inconsistencies of the lecture ; but, being a man
of great humour, he was tempted to illustrate it by
an apologue, which soon became more famous than either
the lecture or the review. Everybody in and out of
Oxford knew who were meant by the two dogs ' Growler

22o Life of Edward Bouverie Pusey.

and Fido ' ; and the sombre controversy of the hour was
lighted up by a flash of inevitable and well-nigh universal
merriment K

Pusey was by no means without a sense of humour, but
he distrusted humour as a weapon of religious controversy ;
its employment blinded men to the greatness of the issues
>v,at stake and to the requirements of charity. Accordingly
he continues his letter to Newman as follows : —

[July 20, 1841.J

' I enclose a letter from Jelf, written, as you see, hastily, and not as
meant to be seen, but which shows the effect of these articles on such
men. I could not but regret myself (and so did Dr. Todd) the tone of
the article against Dr. F[aussett] : it seems like the work of a follower
who wished to avenge his leader (you) and thought it did not matter
how hard blows he dealt, since he was not "avenging himself," but
forgot that, as it is scarcely known that you have ceased to be editor,
and it is still naturally under your influence, he was committing you.
If anything could create sympathy for Dr. F., or spoil our cause, it
would be such an article. We write mildly with our names, but our
supposed organ is as vehement as the Record or the Observer.

' 1 have poured out my sorrows to you, and you will excuse it.'

Keble wrote to Newman on July 4th in the same sense
about the ' Growler and Fido ' article : —

' Has not our friend,' he asked, ' gone beyond the just limits of
Christian, and if it may be said in the same breath, of gentlemanly
severity in several parts — I fear, to be honest, I must say— in the
general conception and execution of that paper ? To persons who do
not know M. — how far he is from everything that is spiteful, the
very consciousness of which, 1 imagine, makes him freer in his
rebukes— it will seem, I fear, as if something like personal malice
and revenge had to do with it. . . . Would it not be well to put
a drag on T. M.'s too Aristophanic wheels, else he will get us all
into a scrape ? You will guess i was startled when I tell you that
I was rather looking for an apology for the sentence of which I com-
plained to you in the last number, about " How happy should I be
with either," &c, and instead of it I find him running riot in a whole
long paper.'

Keble added that he ' particularly liked' Oakeley's article
on Jewel.

Newman replied sympathetically. He did not wish to

1 See ' Letters of J. 13. Mozley,' p. 121.

Pusey s Anxieties.

221

look indulgently at such articles as that on Dr. Faussett.
Indeed, he was much annoyed at it, and he would exert
himself to set things on a better footing. But how could
this be done ? Could certain subjects be excluded from the
British Critic ? Would it be wise or prudent to give this
periodical up, and allow it possibly to pass into other
hands ? Newman himself, when editor, had declined to be
answerable for Oakeley's article on Jewel x. But he urged
upon Pusey — with more generosity perhaps than true fore-
sight— that ' such effusions are the relief to many minds' —
safety-valves which could not be stopped without risking an
explosion. He himself had just suppressed R. Williams'
translation of the Breviary, and had prevented two intend-
ing seceders from going over to Rome.
Pusey was not satisfied : —

E. B. P. to Rev. J. H. Newman.

Sandy Cove, Kingstown, July 27, 1 841.
... I am sorry to harass you with fresh anxieties, when you are
already beset with so many ; but Oakeley's writings are very painful to
me. As you say, 'one man's meat is another man's poison': they
would be to me the very strongest temptation to go over to the Church
of Rome, did I, being a layman, embrace them, and they will, I fear,
much aggravate our difficulty in retaining many who are so tempted :
strong minds may be kept, or others by an instinctive feeling ; but I
should think in many there would be such a strong repugnance at
thinking that anything which had so unblessed an origin could be
from God, as to outweigh everything besides. I should doubt Oakeley's
having historical knowledge enough for such a view ; I should think he
was theorizing on others' facts, and going beyond them : in his
pamphlet he does exhibit the Reformers in such a degraded light ;
puppets, set in motion not by any needs of their own, but by Henry's
lusts : going as little a way as they could, but moving because they
must : helpless and casting about for help, whenever it might be to be
had, because they had no views of their own : it is certainly unutter-
ably degrading to our poor Church, if not such a mark upon her, that
people would think it a duty to leave her. (I do not see how he
reconciles such a view with Cranmer's refusing to sign the Six Articles.)
I5ut it is not a practical question for you as yet. I hardly see how the
British Critic can express both this view and the opposite, and if these
be its principles, how Manning e. g. can continue to write in it. How-

1 Mozley, ' Reminiscences,' ii. 244.

222 Life of Edward Boaverie Pusey.

ever, if he does not feel the difficulty, there is no occasion to suggest
it ; and I am no writer. So I am only venting my own uneasiness.
There is, however, the practical difficulty, whether the British Critic
is to express all our views, or only those of a section : it is one thing
to leave (as Oakeley once said) the Catholicity of the Reformation an
open question, another thing to brand it as he is now doing. I do not
see how the B. C. can take both sides without destroying the impression
produced by unity ; so there seems no alternative, but either saying
nothing about the Reformation or that the B. C. should be the organ and
representative of Oakeley's section. I am truly sorry to pain you with
all this. . . .

I was in hope that Is. [R.] Williams was at work at the Paris Breviary
in a form consistent with our Formularies (Edward the Sixth's first
Book) since the Reformation.

Things are so altered, and so much beyond me, that I feel to have
neither opinion nor judgment : so do not be influenced by anything
which I have ever expressed.

Every good wish.

Your very affectionate and grateful,

E. B. PUSEY.

Newman's answer was marked by the consideration
which is his characteristic ; but it was not at all calculated
to reassure Pusey.

Rev. J. H. Newman to E. B. P.

Oriel College, July 30, 1841.

I am very sorry you are so much out of heart. As to Oakeley, I
suppose in my heart I dislike the Reformers as much as any one, but
I do not see the need of saying so, except so far as the purpose of self-
justification goes, and the duty of honesty. If a person asks me, I must
tell him; if he says, 'either you are evasive or the Reformers,' I am
driven to say something in self-defence. But certainly I wish with all
my heart the subject to be dropped on both sides. Yet on the other
side I suppose men will not be silent. I think decidedly there has been
too much of it in the British Critic.

As to the said B. C, I suppose every Review must depend on memvho
will write Jar it. It is a great difficulty to get men to write. Oakeley
and some others are ready writers, and have more time on their hands
than we have, and this has thrown it upon them. Certainly I made
a great effort to make it literary and scientific, but it failed. Keble
and Rogers wrote some articles on Poetry. I wished to stimulate
others to write on Astronomy, &c, &c. R. Palmer has written on
Grammar. But I fear I must say that, if it is to be theological, it will
to a certainty take a (so-called) ultra tone, if clever men are to write for
it. Clever men will not content themselves with defending theories
which they feel in their hearts to be indefensible, e.g. Palmer's views.

Pusey and Ward.

I assure you I shall try all I can to turn it into the literary channel, and
if my will has its way, I will put a stop to all attacks on the Reformers.
But then comes the point — if the Editor cannot get literary, &c.
articles. I certainly will represent the matter strongly to Oakeley and
Ward, but they have but one thought in their mind. Their mind is
possessed with one subject. . . .

My finv!) at Littlemore is getting on, but I am very faint-hearted
about anything coming of it.

Newman was now in fact between rival influences. On
one side were Ward and Oakeley, with a train of younger
followers, Rev. M. Pattison, Rev. J. B. Morris, and others,
urging the wheels of an unbalanced logic in the direction of
Rome, although without as yet any definite idea of going
thither. On the other was Pusey, and — in his own way —
Keble, unalterably devoted to the English Church, and
firmly convinced that the Catholic truths and principles to
which the Movement had appealed were best obeyed by
steadfast adherence to her. Newman was still, in sympathy
and judgment, working with Pusey1; but Ward was at
his side, ready at any moment to become the Phaethon of
the Movement and to drive its chariot down the steep.
If a catastrophe was to be averted Newman must exert
a stronger control than heretofore over the ardent spirits
around him ; but he has told us, in pathetic language,
how at the very time when a strong wrist was most needed,
the reins broke in his hands2.

Rev. J. H. Newman to E. B. P.

Oriel, August 3, 1841.
Ward has just made his appearance, and tells me that some
letters have passed between you and him, partly about myself. I am
very glad indeed that he should speak openly with you about himself,
but you must not (I see from what he says) take him as a fair reporter
about me. Every one colours what he hears by his own mind— from
one instance Ward has told me, I see he has done so too. I have no
doubt that on many points he knows more what 1 think than you do,
because he has asked me more questions, but I am as sure that he has
often not taken in my exact meaning; and often mistaken a conjecture
or an opinion for a formal assertion. I do not know what he has

1 Cf. the article on ' Private Judgment,' British Critic, No. 59, p. 134.

2 ' Apologia,' p. 229.

224 Life of Edward Bouverie Pusey.

written to you about, except generally that the Reformers come in ; and
I say so little about them, I don't think he can have got from me more
than I have already directly or indirectly said in print. But, however,
it matters not. I am sure that it is right that you should have heard
his opinions, but I do trust he will keep them to himself as much as
possible. If you think it worth while, I will make remarks on his
letter to you, if you send it me. Of course I can be no judge whether
it is worth while, not having seen it — and really not wishing to see it.

P. S. I have given up the notion of a monastic body at present, lest
a talk should be made. I have got a room where I can put my books,
and myself. Also I have a number of spare cottages. If any one
chooses to come there from London, Oxford, or elsewhere, for any time
he may have a retreat, but without anything of a coenobitium. It is
only, in fact, furnishing him with lodgings.

Newman's letters had made it clear to Pusey that he and
Ward were defending Tract 90 on incompatible principles.
If the Reformers were disingenuous, he had himself made
a mistake; while if they were honest, though in no sense
infallible, Ward was certainly mistaken.

E. B. P. to Rev. J. H. Newman.

Sandy Cove, Kingstown, August 9, 1841.
You will think it strange that I did not know your opinion of
the Reformers, but the preface to 'Remains,' Part II, not having
fallen in my way, I never happened to read it, as I can and do read
very little. I saw from Tract 90 that you thought the Reformers took
the Articles in a less Catholic sense than we do, but I had no thought
that you held them to be ' disingenuous.' My own impression has
been that they wished to be Catholic, and that their appeals to
antiquity were sincere (and so I thought Jewel), but that they were
entangled more or less with the Zwinglian notions afloat and held by
the foreign Reformers with whom they were unhappily intimate. One
might evidently interpret their declarations of submission to antiquity
by their Zwinglianism, or their Zwinglianism by their declarations.
I have done the latter, looking upon them as implicitly Catholic and
sympathizing with their difficulties, I mean the real practical difficulty
of separating what was Catholic in the existing system from what was
modern and un-Catholic. Ward and Oakeley urge their fraternizing
with Calvin, &c, as a proof of their anti-Catholicism ; but when such
persons as Laud, Cosins (not to say Hooker), and, I believe, all our
writers till ourselves, have interpreted Calvin, &c. in a sound sense as
to the Sacraments, I do not think this fair : I suppose that until one
saw the development of Calvinism and Lutheranism into Rationalism,
people would not venture to see them in their true light. The event
has been the comment on tendencies which persons perhaps ought not

Pusey and Newman on the Reformation.

225

to have pronounced on beforehand. Our Reformation has had, amid
whatever reverses, a steady tendency to develop itself into Catholi-
cism, and to throw out the impure elements which came into the
Church ; the foreign Reformation has developed the contrary way into
Rationalism and Pantheism ; and therefore I think we have a right to
infer that there was a difference in their original rj0os — ours intrinsically
Catholic, though with something un-Catholic cleaving to the agents in
it, theirs intrinsically un-Catholic, though with some semblance of
Catholicism. . . .

It is a great relief to me that you mean to urge Oakeley and Ward to
be quiet ; it is surely a diseased state of mind to be so taken up with
one subject, and that a sort of persecution of the memory of those
whose dross, we trust, God has cleansed away. I should think that
negative position, of taking a line against persons, a very dangerous
one, and very unhealthy to humility in a young man. . . .

Ever your very affectionate friend,

E. B. PUSEY.

Pusey was mistaken in thinking that Newman had
written the Preface to Froude's ' Remains,' to which
Oakeley had appealed in his article on Bishop Jewel.
Keble was the real author, but if the whole passage be read
it will be seen that Keble's motive is to defend by a Scrip-
tural analogy the work of the Reformation at the expense
of the Reformers, and not to interpret the character of the
work by that of the men 1.

Rev. J. H. Newman to E. B. P.

Oriel, August 13, 1841.
The Preface to the ' Remains' is Keble's, not mine, though of course
I agree with it.

I fully thought that you professed, and wished, in your late pamphlet
to give your views, not mine. Indeed, I fancied you had said so in
the pamphlet. I thought you were not unwilling to show that the
same interpretation might be given of the Articles, without the opinions
which I connected with it, both as regards ourselves and Rome.
I fancied you thought I had clogged my view with matter which gave
offence, and which you were wishing to remove. Of course I did not
think so myself, but was very glad that others should think so, if by
throwing my opinions aside they embraced my interpretation.

You no/iced to me these additions of mine, as far as the Council of
Trent went, and you asked me to cut off the last sentences of the
tract, which related to the Reformers, which made me suppose that
you felt my opinion about them.

I really do think, and always have said, that it was wisest to show

1 Froude's ' Remains,' Part II, pref. p. xxii.
VOL. II. Q

226 Life of Edward Bouverie Pusey.

that we did not agree in certain points of this kind. If we did not agree,
we might be sure others would not ; and I think it best to provide food for
all minds, and not quarrel with one liking herbs and the other flesh.

This is the only reason why I should be tempted to wish the
Reformers exposed at once, except indeed the ve/izo-is which is natural
to one. But I have felt in no hurry on this ground, as being sure that
it is only a question of time when they would be seen in their true
colours. And I think there is something of impatience in those who are
now eager to write against them.

I fear I must express a persuasion that it requires no deep reading
to dislike the Reformation. 'A good tree cannot bring forth evil
fruit.' If one wants a monument, circicmspice— whence all this schism
and heresy, humanly speaking, but from it ? And I fear I must say
that the historical characteristics of its agents are such that one need
not go into their doctrines or their motives.

But I need hardly say that it is an unpleasant thing to me to speak
of persons I am so far from looking up to. As to yourself, I have not
pressed my thoughts upon you, as for this and many other reasons, so
especially for the following, that, since every one is in some way or
other influenced by every one else, I did not like to be the means of
making you, tolovtos S>v, think of any act or person otherwise than you
would have done without me.

I do not think that Oakeley and Ward are eager on running down
the Reformers for the sake of doing so, but as feeling that our Church
cannot be right till they are exposed, till their leaven is cast out, and
till the Church repents of them. I think they would do better if they
left all this to time. Truth will work.

It is not easy to answer such a question as whether the Articles are
disingenuously framed or no, for the question is who are the framers,
which is in a measure unknown. . . .

I have nowhere committed myself to the assertion that the whole
of the decrees of Trent can be interpreted catholically. I have not
attempted to draw the line how far they are Catholic.

I hope you will get some useful information about fiovai by what you
see in Dublin.

P.S. I am just now, as you wish, stopping a book against the Re-
formers in quite a different quarter. ... I have written concisely and
drily, for my hand aches so with writing that it annoys me to write
many words.

Pusey had some few more words of explanation to add : —

E. B. P. to Rev. J. H. Newman.

[Sandy Cove, Kingstown.

No date, but end of August, 1841.]
Thank you again for your full explanation. I certainly meant
(as I said) to vindicate your interpretation of the Articles as honest,
without suspecting the Reformers to be dishonest. . . .

The Reformation — The Council of Trent.

227

Every one must feel that there was a great deal of sin about the
Reformation in all the sacrilege and oppression to the monks, &c.
which took place, but I have not been accustomed to consider it as
being in the Reformation, as a religious act, as far as our Church was
concerned, or in the part which our Bishops took. I have been accus-
tomed to lay the sin upon the State and greedy ambitious laymen, on
the Sovereign, upon the indirect not the direct instruments of the
Reformation ; so that as for Charles' murder, the guilt rests upon [us]
as a nation, not as a Church. . . .

Thank you for consulting my wishes about the History of the Refor-
mation. If this were undertaken without strong bias, I should not
mind any result, though I think it would shake people less, and tempt
them less to go to Rome (supposing the result unfavourable) later than
now. What I dread is, this habit of writing down the Reformers in
the off-hand way of short articles and pamphlets. I should be sorry
indeed that a person should undertake a History with a settled bias
(as the German Arnold, who wrote a History of the Church, with a
view to apologise for all heretics, and consequently censuring the
Church), else there is more hope that a person who is bound down to
facts will make them less subservient to theory than one who, as Oakeley
and Ward, are pleading a cause under strong excitement, with only
reference to facts here and there. More of this, however, when we
meet. I shrink from the responsibility of'anything great being with-
held on such judgment as mine.

The Romanists here certainly think that you have stated the whole
of the Council of Trent to be Catholic, and so think that the reunion of
the two communions depends only on the extension of your views ; that
' what has been so long a problem is now solved,' how the Church
could be reunited without sacrificing the Council of Trent. They
think they have nothing to do but to await our time for rejoining them.
I fear this will act unfavourably upon them : for though I believe the
Council of Trent mostly to have meant to oppose error, I do not think
the caballing spirit, which their own historians speak of, one likely to
be consistent with the Presence of that Spirit, Who should secure them
from error, or that they were so secured in things which they declared
to be of faith.

The difference between Pusey and Newman which is
observable in the foregoing correspondence may be illus-
trated by an extract from a letter of the Rev. T. E. Morris,
Student and Tutor of Christ Church. Mr. Morris had told
Pusey of his agreement with Tract 90, and had consulted
him as to the duty of mentioning this to Dean Gaisford.
He afterwards resigned his Tutorship in 1846 : he died
only a few years since as Vicar of Carleton, Yorkshire.

Q 2

228 Life of Edward Bonverie Pusey.

Rev. T. E. Morris to E. B. P.

My dear Sir, Ch- Ch-' SeP{- 6> l84r-

. . . You do not know, I only wish you could know, of what
service you have been to me. ... Had it not been for you I think
I should never have been disposed to look into such writings as
Newman's, or have had such friends as could have brought me into
contact with him.

I hope you will not imagine that I am thinking my opinion of any
more weight now than heretofore ; I only suppose that under present
circumstances I shall best meet your wishes by expressing it. It was
some time before I perceived any difference between your teaching
and Newman's, but for the last two or three years (I think it is as
long as this) I have been unable to help thinking that there was a
difference so great that it must appear sooner or later. You seem to me
to be agreed as to what is Christian truth (and the strange circumstances
of the Church have made this to be a marked agreement) but to differ
widely as to the relation in which different parties of men stand
towards it, and the manner in which it may best be applied to the
present state of the world. I have thought also that, while Newman
did not at all commit himself to any of your statements on these points,
you continued to speak as if you were entirely agreed with him, and
this I could not account for. I for some time supposed that all this
difficulty must be owing to my misapprehension, and have more than
once found myself at a loss when asked how your teaching was to be
reconciled with his, till one day I ventured to say to Ward, ' I cannot
help thinking that posterity will look upon Pusey and Newman as
belonging to perfectly different schools ; they seem to be agreed on
those points on which all Churchmen ought to be agreed as matter of
course, but no further ' ; to which he replied, ' I am very glad to hear
you say so ; I have always wondered how any one could think otherwise,
but we must remember that that agreement is one for which one
should be very thankful in these times.' Some further conversation
passed which led me to look back to Newman's letter to the Christian
Observer, my impression being that he had there committed himself
to entire agreement with your writings up to that time, but I could
not find this to be the case. When I speak of agreeing with Ward
I only mean that, so far as I can understand, his is Newman's view of
things, and that I have as yet seen nothing advanced to invalidate it.
I have always heard Newman speak as if he entirely agreed with
Froude and Keble in their view of the English Reformation, and
though I cannot pretend to anything approaching to such knowledge
of the history as would justify my saying that such is my own view,
yet I must say that I have seen no case made good against it, and
that whenever I have been led to look into any point of the history
I have found it confirmed ; though from the great variety of reading
which, owing to past neglect, the duty of a tutor throws upon my

T. E. Morris and Seager.

229

hands, I hardly manage to read any subject with such method as shall
enable me to refer to particular instances, and cannot substantiate the
above assertion, which however is strongly on my mind as a general
impression. . . .

Believe me, dear Sir, yours very respectfully,

Thos. E. Morris.

Of the divergence between Newman and Pusey hinted at
in the foregoing letter, the Oxford world generally had
become aware. Mr. W. G. Ward, it appears, had told a
friend of Golightly's that ' a certain party in this place
might now be considered to be divided into disciples of Mr.
Newman and disciples of Dr. Pusey — the latter opposed,
the former no longer opposed, to Rome1.' Through Mr.
Golightly this admission soon became public property.
But Pusey was most unwilling to recognize any such
difference of view ; he would not recognize it as long as
he could avoid doing so ; and he took every opportunity
of endeavouring to engage Newman in efforts which im-
plied that their line of thought and action was still the
same. Thus when some little time later Pusey's Assistant-
Lecturer in Hebrew, Mr. Seager, had caused much anxiety
by conversation which implied a disposition to join the
Church of Rome, Pusey wrote to beg Newman that he would
influence him in an opposite direction.

E. B. P. to the Rev. J. H. Newman.

116 Marine Parade, Brighton, Jan. 3, [1842].
... I very much wish you could quiet him. He has a theory
that Rome must be in the right because she is a Church (and on the
same ground we are also), and that it is necessary to talk down Anti-
Romanism, and defend Romanism, in order to make way for Catholi-
cism. ... I have entreated him again and again to be quiet, because,
whether he will or no, he is committing me, and using any influence
he may have from his connexion with me, against myself : I have told
him also that his conversation seemed to me very unsettling, and that
if any one went over to Romanism, who heard much of his con-
versation, I should think him in part responsible ; but this he thinks
no evil. . . . But I hear again and again of the way in which he offends

1 ' Correspondence illustrative of the actual state of Oxford.' Oxford,
Macpherson, 1842, p. 9.

23°

Life of Edward Bouverie Pusey.

people, and the suspicion in which I am in consequence held. I think
he would mind you. . . .

Ever yours most affectionately and thankfully,

E. B. Pusey.

Nor were these efforts unresponded to.

'S. is out of Oxford,' Newman replied on Jan. 13, 'but I have
written to him and am to see him on Saturday.' ' I had some talk
with S. yesterday,' he writes on Sunday, the 16th, 'and from what
he said, I hope he is in a better mind than he was.'

Bishop Bagot, when writing to authorize Pusey's 'Prayers
for Unity,' added an expression of his regret at some of
the articles in the recent number of the British Critic.

E. B. P. to the Bishop of Oxford.

Christ Church, Sept. 8, [1841].

I thank your Lordship for your kind note. Your Lordship was
rightly informed that Mr. Newman is no longer editor of the British
Critic ; but he is very anxious that it should be conducted in a right
spirit. He was much annoyed by the article on Dr. Faussett ; it is
most strange, but most unfortunate, that the writer had never seen
Dr. F., and knew not how exactly he was describing him. Mr. N. is
very anxious that there should be nothing of this sort. I also was
much pained by the article on Jewel ; I believe we may anticipate
that this sort of article will not be continued. Altogether, it is Mr.
Newman's earnest wish that the Review should be free from anything
objectionable ; he was alive to people's feelings about it, and will do
what in him lies to meet them.

I thought it best to read to him what your Lordship said about it,
and this will make him more desirous that it should be what your
Lordship wishes.

I have the honour to be, with much respect,

Your Lordship's faithful and obliged servant,

E. B. Pusey.

The Oxford writers may have hoped that Bishop Bagot's
moderate and judicial attitude would be also that of his
Episcopal brethren. If they did, they were soon to be
rudely undeceived. A first indication of what was coming
was furnished by a refusal of Dr. Sumner, Bishop of Win-
chester, to admit the Rev. Peter Young, then curate of
Hursley, to Priests' Orders. The particulars of this unhappy

Mr. Peter Young— Keble' s Curate.

231

proceeding on the part of the Bishop are given in a letter
from Keble to Pusey. Mr. P. Young was going to Ireland,
where Pusey was staying in July, 1841, and Keble was
anxious that Pusey should advise him how to act : —

Rev. J. Keble to E. B. P.

Hursley, July 17, 1841.
. . . Just now he [Mr. P. Young] wants all the sympathy and
support he can get : for he has been placed in the condition of
something like a confessor by a severe act of our Diocesan. (I must
write to you of it, though I am not sure whether it is generally
known yet : yet I can hardly understand how it can be kept a
secret.) The fact is that he presented himself for Priests' Orders
last week at Farnham Castle, was examined on Thursday and
Friday morning, and sent back ?/«ordained. A clergyman at
Winchester, Mr. Crowdy, had previously refused to sign his testi-
monials, on the ground of his connection with me, and because in
some sermon which he had heard Young had spoken as I should
of wilful sin after Baptism. This was no doubt known to the Bishop,
and he did make some technical difficulty about receiving Young's
testimonials, but without saying anything of any doctrinal scruple :
so that when on my intercession he did at last allow him to present
himself, we were not in the least prepared for what occurred. He
was immediately set to answer a long string of questions all tending
one way : the first being, in substance, How do you govern yourself
in the construction of the Thirty-nine Articles ? And the last,
Explain Consubstantiation, Transubstantiation, and the doctrine of
our Church as differing from both. He answered, setting forth the
doctrine of a real though spiritual Presence, as distinct from corporeal
on the one hand and merely figurative on the other. The Bishop
himself, backed by both his Chaplains (James and Jacob), summoned
him to explain his answer ; refusing to accept a statement (which
he made unreservedly) in the words of the Catechism and Articles,
and saying he wanted his own words : objecting also, as I understood,
to his denying that the Presence was figurative, and urging the
passage from Hooker, in which he seems to say that the Real
Presence is not to be sought in the Sacrament but in the worthy
receiver. The end of it was that he recommended Young to go
away and get clearer views on the subject : intimating also that
there were other points in his answer on which he should have
demurred (one which he specified was, his stating that the doctrine
of the Sufficiency of Scripture was not distinctly set down in Scripture,
but rather to be gathered from Catholic Antiquity): but that he
had no occasion to enter into them now. On the whole it looks
more like a deliberate beginning of serious vexation on the part of

232 Life of Edward Bouverie Pusey.

authority than anything I have met with yet Certainly it is a
most unhappy one as to the person most concerned ; for if one
man is more blameless and devoted than another, I should say
from what I see of him that Peter Young is that man : and he is
a person too of remarkably good information.

Keble himself wrote to Bishop Sumner, in his own words,
' to express grief and wonder, to say that he was sure
there must have been some misunderstanding, and earnestly-
begging the Bishop to consider whether he could be of any
use in clearing up matters, and offering to wait on him, if
he wished it.' The Bishop replied, 5 discouraging any notion
of conferring on the matter with ' Keble, ' and directed
Young to read the 67th chapter of Hooker's Fifth Book,
and also some portions of Hey's Lectures, after which, he
says, he shall be ready at a fitting time to confer with him.'
'At present,' wrote Keble to Newman on July 19, 'the
matter wears an alarming appearance. It was plain from
the moment that Young went into the house that a dead
set was to be made at him. Questions were put to him
which were not put to others, the first being, What is your
mode of interpreting the Thirty-nine Articles ? '

Pusey of course sympathized warmly : —

E. B. P. to Rev. J. Keble.
My dear Keble, Kingstown, July 21, [1841].

I thank you very much for liking to pour out your troubles
to me. I hope the Bishop's act is the result of immediate excitement,
but it is sad : it is altogether strange : for the doctrine was one of
the first put forward in the Tracts : the very term ' Real Presence '
has been vindicated by the Bishop of Exeter ; and it is strange
that one Bishop should refuse to ordain, for holding what another
Bishop shows to have been stated by our very Reformers, and
himself vindicated. I thought too James had been a person of sound
views. Altogether I cannot but hope that it is the result of ex-
citement, arising out of misconception of Tract 90, and that it

1 This apprehension was unhappily
justified. Even so large-hearted a
prelate as Bp. Blomfield illustrated its
justice. ' The Bp. of London rejected
two candidates (I think two) for
asserting the doctrine of the Real
Presence and the Real Sacrifice ; but

on the second day they came fortified
with quotations from our divines, and
were admitted. The two parts are
each sad in their way.' E. B. P. to
Rev. J. Keble, Dec. 30, 1841. This
circumstance seems to be referred to
in Newman's ' Apologia,' p. 272.

Priest's Orders Refused.

233

will subside: the first question which you mention, 'How do you
govern yourself in the construction of the Thirty-nine Articles ? '
seems to be a key to the rest.

I hope, as you say, good may come of it, and that the Bishop
may be persuaded that he has acted severely : meanwhile, one
cannot but think that there is misconception, and so you may, I
trust, remain more at your ease under your Bishop. One must be
very cautious about driving any of them to commit themselves to
apparent opposition to Catholic truth : rather, I suppose one must
take it for granted that they mean what our Church means, and
so must ascribe any apparent condemnation of truth to misconception.
So long as one is satisfied that one does hold what our Church
holds, I do not think that any of us need concern himself with
the personal views of his Bishop. Should e.g. any Bishop unhappily
not hold the full doctrine of Baptismal Regeneration, yet as our
Church is clear on the point, it seems clear that no clergyman
need be uncomfortable at holding a cure in his Diocese, because
he himself teaches us what is the plain doctrine of the Church.
And so as to the other Sacrament. I write this because I fear,
from your 'Letter' to Mr. J. C[oleridge], that you might feel yourself
uncomfortably placed, if your Bishop were to declare against any-
thing which you feel bound to teach : but one sees every day and
everywhere, that people are in reality objecting not to what they
seem to object to, but to something else in their minds, something
which they have confused with it, and which they cannot distinguish
from it.

On Mr. Peter Young's arrival in Ireland he at once
betook himself to Pusey. He had now received copies of
his examination papers ; the originals were retained by the
Bishop's chaplain. After reading them, Pusey wrote both
to Keble and Newman, to the effect that Mr. Young had
in his first answer defined the mode of the Presence ; that
if he had left it undefined as a mystery (as Bishop An-
drewes) it might have been accepted ; and that there was
no ' ground to fear that the doctrine of the Real Presence,
external to the soul of the receiver, had been rejected
by one of our Bishops.' But Newman, to Keble's great
satisfaction, approved of Mr. Young's answers ; and cer-
tainly the Bishop of Winchester did not say or do anything
which could make it easier for Keble to accept Pusey's
construction of the Bishop's act in rejecting Mr. Young.

'The Bishop,' wrote Keble to Newman on Sept. II, 'has replied
to Young, simply saying that the matter cannot be settled without

234 Life of Edivard Bonverie Pusey.

a personal interview; and when he comes to visit, which is on the 23rd,
he will fix a time for Young to see him. If it was the merest formality in
the world, instead of a grave point of doctrine, and a young clergyman's
character at stake, it could hardly be treated more lightly.'

Meanwhile the clouds were gathering, and were soon to
burst upon the devoted head of the author of Tract 90, and
those who sympathized with or defended him. The Bishop
of Gloucester and Bristol attacked the 'ingenuity' and
' sophistry ' of the tract.

'The Bishop of Gloucester,' wrote Keble to Newman, 'though he
abused the Tracts professedly without having read them, distinctly
said he had no fault to find with either the doctrine or practice of his
own clergy, who were said to approve them. I told Prevost I would
willingly take this in exchange for what I expect on the 23rd.'

On the 23rd the Bishop of Winchester justified this
apprehension only too completely. The theological matter
of his Charge was such as might be expected from a
Bishop of the Evangelical School ; but it contained passages
which, falling on the sensitive conscience of the author of
' The Christian Year,' led him seriously to contemplate
the resignation of his living. To Pusey Keble wrote on
St. Michael's Day :—

' The Charge sounded very severe, but I am told the Bishop did not
really intend it to be so. We cannot judge till we see it in print ;
which will be, I imagine, in a week or ten days, and I will then
submit to you whatever steps I think of taking. I fear it will be neces-
sary to write to the Bishop ; but you may depend on my not resigning,
unless he actually tells me he wishes me to do so. And I will be as
careful as I can to drive him up to no such point.'

To Newman he sketched out the matter of his proposed
letter to the Bishop. He felt himself in a doubtful and
distressing position, the Bishop having seemed publicly to
censure certain views which he was known to entertain.

While these letters were passing, Pusey was at Addington.
The Archbishop had sent for him in order to ascertain
the state of things in Oxford. The interview was very
reassuring, and Pusey's report of what passed, although
evidently written with a view to reassure and encourage
Newman, contains a welcome picture of the most learned

Puscys Visit to the Archbishop. 235

as well as of the most equitable of the Primates in the
present century.

E. B. P. to Rev. J. H. Newman.

Gros[venor] Sq[uare], Oct. I, [1841].

The whole of the Archbishop's manner and all he has said has
been very kind ; he had nothing definite to propose, but wished to
impress on us the importance of quiet, in order to regain the confidence
which had been shaken. He spoke with the greatest value and respect
for you as well as Keble, and for the services which had been done to
the Church ; he spoke very kindly of what he did not go along with as
expressions in the 'Remains'; wished to put a favourable interpretation
upon things, to read them in their best sense ; hoped that all would be
well with quiet, and that confidence would be restored. In a word, he
wished us to let what had been done work, abstain from controversy
as far as might be, and turn ourselves to such works as might be, as
far as possible, of acknowledged utility, as practical works or, in my
case, something on the interpretation of Holy Scripture, i. e. not pro-
fessedly polemical. But he did not even say thus much until I asked
him whether he wished to advise anything. It was only the language
of general caution. He said what had most disquieted people since
Tract 90 was the British Critic (and indeed the tone of those three
articles does seem to have given deep offence, and some have ceased to
take it in). He spoke very moderately about this, as he thought
Jewel's opinions a fair subject of criticism, but thought that the writer
had ' a spite against him'; the tone of the article on Dr. Faussett he
regretted, and on that of Sir R. P. he said, that as far as people were
to look to human means, the Conservatives were the persons to whom
we must look, and so he thought it ill-timed.

His way of speaking was so confidential that I hardly know what to
put on paper, but his real object is to befriend us ; he acquits us of any
wrong doctrine, really values the seivices which have been rendered,
wants to be able to defend us to others, and for this end, recommends
us ' In quietness and confidence shall be your strength.'

I expect to be in Oxford late to-morrow, but am not certain.

His visit to Addington had strengthened Pusey's old
feeling of respect for and confidence in the Primate, and on
his return he determined to make an effort to relieve Keble
from the position in which he was placed by the action of
the Bishop of Winchester towards Mr. Peter Young. A
letter in which he begged the Primate to appeal to the
Bishop of Winchester, produced the subjoined kind but
disappointing reply.

236 Life of Edward Bonverie Pusey.

The Archbishop of Canterbury to E. B. P.

My dear Sir, Addington, Oct. 11, 1841.

My absence from home must plead my apology for having so
long postponed my acknowledgment of your letter of October 3rd, for
though you obligingly say that you do not wish for an answer, I should
feel very uncomfortable if it could be supposed that I consider any
communication from you as not entitled to notice.

On the subject, however, to which your letter relates, I am afraid
that interference on my part could do no gocd. Mr. Keble, as Vicar of
Hursley, is amenable for his teaching and practice to his Diocesan,
and here I have no right to interfere. He will, of course, endeavour
to satisfy his Bishop in all things, will defer to authority as far as his
sense of duty will permit, and will not think of retiring from his post
without extreme necessity. I should indeed be sorry if any feeling
should lead him to take a step which must tend much to his personal
discomfort, and which might be the prelude of dissensions most in-
jurious to the character of the Church, and the interests of our holy
religion.

In another respect Mr. Keble is to be considered as a divine holding
certain opinions which are viewed with suspicion by many members of
our Church, whose judgment derives importance as well from their
station as from their learning and piety, but which Mr. Keble is per-
suaded are consistent with truth. Now if in regard to these points the
Bishop conceives Mr. K. to be in error, and Mr. K. cannot renounce
them with a safe conscience, I do not see how my interposition could
produce a satisfactory result. Expression of personal respect, or recog-
nition of services, accompanied with disapprobation of what by the
Bishop might be deemed reprehensible, would not answer the purposes
which you have in view ; and this is the utmost which I could reason-
ably ask, or could hope to obtain, either from the Bishop of Winchester,
or from any other Bishop.

I remain, my dear Sir,

With sincere esteem and regard,

Your faithful and obedient servant,

Rev. Dr. Pusey. W- Cantuar.

Harrison saw the Archbishop after the interview with
Pusey, and wrote to Pusey suggesting that he should write
a letter to the Archbishop, with a view to placing before
the Episcopal Bench the grounds on which a more favour-
able judgment of the Oxford Tracts might be formed.

'Oct. 2, 1 841.

' A good opening is just now afforded by the publication of their
Episcopal charges, for a respectful and temperate dnoXoyia, in which,

More Bishops' Charges.

237

without entering into minute discussion, or refined distinctions, you
might show cause why you should not be deprived of that degree of
liberty which, within the pale of our formularies, has always been
allowed.'

This advice did bear fruit, at a later period, in Pusey's
' Letter to the Archbishop of Canterbury.' But, for the
present, Pusey hesitated to take it, except at the express
injunction of the Archbishop.

Harrison again pressed his point, but with no immediate
result. If Pusey would not take his advice, the Bishops
would go on warning their clergy and people against the
Tractarians. But had Pusey taken it he would have
been too late. The Bishops were rapidly taking their line.
Before the end of 1841, Sumner of Chester, Bowstead of
Lichfield, and Maltby of Durham — Pusey's old tutor —
followed the lead of the Bishop of Winchester. Longley of
Ripon recognized the services which the Tractarians had
rendered in recovering true belief about the Church and the
Sacraments ; but he, too, had a word of condemnation for
Tract 90. During the following year not only Copleston
of Llandaff, Pepys of Worcester, Musgrave of Hereford,
Thirlwall of St. David's, but also Blomfield of London,
Denison of Salisbury, and even Bishop Bagot of Oxford,
joined, with very varying degrees of decision, in the chorus
of condemnation, which had so much more than anything
else to do with precipitating the catastrophe of 1845. "' Re-
ferring to these events in a conversation nearly forty years
later, Pusey said : —

'What might not the movement have been if the Bishops would
have understood us ! J remember Newman saying to me at
Littlemore, " Oh, Pusey ! we have leant on the Bishops, and they
have broken down under us ! " It was too late then to say
anything : he was already leaving us. But I thought to myself,
" At least I never leant on the Bishops : I leant on the Church of
England." '

This expression is a key to a feature of Pusey's mind
which partly explains the divergence of his later career from
that of his illustrious fellow-worker. They were agreed as

238 Life of Edward Bonverie Pusey.

to the necessity of obedience ; but in Newman's mind
a single and present authority took the place which Pusey
assigned to a more remote and complex, but at the same
time more really authoritative guide. Pusey was not
indifferent to the language of living Bishops ; but he could
not think such language the only and final means of ascer-
taining the sense and mind of the Church. Had he been
a Roman Catholic he would have leant on Councils rather
than on Popes ; in the Church of England he leant on
her collective voice in her formularies rather than on
particular and contradictory interpretations of them by
some of her rulers. When Keble. in his distress at the
letters and Charge of the Bishop of Winchester, was thinking
of resigning his pastoral cure at Hursley, Pusey stated this
principle with great explicitness.

E. B. P. to Rev. J. Keble.

Oxford, Feb. 14, 1842.

My dear Keble,

You must not think me to be giving you an opinion, though
I was startled by your expression : I have never been really under
a Bishop, for although the Bishop has a throne in the cathedral, he
is never there, except at an Ordination, dines with the Chapter as
a guest, never visits, does not regard himself any how as our head.
So that it has rather been fancying myself under a Bishop, than
being under one. And so one is unfitted to give an opinion to
one who is. My feeling is that I should be uncomfortable under
such a Charge, but more for the Bishop's sake than my own. Such
being my present feelings, I cannot feel how they would be changed
by his being my Bishop, except that I should be more pained about
it : we know that we are right, he wrong ; and therefore I fancy I
should be rather bent on seeing how to excuse him, than feel
myself implicated. A Presbyter would not have had to resign under
an Arian Bishop or Hoadley. In whatever degree he is really
speaking against you, he is speaking against the truth, and therefore
I should not think that I had any responsibility. It is every one's
duty to maintain Catholic truth, even if unhappily opposed by a
Bishop. . . .

Your very affectionate,

E. B. P.

But the Movement was undoubtedly, among other things,
a reassertion of Episcopal authority. The early Tracts had

Result of the Charges.

239

insisted on the deference claimed for Bishops in the Igna-
tian Epistles ; and the moral passion for an unreserved
obedience to a living ruler went hand in hand with the
kindred enthusiasms for a definite creed and a life of genuine
self-sacrifice. To balance one principle by another is not
given to men of all temperaments ; and it is rarely possible
in days of youth and inexperience. The Bishops may or
may not have been alive to the higher value which was
assigned to their words now that Divine authority had been
more fully asserted on behalf of their office ; but their lan-
guage was unhappily calculated to aggravate the difficulties
of the situation by encouraging Latitudinarian or Puritan
attacks on the Oxford writers, and by producing in the
minds of younger men widespread distrust of the Church
which the Bishops represented. No one had better oppor-
tunities than Pusey of observing these disastrous results,
and he describes them in his published Letter to the
Archbishop of Canterbury, in 1842, as follows : —

' The Bishops' Charges have been made the occasion of attacks,
too often, alas ! from the pulpit, and that in language little fitted
for the sanctuary of God, where our Lord is " in the midst " of us.
Persons who hate the principles of the Church for their strictness,
or for subjecting the individual will, who, with the condemnation
of what they hate, mix up ribaldry and profaneness, have still been
glad to carry on their unholy warfare under the banner of our
Bishops. Those severed from the Church and wishing her destruction,
still plead the authority of our Bishops. Thoughtful sermons on
sacred things have been noted down and blasphemously com-
mented upon and ridiculed. It is inconceivable what a flood of
profaneness has been, in the last few months, poured out upon our
unhappy land under the plea of speaking against what such persons
have ventured to call " heresy." And all this, through (one must
say) blasphemous writing in the worst part of the periodical press,
has reached every corner of our land ; they who cannot read,
hear ; they who understand not what they read, still partake of
the general agitation ; the repose of our once peaceful villages is
broken in upon ; the most stable part of our population unsettled ;
the less thoughtful seem to look forwards to some evil which is to
come upon them unawares ; " we are all," it seems, (to use their
own language,) " to become Papists " ; and so they are prepared
to desert our Church when occasion offers; others are taught to
mistrust the ministers who have been labouring faithfully among

240 Life of Edward Bouverie Pusey.

them for years : if former negligences are anywhere repaired, the
negligent have the popular cry ready for their plea ; the serious
and earnest-minded stand aghast, looking in sorrowful perplexity,
what all this can mean. Until of late, men of more thoughtful minds
were the more stirred to enter into Holy Orders, because our gracious
Master Himself seemed to be "hiring labourers into His Vineyard,"
and "giving each his work"; now, some such even shrink back,
doubting, and in dismay what our Bishops may do. What wonder, if
some are faint-hearted whether our Lord be in the vessel, which is not
only so tempest-tost, but whose very shipmen and pilots are so
disunited, how or whither to guide her, "neither sun nor stars
appearing 1 " ? '

The effects of these Charges soon became apparent.

'At Bristol,' wrote Pusey to Harrison on November 9, 'shortly
after I had preached there for the S. P. G., a clergyman preached
against the " hell-born heresy of Puseyism " : the same person omits
in the week-day parts of the lessons, yet we are the only persons
censured.'

On November 17th Pusey writes again to Harrison : —

' Mr. Close the other day thanked God in his pulpit that the
Bishop of Gloucester and Bristol had condemned us as preaching
another Gospel ; and though he (the Bishop) did not mean it, his
words bear it out.'

' In another great city the people were instructed to look upon
the teaching of a portion of the ministers of their Church as the
teaching of Satan. Would that this were an insulated c.ise2 ! '

Pusey saw only too clearly whither all this might lead,
and, read in the light of much that has followed, the
language of his Letter to the Archbishop has an almost
prophetic character : —

' If this goes on, my Lord, where is it to end ? If our own Bishops
and others encouraged by them say to us — sore as it is to repeat,
they are their own words — " Get thee hence, Satan," — while those
of the Roman Communion pray for us, and invite us, is it not
sorely adding to the temptations, I say not of ourselves, but of younger
men ? The young are guided by their sympathies more than by their
convictions ; our position is altogether an unnatural one ; it was
never meant, nor did he who first originated the idea of our Tracts,
contemplate, that we should stand thus ; we never wished to be
leaders ; he who has been forced into that unenviable eminence loved

1 ' Letter to Aichbishop of Canterbury,' pp. 114-116, eJ. 3.

2 Ibid., p. 71.

Result of the Charges.

241

retirement and obscurity; we wished, as I said, to rouse, at a critical
moment, the sense of our Church to the value of a part of her
deposit which she was neglecting ; our first Tracts were the short
abrupt addresses of persons who, when the enemy was upon them,
seize the first weapon which comes to hand and discharge it ; our
more elaborate ones grew under our hands and became such almost
without our own will ; we formed no system ; we did nothing to
gather people round ourselves ; we besought others (though in vain)
to preach in this place on the same doctrines, that those doctrines
might not be identified with us ; we wished to guide people away
from ourselves, and pointed them on, and have been essaying to
lead them, to the Ancient Church, in connexion with our own ;
our publications of the Fathers which had the sanction of your
Grace and other of your Brethren, had this as its main object, to
present the fullness of the Ancient system, in faith and life, apart
from modern statements and modern controversies ; we forewent
much which any of us might have desired to do, in order that the
Church might be listened to, not ourselves ; in whatever degree
we have been made a party, it has been the act of others, not our
own ; we are held together not by party ties but by our common faith,
and our common object of restoring our Church.

'We wish to be merged in our Church, to be nothing but what
is of all the highest, ministers and servants of our God in her,
" repairers of the breach, restorers of paths to dwell in." But if
we are thus singled out from the rest of our Lord's flock, as diseased
and tainted sheep, who must be kept separate from the rest, lest
we corrupt them ; if a mark is thus set upon us and we are disowned,
things cannot abide thus. For us, who are elder, it might be easy
to retire from the weary strife, if it should be ever necessary,
into lay communion, or seek some other branch of our Church,
which would receive us ; but for the young, whose feelings are
not bound up with their Church by the habits and mercies of many
years, and to whom labouring in her service is not become a second
nature, an element in our existence, their sympathies will have vent,
and, if they find themselves regarded as outcasts from their Church —
to a Church they must belong, and they will seek Rome.

'Among those, in whose minds serious misgivings have been
raised, are not merely what would be ordinarily called " young
men " ; these are, one may say, some of the flower of the English
Church ; persons whose sense of dutifulness binds them to her,
who would, to use the language of one of them, "feel it to be of
course their duty to abide in her as long as they could." What
we fear is not generally a momentary ebullition, but rather lest
the thought of seceding from our Church should gradually become
familiar to people's minds, and a series of shocks loosen their hold
VOL. II. R

242

Life of Edward Bouverie Pitscy.

until at last they drop off, almost of themselves, from some cause
which in itself seems wholly inadequate, because their grasp had
gradually been relaxed before. What we fear is lest a deep des-
pondency about ourselves and our Church come over people's minds,
and they abandon her, as thinking her case hopeless ; or lest
individuals who are removed from the sobering influence of this
ancient home of the Church, should become fretted and impatient
at these unsympathizing condemnations, and the continued harassing
of the unseemly strife now carried on under the shelter of your
Lordships' names, and losing patience should lose also the guidance
vouchsafed — to the patient '.'

1 ' Letter to Archbishop of Canterbury,' pp. 71-75, ed. 3.

CHAPTER XXVII.

VISIT TO IRELAND — THE JERUSALEM BISHOPRIC — THE
POETRY PROFESSORSHIP— FRIENDLY REMONSTRANCES.

1841-1842.

In the eventful summer of 1841, Pusey spent July and
August in Ireland. He had intended to make this visit in
the previous year, partly as change of air for his children,
but chiefly to see the working of the Roman Catholic
sisterhoods there, with a view to establishing ' an order of
deaconesses' in the English Church.

Circumstances compelled him to postpone this plan in
1840 in consequence of his son's state of health; mean-
while they gave him additional reasons for making it. He
was particularly anxious to meet Dr. Todd, of Trinity
College, Dublin, one of the leading Churchmen in Ireland.
He also desired an opportunity of observing the working
of the Roman Catholic Church in a country where it could
control the majority of the population. It does not seem
to have occurred to him that the troubles consequent upon
Tract 90 might not be diminished by his visit at such
a moment. Pusey wrote in May 1841 to Dr. Todd to
apprise him of his intention, and received a warm welcome
in reply.

Rev. Dr. Todd to E. B. P.

Trin. Coll. (Dublin), May 10, 1841.
I am rejoiced to find that there is a chance of seeing you here this
summer. I hope we shall be able to get you to preach once or twice
in Dublin, were it only to convince people that you do not wear a Pope's
tiara or a Cardinal's hat. . . .

I am very glad that you are writing on Tract 90. That the view it
gives of our Articles is substantially true I have not the least doubt,

R 2

244 Life of Edward Bouvcrie Pusey.

and I think it most important that it should be calmly put forward for
the sake of those who will candidly consider the question.

Would it be at all important for your views to examine the popular
books of instruction which the Romanists put into the hands of the
people here ? If so, I will be thankful to be employed in procuring
these tracts and popular books for you. It may be well for you to
know that many Churchmen here object to Tract 90, supposing it
to be a dishonest attempt to strain the Articles ; and it is the more
important to keep this in view, because the objection is urged by those
who on other very important points are with you. Do you know Barnes'
" Catholico-Romano-Pacificus ' ? It was reprinted in Brown's ' Fasci-
culus,' and a curious account of the author will be found in Wood's
'Athenae.' It is curious as showing how the Church of Rome
treats those who endeavour to promote peace between us, and the
work itself is full of learning.

In view of their old relations to each other, and from
respect for his office, Pusey wrote to Archbishop Whately
to ascertain whether he had any objection to Dr. Todd's
proposal that he should preach in Dublin. Whately's
reply is a singular illustration of the intolerance of pro-
fessed Liberalism. The ' dear Pusey ' of three years before
has now been exchanged for the stiff ' My dear Sir,' as
marking the distance at which recent controversy had
placed Pusey in the eyes of his correspondent 1 : —

The Archbishop of Dublin to E. B. P.

„ Brighton, June 26, 1841.

My dear Sir, b ' J ' H

If you should be called on, upon any sudden emergency, to
preach during your residence in Ireland, you have my full permission
to do so. I feel sure you have too much good taste and discretion to
introduce controversial matter into sermons, in a country already but
too much distracted with controversies of its own, in addition to those
that are common to it with England.

But unless any such extraordinary occasion should arise, I think it
better that you should not preach, notwithstanding the caution with
which no doubt your sermons would be framed.

Just now there is, as you are well aware, a most vehement excite-
ment going on, in reference to a certain set of opinions with which

1 Whately used to tell a humorous
story of an interview of his with l'usey
at Brighton in 1841. According to
this, his reason for not allowing l'usey
to preach in his diocese was a tear

that he would introduce ' novelties.'
The patron of Blanco White was
naturally sensitive. ' Life of Arch-
bishop Whately,' p. 215.

First Impressions of Ireland.

245

your name is mixed up ; opinions which many persons regard as so
' contrary to the doctrine and discipline of the Church of England,'
that the maintainers of them ought not to be allowed to remain in the
Church.

Now on this question I have not as yet been called on to give any
public decision, but if you were understood to be preaching in my
diocese with my sanction, many would understand that I had thus
given a decision, even though you should not touch on the question :
and at any rate, you would probably be made more a lion, and
give rise to more rumours, than would be counterbalanced by any
advantage on the other side.

You will not, I trust, consider me as pronouncing a censure in saying
this, for it is quite contrary to my practice to condemn any one
unheard, and I have not as yet had time to look into the pamphlet you
were so good as to send me t'other day.

Believe me to be,

Yours very truly,

Rd. Dublin.

After this letter Pusey of course decided not to preach
in any circumstances. He went by sea from Bristol on
July 2, and soon settled in lodgings at Sandy Cove,
Kingstown. His early impressions of Romanism in Ireland
were not very encouraging.

E. B. P. to Rev. J. H. Newman.

Kingstown, July 15, 1841.
I am not in the way to gain much information about Ireland. Todd
is gone ; Crosthwaite, for a time ; and though I go to and fro to Dublin,
the railroad is so noisy, and I so little understand drawing-out, that I
can get little or nothing. There is also nothing in Romanism to strike
the eyes, except its miserable slavery to politics and sad degradation,
which you know more vividly than I. Right-minded people here are
desponding about our own Church's taking the position she should ;
and what one sees of Romanism dispirits one about it ; it seems as
though devotion to the Blessed Virgin were to become the characteristic
of Romanism, and the more Catholic truth is distinctly recognized
among us, the more obstinately do they hold to what is distinctive.
One cannot but fear that they hold to it, not for its own sake, but as a
means of keeping the poor people and as enlisting human affections.
However, God, Who is having mercy on us, may burst their bonds too.

Pusey soon became painfully aware that he was the
subject of much silly gossip during his stay in Ireland, and
that there were difficulties in his case from which an

246 Life of Edward Bouverie Pusey.

ordinary visitor, anxious to become acquainted with the
characteristic institutions of the country, would be free.

Every one who knows Ireland will understand that
Pusey had also many offers of hospitality from its warm-
hearted people. Dr. Todd, who had betaken himself
to a country retreat at Kilkee in county Clare, was
especially anxious to induce Pusey to ' see the Irish
people in their original state, unsophisticated by any ad-
mixture with English or Protestantism.' ' It would give
you,' he added, ' more insight into the real relative state of
Romanism and the Church in Ireland than you could learn
from books in a twelvemonth.' Pusey, however, declined
every proposal that was not mainly or only religious in
its interest. 'It seems,' he wrote to Keble, 'as though
visiting was not meant for me.' He found the Roman
Catholics sometimes embarrassingly attentive : —

E. B. P. to Rev. J. H. Newman.

Aug. 9, 1 84 1.

' The Roman Catholics have been so civil I have not known what to
make of it. I have had to fight off being introduced to the one and
the other, and they shake hands so cordially, and are so glad to see
one ! e. g. — a Roman Catholic Bishop of British Guiana.'

Among others he met Dr. Murray, the Roman Catholic
Archbishop of Dublin. He describes the interview in the
same letter to Newman : —

' . . . Dr. M. said that you said that " we agreed in principles, differed
in practice." I could not go that length myself, thinking things declared
de fide in the Council of Trent which I could not assent to, as the
necessity of confession to man as essential to the power of the keys,
Transubstantiation, as there defined (i.e. I do not see how to explain
their words, though I feel that they continually meant to oppose error,
not truth). I hope I did not commit you by saying nothing. He was
evidently apologetic, as they all are ; spoke of the Scapular (which I
had quoted) as of no authority : said I was "justly indignant at many
of the expressions in the ' Glories of Mary,' that he did not know who
the priest was who translated it." I said something (as you do) that
there ought to be an authoritative declaration against such things,
that until there was a safeguard against them, it would be a breach of
duty in the English Church towards her children to risk their being
exposed to them. Dr. M. : " It will be, when overtures are made, to

Results of the Irish Visit.

247

consider what can be conceded " (or words to that effect, implying that
the Church of England was to go as far as it could, and then the
Church of Rome was to concede what it could, but that in the mean-
while they would do nothing). I said, " This is not our concern, but our
Bishops'." Dr. M. : " You are quite right there." '

Again, later : —

' I took an opportunity of telling Dr. Murray that you spoke of [our]
differing from [them] in facts, not in practice only, which he received
without any surprise. ... I have been very busy seeing female
fjLovai l, and hope I understand something of them ; male there are
none, on any real monastic principle.'

Pusey saw also all that he could of the clergy of the
Irish Church, not excepting those who were least in
sympathy with Church principles. ' I remember,' he said
several years after, ' one Evangelical clergyman in Ireland
on whom I was calling saying to me rather triumphantly,
" / will show you my Fathers." On which he pointed to
his bookcase, with three rather long shelves, filled with
the Nonconformist divines to the exclusion of everything
else. I said, " If these are your Fathers, you must not
accuse us of not being true to the Church of England." '

He started from Dublin on August 31, and leaving Philip
at Brighton on Sept. 1, returned to Oxford. It will be
remembered that during the whole of his visit to Ireland
he had been engaged in that most delicate and painful
correspondence with Newman about his relations with
Ward and Oakeley. His mother stayed with him at Christ
Church immediately on his arrival. ' Edward,' she wrote,
' appears to be well, but more grave and out of spirits.
He spent Sunday and part of Saturday at Garsington,
having gone to preach for William [who was at that time
curate there] ; and I saw him in tears on Sunday.' He was
beginning in fact to be affected by that growing divergence
from Newman of which he was himself perhaps hardly
conscious, yet which gave an increasing loneliness to his
already saddened life.

1 The impression made on their manner ' is described in the 'Life of
Roman Catholic inmates by his 're- Mrs. Mary Aikenhead,' Dublin, 1879,
spectiul demeanour and recollected p. 257.

248

Life of Edward Bouverie Puscy.

No sooner had he returned home to Oxford than a con-
troversy arose on the subject of his proceedings during his
visit to Ireland. That visit provoked some gentle and
some violent remonstrances from the ultra-Protestant
clergy ; but, it is right to add, not from them alone.
Certainly they were founded on gossip that was itself
baseless, but they considerably increased the strain of the
situation in England. The only matter worth quoting
with regard to it is a passage from a letter to Dr. Todd,
in which Pusey sums up the impression which Irish Roman
Catholicism had made upon him.

E. B. P. to Rev. Dr. Todd.

Christ Church, Oxford, Sept. 7, 1841.
You may know, perhaps, that we have said that ' an union with
Rome (i. e. as she now is) is impossible.' It is right to add, that
while I acknowledge the great personal kindness with which my
inquiries were answered at the several institutions I visited, and deeply
respect individuals in them, the result of what I saw of the opinions of
Romanists in Ireland was a painful conviction that Rome had at
present no disposition to amend those things in her which make con-
tinued separation a duty. We must all long for the unity which our
Church prays for, and if we earnestly pray for it, God may again
restore a visible unity to His Church in truth and holiness ; but until
God gives to Rome grace to lay aside her corruptions, and to us to act
up to the principles and standard of our Church, it cannot be without
a sacrifice of duty — we might even each become worse by an union.
If we each grow in holiness, the Spirit of Christ, Which alone can give
real unity, will pervade the Church so as to knit it into one ; and for
this we must long and labour.

Close upon the controversy respecting Pusey's Irish visit
followed that which was excited by the proposed establish-
ment of an Anglo-Prussian bishopric in Jerusalem. This
proposal, as is well known, originated with the King of
Prussia, Frederic William IV., who sent the Chevalier
Bunsen to England in the summer of 1841, as a special
envoy, to press it on the English Government and Church.
The projected Bishop was to take charge of members of
the English Church, as well as German Protestants and any
others who might be willing to place themselves under his
jurisdiction. On the other hand, he was to cultivate friendly

The Jerusalem Bishopric.

249

relations with the Orthodox Church, and to promote con-
versions among the Jews. On October 5, 1841, an Act of
Parliament was passed to carry this proposal into effect ;
and it was agreed that the British and Prussian Crown
should nominate alternately to the bishopric ; that Prussia
should supply half the endowment, and English subscribers
the other half; and that the Bishop might ordain Germans
who would subscribe the Thirty-nine Articles and the
Confession of Augsburg.

A Bishop who should supply the means of grace to
English residents in the Mediterranean had long been in
contemplation ; and at a meeting of the Archbishops and
Bishops at Lambeth on Tuesday in Whitsun week of this
year, it had been resolved, with the consent of Her Majesty's
Government, to consecrate a Bishop of Valetta. Bunsen's
visit to England extinguished this proposal. The useless and
ambitious project which he came to advocate had much
less to do with the spiritual interests of Englishmen in the
Levant than with the realization of schemes very alien to
the traditional policy of the Church of England since the
Reformation as well as before it.

Opinion was divided about the merits of the scheme.
It was natural that Puritans should welcome the slight cast
on the Apostolic Ministry by co-operation with a non-
episcopal community like the Prussian, and that Latitu-
dinarians should rejoice in the prospect of an increasing
indifference to doctrinal truth which would be promoted
by an artificial fusion between Lutherans and members of
the English Church. But the authority of Archbishop
Howley and Bishop Blomfield was, for whatever reasons,
on the side of the establishment of the bishopric, and the
consequence was a division of opinion among High Church-
men. Dr. Hook was the most considerable of its supporters ;
Mr. Newman and Dr. Mill opposed it heartily and from
the commencement : Pusey, as will appear, strangely failed
at first to see what principles were involved, but eventually
joined in condemning it.

His earlier impressions were no doubt due to the attractive

250 Life of Edward Bouverie Puscy.

influence of Bunsen, his brother Philip's intimate friend.
Bunsen, soon after reaching England, met Pusey at break-
fast on July 1st at his brother's house, and the accom-
plished man of the world knew well how to present his
proposal so as best to enlist Pusey 's sympathies, or at
least to disarm his opposition. ' I was led to imagine,'
Pusey afterwards wrote, 1 that there was already a Church
of Jewish converts and of English at Jerusalem, and that
the bishop was to be sent over primarily for their sakes V
He knew of course that the rule of antiquity allowed
people who spoke different languages, although living
together, each to enjoy the blessing of a bishop : and
that one bishop might enter territory, within the normal
jurisdiction of another, in order to convert heathen whom
the bishop of the district had failed to win 2.

In justification of the alliance with the Prussian Pro-
testants, Pusey was led to hope that ' they would be
absorbed into our Church to which they had united them-
selves, and gradually imbibe her spirit and be Catholicized.
I trusted to the Catholicity of our Church to win those
who were brought within the sphere of her influence 3.'

Mr. J. R. Hope, however, who was now in London,
heard of Bunsen's enterprise, and at once wrote to Pusey.

J. R. Hope, Esq., to E. B. P.

6 Stone Buildings, Lincoln's Inn,

July 20, 1841.

I have heard to-day upon apparently good authority that Bunsen
is actually endeavouring to make an arrangement by which the
English and Prussian Crowns shall unite as the Protestant defenders
of the Syrian Churches. My informant suggested that immediate
steps should be taken to inform the public here of the origin and
nature of the Prussian Evangelical Communion, and especially of the
expulsion of the Lutherans which accompanied its formation. My
own feelings run strongly against the Prussian system, which (though
without much knowledge) I have come to consider an eclectic
' Staats-religion,' any union with which would tend to harm us not
a little, both by association, and by the character which it would
procure us among the R. C. abroad.

1 'Letter to Archbishop of Canterbury,' ed. 3, p. 93.
2 Ibid., p. 93. 3 Ibid.

, Pleas for the Bishopric. 251

Pusey replied as follows : — . , .

' July 24, 1 841.

' I trust that our alliance with Prussia, or rather that of the State,
will bring them up towards us, not lower us to them. The present
King of Prussia, you know probably, is in heart an Episcopalian.
Altogether it seems a movement towards something better on the part
of Prussia which I should not be inclined to oppose if I could (as far
as I understand it).'

During his visit to Ireland, the subject does not appear

to have forced itself on Pusey's notice ; it is not referred to

in his extant correspondence. When, however, at the end

of September he visited Addington, he had much conversation

on the subject with the Archbishop and Harrison. This

conversation left him still well inclined to the general

policy of the measure, but doubtful as to the capacities of

the nominee to the new See for coping with the difficulties

of the situation. Early in October, he writes to Harrison

as follows : — „. . „, , „

Christ Church, Oct. 3, 1841.

• ••••••«

Will Mill see the new Bishop of Jerusalem before he goes? He
probably knows nothing of our Councils and little of our theology ;
he is learned in his own way, not in ours : he might then very easily
make a mistake, as Bishop Heber did, in recognizing Mar Athanasius,
and as the emissary of the S. P. C. K. was ready to do ; especially if,
as Dr. Mill said, the Monophysites are very subtle disputants. But
the fact of a Bishop, sent out by us, entering into communion with
an heretical sect, might be more injurious than anything one could
imagine : it is true that it would be his individual act ; but when we
are sailing heavily, and people have to apply themselves, first to stop
up one leak, then another, no one knows what the effect of one more
leak may be. It must be no slight matter to restore communion
which has been so long broken ; we may be sure that Satan will do all
he can to hinder or mar it ; it must be brought about, one should
think, with prayer and fasting, not as an easy thing to be wrought by
man's will. And therefore, though I look to any openings as cheering
signs for the future, I am the more anxious that for the present there
should be the utmost circumspection.

Ever my dear Harrison,

Your very affectionate friend,

E. B. PUSEY.

Pusey's sanguine estimate was not shared by some of
those earlier allies of the Oxford Movement who had of late

252 Life of Edward Bouverie Pusey.

held more or less aloof from Newman. It may suffice to
name Mr. A. P. Perceval. The Bishops as a body could
do little to reassure them, for the reason that they had not
been consulted ; the whole matter had been arranged with
the Government by the Primate and the Bishop of London1.
The Archbishop, when explaining his action to Mr. Perceval,
laid down the principle that ' in the present state of the
Christian world we must consider communions rather than
localities' — an argument which would carry the Archbishop
further than in all probability he intended to go. He
added, however : —

'Oct. 27, 1841.

' If the Bishop sent to Jerusalem invades the rights of the Greek
prelates, requires obedience from their flocks, or seizes on their
churches or possessions, as the Latins in different places are said to
have done or attempted to do, that indeed would be a most culpable
intrusion. But I cannot see that any such charge will attach to him,
if he confines his attention to the clergy and members of his own
Church. I have not time to enter on questions of this nature. . . .
With respect to this particular question, the course we have taken is
the only one that is practicable ; if we are not at liberty to act without
the leave of the Patriarch, we must abandon the plan altogether.
The Patriarch would never consent, and if he did, it would be on
conditions to which we could never agree.'

Meanwhile Newman, and indeed Dr. Mill, took a much
more unfavourable view of the subject. The point on
which Newman felt strongly was the proposed alliance
with the German Protestants : Lutheranism and Calvinism,
he urged, had been condemned as heresies by the East as
well as the West. Pusey's old relations with Germany
still made him more hopeful of the future, if not more
disposed to think well of the present condition of German
Protestantism. The favourable opinion, however, which he
had at first entertained about the proposed bishopric was
shaken by his discovery that the congregation at Jerusalem,
which was pleaded as a reason for establishing the bishopric,
amounted to about four persons 2. Newman kept out of

1 ' Memoirs of J. R. Hope-Scott, 2 ' Letter to Archbishop of Canter-
Esq i. 315. bury,' p. 93, 3rd ed.

Growing Fears.

253

Pusey's way at this time 1, and this will explain their
communicating on the subject by letter, though they were
both in Oxford, within a few hundred yards of each other.
Thus it came to pass that Pusey wrote as follows to
Newman on the day of Bishop Alexander's consecration : —

E. B. P. to Rev. J. H. Newman.

Sunday, [Nov. 7, 1841].

Mill's strong language is saddening, but cheering too that there is
such sympathy. Give him my best thanks. There is nothing now
to be done, for Bishop Alexander was consecrated to-day — i. e. nothing
but, as Dr. Mill writes, prayer. I have incapacitated myself for doing
anything by assenting to Bunsen's plan, when he explained it to me,
understanding certainly that there was a congregation of Jewish
converts, and thinking that there was no reason that they should not
have a Liturgy and Bishop of their own, as they do not understand
Syriac. I did not see the objection to a Bishop of the Circumcision,
as I should have thought it had been good for converts from them to
keep the law. The movement among the Druses is very remarkable,
if sincere. Might not such an application justify our Church, if the
Orthodox Patriarch does not object, in sending out missionaries? It is
something so out of the recent course of events for a nation to send to
be taught Christianity.

I wrote a very strong note to Jelf, embodying all your strongest
language as my own, which he forwarded to the Bishop of Lfondon].
Probably such language has not found its way to him before. I
certainly could not, nor ought so to have written to him : he was dis-
pleased ; said that I and my friends laboured under a nervous excite-
ment which prevented our taking a sound view of any Church question
(in allusion, I suppose, to the Colonial Bishoprics), that the clause I
objected to (the independence of the Bishop) was copied from the Act
for consecrating the American Bishops, that it was inserted with a
view to Prussia, that in other cases the Bishop probably would take
the oath to the Archbishop.

I wrote (on Thursday) a respectful answer, urging the danger and
risk of any negotiations with the heretical sects, and of an heretical
succession in Prussia. I have had no answer, but hope your language
may not tell the less for that in the end.

I wish Mill himself could see Bishop Alexander].

I do not object to Ward's use of the word Protestant, as far as I have
read his article, which I like much ; I only object to it when it seems

1 Rev. J. H. Newman to J. R. Hope, sibility of my furiousness or bitterness ;
Esq., Oriel, Nov. 14, 1841 : '. . . I have and I want him as far as possible clear
kept out of his [Pusey's] way. He is of this.' — ' Memoirs of J. R. Hope-
always taking on himself the respon- Scott,' i. 31 1.

254 Life of Edward Bouverie Pusey.

convertible with Anglican, as it seems to me from the context in the
passage I referred to, p. 477, ' New Poetry.' Lutheran, of course,
would not do except on justification.

Beyond Newman were Ward and Oakeley, the latter of
whom continued to write confidentially to Pusey. It is
evident from his letters that Oakeley had already, uncon-
sciously, accepted various ultramontane positions with regard
to the Church, which were certainly unknown to Christian
antiquity. But his letters show also how the unfortunate
project of the Jerusalem bishopric was fostering unsettlement
and disloyalty among English Churchmen — how much that
was precious and irrecoverable was thrown away for the
sake of an experiment.

Rev. F. Oakeley to E. B. P.

74 Margaret Street, Nov. 16, 1841.

Thank you for your kind note. It is the animus of the Jerusalem
measure from which I fear so much, rather than the Act itself, which
I know admits of being more favourably represented. I would willingly
hope and believe all, but when none of our Bishops lift up their voices
in behalf of Catholic doctrine, and many even disclaim, and some even
denounce it, I have no evidence whatever on the good side to set
against the prima facie aspect of their measures ; and I will add, the
current and u?iamtradicted account of them.

I am obliged, then, to believe what has been put forward in print,
and what is in general circulation, and what appearances seem too
fully to justify. And that is this. That the King of Prussia, like
his father, wishes to unite the Protestants of his kingdom, diffusing
(materially among themselves) in one national Church, with a view to
which a common Formulary has been agreed upon, in which even such
approaches to Catholic doctrine as Lutheranism has retained, have
been merged in vague generalities. (I am told, e. g., that the words
used in delivering the Elements are not doctrinal but historical —
Christ said, ' This is, &c.') And the subscription which the Lutheran
clergy make, whatever it be, is actually consistent with every form of
religious and, I fear, irreligious opinion. Besides, the idea of a national
Church in itself I cannot but regard as essentially uncatholic. The
Catholic Church is not, as I believe, a collection of separate bodies
forming an aggregate, of circles as in a river, touching one another, and
forming a collection of circles, but one circle which has so entirely
absorbed all others into itself that no trace of their independence
remains. Now what the King of Prussia appears and is said to wish
is to consolidate a Protestant National Church ; and looking upon the
Church of England as a sister Protestant body, with the advantage of

Consecration of the First Bishop.

255

a better government, he comes to us to borrow our form of the
government with the view of combining discordant elements, and
securing external peace and union among his subjects. All this, I can
quite conceive, in a good average Sovereign, and an amiable but not
very high-minded and deep-thinking and far-seeing man.

As respects the East, the case, I imagine, is this. It is important
for Prussia to engage England in a kind of Protestant league against
Russia, who upholds the Greek Church, and France, who upholds the
Roman. This would be a special political reason apart from ulterior
views in Prussia itself. That there are reasons of this kind at the
bottom of the plan, though they may not be the only reasons, I judge
from the fact which has been stated as from authority in the
organ of the Jews in London (I forget its name, but it was quoted in
the Record a fortnight ago), that the negotiation about the Bishopric
of Jerusalem was begun through Lord Palmerston, and first obtained
his sanction. Newman also, I know, took this view of the scheme
from the first. The King of Prussia is, I hear, an amiable man. He
is also said to have made overtures to the Archbishop of Cologne,
whose persecution for upholding Catholic principles is so unfavourable
a note of the Prussian system generally. I find him therefore much
praised in a Roman Catholic publication of 'liberal' principles. What
this means I do not know. I wish I could think that it might be
taken as a proof of his being, as you say, not anti-catholic. But I am
not sure that, taken with the rest, one can honestly, though one would
in charity, make much of it.

Did our Church strongly uphold Catholic principles as well in her
existing administration as in her formularies, then I would hope good
might come of anything she does, though even then I should have
thought such proceedings as these had the appearance of doing evil
that good might come; of making ourselves Koivmvoi ru>v dXAorpiW
d/jLaprrjiMiTcov in the hope of edifying them ; as when e. g. the Church of
Rome allows marriages with Protestants in the idea of converting
them ; or indeed I have heard the same argument used by persons of
a religious profession in this country, to justify marriages even with
profligate husbands.

Erastianism is, at all events, so very like a form of Antichrist, and
foreign Protestantism.

On the 7th of November Michael Solomon Alexander
had been consecrated the first Anglo-Prussian Bishop of
Jerusalem by the Archbishop of Canterbury, the Bishops of
London, Rochester, and New Zealand. Mr. Gladstone, who
had refused to be a trustee of the endowment of the See,
was present. Immediately after the event the Archbishop
received two protests, both of them documents of great
significance. The Rev. William Palmer of Magdalen pleaded

256 Life of Edward Bouverie Pusey.

against 'the admission of persons of the Lutheran persuasion
to the communion of the new Bishop,' as well as against
' the erection of a bishopric within the Dioceses of the
Oriental Churches.' He ended thus: 'I therefore most
humbly and earnestly and with tears beseech your Grace
to take this matter into your fatherly consideration, and to
spare the people committed to your charge1.' A more
important protest was Newman's2; it turned exclusively
on the recognition of Lutheranism and Calvinism which
was implied in the arrangement. But it was all too late.
Archbishop Howley took no notice of either communication ;
the fact was, as has been stated, that he and the Bishop of
London had committed themselves to the Government in
August and could not retire from their engagements. The
Bishop of Oxford was obliged to repeat to Newman that,
as he had not been consulted, he knew too little about the
measure to be able to discuss it : 'I really know no more
than what little I have accidentally heard or occasionally
seen in the papers : I have had no communication from
or with any one in authority, and the statements I have
heard fall.'

Newman's protest was approved of by Pusey3 and Keble.
The latter begged characteristically for ' a little expression
of reverence to those whom you are censuring.' Pusey had
now abandoned his earlier view of the subject. He had
committed himself to Bunsen in terms which made it
impossible for him to make an independent protest ; but
he reserved what he had to say for his Letter to the
Primate, and this he could not write until the Parliamentary
papers which bore on the foundation of the bishopric were
published. He now knew more of Bunsen's real mind.
Bunsen ' maintained that any father of a family might
consecrate the Eucharist ' — an opinion which shows the
kind of value he would have attached to Episcopal ordina-
tion. In his view the proposed bishopric was ' the

1 Rev. W. Palmer to Archbishop of 3 J. H. N. in ' Memoirs of J. R.
Canterbury, Nov. 1841. Hope-Scott,' i. 31 1.

2 See 'Apologia,' pp. 249-252.

Puseys Change of View.

257

foundation of a new body which was to supplant eventually
all the other portions of the Church V

Mr. Gladstone had pointed out the real object of the
bishopric, as described in an article in the Allgevicine
Zeitnng. It was not to help the Jews or Druses, or the
souls of English or German sojourners or emigrants ; nor
was it for the purpose of establishing friendly communica-
tions with the Eastern Church. It was to inaugurate fan
experimental or fancy Church, in which the Church of this
country takes the opportunity of declaring its distinctive
institutions to be of secondary importance, and joins hands,
not even with the Lutheran, but with the Evangelical
system, which I imagine in Germany is a term of lower
import V

Pusey's later and final opinion is in harmony with this.

' The whole,' he writes to the Archbishop of Canterbury, ' is an
experiment, and that in so serious a thing as the Christian Church. The
mingled Church to be formed under our Bishop, of Lutherans and
Jewish converts, has been truly, though painfully, designated an
"experimental Church." And what an experiment ! to bring together
persons, one knows not whom, sound or unsound, pious or worldly,
bound together by no associations, accustomed to no obedience, who
on the very Lord's Day have practically but one service, and scarcely
any through the year besides, never kneel in the public worship of
God, sitting when they sing their hymns, standing when they receive
the Holy Eucharist, — under Pastors, consenting to receive Episcopal
ordination, but not, as themselves contend, valuing it — if this may
even be without profanation, — and make ourselves responsible for
them, and exhibit these as specimen's of the English Church to the
Greek Communion, which has just heard again of us, and is beginning
to value us.'

To this he adds : —

'Again, still to think only of its effects externally to ourselves, we
should have no safeguard that the Bishop so sent, or congregations so
formed, shall not proselytize or consent to receive proselytes from the
Orthodox Communion. It is not many years, I think, since a report
of the Society for the Conversion of the Jews published at the other
University spoke of the ill-success in its proposed object, but seemed
to think the opportunity of preaching the Gospel to the Greeks no

1 ' Memoirs of J. R. Hope-Scott,' i. s Ibid., p. 322. Right Hon. W. E.
P- 292- Gladstone to J. R. Hope-Scott, Esq.

VOL. II. S

258 Life of Edward Bouverie Pusey.

small compensation. The conversion of Jew, Turk, and Orthodox
Greek seemed to them a like object. I know not whether the Church
Missionary Society, which your Grace has now sanctioned, has yet
withdrawn its missionaries from the same Church, which it openly
acknowledged were opposed by the spiritual authorities, but boasted
that they were gladly heard by the people. Similar language has been
unhappily and is heard elsewhere. But any attempts at "conversion"
or connivance in persons forsaking the Orthodox Communion wherein
they were baptized, besides encouraging sin, must immeasurably delay
the prospect of union with that communion. We ourselves know the
bitterness of losing our own children, which a rival communion is
stealing from us. Are we to think the sorrows of another Mother,
when bereaved, less than our own ? We should definitely fix our own
principles. Our Bishop cannot at once promote union and schism ;
we cannot at once conciliate the parent, and rob her of her children ; be
a friend and an enemy. We must either rigidly prescribe to ourselves
our own bounds and remain within them, or give up the opening
prospect of ultimate union. We cannot treat the Orthodox Greek
Church at once as orthodox and heterodox ; orthodox in that we
think union justifiable, heterodox since heresy alone can justify
secession V

Pusey dwells on the danger of any step which would
tend to identify us with 'the Lutheran body.' He points
out, in the indignant language of Tholuck, how Rationalism
had preyed upon its very vitals. There had been an
improvement, but no such improvement as to warrant the
gift of Episcopacy to the German Protestants. Scotland
was an example of the mistake of offering the Episcopate
to a people which had no longing for it.

' There is at present, even in the sounder part of the Luthero-
Calvinist body, not a vestige, among its writers, of the first condition
of a sound restoration, — humility ; there is rather an arrogant exalta-
tion of their own body, as the Mother of all in the West separate from
Rome ; an assumed superiority to our Church, not an acknowledgement
of their own defects ; the few who look for Episcopacy seem to desire
it, in order to organize their imperfections, not to correct them ; the
most religious of their theological organs declare against the Catholic
view of it ; they distinctly tell us that it is looked upon not as anything
spiritual, but as an outward mechanism ; they tell us that the people
desire it not ; they refute the notion (and with good ground) that any
changes recently proposed among themselves are any symptoms
of such longing; there has been the wish to extend Presbyterian
ordination, where now there is none ; no desire of Episcopal. It is

1 ' Lsttcr to Archbishop of Canterbury,' pp. 93-96 ; 3rd ed.

Pusey s Change of View.

259

for your Grace and your Grace's brethren to consider how, in such a
state of mind, you could, without risk of profanation, entrust a gift of
the Holy Ghost, which is undesired, set at nought, repudiated, by
those who are to receive it1.'

And contrasting the Archbishop's sanguine hope of
introducing the Episcopate into Protestant Germany with
the unwelcome reality, Pusey continues : —

'Your Grace expresses a hope that this Bishopric "may lead the
way to an essential unity of discipline as well as doctrine between our
own Church and the less perfectly constituted of the Protestant
Churches of Europe," i. e. that they will be one Church, through the
absorption of the Lutherans into our Church, and the reception, on
their part, of all those things for lack of which they are at present
" imperfect." Their view is wholly different ; they look to this same
event, only as an aggrandizement of their own body, as " securing to
the Evangelical Church of the German nation," — not as " less perfectly
constituted" but — 11 as2 the Mother of all Evangelical Confessions,
rights commensurate to its greatness, beside the Latin and Greek
Churches " ; they look to it as an occasion for developing the German
Evangelical Church, according to " the Confession 3, and with the use of
the liturgy, of that Church " ; and not only so, but they look upon the
diversities of Christian worship, as immutable, inalienable ; such diver-
sities, among Protestant bodies, belong to the very principle of unity,
and are looked upon as upheld by our Blessed Lord Himself4.'

Pusey's natural temperament, and his firm trust in
God's providential care of the English Church, always
disposed him to make the best he could of a mistake
or a disaster. So, putting the alliance with the Prussian
Protestants out of view, he dwells with satisfaction, though
not unalloyed by anxiety, on 'the consecration of a Bishop
to represent our ancient British Church in the city of the
Holy Sepulchre.' ' We may look,' he even writes, ' with
comfort and hope to an act which again gives us an interest
and a portion in the Holy Sepulchre, and unites around
it representatives of the three branches of the Church
Catholic5.' Newman could only pray, ' May that measure
utterly fail and come to nought, and be as though it had

1 ' Letter to Archbishop of Canter-
bury,' p. 104; 3rd ed.

2 'Prussian State-paper to all the
Royal Governments,' reprinted and
translated by Mr. Hope, p. 77.

3 ' Prussian State-paper to all Royal
Consistories,' by Mr. Hope, p. 76.

4 ' Letter to Archbishop of Canter-
bury,' p. 108 ; 3rd ed.

5 Ibid., pp. no, in.

S %

260

Life of Edward Bouverie Pusey.

never been.' Here again they were diverging from each other
without any suspicion of it, at any rate on Pusey's side ;
now, as in several recent discussions, but more distinctly,
the divergence of sympathies was becoming apparent.

While the Jerusalem bishopric was thus agitating men's
minds at Oxford and in the country, another controversy
was proceeding with reference to an appointment nearer
home. The Poetry Professorship at Oxford had become
vacant by the termination of Keble's statutable period of
office. ' Keble,' wrote Mr. J. Mozley on Oct. 30, 1841, 'has
delivered his last lecture, which he wound up with a strong
protest in favour of the connexion of religion and poetry.
People have begun some time to think of the next Pro-
fessor V So true was this that Pusey was already cor-
responding about it in September, and he was by no means
first in the field.

The closing words of Keble's last lecture from his chair
would of themselves have suggested the candidature of the
Rev. Isaac Williams, and, accordingly, his name was put for-
ward by the President and Fellows of Trinity College with
every expectation that he would be elected. His qualifi-
cations for the chair were undoubted. So unbiassed an
authority as Mr. J. A. Froude has told us that 'though
Williams' thoughts ran almost entirely in theological chan-
nels, they rose out of the soil of his own mind, pure and
sparkling as the water from a mountain spring' ; and that
he was a poet who ' now and then could rise into airy sweeps
of really high imagination.' The well-known lines in the
' Baptistery-' which describe the relation between the actions
of men in this life and the eternity which lies before them,
by the image of the cataract which freezes as it falls, are
pronounced by Mr. Froude to be grander than the finest
of Keble's, or even of Wordsworth's 3. It might have been
anticipated that so accomplished a resident would command
general support ; and at almost any other time this would,

1 'Letters of J. B. Mozley,' p. 123. 3 Froude, 'Short Studies on Great

2 ' Baptistery,' Image x. Subjects,' iv. 181, 182.

The Poetry Professorship.

in all probability, have been the case. But the claims of
poetry were not the uppermost consideration in men's
minds at Oxford in the autumn of 1841.

A second candidate for the vacant chair was proposed, in
the person of the Rev. James Garbett of Brasenose College.
Mr. Garbett was a well-read man, especially in the poetry
of most ages and countries, and he had ' a singular power
of retaining and combining all that he had ever read, and
of developing his own systematized views to the appre-
hension of others.' If Williams was put forward by his
friends as a poet, Garbett might claim to be a possible
critic of poetry.

But Mr. Garbett's name had not been in the first
instance suggested by any purely literary anxiety to pro-
vide for the discharge of the duties of the Poetry chair.
Even in September Pusey wrote to Hook : —

'Christ Church, Sept. 14, 1841.

' I am sorry to say that the election to the Poetry Professorship is to
be made a party question against Williams. People are canvassing
against him, because he is a writer in the Tracts. And so they have
set up a person, without any claim, . . . against the author of " The
Cathedral," &c, — a person of great poetic talent, deep thought, and
humble piety. Will you interest whom you can in our behalf, and get
them to interest others ? '

There is much to be said for the statement that the
opposition to Williams was in fact a result of the contro-
versy about Tract 90. A large party among the Heads
of Houses had only refrained from challenging the verdict
of Convocation because they could not trust it to condemn
the tract. Now, however, an opportunity presented itself
of condemning Tractarianism by a side wind. If a scholar
and poet of Mr. Williams' eminence could be pronounced
unfit to be a Professor, on the ground of his Tractarianism,
the University would be committed, not in terms, but
implicitly, to the desired conclusion.

The first document which introduced considerations of
theological party into the contest emanated from Mr.
Williams' opponents.

262

Life of Edward Bonverie Pusey.

,T College, Nov. 16, 1841.

My dear 6 ' ' H

The Professorship of Poetry will become vacant next month,

and I take the liberty of requesting your vote in Convocation for the

Rev. J. Garbett, M.A., late Fellow of B. N.C., a First Classman,

Public Examiner 1829, 1831, Bampton Lecturer elect for 1842.

There is another candidate, the Rev. I. Williams, Trin. Coll., a
writer in the ' Tracts for the Times,' and more particularly the author
of the well-known tract on ' Reserve in Religious Teaching.'

The election of Mr. Williams in Mr. Keble's room would undoubt-
edly be represented as a decision of Convocation in favour of his
party ; and the resident members of our college are unanimous in
thinking that this would be a serious evil, as well as highly discreditable
to the University. I hope that you will concur with us in that opinion.

An answer at your earliest convenience would greatly oblige, &c.

The importance of this document is that it disposes of
an assertion, too often repeated, that Pusey ' made the first
open party move in this contest1.' The formal circular
announcing Mr. Garbett's candidature was far more guarded,
and Pusey replied to it in a public letter which was perhaps
the most important document produced by the controversy.
Before printing his letter he submitted a rough draft to
Newman, who advised him to omit remarks which it
originally contained on Williams' tracts and his contribu-
tions to the ' Lyra Apostolica ' : —

E. B. P. to Rev. J. H. Newman.

[Nov. 1 84 1.]

Thank you for your remarks. I will gladly drop about the Lyra
and the Tracts, though it is a specimen of Williams' quieting, filial
character. As for the ' puff' I do not like it myself; one feels, ' What
am I to praise Williams ? ' also it seems (3>'u>av<ros to print it ; I have
written it, and found it tell, which made me put it down ; and when I
told J elf of his Church character, he said it furnished him with a ri'mos
which would be of great value. People know neither his works nor
him, in any adequate degree; Jelf e. g. asked me whether his views
were the same as Ward's. This being so, will you be so good as to
look at it once more, and see if you can mend it, or whether you would
altogether drop it? I do not like giving you this trouble, but it is a
joint matter. I do not mind myself ; I would rather not have praised
Williams so, but I thought it best to put aside any such feeling, that
people might know what they were doing in opposing or rejecting
Wihiams.

1 So Mr, J. R. Hope to Newman : cf. ' Memoirs of J. R. Hope-Scott,' i. 3 [7.

/. Williams and J. Garbett.

263

After adopting his censor's advice, Pusey, without further
delay, sent out the subjoined letter to members of Convo-
cation : —

Christ Church, Nov. 17, 1841.

Sir,

Understanding that a circular is being sent round to all the
members of Convocation, soliciting their votes for the Rev. J. Garbett,
late Fellow of Brasenose, and now Rector of Clayton, Sussex, in the
approaching election for the Professorship of Poetry, I take the liberty
of mentioning some circumstances which may influence your decision,
and with which you are possibly unacquainted.

The Rev. Isaac Williams, M.A., Fellow of Trinity, was, before our
recent unhappy divisions, generally thought by resident members of
the University to be marked out by his poetic talents to fill that chair,
whenever it should become vacant. In 1823 he gained the prize
for Latin Verse ; his subsequent larger verse, ' The Cathedral ' and
' Thoughts in Past Years,' speak for themselves, both bearing the rich
character of our early English poetry.

To those unacquainted with his character, or who know him only
through the medium of newspaper controversy, it may be necessary to
state, that the uniform tendency of his writings and influence has been
to calm men's minds amid our unhappy divisions, and to form them in
dutiful allegiance to that Church of which he is himself a reverential
son and minister.

He is also a resident, whereas employments which involved non-
residence were considered a sufficient reason to prevent a member of
a leading college from being put forward by its Head.

On the other hand, it is a known fact, that Mr. Garbett would not
even now have been brought forward, except to prevent the election of
Mr. Williams.

Under these circumstances, it is earnestly hoped that the Univer-
sity will not, by the rejection of such a candidate as Mr. Williams,
commit itself to the principle of making all its elections matters of
party strife, or declaring ineligible to any of its offices (however quali-
fied) persons, whose earnest desire and aim it has for many years been
to promote the sound principles of our Church, according to the
teaching of her Liturgy.

I have the honour to be,

Your humble servant,

E. B. PUSEY.

There can be no doubt that, as Pusey himself afterwards
confessed, this letter was not justified. He was not in a
position to ascribe such motives to the whole body of Mr.
Williams' opponents. The Principal of Brasenose, Dr. Gilbert,
at once put Pusey in a false position by publishing a letter

264 Life of Edward Bouverie Pusey.

to him, in which he denied that the College had had any such
object as Pusey had stated ; while he enlarged with pardon-
able eagerness on Mr. Garbett's literary qualifications, and
added an expression of regret that a contest which ' was
begun in generous rivalry may be assuming more or less
the character of religious division.' Still, whatever might
be the motive of Brasenose College, a large party in the
University certainly looked upon Mr. Garbett simply as
the Anti-tractarian candidate ; and at any rate Pusey's
anxiety that country clergymen, who were asked to vote
for him on literary grounds, should be made aware of the
real nature of the contest, was quite intelligible.

If, however, Pusey's first circular was provoked by the
religious partisanship which was opposed to Mr. Williams;
it could hardly fail in turn to give prominence and acuteness
to the theological aspects of the contest. Among many
others the subjoined letter from Lord Ashley — afterwards
the Earl of Shaftesbury — will serve as an illustration : —

Lord Ashley to E. B. P.

St. Giles' House, Woodyates,

My dear Pusey, Nov. 29, 1 841.

My personal respect and kindness for yourself are so great that
I would readily acquiesce in any request of yours, if I could do so con-
sistently with principle.

But 1 will not conceal from you, in reply to your letter, that if I do
nothing against you, it is because I have not the power.

I have never had much predilection for the peculiar doctrines of the
party to which Mr. Williams belongs ; but their late opposition to the
appointment of the Bishop of Jerusalem (for such he is, by God's
blessing) has made me to abhor their opinions as much in practice, as
I before feared them in speculation.

Mr. Williams, I have no doubt, is a very amiable man, and if I can
do him any private service, you may command me.

Your affectionate cousin,

Ashley.

Lord Ashley followed this up by a letter to Mr. Roundell
Palmer, which shows how exclusively, in some minds,
theological considerations determined the vote against
Williams.

Lord Ashley s Letter.

265

Lord Ashley to Roundell Palmer, Esq.

Dec. 11, 1841.

I have endeavoured to ascertain the principles of Mr. Williams, and
I have found that he is the author of the tract entitled ' Reserve in
Communicating Religious Knowledge.'

There is no power on earth that shall induce me to assist in
elevating the writer of that paper to the station of a public teacher. I see
very little difference between a man who promulgates false doctrines
and him who suppresses the true. I cannot concur in the approval of
a candidate whose writings are in contravention of the inspired Apostle,
and reverse his holy exultation that he had ' not shunned to declare to
his hearers the whole counsel of God.' I will not consent to give my
support, however humble, towards the recognition of exoteric and
esoteric doctrines in the Church of England, to obscure the perspicuity
of the Gospel by the philosophy of Paganism, and make the places set
apart for the ministrations of the preacher, whose duties must mainly
be among the poor, the wayfaring, and the simple, as mystic and
incomprehensible as the grove of Eleusis.

These, Sir, are my reasons for refusing my vote to Mr. Williams, and
I hope I have given my answer as candidly as you have required it.

I am, Sir, your very obedient servant,

Ashley.

Mr. Palmer's reply was worthy of the occasion : —

' I would wish every one who reads your Lordship's letter, and feels
with your Lordship, that, to justify a vote against Mr. Williams, he
must have recourse to some legitimate ground of disqualification in
what Mr. Williams has himself said or done as a theologian, — I wish
every such person, as an act of common justice, would read for himself
what Mr. Williams has written, and judge for himself whether you have
given a correct account of it. If 1 can at all understand Mr. Williams,
he has not taught, or intended to teach, what you have imputed to him.
I say nothing about what he may have taught ; that is another matter ;
it may or may not be open to objection, but, at all events, I deny that
it is open to those particular objections which you urge. I deny that
Mr. Williams has taught that the " whole counsel of God " is not to be
freely " declared " to all who will receive it. I deny that he has taught
that there is, or ought to be, a distinction of " exoteric and esoteric
doctrines in the Church of England." I deny (so far as I can attach
any definite meaning to your words) that he has " obscured the per-
spicuity of the Gospel by the philosophy of Paganism," or " made the
places set apart for the ministrations of the preacher as mystical and
incomprehensible as the grove of Eleusis ".'

It may be added that shortly afterwards, at Newman's
suggestion, Pusey withdrew his letter from general circu-
lation.

266 Life of Edward Bouverie Ptisey.

The state of things in Oxford in the middle of the
Michaelmas Term is thus described to Mr. Hope by
Newman:— ' Nov. 19, 1841.

' Every nerve is being exerted against Williams. Wadham is rising
as a college, and has told one of its members that if Williams is beaten,
Convocation is to go on to other stringent measures against us.
I think all persons should know the exact state of the case. Nothing
would more delight the Heads, in their own dominions supreme as
they are, than to drive certain people out of the Church. Mordecai
can neither do them good nor harm ; he can but annoy them. Whether
the Bishops, or at least some of them, would like it, is another matter.'

The canvass was kept up through the succeeding
Christmas Vacation. Williams' friends had not at first
canvassed with the energy of their opponents, and they
had much way to make up. But they were sanguine.
On Jan. 3, 1842, Newman wrote to the same friend : —

'Are we really to be beaten in this election? I will tell you a
secret (if you care to know it), which not above three or four persons
know. We have 480 promises. Is it then hopeless ? . . . I don't think
our enemies would beat 600 ; at least it would be no triumph

But a fortnight later the outlook was less hopeful : —

Rev. J. H. Newman to E. B. P.

' Gladstone has got the Bishop of Oxford to write a letter to be
shown to Williams, to get W. to retire, because the other party are
obstinate. So we are thus to be used against ourselves. This is what
Tony Forster calls " seething a lamb in its mother's milk." I trust
and believe that none of W.'s friends will allow him to yield to a
suggestion of this sort. The Trinity men seem strong against it.'

The circumstance thus referred to was not then accurately
apprehended by Newman. The Bishop of Oxford's name
was attached to a circular, which was also signed by the
Earl of Devon, and the Bishops of Exeter, Salisbury,
Ripon, and Sodor and Man, and 253 other non-resident
members of Convocation. This document was addressed
to the rival committees. It urged that for the sake of the
Church and the University the contest should cease, and
accordingly suggested a withdrawal of both candidates.
Mr. Garbett's committee declined to entertain the proposal,

The Bishop's Intervention.

26-]

unless there was no chance of his success. Mr. Williams'
committee was willing to compare promises, and the result
of this comparison was adverse to his prospects.

Three days after the above letter to Pusey, Newman
understood that 'the Trinity men were disposed to withdraw
Williams, provided the Bishop would put his request into
writing, and would add that no condemnation of W.'s
opinions was intended.'

Pusey was out of heart. He had made a mistake himself.
He was vexed at this employment of Episcopal authority.
But he wished by anticipation to make the best of a result
which he already foresaw.

E. B. P. to Rev. J. H. Newman.

Tuesday evening, Jan. 18, 1842.
... I do not like speaking about Williams : I seem so tempted to
put myself in, where I have no business, that I scarcely like doing
anything. Gladstone has put us in a wrong position : it is sacrificing us
to his own views, and I think taking too much upon himself ; an indi-
vidual has no right to make a Bishop his organ to carry out his own
views at such a moment ; it is either giving colour to the imputation
that we disregard Bishops when it suits us (though he is not Williams'
Bishop), or making a Bishop interfere where he is not called upon.
I wish some one (e. g. Rogers) could tell him so. One cannot foresee
what the moral effect will be ; it is giving immense power to individual
Bishops, teaching them to use it (as you say) against the obedient, and
(unless care be taken to let it be known what is the number of
Williams' friends) will be looked upon by many as a mere get-off to
save ourselves a defeat. On the other hand, no sacrifice was ever
made without a reward. What think you ?

Two days after the date of this letter, Mr. Williams'
name was withdrawn from the contest. There was a
comparison of promises of votes, the result of which is thus
stated by Newman : —

Rev. J. H. Newman to E. B. P.

Oriel, Jan. 20, 1842.
. . . The contest, as you know, is over— 921 to 623. This is most
satisfactory for us after all the clamour and excitement. The last
hundred, I think, came in the last week. Had the election been three
weeks later and a poll taken, I think we should nearly have beaten
them. Woodgate's pamphlet is doing service. Numbers of the 921
would not have come to the poll.

268 Life of Edward Bonvcrie Pusey.

Alluding to the contest a few days later, Bishop Bagot
wrote as follows, in reply to Pusey's expression of a hope
that the result of the contest would tend to peace : —

The Bishop of Oxford to E. B. P.

Jan. 28, 1842.

. . . Let us now hope that the termination of the contest will tend
at least to peace; but, my dear Sir, there will not be peace or any
general right understanding, [as to] where you yourselves would lead
us, if you cannot restrain those younger men, who, professing to be
your followers, run into extremes, but who, in fact, cease to follow any
persons who do not go to the same extent they themselves judge to be
right.

The problem of what to do with ' those younger men 'was
also exercising Newman ; but his panacea was not exactly
the sort of ' restraint ' which the Bishop was thinking of.

' I am almost in despair, 'he had written to Hope on Jan. 3rd, ' of keep-
ing men together. The only possible way is a monastery. Men want
an outlet for their devotional and penitential feelings, and if we do not
grant it, to a dead certainty they will go where they can find it. This is
the beginning and end of the matter. Yet the clamour is so great,
and will be so much greater, that if I persist, I expect (though I am
not speaking from anything that has occurred) that I shall be stopped.
Not that I have any intention of doing more at present than laying the
foundation of what may be.'

The aspect which matters now wore in the eyes of some
Churchmen who were slightly Pusey's seniors, and were
living in the country, may be illustrated by a letter from
the Rev. E. (afterwards Archdeacon) Churton. They were
not well pleased at the attitude of the younger men ; they
were vexed at not being consulted ; they were increasingly
disposed to put an unfavourable construction even upon
the most colourless incidents. In its candour, sympathy,
warm indignation, and strange misunderstandings, the
letter is such an instance of the extreme difficulties of that
moment to those who loved the Church of England as to
be worth printing.

Rev. E. Churton to E. B. P.

Crayke, Dec. 9, 1841.
. . . There is no man living for whose piety and self-devotion I have
more respect than I have for yours. And I know that these qualities

A Friendly Remonstrance.

269

are eininently conspicuous in some of those with whom you have been
most associated. No man can know Williams without loving him.
You have yourself formerly in your writings cautioned some of your
followers against these excesses. Do you not discern enough in the
present time to see that there is tenfold need of such caution now ?
I say, as I said to you at Oxford, that it is impossible to believe that
God's blessing will be with these misguided efforts, in which ' the child
behaves himself proudly against the ancient, and the base against the
honourable.' You, and Keble, and Newman have been placed, against
your own wish or purpose, at the head of a party. But when the party
was formed you tried to direct it. In this, I fear, you have failed, and for
this reason. Instead of controlling the ebullitions of the young wrong-
heads, you have suffered yourselves to be inoculated with their frenzies.
Instead of saying to them, what, I do not use the proscribed term of
common sense, but what good sense would have suggested, 'Wait and
be patient. Study Church History, and read the Fathers, before you
write. Try fasting before you preach it. Prepare men's minds for
a restoration of ceremonies before you restore them ' ; you have let
them get ahead of you and drag you after them. Hence your pro-
posal of reviving monastic life, and your very unfortunate appearance
at Dublin, which has so deeply perplexed our best allies there. Hence
No. 90, written not to express Newman's own views, but theirs who
would needs venture to the edge of the precipice, to show how bold
they were, and how little they cared for the opinion of the old
and prudent, which youth regards as timidity. As for yourselves, that
which has compelled me, most unwillingly, to forsake that entire union
with you in which I found so much comfort, has been that you have
seemed to treat these excesses as if they were providential indications
for your guidance, and thought it a kind of ' quenching the Spirit ' to
keep them within rule and order. . . .

This letter is already longer than I meant it to be, but it would be
all idle, and worse than idle, if it was written without attempting to
point out a remedy. It is then thus. There are great dangers on one
side, most unhappy suspicions on the other. It is most true that you
have all three formerly, some more lately, expressed your opinions
unequivocally enough about the Church of Rome. But you have been
to Dublin since, and you know what advantage has been made of it.
There have been too many other things, which have alike been inter-
preted as marking progress to a certain end. May I beg of you
yourself to send me a few lines which I can show to friends in this
neighbourhood, to express, what I do not want to be assured of, that
you are not changed by your visit to Dublin ; on the contrary, as you
expressed to me, you are more convinced practically of the disingenu-
ousness of the present leaders and teachers of Romanism in Ireland
and in this country.

What more I would urge is, that defying all misinterpretation on
either side, you should now do what a filial sense of duty to the Church

270 Life of Edward Bouverie Pusey.

of England, the Church of the Prayer-book, would direct. Put forth
some declaration of principles which may be accepted by the Church
as final — let it only speak the firm uncompromising language of that
good confessor whom you all venerate, the admirable Bishop Ken —
let it say you are resolved by God's grace to live and die ' in the Holy
Catholic and Apostolic faith, professed by the whole Church before
the disunion of East and West ; more particularly the communion of
the Church of England, as it stands distinguished from all papal and
puritan innovations, and as it adheres to the doctrine of the Cross.'

With regard to the young men, if you have any such among you as
you cannot guide, you must let them drive their own way. But they
will do very little harm, if you are not supposed to direct them ; and
if, as I believe, you are not consulted by many of them in what they
do, why should you labour under the reputation which they procure for
you ? I can only say that the Church of all times will know how to
make a distinction between those who patiently abide under persecu-
tion, and those who do all they can to bring it upon themselves—
between Polycarp, and Quintus the Phrygian. . . .

Pusey replied with his wonted patience and mildness : —

E. B. P. to Rev. E. Churton.

Christ Church, Dec. II, 1841.

I thank you very much for your kind letter. I must write briefly,
having to look over an University sermon for to-morrow. . . .

I agree with you that it is quite unnatural that Presbyters should be
directing any efforts in the Church, but if the Bishops will not do it,
what are we to do ? We must give advice when asked. We have
always wished to direct people away from ourselves to the Church, as
you say, the Church of the Prayer-book.

I fear there has been a great deal of want of self-command and
humility among some young men, and that they have been tempting
God and speaking in an unchastened way. But surely Newman's
efforts have been strongly to produce the opposite temper, and this is,
I hope, for the most part that prevalent. I have been desirous of
instilling caution and humility and patience, and pray daily that God
would give it us. I do not think that in Oxford there is the unpractical
character you speak of, though I hear of it from Hook ; people hear
first before they speak of it, if they do speak of it.

Newman has just been preaching two very powerful sermons,
solemnly warning people who have any hope that the Holy Spirit has
been present with their hearts, not to forsake that Church where their
Saviour's Presence is. They were on ' The Kingdom of God is within
you V No one has any notion how much he has done to withhold
people from forsaking our Church for Rome ; and continually the cases

1 Sermons on Subjects of the Day,' ed. 1844, No. 21. Cf. ib. p. 348 note.

Puseys Reply.

271

we meet with are not such as are going over from our writings, but in
utter ignorance of the principles of our Church — from the Low Church
or No Church, not from us.

With regard to Rome, the unnaturalness of our present insulated
state, separated from the rest of the East and West, is felt in a degree
in which probably it was not felt formerly by such men as Bishops
Ken and Andrewes ; but there is no wish for a premature union : it is
only wished and longed and prayed for, that we may both become
such, that we may safely be united. Some feel this more especially
towards Rome, on account of the benefits she conferred on us in times
past ; my own thoughts (as you will see in my Letter to Jelf) have been
directed rather to the reunion of the whole Church. I need not tell
you that these feelings expressed in that Letter are unaltered by my
visit to Ireland. Indeed, as I said publicly in my letter to Dr. M[iley],
the result of that visit was to make me less hopeful as to any near re-
union of the Church, seeing how little inclined they were to give up
what were the most grievous offences in our eyes. There seemed no
disposition to amend. Newman never would even think of any terms
on which the Church could be reunited ; he thinks everything of the
kind premature, as of course it would be in us : he works for futurity.

As to monasticism, I do not go further than Archbishop Leighton in

what he says about ' retreats for men of and mortified tempers,'

which he regrets were lost at the Reformation. I have long strongly
thought that we needed something of this sort ; it is not Romanish but
primitive — B. Harrison, as well as others, think co-eval with Christi-
anity ; all minds are not formed in the same way nor need the same
course of training. I think it would be a great blessing to our Church
to have some such institutions, but this is no new view with me ; what
I thought when I wrote to the Bishop of Oxford I think now. My
visits to the convents at Dublin have not changed my views, except so
far that I should not think now of any formal institution, but wish
people quietly to form themselves.

I really must not add more except that I am grateful for your letter,
and am

Ever your affectionate friend,

E. B. PUSEY.

CHAPTER XXVIII.

published letter to the archbishop of canter-
bury— theological professorship — censure on
hampden reaffirmed — fears of secessions —
newman's misgivings — death of dr. arnold —
Newman's retractation — pusey's trust in the
church of england.

1842-1843.

The situation of affairs in Oxford at the termination
of the struggle for the Chair of Poetry was undoubtedly-
more anxious than any that had preceded it. The dis-
position among the younger men to give the Movement
a Roman direction was aggravated by a sense of failure
within the University, and by the increasingly hostile tone
of Episcopal authority. Episcopal charges were being
published almost every month, which scarcely varied the
monotony of denunciation. The Bishop of Winchester
refused a second time to ordain Mr. Young, a refusal
which obliged even the author of 'The Christian Year' to
appeal to the Primate in a document which, notwith-
standing its studied respect and moderation, is the severest
condemnation of an attempt to substitute the prejudices
of a party for the formularies of the Church of England
in the administration of an important diocese. Bishop
Blomfield, whose scholarship and talent for organization
did not imply independence of the gusts of popular
opinion, was turning more and more decidedly against
the men who had strengthened his hands in the earlier
days of his Episcopate. ' After reading No. 90,' he said
at a dinner-table full of young clergymen, ' no power on
earth should induce me to ordain any person who held

Proposed Address to the Archbishop. 273

systematically the opinions of that Tract.' Archbishop

Howley, too, was not prevented by his chaplain from

a partial abandonment of the attitude which had won the

love and respect of the Oxford writers. Writing to Pusey

about a proposal of Mr. Bellasis \ to get up an address

from the legal profession in favour of the Tracts, Newman

remarks : — f T „ Q „

Jan. 2, 1842.

' It seems to me his project is a very desirable one, if it can be done
as he hopes. The Archbishop, observe, is taking a new line. Last
March he stifled addresses for the Tracts because they would elicit
counter addresses. Now he receives one against them, and that at
SUCH a moment ! As if there were not excitement enough ! As if
not violence enough on the side he backs up ! '

Pusey, too, was, although reluctantly, in favour of the
address, as is shown by the following letter : —

E. B. P. to E. Bellasis, Esq.

116 Marine Parade, Brighton,

Jan. 3, 1842.

Newman has just forwarded to me a letter of yours. I was against
any address of sympathy to us last year as feeling that we did not
want it, and I was afraid lest it should call forth a counter declara-
tion, and commit people before they considered what they were doing.
I had not heard of the Cheltenham address or the Archbishop's reply.
But if they have begun the attack, I quite agree with you that it is
desirable that there should be counter addresses, else the Bishops will
be misled. I very much fear that they do not in the least realize the
state of feeling in the Church and will consequently make mistakes,
which may be very injurious ; it is natural to judge of things by the
sensation they make : they have no idea of strong, deep, quiet feeling.
I hope that the Poetry election will, amid all its evils, have some effect
this way, but I should think such addresses as you speak of will also
do good, both as expressing sympathy, putting the Bishops more in
possession of the real state of things, and inclining them in the end
perhaps to wish all such addresses at an end on both sides, which will
tend to give us what we so much want— peace.

I like the topics you have mentioned, and agree with your reasons
why the barristers should begin. Excuse haste.

Yours very faithfully,

E. B. Pusey.

I do fear that we are suffering very much from want of courage.
Truths are depreciated, and things allowed to go by default, when, if
persons were to speak out boldly, they would carry others with them:

1 Afterwards Mr. Serjeant Bellasis. He eventually became a Roman Catholic.
VOL. II. T

274 Life of Edward Bouvcrie Pusey.

e.g. what a torrent against Tract 90, and feeble defences, instead of
saying boldly, that people were all sick, and are but like ill-trained
children, who are clamouring that the medicine is unpalatable.

Before, however, this proposal could be carried out, the
Archbishop found himself face to face with another question
which inevitably caused him much embarrassment. The
Queen had invited the King of Prussia to become sponsor to
the Prince of Wales. The controversy about the Jerusalem
Bishopric had directed attention to the general subject of
German Protestantism, and there was a strong feeling
abroad, especially among the clergy, against the presence
of a Lutheran, however estimable he might be as a man,
on so serious an occasion. A memorial to this effect was
circulated in the Diocese of Oxford, and a copy of it was
forwarded by Bishop Bagot to the Primate. His view of
of it was conveyed in a letter to Bishop Bagot and was
strongly adverse to the proposal. Though not surprised,
he regretted the fact of such a Protest, knew that it
would give great offence and would be useless, gave
precedents, e. g. of a German Grand Duke having been
sponsor to George IV., and recommended that the Protest,
if not 'stifled, should be completely discouraged.'

Two or three secessions to the Roman Catholic Church
occurred about this time. They were sufficiently deplor-
able in themselves and in the time of their occurrence ; and
they may well have appeared to persons in the position of
the Primate, to warrant the distrust which he was beginning
to feel about the Oxford writers. The Archbishop was
also disappointed at the result of his interview with Pusey in
September, 1841. He had made the common mistake of
supposing that leaders of opinion can always influence their
followers to any extent that their relations with other people
may render desirable. This will appear from the subjoined
letter of the Dean of Canterbury, Dr. Lyall, to Bishop Bagot.
It was evidently written at the Archbishop's suggestion : —

The Dean of Canterbury to the Bishop of Oxford.

Addington, Jan. 14, 1842.
The Archbishop told me that about three months ago, he invited

Puseys Letter to the Archbishop.

275

Dr. Pusey to Addington on purpose to have some communication
with him on the subject of the present state of things at Oxford. On
representing to Dr. Pusey the many serious evils, present and prospec-
tive, occasioned by the agitation of the opinions put forth in Oxford,
Dr. Pusey asked the Archbishop what course his Grace would recom-
mend to be pursued. The Archbishop advised that for a time, at
least, he (Dr. Pusey and his friends) should rest entirely quiet — neither
putting out any new tract or other publication, nor answering any put
out against him and his opinions. The Archbishop would seem to
have had an impression that this course would be followed. It is not
necessary to say that it has not, but that, on the contrary, the controversy
is being carried on with more heat and bitterness than before — if not
by Dr. Pusey or Mr. Newman themselves, certainly by their followers
and those over whom they undoubtedly do or can exercise influence.

Under these circumstances the Archbishop said to me, that he
thought Dr. Pusey and his immediate advisers and friends were bound
in conscience and in all fairness of argument to make some formal
statement declaratory of their true meaning.

It has been contended that Pusey was putting himself
forward unnecessarily in writing to the Archbishop of
Canterbury. He really had very little choice in the matter.
The feeling which was now beginning to prevail in the
highest places of the English Church was made up of
irritation and fear, and it was rapidly tending to make
a calm and accurate appreciation of men and circumstances
difficult, if not impossible. It was well described in the
following letter from a friend, the Rev. Thomas Henderson,
to Pusey a month or two later : —

' Ash Wednesday, 1842.
'A fortnight since, the Bishop of London said this to myself: "I
remarked yesterday to the Archbishop, and he quite agreed with me,
that we had been worse treated by the Oxford writers than we have
ever been by the Evangelical party in the whole course of our govern-
ment in the Church." Again, in a letter dated as far back as Nov. 29,
the Bishop writes : " I confess I feel indignant at their late proceed-
ings, which are however, I believe, but a sample of what they intend to
do." Again : " They might have strengthened the Church, and I
believe they intended to do so— they are now doing all they can unde-
signedly to weaken her. But she will survive the infatuation of friends
as well as the hostility of foes, and I well believe the time will come
when the greater number of those who are now holding out the hand
of friendship to Rome will see their errors, and to a certain point
retrace their steps." " With regard to myself," he continues, " I have
hitherto endeavoured to keep peace and to prevent outbreaks of party

T 2

276

Life of Edward Bouverie Puscy.

feeling, but the late proceedings of the Oxford men have made it almost
impossible to continue my endeavours with any hope of success."

'All this as showing grievous misunderstanding is deplorable.
Again, then, may your forthcoming Letter subserve the end of removing
it, if only in part.'

Early in October Harrison had urged Pusey to write
a public Letter to the Archbishop in explanation of the
views and principles of the Oxford writers. This task was
delayed by the pressure of regular work and irregular
controversy; but in January, 1842, Pusey reports progress
as follows : —

E. B. P. to Rev. B. Harrison.

[35 Grosvenor Square], Jan. 22, 1842.
Friday night.

It is past two, so I only wish to tell you what I have been doing.
I continued my Appeal to the Archbishop. I waited first for the
Bishop of Winchester's Charge, then for the documents, and have not
had time quite to finish it. I began, after what you saw, stating and
illustrating that the tendency to Romanism does not come from us,
and so that it is not merely by censuring us that it can be met. This
is printed, and Marriott as well as Newman like it much.

Then I have analyzed the Charges, putting first the favourable
(Bishops of Ripon, Exeter), then the adverse ; showing that the first
censure only accidentals, not the essence of the doctrine ; the latter
censure not us, but what they think us to be, and which we too
should censure. Then I have inculcated good services as a plea for
sympathy.

Then I have said that things are safe in the main so long as our
Church does not undergo any organic change, as e. g. a declaration
of the Bishops, or any committal of Church to ultra- Protestantism.
I very much dread the King of Prussia's visit. Germany does not
wish for Bishops, and I feel convinced is unfit to receive Episcopacy.
I doubt whether really orthodox persons could be found to be con-
secrated. ' Sincerion est nisi vas. . . .'

I deeply dread the Bishops committing themselves by a Declaration.
I am going to Clifton in the middle of the day, hoping to return to
Oxford on Monday.

You will not mind my saying that your tone seems to me to grow
harsher and more condemnatory. Manning liked all the articles in
the British Critic, except one which he had not read. You seem to
me to read with the bias to blame.

It is curious to notice Pusey's prescience in thus early
deprecating those Episcopal Declarations which, at intervals
in the controversies of the next forty years, may be fairly

Suggestions from Newman.

277

charged with having been injurious to the true interests of the
Church. While committing nobody, much less the Church
itself, they seemed to lay claim to high authority, yet really
only expressed the feelings of alarm at moments of agitation.

As the Letter to the Archbishop was printed off in slips
it was submitted to Newman, who bestowed on these frag-
ments a much warmer approval than was usual with him.

' I like your slips very much indeed, and think them quite beautiful.'
' Your peroration I like extremely : indeed the whole Apologia is the best
thing to my mind you have written.' ' I am no fit judge at all as to
what the effect of your Letter will be. I am simply unable to say any-
thing. I liked it much myself, but that very reason made me feel that
perhaps many others might not like it.'

Newman, however, suggested alterations in the rough
draft of the Letter, which appear to have been adopted.
A reference to the ' engagements ' of the Bishops was
omitted lest it should be thought 'satirical.' An allusion
to the Rev. W. Palmer of Magdalen was introduced with
a view to showing how much of the existing Church feeling
had been formed independently of the Tracts Newman
further suggested that the clamour against Popery was
making undergraduates turn their thoughts that way and
feel interested in Rome — undergraduates who knew nothing
about the Tracts, but of whose conversion, if it were to
happen, the Tract-writers would get the credit. Conversions
to Rome, he insisted, did not occur ' till the Bishops'
Charges so opened against us ; nor did we express fears.'
He added words which show his sense of the great and
increasing difficulty of the situation : —

' Oriel, Jan. 24, 1842.
'The Heads of Houses have most lamentably opened a door to all
mischief by their act of last March. They have proclaimed to the
country that their own place is Popish, without having the power to
obviate it. This, according to the proverb, is crying stinking fish.
The country naturally says, " Are we to send our children for educa-
tion to a place confessed by its own guardians to be unsafe ? " I confess
I do not see the end of the difficulty. I suppose Church Convocation
must meet, but what they can do does not appear. Certain positions
in No. 90 might be condemned.'

1 ' Letter, &c.,' p. 88 note.

278 Life of Edward Bouvcrie Pusey.

At Newman's suggestion Pusey also consulted Mr. J. R.
Hope1, who warmly advised him to publish his proposed
Letter, ' if only to make people pause and consider what
our present position really is.' Mr. Hope added some criti-
cisms in detail. The suggestion, which in view of present
circumstances was of the highest importance, ran as
follows : —

J. R. Hope, Esq., to E. B. P.

Jan. 31, 1842.

When you speak of ' men's judgements ' I have noted that this
might be misunderstood as despising the Bishops. To which I wish
to add that I think it would be well that you should give a distinct
view of the authority both of individual and collective Bishops of oicr
(not the Universal) Church, showing that (as I conceive) they may be
listened to for disa'p/ine's sake, but must be judged, as regards authority
over Conscience, by the Church Catholic. And that the very same
principle which leads to submission to them in the one case, implies (if
need be) rejection in the other. Men choose to wonder why persons
who (as they say) so much exalt Bishops, should be ready to protest
against them.

The Letter itself is the most striking of these compositions
which Pusey produced. It loses itself less in details ; it
is more concerned with the statement of principles. No
previous task of the kind to which he had set his hand had
been so delicate and so difficult ; never had he written —
not even a year before on the subject of Tract 90 — with so
keen a sense of urgent and increasing danger. He is
obliged now to admit the existence of a tendency to Rome ;
but it was due, he contends, to other causes than the 'Tracts
for the Times,' and largely to the recent growth of the
Roman Church in England, and to the longing for visible
unity. This longing, however, would be kept in check,
partly by the growing sense of blessings which were
inseparably connected with membership of the English
Church ; partly by such evils as the denial of the Cup to
the laity, and the cultus of the Blessed Virgin Mary in the
Roman communion.

' I need but allude to one precious Gift, whose value none can
estimate, bestowed on us alone in the whole Western Church, and which

1 See his letter in ' Memoirs of J. R. Hope-Scott, Esq.,' ii. 8 seqq.

Comments on Bishops' Charges. 279

I cannot understand how any communicant who loves his Lord, could of
his own act forego. One would not speak of persons in those Churches
which refuse the Cup to their members ; sore as the loss is, God can
make up to His own any losses which they sustain where He has
placed them ; but for one who has had that privilege bestowed upon
him voluntarily to forsake the Communion wherein God has given it
him, it does seem such a wilful rejection of the gift of his Saviour's
Blood, as, in any who knew what that Gift is, one should dread to
think of V

Again : —

' Throughout all she [the Roman Catholic Church] has of excellent,
there is spread (to mention no more) that one corrupting leaven, the
joining of the creature with the Creator, setting forth another object of
affection, "giving His glory to another," teaching both saint and
sinner to rely upon the Blessed Virgin as on Him2.'

The burden of the Letter is a respectful and passionately-
earnest plea against the language which had been used with
reference to the Oxford writers by some of the Bishops.
Pusey justifies this part of his Letter by referring to Law's
controversy with Hoadley. He then reviews the more
prominent Episcopal Charges which had been delivered,
and he could do this the more freely because as yet his
own Diocesan, the Bishop of Oxford, had not addressed his
clergy on the subject. Pusey's old tutor, Bishop Maltby
of Durham, had indeed complained of the Oxford writers
in terms which were naturally appropriated for controversial
purposes by the Dublin Review. The Bishops of Ripon
and Exeter, although finding fault with certain features of
the Oxford teaching, had made large and generous admis-
sions in its favour. The two Low Church Bishops of
Chester and Winchester were wildly denunciatory; the
former even regarding the Oxford writers as ' instruments
of Satan to hinder the true principles of the Gospel.' These
two Bishops represented a narrow variety of the Popular
Puritanism. This leads Pusey to describe in a passage of
singular truth and beauty the character of the so-termed
Evangelical revival : —

'The instruments of that revival looked, in the first instance,
for the type of their doctrine, neither to the Reformers of the

' Letter,' p. 12, 3rd ed.

2 Ibid., p. 13, 3rd ed.

280 Life of Edward Bouverie Pusey.

sixteenth, nor the great divines of the seventeenth century, but
to the Nonconformists. In contrast with a period in which the
consciousness of the great truths of the Gospel had become obscure
and dim, they seized, as your Grace knows familiarly, one or two
fundamental truths, or, rather, they condensed the whole Gospel into the
two fundamental truths of nature and of grace, that by nature we are
corrupt, by grace we are saved. Our corruption by nature, our justifi-
cation by faith, were not a summary only, but, in this meagre form, the
whole substance of their teaching. Faith also was made the act of the
mind, believing and appropriating to itself the merits of our Blessed
Lord ; the rest of the Christian system, of God's gifts, the Church, the
Sacraments, good works, holiness, self-discipline, repentance, were
looked upon but as introductory, or subsidiary, or to follow as a matter
of course upon these, but if thought of any value in themselves, perni-
cious ; to attach value to any of them was (as we have often been
condemned to hear, and shocking as it is to repeat) to substitute (as it
might be) the Church or the Sacraments, or repentance or good works
for Christ. And from this we are but partially recovering. One
must respect the sensitiveness of those, who, with a "godly jealousy,"
fear lest anything be substituted for our Ever-blessed Redeemer.
Still one must say that the error is with them. The narrowness of
what one must call the " Nonconformist'' system (for on the doctrine
of Holy Baptism it is plainly at variance with that of the reformers in
our Church as well as its Formularies) cannot span the largeness of
Catholic truth ; it cannot expand itself so as to comprise it, and what
it cannot take into its own measures, it rejects as superfluous.
Measured then by this rule, our teaching must needs be found
faulty '.'

He then discusses the Jerusalem Bishopric in terms which
have been already referred to ; and points out in conclusion
the need of peace for all, and of sympathy and guidance
for the younger men from their fathers in Christ. One of
the most solemn paragraphs of his closing appeal runs as
follows : —

' At this anxious crisis of our Church wherein we " are a spectacle
to the world and to angels and to men," have your Lordships been
called to your holy station in the " government of the Church of
Christ," where your every word and action is fraught with conse-
quences incalculable ; I dare not apprehend that you will not act with
the due reverence and caution, when you know how deeply intertwined
with the whole frame of our present Church these chords are, upon
which you have from time to time touched, and which some, who know
not what they are doing, would urge you to pull so vehemently ; how

1 'Letter to Archbishop of Canterbury,' pp. 50, 51, 3rd ed.

Episcopal Opinions on the Letter.

281

many, in silence yet how profoundly, sympathize ; how fearfully any
mistaken movement might jar through the whole system ; what tokens
there are that, whoever may have been here or there employed, the
whole is the work not of man but of God. I have no fears but that, as
was prayed for you \ you will "use the authority given to you, not to
destruction, but to salvation ; not to hurt but to help ; giving, as
faithful and wise servants, to the family of God their portion in due
season, that you may be at last received into everlasting joy." And
for this cause I have ventured thus to speak. On your Lordships,
singly in your measures, but much more were you to act collectively,
may depend the well-being of our Church, or the degree of her well-
being, during her whole existence V

The Letter was, upon the whole, well received. The Arch-
bishop and some other prelates were said to be favourably-
impressed. The Bishop of Rochester spoke very kindly
of the Letter, but made a reserve as to the passage about
monasticism. The Bishop of Salisbury, Dr. Denison, was
at once sympathetic and critical : —

The Bishop of Salisbury to E. B. P.

_ 9 Wilton Crescent, March 9, 1842.

My dear Pusey, y » t

. . . It is, I am sure, always my own fault, if I do not profit by
reading anything you write, even if I cannot, as is sometimes the case,
assent to all your views and reasonings, and the present aspect of
things in the Church is indeed such as to fill me with anxiety, and to
make me consider every prospect with apprehensive thought. In
what you say about the Charges of different Bishops, I do not think
that you sufficiently bear in mind that it is the nature of all authority
to be repressive rather than encouraging ; and again that if other
parties draw general and unfair inferences from expressions of opinion
in particular points, the authors are not and ought not to be made
responsible for this. Will you also allow me to say how much I regret
that you either have not felt disposed or not at liberty to express any
disapproval of the language about our own Church and that of Rome
which has been used in various publications, and has naturally excited
a very strong and general sensation. I hope you will excuse my
saying thus much. It is more than I have said to any one else ; but
as I had read your Letter before I acknowledged it, it would, I think,
not be acting with the openness I should wish to show towards you to
content myself with merely thanking you for it. . . .

Believe me, very truly yours,

E. Sarum.

1 Office for the Consecration of Bishops.

2 'Letter to Archbishop of Canterbury,' pp. 130, 131, 3rd ed.

282 Life of Edward Bonverie Pusey.

Dr. Hook was very cordial : the Letter had satisfied him
that Pusey's teaching about post-baptismal sin was not
Novatianism.

Rev. Dr. Hook to E. B. P.
My dear Friend, Leeds, March 3, 1842.

. . . Many thanks for your Letter to the Archbishop of Canter-
bury. I cannot tell you how much I am relieved by what you have said
on Baptism in that Letter. I never could detect before the difference
between your view of sin after Baptism and that of the Novatians, and
to me, preaching as I do to thousands who have never thought of their
baptismal vows, the doctrine was perplexing ; a treatise on Absolution
would indeed be useful.

I remain, your affectionate friend,

W. F. Hook.

On the other hand, Pusey received some strong expres-
sions of adverse criticism. Archdeacon Hale, while holding
that Pusey's language about German Protestantism was
well worth considering, could not understand how any
improvement in the Roman Church could be a cause of
satisfaction to Pusey, since ' it would only make men at
large more blind to her corruptions and idolatries than they
were before.' The Archdeacon equally deprecated ' the
false candour which praised Dissent because of its piety,'
since in the eyes of the common people such praise removes
all real objection to a false system. ' It is,' observed the
Archdeacon, ' by the outward appearance of something or
other good in them, that bad men and bad things bear
sway in the world.'

Whatever hopes Pusey might at one period have enter-
tained and expressed with regard to Protestant Germany,
he had learnt by this time a truer estimate : he quotes
Tholuck to illustrate the ravages of Rationalism among
German Protestants ; he even goes so far as to say that
' even in the sounder part of the Luthero-Calvinist body
there is not a vestige among its writers of the first con-
dition of a sound restoration — humility1.'

The crucial passage in his Letter to the Archbishop had
run as follows : —

1 'Letter to Archbishop of Canterbury,' p. 103, 3rd ed.

Views on Lutheranism — Abckcn. 283

1 Still less, I own, can I see, — even if your Grace were advised, or it
were lawful, to free the Bishop from those obligations by which he is
at present bound, — how the picture of an United Church could be
presented by an English and Lutheran congregation, of which the one
holds " One Holy Catholic Church, throughout all the world," knit
together by its Bishops, as "joints and bands,1' under its One Head,
Christ, and joined on by unbroken succession to the Apostles ; the
other, an indefinite number of Churches, hanging together by an
agreement in a scheme of doctrine framed by themselves, and
modified by the civil power; of which the one holds Confirmation to
be the act of the Bishop, the other deems such unnecessary but
accepts it for its younger members : the one holds Ordination to be
derived from the Apostles ; the other, that Presbyters, uncommis-
sioned, may confer it, and that those on whom it has been so con-
ferred, may consecrate the Holy Eucharist : the one recites the Creed
of Nicea, the other has laid it aside : in the one, ancient prayer, the
inspired Psalms, and hearing God's Word, are the chief part of their
weekly service ; in the other, uninspired hymns and preaching, with
prayer extempore : the one kneel in prayer, the other not even at the
Holy Eucharist : with the one, the Lord's Day is a Holy Day, with the
other a holyday : the one receives " the Faith " as " once for all delivered
to the saints"; the other, as susceptible of subsequent correction and
development : the one rests her authority and the very titles of her
existence on being an Ancient Church, the other boasts itself modern :
the one, not founded by man, but descended of that founded on the
day of Pentecost ; the other dating itself from Luther, and claiming
to be the parent of all, not in outward communion with the great
Eastern and Western Branches, and so of our own Church by whom
it was originally converted : the one recognizes and has been recog-
nized by the Ancient Church of the East, the other rejects her and is
anathematized by her. Still less is there any hope, that by receiving
Ministers ordained by our Bishops, they express any wish to be
received into our Church, or become one with her1.'

This language attracted attention in Germany no less
than in England, and the Rev. H. Abeken, Chaplain to
the Prussian Legation at Rome, remonstrated with its
author, first in a private communication, and then in a
public letter2.

All that Mr. Abeken wrote only too clearly showed that
Pusey was right in contending that the German Protestants

1 ' Letter to Archbishop of Canter-
bury,' pp. 106, 107, 3rd ed.

2 'A Letter to the Rev. E. B. Pusey,
D.D., in reference to certain charges
against the German Church, contained

in his Letter to his Grace the Arch-
bishop of Canterbury,' by the Rev.
H. Abeken, Theol. Lie, Chaplain to
His Prussian Majesty's Legation at
Rome. London : J. W. Parker, 1842.

284 Life of Edward Bonverie Pusey.

did not want the Episcopate, and that it could not be
imposed on them against their will, or without their
earnestly desiring it. Mr. Abeken could not understand
why, without entering on this question, 'the Church of
England could not come forward and act in common '
with the Lutherans ' for the extension of the kingdom of
heaven.' The answer was, that if the Episcopate was
necessary, she could not dispense with it ; and her belief
in its necessity appeared from her maintaining it in circum-
stances when its absence would have very considerably
promoted unity among Protestants. ' With regard to
the question now at stake,' wrote Pusey, 'the pamphlet
contains nothing in any way to change the view put
forward in my own V

In the spring of 1842 a statute was submitted to the
Convocation of Oxford having for its object a considerable
extension of the Theological Faculty. Two new Chairs,
of Ecclesiastical History and Pastoral Theology, were
established by the Crown, and this involved a rearrange-
ment of the subjects which had been hitherto handled by
the Regius and Margaret Professors of Divinity. The
Hebrew professor occupied a position which might appear
to make it doubtful whether he was a Divinity professor or
a professor of language. Pusey insisted strongly that he
was a professor of Divinity; that he could only lecture
upon books which formed part of the Sacred Volume; and
that Hebrew philology was ancillary to the largest depart-
ment of the Interpretation of the Bible.

The anticipated promulgation of a new statute led Pusey
to ask the Vice-Chancellor to enable him to secure in it
a more definite recognition of the theological character of
his professorship. He wrote a strong and sensible letter
supporting this view, but apparently without result. At
any rate the proposed statute was circulated in the Univer-
sity on April 18, and on the following day Pusey again
addressed the Vice-Chancellor, urging more strenuously,

1 ' Letter to Archbishop of Canterbury,' p. 150, 3rd ed.

Oxford Theological Faculty. 285

in the interest both of Theology and Hebrew study, the
objection to the statute he had previously raised.

The Vice- Chancellor appears to have replied that the
Hebdomadal Council did not wish to interfere with the
existing arrangements for old professorships. Pusey wrote
again to point out that the language of the proposed statute
did tend to make him merely a professor of language.
But the Vice-Chancellor had other advisers. One object
of the new statute was to establish an examination in
Theology, and it was provided that the Hebrew pro-
fessor misht have a voice in the election of Examiners.
Dr. Hampden, as Regius Professor of Divinity, wrote to
the Vice-Chancellor stating his objection to this proposal.
After enumerating some objections of a more technical
kind, he proceeds : —

'April 27, 1842.

' I have a few more weighty objections to the proposed statute in its
present form. I have been reluctant to put it forward lest I should
seem to be making an objection on mere personal grounds, which
I may assure you is not the case with me. I must own to you then
that I should object at any rate to investing the Professor of Hebrew
with a power not recognized by the Statutes, by making him ex officio
an Examiner in Theology, or even a member of a Theological Board.
He need not in fact necessarily be a graduate in Theology.

' If, however, the proposed statute, when ultimately brought before
Convocation, further goes to invest the present holder of that
Professorship with such power,— does it not become a serious
question, whether one could conscientiously vote for a measure con-
ferring this privilege on an individual who is identified with a class
of theological writers who have attracted to them the expostulations
and reproofs of several of our Bishops,— one who advocates the views
of those writers as developed in the " Tracts for the Times," and in
particular that number of the Tracts which has been expressly
censured by the Hebdomadal Board, and whose principles, it can
hardly be doubted, are unfriendly to the Reformation and the
Protestant establishment of the Church?'

It is clear then that Dr. Hampden was deliberately
endeavouring to exclude Pusey from part of the work of the
Theological faculty, and that on account of distrust of his
opinions. In accordance with the same plan of action was
an inflammatory lecture delivered by him in the Divinity
School against Tractarian teaching.

286 Life of Edward Bouverie Pusey.

As on other occasions, the Latitudinarian hatred of
dogma was too much for the toleration which they generally
professed. Hampden was working for the exclusion of
Pusey, as previously Arnold had denounced ' the Malig-
nants,' and Whately and Tait had stimulated the excite-
ment against Newman and Ward.

On Monday, May 23, Bishop Bagot delivered in St. Mary's
the Charge which he had dreaded and postponed. In it he
by one unhappy expression broke the understanding that,
the Tracts having been stopped at his suggestion, he would
say nothing in condemnation of them. He spoke of Tract 90
as follows : ' Although the licence of Calvinistic interpreters
had often gone beyond what was attempted in the Ninetieth
Tract,' the Bishop ' could not reconcile himself to a system
of interpretation which was so subtle that by it the Articles
might be made to mean anything or nothing! This last
expression was suggested by a Chaplain ; for few phrases
perhaps has the Church of England paid more dearly.

' Even my own Bishop,' wrote Newman, ' has said that
my mode of interpreting the Articles makes them mean
anything or nothing. When I heard this delivered I did
not believe my ears. I denied to others that it was said.
. . . Out came the Charge, and the words could not be
mistaken. This astonished me the more because I pub-
lished that letter to him (how unwillingly you know) on
the understanding that / was to deliver his judgment on
No. 90 instead of him. A year elapses and a second and
heavier judgment came forth. I did not bargain for this —
nor did he. But the tide was too strong for him V

The excellent and accomplished author of the phrase
has in later years thus touchingly alluded to it : —

The Rev. F. E. Paget to Bishop Eden.

Jan. 24, 1879.

I was guilty of doing much mischief by an honest but unguarded,
and ill-considered opinion. He [Bishop Bagot] put Tract 90 into
my hands, and asked me what I thought, of it. I answered as I then
thought : ' At this rate the Articles may be made to mean anything or

1 ' Apologia,' p. 350.

Proposal in favour of Hampden. 2&~]

nothing? It was just one of those short speeches which, having a
sting, are not forgotten. I cannot atone for my fault. All I can now
do is to say that the words originated with me ; and that for many
years greatly have I sorrowed over a misunderstood motive.

The Charge took Oxford by surprise, and its effect was
immediately apparent in the action of the Heads of Houses.
It is a curious coincidence, if nothing more, that on the
next day, May 24th, there appeared a notice of a motion
which would be brought before Convocation to abrogate
the Censure passed on Dr. Hampden in 1836. At that
date, it will be remembered, the Censure had been carried
in the Hebdomadal Board only by a narrow majority,
although passed by a large majority in Convocation ; and
the new statute for regulating Divinity studies, by which
Dr. Hampden, as Regius Professor, was made Chairman of
the Theological Board, had been unopposed. The Bishop's
language about Tract 90 may well have led Hampden's
friends in the Hebdomadal Board to think that his strongest
opponents were too divided, or too cowed, to offer any
very effective resistance.

It is due to the Vice-Chancellor of the day, Dr. Wynter,
to say that he, at least, was not in favour of the proposed
measure. He did not vote against it. It was his rule, as
Vice-Chancellor, to avoid giving a vote whenever he could :
he looked upon himself, when presiding at the meetings of
the Heads, as in the position of a ' Speaker.' But he
has left his opinion of this proposal on record ; it was to
the effect that until Dr. Hampden retracted his expressed
opinions, no withdrawal of the Censure was consistent or
reasonable.

Though the University was taken by surprise, it was not
long before a memorial, condemning the proposed abrogation
of the Censure, received the signatures of persons strongly
opposed to each other on other subjects ; of Mr.Tait, as well
as Mr. Max Muller ; of Mr. Palmer of Magdalen, as well
as Mr. Golightly ; of Mr. Sewell, who by a recent article
in the Quarterly had been understood to withdraw himself
partly from the Tractarians, as well as of Mr. Newman.

288

Life of Edward Bouverie Pusey.

At the same time many of the Low Church party held aloof
from the opposition ; and the idea that the question was
only another phase of the contest between the Tractarians
and their opponents would have influenced the majority
of the Hebdomadal Board, when returning, as they did,
an unfavourable answer to the memorialists.

Looking to the conduct of the majority of the Heads,
it might have been supposed that Dr. Hampden had
proclaimed some change in his religious opinions : but
the truth would appear to be that he had done nothing of
the kind, although unquestionably in his public language he
now gave greater prominence to the popular Protestantism
of the day. It was in accordance with this that on
June ist he had delivered, as Professor, his lecture in the
Divinity School. The subject was the Thirty-nine Articles.
In this lecture he not only said he had nothing to retract,
while virtually reaffirming his opinions by reference to his
Bampton Lectures, but he also described his opponents
as a virulent ' Romanizing ' party banded together under
leaders against him. He appealed to the ' sincere part of
the Church in the University ' ; to 'all unprejudiced and
still Protestant members of the Church.'

The University once more found itself committed to an
exasperating contest.

' You cannot imagine,' wrote James Mozley, ' the state of bustle and
activity we have been in. The last week has been a complete dream,
— of interminable plannings, devisings, machinatings, talkings, walk-
ings, writings, printings, letters for the post, wafers, sealing-wax, &c.
. . . The new statute is expected to be thrown out by a large
majority. Nobody sticks up a moment for the Heads of Houses1.'

Pusey, of course, had his full share of all this work.

E. B. P. to Rev. J. Keble.

[Christ Church, May 31, 1842.]
I hope on this sad occasion you will come to this house. I have
written to Miller of Worcester (whether he comes I know not), your
brother, and Manning. It would be pleasant at least that you should
see each other, and I you.

1 'Letters of Rev. J. B. Mozley,' p. 132.

Censure of Hampden Reaffirmed. 289

I fear there is increasing ground for anxiety ; the Low Church keeps
aloof ; the Standard has begun the Anti-Newman cry ; circulars are
being sent on the other side ; people whom one would not expect take
odd crotchets ; then comes in natural kindliness, and the unwillingness
to pain- — and how much is there of stern Athanasian principle ?

However, I believe people are sanguine, although I should not be

surprised at a combination of Low Church, Liberals, Anti-tractarians

against us. _

Ever yours most affectionately and obliged,

E. B. Pusey.

Dinner will not be till six on Monday. It made one's heart sink to
have to think Golightly's name an accession.

_ Rev. J. Keble to E. B. P.

Hursley, June 2, 1842.
I shall be most glad to come to you on Monday, as you kindly pro-
pose, and thus get some good out of what seems an unpromising
affair. However, I console myself in this way, that either the statute
will be affirmed, or, if repealed, it will be by such a combination
as will prove to all men the rationalizing tendency of the Puritan
School. I hope to be with you by the Southampton coach, which is in
(I think) soon after five. I shall get down at your door. Moberly
means to post up with five more votes early on Tuesday morning, and
I suppose Wilson, Young, and Ryder, and perhaps Tragett of C. C. C,
will come by the train that morning. . . .

I am, ever yours most affectionately,

J. Keble.

Samuel Wilberforce will not come up at all, I think. If he did,
I cannot make out from his talk which way he would vote. I fear
Hamilton also means to be neutral.

In his reference to ' odd crotchets,' Pusey was doubtless
thinking among others of the Rev. W. K. Hamilton, then
Canon, afterwards Bishop, of Salisbury. Mr. Hamilton
had never felt satisfied with the justice of the methods by
which Hampden had been condemned. He could not
oppose the suggested repeal of the Censure, though he
felt the inconsistency of those who, having censured, were
ready to withdraw the Censure without any retractation on
Hampden's part.

The battle was fought in Convocation on June 7th. The
speeches were, of course, in Latin ; the two best being
those of Mr. W. Sewell and Mr. Vaughan Thomas. On a

VOL. II. U

290 Life of Edivard Bouverie Pusey.

division, the Censure was reaffirmed by a majority of 115
in a House of 553. The Convocation of the University
saved its consistency; but the diminished majority1 showed
that recent alarms, and perhaps Dr. Hampden's appeals to
the popular Protestantism, had not been without effect.
Still, so far as the University was concerned, the question
of Dr. Hampden was at an end.

The year 1842 was in Pusey's life, as in the Movement,
a preparation for what was to follow. The inauguration
of the Martyrs' Memorial was naturally the occasion of
a demonstration against the Oxford School, although it
may be questioned whether so graceful an erection, sur-
mounted by a cross, was in the long run well calculated
to recommend the Puritanism which built it. Pusey was
distressed also by some secessions to Rome. When it was
said to him that they were not important people, he would
reply, ' But they are doing wrong ; and souls are souls.'

Still graver matter for anxiety was to be found in an
unsettlement of minds which threatened, at no distant date,
a more serious catastrophe. Among Newman's companions
at Littlemore was one respecting whom Pusey had been led
to feel anxious.

E. B. P. to Rev. J. H. Newman.

Aug. 18, [1842].

You will not mind my asking you what line you adopted for the

restoration of , and whether you distinctly urged upon him the

duty of abiding in his Church. What effect do you think the use of
the Breviary at L[ittlemore] had upon him ? Was his self-discipline
proportioned to it ? or. was the use of it self-indulgence ? Do you
think him wilful ? . . . Ever yours very affectionately,

E. B. PUSEY.

Pusey's questions annoyed Newman. They appeared to
imply a conception of the character of Newman's friend,
and of Newman's own idea of what was involved in loyalty
to the English Church, which assured him that Pusey must
be the mouthpiece of some one else.

1 On May 5, 1 836, the majority for censuring Dr. Hampden had been 380
in a House of 568.

Fears of Secessions.

Rev. J. H. Newman to E. B. P.

Aug. 20, 1842.

Who has put you up to write to me about ? If you knew him

you would see that the questions you ask are unappropriate. He is
a very amiable fellow, sincerely humble, and ' indulges ' himself in
nothing but in self-discipline (which I do not deny maybe an unallow-
able indulgence). However, when he had been here some weeks, poor
fellow, his mind got unsettled again, and I gave him to this very day
to make it up by, whether he would promise to put aside the whole
subject for three years. This he has done —

(Sunday, Oriel [I do not forget to-morrow1] ) — and though I feel the
trial is but beginning, he can do no more than promise. Please do
not say a word of this to any one, else I am giving explanations through
you to parties who have less confidence in my faithfulness to my office
in the Church than you have. . . .

Aug. 21, 1842.

P.S. — Ward was the sole and absolute cause of 's surrendering

himself. Manning had totally failed. I had failed also, and quite
despaired. Last Wednesday I told him that he must decide by
Saturday. He proposed going to Ward— at first I doubted ; when he
pressed it, I let him go. Ward completely satisfied him in the course
of an hour, and he wanted to make the promise at once, but Ward
said he had better stay till Saturday to try himself. He could not give
me any account of what Ward said — only said that the views were
' quite new to him.'

The resettlement of Newman's friend was thus effected
from an unexpected quarter. Pusey felt bound to make
something like an apology. He had not been able to help
doing what he did in questioning Newman.

E. B. P. to Rev. J. H. Newman.

[Margate], Aug. 22, 1842.
Thank you very much for your full explanations. I asked the

questions about for a person for whom it was really worth asking,

but I cannot say any more without committing others. Of course

I will not repeat anything you say about . The person was only

afraid that you did not express as distinctly as you felt the duty
of abiding by our Church; people about you had given him this
impression generally, not, of course, that he was prying or suspicious,
but it had somehow been forced upon him. I had spoken plainly, but
I asked you these questions in order to be able to give a definite answer
from yourself. There was a further practical reason which I cannot
tell. There really was no suspiciousness, nor anything in a wrong
spirit. . . .

1 Aug. 22, Dr. Pusey's birthday.

U a

292

Life of Edward Bonverie Pusey.

You must not be pained at a vague sort of uncomfortableness. All
confidence seemed to undergo a shock about the time Mr. S.
went from us. Everybody almost suspected everyone. I found that
I had added to, or perhaps occasioned, much of the suspiciousness by
my visits to the convents. I found near friends suspecting me. People
do not know what to think when they are in a panic. Then too I have
doubted whether some (I know not who) who see you and speak of
you understand you (I do not mean Ward). But somehow Ward's
distinction between you and myself is supposed to mean more than it
did, and (strange to say) to imply that you are less satisfied that our
Church is a part of the Catholic Church than myself. This notion
seems to be encouraged somehow, I do not know how. The Roman
Catholics are very diligent in circulating it, and use it as an argument
to draw over those who are wavering. They give out (and even eminent
persons, I believe, among them) that you and a body of others are
coming over. I know not how much this has to do with the uncom-
fortableness afloat ; it was said to me last term by a Head of a House,
who professed himself glad to be reassured by me, but I had it more
directly from Roman Catholics. I only say this, because this state of
suspiciousness is a painful one, and it is painful to be suspected,
though you have been so long accustomed to commit your innocence
to God.

The whole amount of fear, in the case which occasioned my writing,
was lest, by not using definite language as to our own Church, you
should miss giving the direction to the minds which look up to you
which you would desire. I appealed to your Advent Sermons, which
were just what he wished ; only he still seemed to think that in con-
versation people took a different impression, or he would have liked
something published with your name ; but there is your letter to the
Bishop, which at the time I forgot. Your articles in the British
Critic he appreciated and valued.

Newman's answer shows, on the one hand, the misgivings
about his position which he unhappily could not disguise
from himself, and, on the other, his sensitive apprehension
of what was involved in loyalty to the English Church.

Rev. J. H. Newman to E. B. P.

Littlemore, in fest. S. Bart. [1842].
... I am not at all surprised or hurt at persons being suspicious
of my faith in the English Church. I think they have cause to do so.
It would not be honest in me not to confess, when persons have a right
to ask me, that I have misgivings, not about her Orders, but about
her ordinary enjoyment of the privileges they confer while she is so
separate from Christendom, so tolerant of heresy. (Do you see that
the Bishop of Jerusalem has been allowing an unconverted Jew to lead

Newman's Growing Misgivings. 293

extempore prayer in his house and presence ?) But I think few people
have any right to know my opinion.

What I was hurt about, was, as I said, that persons should think me
capable of holding an office in the Church, and yet countenancing and
living familiarly with those who were seceding from it. I do not see
how this could be without treachery. The very fact that I hold a
living ought to show people that I am necessarily in the service of the
English Church.

Commenting on the foregoing admission by Newman
of his misgivings and their grounds, Pusey anxiously
replies : —

E. B. P. to Rev. J. H. Newman.

[Margate, undated, end of Aug., 1842.]
One must fear that very many, through misbelief or unbelief, do lose
much of the privilege of the Holy Communion in our Church ; and
yet it seems as though to pious Low Church people what is lacking in
knowledge is often supplied by love, and that the grace of the Sacra-
ment is conveyed to them, even while they know not what It is.
1 have been struck, at least, by finding what a deep and real joy It has
been to many who are least informed, who knew not What they were
receiving, and yet coming to their Lord, had that saying fulfilled in
them, ' He that cometh unto Me.' I hope, then, that what you mean
is, that you have misgivings lest much of the privileges of the Sacra-
ments be forfeited by individuals in our Church through the heresy
tolerated in her, not that they are, through the condition of our Church,
withheld from any who believe, and seek to live aright. . . .

The correspondence marks a point in the divergence
which was gradually taking place in their minds respecting
the claims of the English Church. Pusey by turns en-
deavoured to arrest it, and to shut his eyes to it ; but
there it was — full of portent for the coming years.

The summer months produced a long succession of
Episcopal Charges, which were little calculated to relieve
Pusey's anxieties. Newman, who had an eye to all that
was going on, kept Pusey duly informed of them. On
August 20th he writes : —

' The Bishop of Worcester's Charge is the worst specimen of all. He
says the Rubrics must not be adhered to with " Chinese " exactness.'

Four days later : —

' You see two more Bishops, Hereford and Worcester, have joined
the growing consensus of the Bench against Catholic truth. Hereford

294 Life of Edward Bouverie Pusey.

spoke of the " Nicene " era as " semi-heathen " till some one reminded
him that the Apostles' age was wholly heathen. Neither Charge can
have any weight, except with those who consider that the consensus of
the Bishops is the voice of the Church.'

In two cases the more prominent Episcopal assailants of
the Tracts were removed by death. At the beginning of
the year, Dr. Shuttleworth, Bishop of Chichester, and in
August, Dr. Dickinson, Bishop of Meath, died before
delivering their Charges. ' What a most solemn, sobering
event,' wrote Newman to Pusey on Jan. 13th, 'the Bishop
of Chichester's death is ! I don't think anything has
happened in my time which has so struck me.' Seven
months later : ' You saw the Bishop of Meath's death,
Dr. Dickinson \ your antagonist. He was to have de-
livered a Charge against the Tracts the day he died.'
Pusey thought he saw in these solemn events a token of
God's presence with the Church of England : ' It is awfully
strange how two of these Charges were withheld. It looks
like, " Thus far shalt thou go." '

The Episcopal Charges would have had comparatively
little effect if only Pusey and Newman had been still of
one mind. But Newman has told us that from the date of
the Jerusalem Bishopric he was, as regards membership
with the English Church, ' on his deathbed V He had
shifted his ground in defending the position of the English
Church. He 'sunk his theory to a lower level.' What
could be said

'after the Bishops' Charges? after the Jerusalem "abomination"?
Well, this could be said : still we were not petty ; we could not be as if
we had never been a Church ; we were " Samaria." This then was
that lower level on which I placed myself, and all who felt with me at
the end of 1841 3.'

Among these Pusey could not be reckoned. He did not
think of the English Church as ' Samaria' ; and yet he was
unwilling to admit even to himself, and much more to
admit to others, the growing difference with his friend.
His love for, and personal loyalty to Newman, his hope

1 He was the author of ' The Pope's Pastoral Letter.'
2 'Apologia,' p. 257. 3 Ibid., p. 264.

Perplexity of Friends — Dollinger's opinion. 295

against appearances that Newman was still where he had
been until 1 841, prevented his answering appeals to explain
himself; since such explanation might too easily have
increased the existing divergence from his friend. Yet
there was no mistaking the significance of such an appeal
as Hook had made to him in the early part of the year.
It represented a temper of mind which might have been
conciliated at the time, but which, if treated with apparent
reserve or neglect, threatened serious alienation : —

Rev. Dr. Hook to E. B. P.

Jan. 31, 1842.

I do wish you and Newman would just point out to us what is your
standing-point — the position you have decided to take. At present
the whole system seems so nearly that of attacking the Church of
England and palliating the Church of Rome. If you will take your
ground on the Caroline divines, or anywhere, so that it may be fixed,
men's minds would be calmed. Alas ! now I see and hear from all
quarters of a most strong reaction against Church principles, and of
indiscretions on the part of our friends. Oh ! for a few months of

aCe" I am your truly affectionate friend,

W. F. Hook.

This difficulty was increased when Roman Catholics
began to express to him the hope, natural enough to
persons in their position, that the Movement would lead
people to join the Roman Church. Not only undistin-
guished members of the Roman Church, but theologians
like Dollinger — at that time little thinking that he would
ever be alienated from the See of St. Peter by definitions
of an impossible infallibility attaching to it — wrote to
Pusey in this sense : —

Dr. Ign. von Dollinger to E. B. P.

[Translation.]

„ Bad Kreuth, Sept. 4, 1842.

Very honoured Sir, ' r . *

... I dare say I do not tell you anything new when I mention
that in Germany also all eyes — of Protestants as well as of Roman
Catholics — are turned in fear and hope towards Oxford ; it becomes
more and more probable that your great and memorable movement
will have essential influence also on the course of religious development

296 Life of Edward Bouverie Pusey.

in Germany. As a matter of course, and you will most likely not
expect it otherwise, all the voices of German Protestantism express
their most decided disapproval of your direction, while on the Catholic
side a proportionally increasing sympathy is shown. I have read
almost all your works, most particularly also your Letter to the
Bishop of Oxford and what you have written about Tract 90, and
though some passages were painful to me or seemed to me erro-
neous, there is far more in them with which I can entirely agree,
nay — what seemed to be written out of my own soul. With the
greatest interest I read, I even devour, the numbers of the British
Critic as soon as they arrive here ; also the works of Newman, and the
excellent book by Faber, ' Sights and Thoughts,' &c. From all these
writings I retain such an impression, that I feel almost inclined to call
out : ' Tales cum sitis, jam nostri estis,' or if you like it better thus :
' Tales cum sitis, jam vestri sumus ! ' Everything, with us in Germany
also, points more and more distinctly towards a great religious Consum-
mate, towards a drawing together of kindred elements, and of a
corresponding separation of those which are not akin. Once more,
and most probably for the last time, the attempt is now made in
Germany to assert again the old Protestantism of the Symbolical
Books ; but the Union, established by Prussia, has deeply wounded it,
and on the other side the corrosive poison of Hegel's Pantheism, in
union with the destructive criticism of the Bible, is spreading inces-
santly. Even the Protestant theological faculty at Tubingen, formerly
the chief support of the still positive Christian Theology in Protestant
Germany, is now almost completely in the hands of Hegel's party ! . . . .

May I now ask you to express to Mr. Newman in my name the
especial respect which his writings have raised in me? Gladden me
very soon again with a letter, and be convinced that every commission
from you will always be a source of pleasure for me.

Entirely yours,

I. DOLLINGER.

The unexpected death of Dr. Arnold on Sunday, June 12,
10*42, withdrew one of the keenest opponents of the Oxford
Movement, whose character invested his opposition with
high moral interest. This is not the place to discuss either
his influence on religion in England, or the consequences
of his somewhat early death. It was however, as a matter
, of course, followed by a proposal to erect a memorial to
him of some kind ; and Newman, Pusey, and Keble, as
old Fellows of Oriel, discussed whether they could con-
sistently subscribe. Keble was first applied to. It was
characteristic of the generosity of the three friends, that in

Proposed Memorial to Dr. Arnold. 297

spite of the somewhat outrageous imputations and attacks
Dr. Arnold had made on them in his famous article, they
were not unwilling to subscribe to a memorial so long as
it did not identify the University with Arnold's Latitu-
dinarian Theology. They fully appreciated Arnold's work
in improving Public School education. They were ready
to support a memorial at Rugby. In the event, the
difficulty was postponed. The money subscribed was
applied to the foundation of scholarships to be enjoyed
by Dr. Arnold's sons in succession; and, in 1850, it was
divided between the erection of a new library at Rugby
and the foundation of the Arnold Historical Essay at
Oxford. When at last the acceptance of the Oxford prize
was proposed to Convocation, the serious events of 1845
had rendered those who might have deprecated it
powerless for all purposes of organized resistance.

The year 1842 closed amidst increasing difficulties and
apprehensions of difficulty. The Heads of Houses took up
a position more and more hostile. The Provost of Oriel
refused to give the necessary college testimonials for candi-
dates for Holy Orders to young men of the highest
character, except on the condition of rejecting Tract 90.
Another Head of a House, who had known Pusey well,
refused to look at him when they met in the street.
Another declined to receive into his college any of the
young men to whom Pusey had offered board and lodgings.
These things would not have mattered, if there had not
been an anxiety of a graver kind. Newman resolved
publicly to retract the 'declamation' in which he had
indulged against the Church of Rome. He called it
declamation as distinct from argument ; it expressed un-
reasoning passion rather than deliberate judgments of the
mind, and a man need not be on his way to Rome, or
other than an attached member of the English Church, in
order to regret language which, however sanctioned by
the usages of bygone controversy, is condemned by most
sensitive consciences — whatever be their religious convic-

298

Life of Edward Bouverie Pusey.

tions — in our own day. But Newman had in his published
writings called the Church of Rome a 1 lost Church ' ; he
had spoken of the ' Papal apostasy ' ; he had feared that
the Council of Trent had bound the Roman Communion
to the ' cause of Antichrist ' ; it was ' infected with heresy,'
' spell-bound as if by an evil spirit '; in the seat of St. Peter
■ the evil spirit had throned itself and ruled.' There are
other expressions to the same effect, which a sensible and
reverent man might well wish not to have employed without
thereby implying a tendency to Roman Catholicism 1.

Newman has, in later years 2, assigned to this retractation
a place in the Romeward movement of his mind ; but at
the time it need not have implied more than a desire to
review ill-considered or intemperate language. Newman
announced the publication to Pusey.

Rev. J. H. Newman to E. B. P.

Littlemore,
The Martyrdom, [Jan. 30], 1843.

I very much fear you will think it necessary that I should ask
your pardon for something I have been doing, as if it were rash — but
my conscience would not stand out. You have before now truly said
that / have said far severer things against Rome than yourself — and
I am so sure of it that I have thought I ought to unsay them. This
I did about six weeks or two months ago, and I believe what I have
said is in the periodicals— but I have not seen it yet. I have said
notlii7ig of course on doctrinal points, but only as to abuse. You
stand on very different grounds, and have to unsay nothing. I would
not take advice of any one, because I wished to have the sole respon-
sibility. . . .

Pusey's love of, and trust in, Newman led him to make
the best of an act which, had he been consulted, he would
have deprecated.

E. B. P. to Rev. J. H. Newman.

Christ Church,
Feast of the Purification, 1843.
I always think you have good reason for what you do and
should not venture to think you 'rash.' In the present case, Ward

1 Letter to the Conservative Journal, Feb. 1843.
a 'Apologia,' pp. 325-333-

Pusey's view of Newman's Retractation. 299

had, through F. Barker, prepared me to see something which would
give me subject for reflection, but I was not surprised. It seemed to
me simply that you thought a certain tone of speaking against Rome
or Roman doctrine wrong, and that you wished publicly to avow what
you thought wrong. But it seemed also as though you did not think
any form of speaking against Roman doctrine wrong (as Ward,
1 believe, does) since you did not retract certain expressions in the
same sentences, which did speak against it, but more gently.

As you have mentioned the subject, I may as well say, what does
perplex some friends (I do not mean of Jelf's or Hook's school), and to
which Ward gives an edge which you did not mean. This is in the
last sentences, in which you do not speak of Anglican doctrine as
decidedly tenable, but only as the strongest position against Roman
doctrine, as the only tenable position, if any be so. And you expressly
say no more than a Roman Catholic does. You probably know that
there are those who watch at every expression of yours to make it as
Romanizing, or as mistrustful of our position in the abstract, as they
can, so to identify you with themselves. I do not mean by this mis-
trust, merely the doubt whether we can, while insulated, be altogether
in a healthy condition (for this I do not think myself), but the doubt
whether our Church will hold. Such a doubt I conceive you would
not have expressed, it being contrary to your principle to express
doubts, while only such. However, I fear some friends will be
dismayed.

Friends are also perplexed as to the form of your letter, the
singularity of your apparently writing to a newspaper (since they
have headed it 'to the Editor'), the distance of date, so that some
have denied its genuineness, others think it must have some further
meaning than they see. Its form throws an air of mystery about it.
I wish it had rather been in the British Critic, and perhaps it might
yet be thrown into a form, removing those perplexities, in the next
number. I fear we must make up our mind for perplexity, but good
must come in the end from an act of conscience. I did not for a
moment wish it otherwise.

Ever yours very affectionately,

E. B. PUSEY.

This letter distressed Newman, for he had read it
hurriedly, and overlooked the fact that Pusey was not
taking the part of unfriendly critics, but pleading for
puzzled friends.

Rev. J. H. Newman to E. B. P.

Friday, Feb. 3, 1843.

I am very much vexed that you should have heard of the matter
you write about from any one but me, but it is not my fault.
A letter, containing the proof, instead of coming to me, got into

3°°

Life of Edward Boaverie Pusey.

Bloxam's hands, who knew nothing about it, and he, most incautiously,
instead of sending it to me, published, it to the Oxford world, while
I knew not that others knew it. Else, Ward knew no more of it than
any one else.

Nothing was further from my wish than to imply any doubt about
the Anglican theory — but I had rather not speak at all on a subject,
which I have done as a matter of conscience. If persons will criticize
the 7node, let them. They have criticized me too often already, for me
to be called on to justify myself to them. If you are asked, the simple
case is that you knew nothing about it. Please say I am obstinate
and dangerous and impracticable.

P.S. — If all the Bishops will censure me personally, it is not
wonderful (by-the-by) that I have my quid pro quo : I have no
character to lose.

Pusey had no difficulty in setting matters right.

E. B. P. to Rev. J. H. Newman.

Saturday morning, Feb. 4, 1843.

My very dear Newman,

I must have written very awkwardly and implied a good deal
which I did not mean ; for I have given you pain somehow. What
I wrote was from myself ; any perplexities I alluded to were from
persons who look up to you unfeignedly and have been formed by
you in God's Hands.

I am sorry that I alluded to Wfard] ; but I did not refer to what you
allude to, of which I know nothing.

I really do not think you know how much people love and respect
you, and what sympathy they feel with you. I should never have
written about persons who 'criticize'; it was on account of persons
who were perplexed ; persons younger than yourself, who look up to you
and did not know how much you meant.

I felt satisfied that you did not mean to imply any doubt about
Anglican views ; nor, do I think, ought others ; I only meant that
some would have liked to have known more explicitly that you
did not.

Forgive my troubling you thus ; do not think or say any more of
what I have said ; I have wished I could have had some share of your
trials. But I have not been worthy of them.
If I may say so, God bless you in them.

Your very affectionate and grateful friend,

E. B. Pusey.

Newman replied by sending a copy of his ' Retractation '
to Pusey. He would not write to Keble : he had not heart
for it. Pusey, he thought, did not understand one of his

Correspondence zvith Newman.

301

greatest troubles, which was that younger persons trusted
him who should not. 'Intimate friends,' he added, 'have
made it a reproach against me that I use words in my
writings which are formally true in my sense, but which in
their effect are far more anti-Roman, " keeping the word of
promise to the ear," but "breaking it to the hope." ' Pusey's
anxiety was to rally him from this despondency, and to
restore him to confidence in his position and his work.

E. B. P. to Rev. J. H. Newman.

Monday [Feb. 6, 1 843].

My very dear Newman,

I am very sorry to find that, if I understand your note right, you
feel circumstances connected with your letter so much. I am writing
to K. and can say all you would say. Indeed all will be well, though,
at first, pain must attend all sacrifice and acts of conscience in propor-
tion as they are such. Anyhow, young men ought to trust you, and
must trust you, and cannot help it; it is plainly part of God's appoint-
ment ; He draws people around you, in the first instance against your
will, in a way in which they are drawn around no other ; and since
such is His will, it will be yours to accept it. I suppose if it were not
a cross to you, it would not be so, or be safe. But since it is so, you
will accept it and all it involves.

Ever yours very affectionately,

E. B. PuSEY.

I do not think, if such be your feeling, that you need think that you
have put K. in a perplexing position, as though he ought to do the
same as you have done. On looking back to some things which I
have written, I certainly am shocked to find the words 1 Rome, a seat
of Anti-Christ,' though never used in its strongest sense. Still, unless
some fitting opportunity offered, I should not do anything, thinking it
probably forgotten, and to go out of my way to do it now, would look
something forced and systematic. It seems to me both right in you to
do it, because it was in your mind ; and right in me not to do it,
because I could not do it naturally.

To Keble, Pusey expressed his fear that Newman was
'sadly harassed by the condemnation of Bishops, and by
things said on one side and the other, so that something
soothing might be of use to him.' He added : —

'Feb. 6, 1843.

' N.'s letter seems to me only a withdrawing of language which
always surprised me, as being so much bolder than any I should have

3°2

Life of Edward Bouverie Pusey.

ventured upon. It seemed to me to belong to a mind of so much
greater power and grasp than mine that he could venture to speak
what was altogether beyond me. The letter is evidently a withdrawal
of a certain totie of speaking only, since, in Tract 38, he leaves
unnoticed language in which he used milder terms (I suppose the
whole passage was the adoption of Bishop Hall's language). Alto-
gether I do not see that people ought to be disturbed about it.
C. Marriott said, he was " very glad of it." '

A last illustration of the troubles of this period may be
supplied by Pusey's letter to the Rev. W. Gresley. In
this letter we see the equable spirit, based on his firm con-
fidence in God, which enabled Pusey to hold his ground
in a period of such weary anxiety. Mr. Gresley had
written about a person who was tempted to go over to the
Church of Rome.

E. B. P. to Rev. W. Gresley.

Christ Church, Feb. n, 1843.
Your letter, though very painful, was welcome. It is very sad
to see persons, who might do the most good in our Church, tempted
to leave it ; but it is a trial which they and we have to go through.
Stirring times are times of trial. God purifies the Church by shaking
it. He says 'I will shake the earth,' and when He shaketh it, some
will be terrified, not awed only, others will be shaken out. We have
been brought to see some of our own practical deficiencies ; it was
necessary to our restoration ; but it requires often a very submissive
heart and firm faith to see and feel these keenly, and yet not be
shaken. And so they are continually the most serious minds which
are shaken. And we have much need to pray for each other, when the
foundations are thus shaken. Yet most earnest-minded persons have
stood at last, and so, I trust, will your friend.

If I may offer you any advice, I should say that I have found in such
cases the most efficacious way to be, first to find out whether there be
not something amiss in themselves which gave them the first bias, e.g.
if they have exposed themselves to influences which were not intended
for them, as the visiting of convents, or institutions, or attending
services out of curiosity, or trying to form an estimate of the holiness
of different portions of the Church, to which no one is equal ; or again,
entering into controversy for which they were not fitted ; or again,
speaking lightly or rashly against things in their own Church, without
due humility. I have generally found, in such cases, that people have
been able to trace their first bias towards leaving their Church to
something wrong in themselves.

Then, generally speaking, to persons in this frame of mind, anything

Pusey's Trust in the English Church.

3°3

said against the Church of Rome is rather irritating and does harm.
It would also mostly lead them into topics of controversy of which
they are not judges. Controversy too is a bad element.

But what is really calculated to win and to awe people are the
manifest tokens that God is present with our Church, raising her from
the dust, restoring her, calling her and her sons to more devoted
service, fitting her, as a whole, for some higher office, which He has in
store for her. No one can doubt this. All eyes everywhere are on our
Church. All, however they interpret it, acknowledge that there is a
great work going on within her. It is going on everywhere, in all her
parts ; in Scotland, America, all her colonies ; one may say in every
district and village a work of restoration is manifestly going on. It is
one work everywhere ; the same course and the same difficulties, the
same kind of restoration, the same longings for a higher life, the same
doctrines and practices anew brought into life ; the same thwarting from
the world or from imperfect religionism, and the same gradual winning
of and from them and leavening of them : the same trials of those
who, whether laymen or clergy, bear witness to the truth, the same
temptations to leave the Church for Romanism ; so that at the foot of
the Alleghanies you might fancy yourself so far (an American said to
me) at Oxford. All this and so much more is an indication that God
is acting upon our Church as a whole; wherever He is leading the
Church, people must feel He is leading her as a Church ; so that one
who is least disposed to bear with our actual defects, and whose centre
of unity is Rome, said, 'elsewhere it seems as though it were ordered
that individuals should be gathered in one by one ; with our Church
God seems to be dealing as a whole.' And this is the more manifest,
since it is not that certain individuals are being led in a certain way;
the work which is going on is varied, different in degree, often in form ;
amidst opposition, opposers and opposed are being led alike ; those who
are unconsciously opposing truth, are being won by the truth, which
in the error they mistake for it, they oppose : or while opposing one
truth, they are caught by another ; or their minds are being deepened,
and prepared for it unconsciously. Or, to look to acts, what new life
do such large plans as the Bishop of London's Metropolis Churches
Fund, the Colonial Bishoprics, imply in the Church ; or again the
restoration of Daily Services, of more frequent Communions, of
Fasting, even of single Prayers, as the Church Militant, the Offertory.
It seems as if everywhere the Church were awakening, and putting on
her jewels, and preparing to meet her Lord. Everything is restoration
and life, even amid seeming death.

But where restoration and life are, there is the presence of the Holy
Spirit, the restoring look of her Lord. And where her Lord is, there
it is safe to be, and unsafe to leave. In the words of Mr. Newman's
awing appeals, ' If in your Church you have found Christ, why seek
Him elsewhere? If you leave the place where He has manifested
Himself to you, are you sure that you shall find Him?' Where the

304 Life of Edward Bouverie Pusey.

Lord has a work to be done, there every one [is] in his place and
order, however humbly he may think of himself or his office. No one
knows what he may not disarrange by leaving it. One may with
reverence say, ' Except these abide in the ship.' They may as far
as in them lies be going contrary to God and marring His work, or
losing their share in it, and their crown. It is not for me to judge
those who have gone from us, but in all the cases which I have known,
I have seen both a wrong temper even among much good, leading
them away, and in some cases, very painful ill fruits of their secession.
On the other hand it is very remarkable how really earnest persons
have been in great peril of going, and perhaps just been saved, and
then been rooted in our Church, sometimes withheld by means preter-
natural, so that both those who have stayed and those who have gone
have been tokens the more where duty lies.

I have written much of this in greater haste than I should wish, but
if it can be likely to be of any use to you, pray use it as you wish.

I have more which I wished to write about what I should call
specially your School, who seem to me not sufficiently alive to our
actual defects and so are too apologetic, and lose influence by not
admitting what ought plainly to be admitted. But it may be enough
to have hinted this.

Yours most faithfully,
Cathedral-time. E. B. Pusey.

But Pusey's confidence in the Church of England was
mingled with the trouble which lay heavy on his heart.
He could not but be pained by observing Newman's
distress at the course which things were taking. New-
man knew that Pusey felt thus, and he had tried to spare
him by saying nothing about his protest against the
Jerusalem Bishopric, and his retractations. But such
expedients are apt to defeat their object: the heart out-
strips the understanding in quick-sightedness.

E. B. P. to Rev. J. H. Newman.

Tuesday in the 3rd week in Easter,

May 2, 1843.

I wished if I could to have written a few lines to you on Easter eve.
It comes heavily to me sometimes, to think that some of the miserable
judgements passed upon you, and the sad want of sympathy (in some)
with you (more than e. g. with myself), must at times be wearisome to
you. I have wished to obtain some share of what has fallen pecu-
liarly upon you, but I have not been worthy. I wished, in wishing you
the Easter joys, which I was sure you would have, to say that I had,
infinitely rather than the whole world, have all the judgements, harsh

Puscys Trust in the English Church. 305

speeches, suspicion, mistrust which have fallen upon you, only that
I am not fit for them. I hoped, in whatever degree you may at times
feel them, which I can only conjecture, it might be cheering that one
who loves you thinks them a portion of your treasure.

Ever yours most affectionately,

E. B. PUSEY.

Pusey's wish was to be fulfilled sooner than he anticipated.
Before a fortnight had passed from the date of this letter
he had preached the condemned sermon.

VOL. II.

CHAPTER XXIX.

PUSEY'S CONDEMNATION — SERMON ON THE EUCHA-
RIST — DELATION — CONDEMNATION WITHOUT A
HEARING — FAILURE OF ATTEMPTS TO SECURE RE-
CANTATION — SENTENCE OF SUSPENSION — PUSEY'S
PROTEST— WEIGHTY REMONSTRANCES — SERMON PUB-
LISHED— ATTEMPTS TO OBTAIN LEGAL REDRESS.

1843.

On the fourth Sunday after Easter, May 14, 1843, Pusey
preached at Christ Church, before the University, the
sermon which, in its practical effects upon himself and the
Church at large, though not in its theological and spiritual
power, was the most important sermon of his life. It will
be necessary to enter in some detail into the circumstances
of the condemnation of this sermon by the authorities of
the University. The story has never yet been told.

Nowadays, and in calmer times, the fact that a sermon
had been condemned by certain Doctors of no great
theological eminence, might produce no marked effect in
the Church at large. But in 1843 the whole Church of
England viewed the theological decisions of the ordinary
University officials as utterances of grave ecclesiastical
importance. Many circumstances too, had as we have
seen, been helping to excite the popular mind in a manner
adverse to the Tractarian leaders. In consequence, the
fact that one of Pusey's sermons was thought worthy of
condemnation by a University tribunal, so soon after
Newman had incurred the censure of the Hebdomadal
Board for Tract 90, materially affected the attitude of many
Churchmen towards the Tractarians. Their opponents felt
justified in more vigorous action. Those who knew little

Sermon on the Eucharist. 307

about the sermon were excited and alarmed ; while Bishops,
who might have allayed the excitement, were tempted then,
as they were not unfrequently afterwards, to fall in with
popular feeling. At any rate they felt themselves unable
any longer to resist and control what they took to be the
current of Church opinion. And the strange mystery
which the Oxford Doctors succeeded in throwing round
their quasi-judicial proceedings only intensified the ill
effects of their unjustifiable sentence.

Pusey's public teaching followed a course or system,
instinctively 1 rather than designedly. The pietism of Spener
had left a mark upon him which lasted ; he began with the
needs of the human soul. ' He has devoted himself,' writes
Mr. J. B. Mozley, ' to the consideration of Sin : its awful
nature : its antagonism to God : its deep seat in our nature :
the remedy provided for it by our Lord's meritorious suffer-
ings and death, and the application of that remedy in the
ordinance of Baptism. . . . Baptism is a new birth, an
entrance into a new world, the communication of a new
nature. And sin is in Baptism pardoned. • . . But then
comes the fact that men live after Baptism : sin comes up
again, and has to be dealt with again. . . . Here the easy
way to peace ends, and a rough and difficult one begins2.'

It was in the development of the line of teaching thus
based on the double foundation of Revealed Truth and
personal experience, that Pusey wrote his sermon, ' The
Holy Eucharist a Comfort to the Penitent.' ' When,' he
afterwards remarked, ' people said that I had scared them
about post-baptismal sin, I was led to preach a course of
sermons on Comforts to the Penitent. Of these the sermon
on the Holy Eucharist was one. It was a singular case of
mistaking what people's feelings would be. For I chose
the Holy Eucharist as the subject at which they would be
less likely to take offence than at Absolution. But we know
what happened.'

1 The immediate reason for Pusey's account of the leaching of the Prayer-
writing his tract on Baptism was that book.

one of his pupils was on the point of 2 Mozley's ' Essays,' ii. 158-9.
leaving the Church for Dissent on

X 2

308 L ifc: of Edzvard Bon vcrie Ptisey.

As the title implies, it is a practical, and in its' design
uncontroversial, sermon, having for its object not the formal
statement of disputed or forgotten truth, but the encourage-
ment of a certain class of souls. As Pusey said of it sixteen
years afterwards : —

1 ' It implied rather than stated even the doctrine of the Real
Objective Presence, and was written chiefly in the language of the
Fathers. Its one object 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 p!ead to the Father that one meri-
torious Sacrifice on the Cross, which He, our High Priest, unceasingly
pleads in His own Divine Person in Heaven1.'

How the Eucharist is a support and enlargement of life in
Christ is shown from the types, the prophecies, and the direct
language of our Lord which refers to it. It has this virtue
because in it Christ is present, in the presence of His Flesh
and Blood, which are indissolubly united to His Eternal
Godhead. It brings comfort to the penitent as well as
strength to the saint, because He is the Redeemer, Who
forgives the sins of all who approach Him with faith.
This, it is shown, is the teaching of Scripture, Fathers,
Liturgies ; and the sermon concludes with some practical
considerations, addressed to the Chapter of Christ Church,
which at that time only sanctioned a monthly celebration
of the Eucharist in their cathedral, and to younger people
who might be unduly impatient for the realization of
a privilege which implied higher spiritual attainments than
they had as yet reached. The only approach to theological
controversy in the sermon occurs in a passage in which
Pusey incidentally puts aside Transubstantiation as an
explanation of the mode of Christ's presence in the
1 Eucharist2. To quote his own comment thirty-one years
later: 1 Having disclaimed at the outset of my sermon all
controversy, by saying that " if we are wise we shall never
ask how they can be elements of this world, and yet His

1 Preface to ' Univ. Sermons,' vol. i. p. vi. 2 P- /•

Mozley s Account.

very Body and Blood/' and so in fact disclaimed Transub-
stantiation ' (which undertakes to answer this question"*,
' I thought I might afterwards use freely the language of the
Fathers, which I chose in preference to my own. And it
never occurred to me that any question would be raised on
the subject' Pusey's mind had long moved amidst high
sacramental truths, and he was perfectly clear that the
teaching of the Church of England on this subject was not
at variance with that of the 1 ancient Fathers and Catholic
Bishops ' to whom the framers of the Anglican rule of
doctrine appealed. Nothing therefore was further from his
thoughts than that the truths with which he wished to
console those whom he had roused to a deep sense of sin
should appear heterodox or even startling to any of his
hearers.

J. B. Mozley has described the scene and its consequences
with his wonted vividness : —

' The audience listened with the attention it always does to
Dr. Pusey, and then the audience went away. There were the
usual effects of edification and admiration produced. The remarks
upon it were pretty much the same as usual : it was pronounced
a useful sermon, an eloquent sermon, a striking sermon, a beautiful
sermon. Some said it was a long sermon, others that it was rtot
longer than usual. It was, of course, said to contain high doctrinal
views on the subject treated of ; but as all Dr. Pusey's sermons
contain high views, there was nothing to draw attention in this
remark. In short, it was one of Dr. Pusey's sermons ; the audience
recognized that fact, went home, were perfectly at their ease, thought
nothing more about it, — the reverential impression excepted, of course,
which that preacher's discourses always leave on the mind, — when
all on a sudden comes, like a clap of thunder on the ear, the news
that the Board of Heresy is summoned to sit on Dr. Pusey '.'

When the sermon was over the Vice-Chancellor, Dr.
Wynter, walked away from the Cathedral with the Provost
of Oriel, Dr. Hawkins, and what passed and what fol-
lowed had better be described in the Vice-Chancellor's own
language in a manuscript account of the whole proceedings,
which has been placed at the disposal of the writer by the
great courtesy of Dr. Wynter's representatives.

1 'Essays by J. B. Mozley, D.D.,' ii. pp. 150, 151.

3io

Life of Edward Bonverie Pascy.

' We both expressed ourselves startled and dissatisfied with the
statements made with regard to the Eucharist, but we both agreed
that it woitld be inexpedient to take any public notice of it, being
convinced that the writer would be able by ingenuity to evade any
direct charge of heterodoxy. In the afternoon of the same day I had
occasion to know that the sermon had been much remarked upon,
and that it had awakened in the minds of many persons grave doubts
whether it was in conformity with the doctrine of the Church of
England. On the following day (15th) I had further reason for
believing not only that it had been much disapproved, but that it
would probably be proposed to me to deal with it under the statute
de Concionibus. Accordingly on Tuesday, the 16th, I received a visit
from the Margaret Professor of Divinity, the sole object of which
was to request that I would take measures for putting in force the
statute de Concionibus, in regard to Dr. Pusey's sermon, the Margaret
Professor himself and many others, as he told me, entertaining strong
suspicion that it would be found to contain doctrine not in accordance
with that of our Church. In reply to this request I gave, as far as
I recollect, a promise to put the statute in force.'

It is impossible to suppose that Dr. Faussett did not
know the terms of the statute of 1836, by which, in token of
its disapproval of Dr. Hampden's teaching, the University-
had transferred from Dr. Hampden to the holder of his own
professorship the duty of being one of the judges who were
to decide upon the orthodoxy of a delated sermon Since he
was bound to occupy this position, nothing could have been
more indecent than that Dr. Faussett should have thus put
himself forward as Pusey's accuser. It is the first of the
series of most extraordinary blunders which were committed
in the course of these proceedings. When, however, such
a complaint was made to him by a Divinity Professor, the
Vice-Chancellor, quite apart from all other considerations,
could not but send for the sermon. It would have been
difficult perhaps for a Vice-Chancellor in those days to tell
a Professor of Divinity, in the words of the statute, that his
' ground of suspicion ' was not ' reasonable V a course which
according to the statute was the only alternative.

1 ' Ne quid vero detrimenti capiat
interea Universitas, Professoris ejus-
dem vicibus fungantur alii . . . et in
consilio de Concionibus habendo
praelector dominae Margaretac comi-

tissae Richmondiae.'

2 Tit. xvi. § 11 'ab alio aliquo
rationabilem suspicionis causam af-
ferente.'

Commencement of Proceedings.

The Rev. the Vice-Chancellor to E. B. P.

St. John's College, May 17, 1843.
My dear Sir, j 0 ' ' " ^

I have been called upon to request from you a copy of the

sermon which you preached before the University on Sunday last.

I do not know that at this period of time it is necessary that I should

express my own opinion upon it. But in candour and fairness

I think it right to confess that its general scope and certain particular

passages have awakened in my mind painful doubts with regard to its

strict conformity to the doctrines of the reformed Church of England.

I have therefore to request that you will have the goodness to send

me a copy of your sermon for the purpose of dealing with_it as I am

directed by the statute, Tit. xvi. § 11.

I remain, my dear Sir,

Yours very faithfully,

P. Wynter, V.C.

The Rev. the Regius Professor of Hebrew.
Pusey replied as follows : —

Christ Church, May 17.

My dear Sir,

I would have sent you the sermon, but that I thought it might
save trouble if I were to add some references in some places to mark
that I was using the language of the Fathers, not my own. Of course
I shall make no other alterations.

Yours very faithfully,

E. B. PUSEY.

In reply to a further letter on the same day, asking,
because of the state of his health, for a little more time to
complete the references, the Vice-Chancellor wrote with
characteristic courtesy : —

My dear Dr. Pusey, St" John's Colle?e' Ma^ l?> l8*3-

I grieve to hear that you are still suffering from illness. I beg
that you will not risk any accession of it by making any unnecessary
dispatch in completing the references to your sermon. I shall not
look for it until the time you mention, two or three days hence ; nor
so soon if the exertion which you deem it necessary to make should
be likely to retard your restoration to health.

I am, yours very faithfully,

P. Wynter.

On the same evening Pusey wrote to Keble : —

My dear Friend, Wednesday evening [May 17, 1843]-

... I wish just now to tell you of my troubles. I have learnt
this afternoon that some one has applied to the V.-C. to put in force

312 Life of Edward Bouverie Puscy.

the statute of the six or seven Doctors against me for a sermon last
Sunday on the Holy Eucharist, and he has sent for a copy of it.
There is nothing to be done for me, but to pray God that it turn to
the good of His Church, and of myself. I do not know whether it is
generally known, so do not say anything of it, until you hear it from
others : for there is no need in anticipating excitement : we have too
much of it.

Ever yours very affectionately and gratefully,

E. B. P.

And on the following morning to Newman : —

Thursday morning, May 18 [1843].
You will be very sorry that the storm has at last reached me.
God guide me through it, for it may be a heavy one, not for myself,
but for its effects on others. I have asked the Vice- Chancellor
for two or three days that I might put references to my sermon.
I thought this best, that they might not be exposed unconsciously to
condemn e.g. St. Cyril of Alexandria when they thought they were
only condemning me. You will be glad to hear that I did not pass a
more feverish night than usual, nor have I more fever this morning.
No one can help me at present : when I have had my sermon
transcribed I shall be glad to send it to you, to consult you about the
I defence. I am quite sure there is nothing against the Church of
' England ; but what my judges may think, I know not. I heard from
the V.-C. yesterday afternoon. Do not name it, except to Copeland
and Marriott as a secret, unless it is known, which I do not know.
There may be excitement enough by-and-by, so one would not
anticipate it.

During the remainder of the week Pusey was engaged, so
far as his bad health would permit, in selecting passages
from the Fathers to illustrate his sermon ; the whole was
copied out in a legible hand, apparently by W. J. Copeland.
On Monday, May 22, this copy, with full references, was
sent to the Vice-Chancellor, accompanied by an explanatory
letter.

E. B. P. to the Rev. the Vice-Chancellor.

My dear Mr. Vice-Chancellor,

I send a copy of my sermon, as the statute directs, hoping that it
will be more legible than the original would have been. I have read
it over and corrected it, and (as the statute requires) declare it to be
an authentic copy. The phrases enclosed in brackets were not
delivered, the sermon being already long, and so form no part of the
inquiry, but I thought it more authentic to have them inserted (the
transcriber omitted them by mistake), although I believe one only,

Letter to the Vicc-Chanccllor. 313

containing passages from the Fathers, contains doctrine. The words
[in a manner], p. 7, were inserted after preaching the sermon, before
I had your note, to make the translation perhaps more correct.

I have taken the longer time which you kindly allowed, since
there has been little in each day in which I could thus employ
myself.

My object in inserting these passages was to show that 1 was not
rashly using high language in speaking upon a great mystery, but that
of teachers who have ever been had in honour. Indeed, I most
closely followed St. Cyril of Alexandria, whom all must respect as one
of the greatest defenders of sound faith, and whose Commentary on
St. John has seemed to me, of all I know, to enter most deeply into
the depths of that Divine Gospel. I have not however followed him
alone, but other of those teachers to whom the Reformers individually
appealed, and [to whom] we have since been directed, as expositors
of Holy Scripture.

I have withheld from adding more references, lest it should protract
your time too much.

As you have expressed candidly your own first impressions, your
kindness will not think me trespassing upon your time if I explain
myself further. I felt so entirely sure that I heartily concur with the
doctrine of the Church of England, I have so often and decidedly
expressed my rejection of the doctrine of Transubstantiation, and the
Canon of the Council of Trent upon it, that, neither before nor after
preaching my sermon, had I the slightest thought that any could
arraign it as contrary to the doctrines of our Church, however people
will dispute irreverently.

Allow me to say, that the more I have examined it word by word,
the more convinced I am that no proposition can be formed out of it,
in its real meaning, contrary to that doctrine which I hold entirely.
May I explain my belief on this subject further, as it will throw light
on the language of the sermon ? I believe that after Consecration the
Holy Elements are in their natural substances bread and wine, and
yet are also the Body and Blood of Christ. This I believe as a
mystery, which others have long ago pointed out in, and which I
believe is implied by, our Liturgy and Articles. It has been explicitly
stated by divines of great reputation in our Church, a few of whose
words I thought it not unfit to have transcribed in some spare pages
of the sermon. I hold this as a mystery, and Bp. Andrewes' words
exactly convey my feeling.

I do not attempt to explain the ' how ' which seems to me to have
been the error of the R. C.s and the Swiss Reformers, the one
holding that because it was the Body of Christ, it was not bread ; the
other that because it was bread, therefore it was not His Body.

I hold both, as I do the absolute fore-knowledge of God and man's
free agency, without having any thought to explain how : and believe
both, as Bp. Andrewes says, as a mystery.

314 Life of Edward Bouverie Pusey.

While then I hold that they are really ' elements of this world ' (as
I called them in my sermon, p. 4) I feel satisfied that it is perfectly
consistent with our Church to use also language speaking of them as
the Body and Blood of Christ, as I feel assured she does in her
Liturgy.

In this I am doing what the whole of the Fathers of the Church
have done, and you, I am sure, would be sorry to set our Church and
the collective Ancient Church at variance.

I was pained to hear of your first impressions : I trust however that
they will be removed by a closer examination.

Should that unhappily not be the case, I may request that you will
choose that course allowed by the statute which permits the accused
to answer for himself.

I pray that God may guide you : and remain,

Yours faithfully and respectfully,

E. B. PUSEY.

While Pusey was preparing to send his sermon, the
Vice-Chancellor was preparing the court which was to
try him.

' The delay,' writes the Vice-Chancellor, 'which Dr. Pusey requested
enabled me to proceed with greater caution and deliberation in the
selection of the six Doctors, the tribunal which the statute appointed
for the disposal of such cases. In consequence of the incapacity of
the Regius Professor of Divinity, Dr. Hampden, occasioned by the
disabling statute of 1836, the Margaret Professor, as a matter of course,
acted in his place ; and yet one of the complaints made against me was,
that I had selected Dr. Pusey's accuser to be one of his judges.'

What the Vice-Chancellor here describes with singular
naivete as 'a matter of course,' viz. that he should appoint
Dr. Pusey's accuser to be one of his judges, was, it is
needless to say, looked upon by Pusey's friends, and indeed
by the world at large, as a grave impropriety, which from
the first he should have made every effort to avoid.

The other members of the court were Dr. Jenkyns, Master
of Balliol ; Dr. Hawkins, Provost of Oriel ; Dr. Symons,
Warden of Wadham ; Dr. Ogilvie, Regius Professor of
Pastoral Theology; and Dr. Jelf, Canon of Christ Church.
Upon the appointment of Dr. Hawkins, the Vice-Chan-
cellor in his narrative observes : —

' The only opinion he had expressed to me respecting the sermon
was in accordance with mine, that though highly objectionable it

Selection of Six Judges.

315

might nevertheless be in all probability capable of such explanation
by the writer as would relieve him from any serious consequences. It
cannot therefore be true that I made choice of Dr. Hawkins as one
who was already prejudiced against the sermon and had made up his
mind to condemn it.'

The whole course of Dr. Hawkins's relations to the
Tractarians generally, and to Dr. Pusey in particular, both
before and on the present occasion, would leave it doubtful
to a less interested observer whether the Provost's mind was
so free from prejudice as the Vice-Chancellor confidently
assumed.

That so old a friend as Dr. Jelf should have consented to
sit upon the Board which tried Pusey was inevitably
a matter much commented on in the University. Dr. Jelf
felt it due both to Pusey and to himself that he should
explain an act which could not but be painful to both of
them.

Rev. Dr. Jelf to E. B. P.

[Christ Church], May 25, 1843.
[Private and Confidential.]

My dear Friend,

Thus much, I think, I may say without impropriety, that I
never should have undertaken so invidious and painful an office (even
with the hope of benefiting you, which, on the V.-C.'s suggestion, was
my sole motive for not declining) unless from my recollection of the
sermon, added to your subsequent explanations, I had entertained a
confident hope that (however I might lament the tone and judgement
of the sermon) I should find no doctrine there which it might be
necessary to condemn.

You will recollect that only one-sixth part of the responsibility rests
with me, and that a stranger {perhaps an enemy) might have done
you more harm. At any rate I have acted to the best of my judgement,
in the most painful conjuncture of my life. Whatever may come of
it, I must find my consolation, under Divine grace, in the singleness
of the purpose towards my friend and towards the Church. God
bless you.

Ever your affectionate friend.
(Not signed.)

The Six Doctors met for the first time, under the presi-
dency of the Vice-Chancellor, in the Delegates' Room, on
Wednesday, May 24. The statute under which the pro-

316 Life of Edward Bonvcrie Pusey.

ceedings were taken1, and the statute of May 5, 1836, which
made it impossible for the existing Regius Professor of
Divinity, Dr. Hampden, to take part in the proceedings,
were duly read. Then the sermon was read through ; and
this was followed by some desultory conversation respecting
the course to be pursued. The meeting then adjourned,
that its members might more carefully consider the contents
of the sermon ; and the Six Doctors may be presumed to
have spent the next day, the Festival of the Ascension, in
this employment. A letter from Pusey to his mother, on
this day, suggests, among other points, an estimate of his
judges which is widely different from that of the Vice-
Chancellor, but in close agreement with that of the Univer-
sity q;enerally. . . ' „
J 0 J Ascension Day, 1S43.

... I wish, my dearest mother, you could see how perfectly calm
I am about my affairs. I commit them to God and feel that they do
not belong to me or affect me. In many respects, it is a very good
thing that I am the person it falls upon. Some things are as adverse
as possible, as that the Provost of Oriel and the Warden of Wadham
are among the assistants of the Vice-Chancellor ; yet Jelf does not
think it hopeless since he has consented to be one. I trust in my
friends' prayers and that God will defend His truth ; for that only have
I spoken. All my friends say that good must come out of it somehow.
So 1 am quite at rest. It seems as if something very momentous was
going on, but that I had nothing to do but to wait for it, and pray and
abide, as I trust, under the shadow of His wings, and be at rest.

Be not anxious, my dearest mother : all will be right.

Ever your very affectionate and dutiful son,

E. B. PUSEY.

1 De Concionibus, Tit. xvi. § 11: tradet ; vel, si praetendat se exemplar
' De offensionis et dissensionis matcrie non habere, de iis de quibus suspectus
in concionibus evitanda. I. Statutum vel delatus fuit directe virtute jura-
est quod si quis pro condone aliqua, menti respondebit.
intra Universitatem ejusve praecinctum '2. Demde vero Vice-Cancellarius
habita, quicquam doetrinae vel dis- sive ejus deputntus, verbis sensuve
ciplinae Eccledae Anglicanae publice eorum quae in quaestiontm voeantur
receptae dissonum aut contrarium, aut in medium prolatis et rite perpensis,
publica auctoritate ad tempus vel adhibito consilio sex aliorum S.
aliter prohibitum protulerit, sive Theologiae Doctorum (quorum unus
protulisse ab ipso Yice-Caneellario sit S. Theologiae Professor Regius, si
suspectus, vel ab alio aliquo rationa- concioni interiueritj, si quem criminis
bilem suspicionis causam afferente objecti reum invenerit, eum pro ar-
delatus fuerit ; quod postulanti Vice- bitrio vel a munere praedicandi intia
Cancellario sive ejus deputato con- praecinctum Universitatis suspendet,
cionis suae verum exemplar, eisdem vel ad ea quae protulit recantandum
terminis conscriptum, virtute juramenli adiget.'

Condemnation without a hearing.

On Saturday, May 27, the Six Doctors met again, each
bringing with him a written judgment on the sermon.
Jel£ alone would say that ' with much that is objectionable,
in tone and language, and tendency, there is nothing
tangible which can be called "dissonum" to our Church's
teaching; there is to my mind clearly nothing " contrarium.:' '
The other five condemned the sermon, some in the general
terms which betrayed a fatal want of familiarity with the
subject, and Dr. Faussett and Dr. Hawkins with some
attempt to justify their conclusion by an examination of
passages. The Provost of Oriel wound up his criticism of
the sermon by stating that he was

1 further of opinion that the preacher did not design to oppose the
doctrine of the Church of England, but was led into erroneous views
and expressions, partly by a pious desire to magnify the grace of God
in the Holy Eucharist, and partly by an indiscreet adoption, in its
literal sense, of the highly figurative, mystical, and incautious language
of certain of the old Fathers.'

Upon this, says the Vice-Chancellor,

' when each of them had delivered separately his opinion upon the
sermon, — the greater number of them in writing, — I proceeded to
declare that I considered Dr. Pusey guilty of the charge made against
him— namely, that he had preached certain things which were either
dissonant from or contrary to the doctrine of the Church of England.'

What these 'things' were was never publicly stated, and
apparently for the reason that the judges were not agreed
on them, and that the vague hostility to the sermon in
which they were agreed would not bear general dis-
cussion.

In his letter of May 22, Pusey had requested the Vice-
Chancellor to ' choose that course allowed by the statute,
which permits the accused to answer for himself.' It was
true that the statute did not provide in express terms that
the author of a delated sermon should be heard in explana-
tion or defence of his language, and the Vice-Chancellor
appears to have considered this omission as a sufficient
reason for not granting Pusey a hearing. The Vice-Chan-
cellor would seem to have forgotten that all laws, not

3i8

Life of Edward Bouverie Pusey.

excepting University Statutes, presuppose some general
principles of justice; and that nothing is more contrariant
to English notions of justice than that a man should be con-
demned unheard. It is a rule of natural reason, well ex-
pressed by Seneca in words already quoted, ' Qui statuit
aliquid, parte inaudita altera, aequum licet statuerit, haud
aequus fuit,' and is fully recognized in our Common law.
The rules, however, of the Canon law are, perhaps, still
more to the purpose, since a sentence of suspension brings
Pusey 's case under its jurisdiction. Among many passages
that might be quoted two will suffice: ' Caveant judices
Ecclesiae, ne absente eo, cujus causa ventilatur, sententiam
proferant, quia irrita erit/ 'Absens nemo judicetur : quia
et Divinae et humanae leges hoc prohibentV

The Vice-Chancellor cannot have been altogether unmind-
ful of these considerations ; and it would have been easy for
him, as well as his duty, to have acquainted himself with the
previous practice of the University of granting a hearing to
those who were thus accused. Between the date of the
passing of the statute de Concionibus and 1640, four cases
are mentioned by Antony Wood ; in each of them the
inculpated preacher appeared in person before the Vice-
Chancellor. There were at least four other cases after the
Restoration, in all of which the same practice appears to
have been followed. Regardless, however, both of principle
and precedent, regardless of his character and his learning,
Pusey was condemned without a hearing.

The Court next proceeded to discuss the penalty to be
inflicted. ' It became necessary,' says the Vice-Chancellor,
' to consider what description and what degree of punish-
ment should be awarded to the offence ; and this I thought
it right that I should take time to consider. And so the
meeting separated.' The statute provided that the Vice-
Chancellor might deal with the offender in one of two
ways, namely, ' eum pro arbitrio vei a munere praedicandi
intra praecinctum Universitatis suspendet, vel ad ea quae
protulit recantandum adiget'

1 Corp. Jur. Can., ed. 1879, vol. i. pp. 530-4.

Recantation or Suspension ? 319

TheVice-Chancellor.then, had to choose between recanta-
tion and suspension ; and the Six Doctors were unable to
agree. One of them who had opposed a sentence of
suspension during the debate, felt constrained on the
following day to communicate to the Vice-Chancellor his
change of opinion to the severer course.

The Provost of Oriel to the Rev. the Vice-Chancellor.

Oriel College, May 28, 1843.

My dear Vice-Chancellor,

As I openly expressed an opinion yesterday against any sus-
pension for preaching in Dr. P.'s case, I think I am bound in fairness
to tell you that upon reconsideration, and looking to the probable
intention of the statute and probable effects of passing over this (and if
this, then all future cases of objectionable preaching) with reference to
young hearers and young preachers and our duty towards them — 1 am
greatly shaken in my opinion, and indeed incline towards the opinion
of those who thought suspension necessary.

In so very difficult a question I think you will not consider this note
as intrusive.

Ever yours most truly,

E. Hawkins.

The Rev. the Vice-Chancellor.

The Vice-Chancellor has left his own opinion on
record.

' Of the two,' he writes, ' I considered recantation as the less severe ;
and before therefore I proceeded to inflict the other, I thought it right to
endeavour, if possible, to bring about a recantation. And foreseeing
that if I should summon Dr. Pusey before me for this purpose in the
presence of those who had adjudicated upon the sermon, it might
happen that he would refuse to recant, and thus an interview painful
to all parties might be productive of no beneficial result, I determined
upon endeavouring to ascertain privately whether or not it would be
likely that he might be induced to recant the offensive doctrine.
Hence it became necessary to draw out from the sermon certain
propositions, by his assent to or dissent from which his readiness to
recant might be tested. Now this was a task of which I felt the
extreme difficulty and delicacy. The propositions, if framed by myself
alone, might be objected to on various grounds. The form, the sub-
stance, the expressions used, the conclusions which would legitimately
be arrived at, might have been altogether unsatisfactory— or might
have satisfied some among my coadjutors, and have displeased others.
In order therefore to lessen the probability of such disagreement, I at
once resolved to consult the Provost of Oriel.'

320 Life of Edward Bouverie Pusey.

The Vice -Chancellor then submitted to the Provost
a proposed form of ' recantation,' to which Pusey might
assent. It was, as might be expected, a less exact and
more vulnerable document than would have been devised
by the Provost himself, who accordingly drafted another.
This took the strange form of ' objections ' to the sermon.

O. C, May 30, 1843.

My dear V. C,

I have endeavoured so to frame the above objections as to avoid
as much as possible any positions not expressly stated in the Articles,
and I still think it very important (considering that your statement
will be sure to be printed) to avoid laying down anything like new
articles of faith, which might, I fear, be considered to be the effect of
the larger form you had drawn up, and which might open the way
to endless controversy.

With Dr. Pusey immediately indeed I quite agree with you that
you ought to have no controversy. But if (which from his note is
scarcely conceivable, at least with respect to one of the objections)
he should desire to disclaim the opinions imputed to him, then he
should do so in the exact words which your objections give, as in the
answer to No. 1, and so, mutatis mutandis, to Nos. 2 and 3. And such
disavowal should perhaps be communicated first to the six D.D.s.

If you wish me to call upon you I will wait upon you at any hour
you may appoint.

Ever yours most truly,

E. Hawkins.

The Rev. the Vice-Chancellor.

P.S. I think it also important that you should mention to Dr.
Pusey the fact of there being general objections over and above these
special objections— so reserving to yourself full liberty to act as you
may judge necessary after you shall have received Dr. P.'s answer,
containing, possibly, some partial recantation. For we must think
of what is due to the young men. And I, for my part, have gone
through this task as a surgeon is obliged to do in an operation, as an
abstract duty, not allowing myself to think of the suffering of the
patient.

The Vice-Chancellor adopted this ingeniously constructed
document, presumably as a test of Pusey's readiness to
make a complete and unqualified recantation of whatever
was held offensive in the sermon, so as to escape further
consequences. Dr. Jelf was selected to open communi-
cations with a view to applying this test. It may be

Jelf as Intermediary.

321

hoped that the selection of Dr. Jelf for such an office was
meant kindly, though it is obvious that the relation in
which Jelf stood to Pusey rendered his intervention at this
juncture, as the sequel showed, highly detrimental to Pusey's
interest. Dr. Jelf, it is true, had been an intimate friend of
Pusey's from his youth ; he was so still, at this moment ;
and he had declined to condemn the sermon when sitting
at the Board. There are, however, cases in which a friend
is much more embarrassing to deal with than an op-
ponent ; and this was one of them. In dealing with his
friend Pusey allowed himself to be entangled with en-
gagements to which it is inconceivable that even his
simple-heartedness could have agreed, had he not forgotten
that his friend was after all the accredited messenger
of his opponents. Had Pusey been in the least degree
a man of the world, he would, in the circumstances, at
once have taken leave of his old friend with a bow, and
have courteously explained that he would only communicate
with the Vice-Chancellor directly, and in writing. Whereas
he unfortunately betrayed himself into a situation which!
only increased his difficulties. Pusey has left on record an
account of what passed at the first of these extraordinary
interviews : —

'I received,' he says, 'no communication whatever, before it was
privately announced to me [by Jelf] that my sermon had been con-
demned. I was informed at the same time that the V.-C. positively
declined to give me a hearing. At the same time I was informed
that, out of unwillingness to proceed at once against me, he was
employed in drawing up certain statements of doctrine, which if
I could sign, the sentence might be reversed. The fact of my
receiving these statements, the nature of them, and their contents,
were to be strictly secret : it was to be a strictly private communication
from the Vice-Chancellor to myself: I was to take no copy of them :
1 was to consult no friend about anything contained in them. For
the sake of the peace of the Church, I accepted even these conditions.'

It may be permitted to think that the peace of the
Church would have been far better secured by an im-
mediate rejection of terms which ought at once to have
excited suspicion.

VOL. II. Y

322 Life of Edward Bonverie Pusey.

Newman had heard that communications between his
judges and Pusey were going on, and had offered to be of
any assistance in his power. But Pusey had already pre-
cluded himself from consulting anybody. He writes : —

E. B. P. to Rev. J. H. Newman.
Quite private.

Wednesday morning, May 31.

My dear N.

I find that this communication from the V.-C. is entirely confi-
dential, with the view of staying ulterior consequences ; so I cannot
have recourse to your kind help.

My first impression is that there is but little hope but that the
sermon will be condemned : but there may be a way out still, or He
may overrule people's hearts. One thing only I desire for myself,
not to compromise His truth. Do not think I am worried. Every-
thing will be right.

Ever yours most affectionately,

E. B. P.

Wednesday morning.

There can be no doubt that in assenting to these con-
ditions imposed on him by the Vice-Chancellor, Pusey
committed a grave error of judgment. He ought to have
insisted upon the entire publicity of all that passed between
himself and his judges, and also on full liberty to consult
his friends. But he allowed them to exact from him an
engagement which they should have been ashamed to sug-
gest, and still more to use afterwards in a manner which cast
reflections on Pusey's sincerity. Of all men Pusey needed,
at such a difficult juncture, the counsel of his friends :
Keble and Newman were eminently fitted to advise him ;
but the tactics of his opponents effectually cut him off from
their assistance.

Upon Dr. Jelf's reporting that Pusey was willing to
accept the conditions, the Vice-Chancellor entrusted him
with the second stage of the commission. He was to show
Pusey a ' statement ' of objections to his sermon, which,
as we have seen, had been drawn up by the Provost of
Oriel, and slightly altered by the Vice-Chancellor. This
document ran as follows : —

Formal Statement of Objections to the Sermon. 323

'[Confidential.]

' Over and above some grave objections to the general tenor of the
sermon as not in harmony with the authoritative teaching of the
Church of England, it is particularly objected :

'i. That certain passages, as in p. 5 1, "that Bread which is his flesh";
p. 6, " how must he not be thought to abide in us by the way of
Nature"; p. 7, "His Redeemer's very broken body " ; p. 8, " My flesh
and blood which were given for the life of the world and are given to
those for whom they had been given"; p. 9, "touching with our very
lips that cleansing blood," &c. — convey the idea of some carnal and
corporal presence of Christ in the holy Eucharist ; as if it were
intended to maintain that the Body and Blood of Christ were not
received in that Sacrament "only after a heavenly and spiritual
manner" (see Article XXVIII., and Declaration annexed to the
Communion Service).

' 2. That some passages, as p. 7, " God poureth out for him yet the
most precious blood of his only begotten Son ; they are fed from the
Cross of the Lord because they eat his Body and Blood '; p. 9, "that
that precious blood is still in continuance and application of his one
oblation once made upon the Cross poured out for us now, conveying
to our souls, as being his Blood with the benefit of his Passion, the
remission of our sins also" — suggest the idea of some continuation or
repetition in the Eucharist, in order to the remission of sins, of the
Sacrifice of Christ upon the Cross ; as if the writer did not maintain
that the " one oblation of Christ " was " finished upon the Cross " or
that " the offering of Christ once made is that perfect redemption,
propitiation and satisfaction for all the sins of the whole world both
original and actual ; and that there is none other satisfaction for sin
but that alone." (See Article XXXI.)

' 3. That some passages, as p. 4, " Elements of this world and yet his
very Body and Blood"; p. 5, "that bread which is his flesh," &c,
represent the body and blood of Christ as present with the consecrated
elements by virtue of their consecration before they are received by the
faithful communicant and independently of his faith ; as if it were
maintained that " the wicked and such as be void of a lively faith "
when they partake of " the Sacrament of the body and blood of Christ
are partakers of Christ " ; or that Faith is not " the mean whereby
the Body of Christ is received and eaten in the Supper." (See
Articles XXVIII., XXIX.)'

Together with this statement Dr. Jelf presented to Pusey,
for his signature, a second document, which, as will be seen,
is based on the foregoing.

1 The references are of course to the form the passages are found on pp. 1 2,
manuscript sermon. In the printed 13, iS, 20, 23.

Y 2

324 Lift of Edward Bouverie Pusey.

' 1. I did not intend to convey the idea of " any " carnal or corporal
presence of Christ1 in the holy Eucharist, and I do not maintain that
"the natural body and blood of our Saviour Christ" are present in
the Eucharist, or that " the body and blood of Christ are received
in that Sacrament except only after a heavenly and spiritual
manner."

' 2. I did not intend to suggest the idea of any continuation or
repetition in the Eucharist, in order to the remission of sins, of the
sacrifice of Christ upon the cross; and I do maintain that "the one
oblation of Christ was finished upon the cross " ; and that " the offering
of Christ once made is that perfect redemption, propitiation, and
satisfaction for all the sins of the whole world both original and
actual ; and that there is none other satisfaction for sin but that
alone."

' 3. I did not intend [to represent the body and blood of Christ as
present with the consecrated elements by virtue of their consecration
before they are received by the faithful communicant and indepen-
dently of his faith]2; and I do not maintain that the wicked and such
as be void of a lively faith, when they partake of the sacrament of the
body and blood of Christ, are partakers of Christ ; nor do I maintain
that Faith is not the mean whereby the body of Christ is received and
eaten in the Supper.'

Pusey returned both these papers to the Vice-Chancellor
with a lengthy letter, the full text of which is given in the
appendix to this chapter ; its drift may be understood
from the following extracts : —

' No. 1 I can adopt entirely, as being in the words of our Formu-
laries ; only in one place, I have inserted the full words of our rubric,
which I supposed you intended, thinking it safer to adhere to those
words. . . .

' To the first part of No. 2, I should except in point of form, because
it is no part of our authorized Formularies, and there is no authority,
and it might be a dangerous precedent to admit the right of individuals
to propose Formulae drawn up without sanction, for subscription.

' I do not know also whether, if I adopted it, I should use it in your
sense or no. The words [continuation or] are to me ambiguous. . . .

' The latter part of No. 2, I, of course, entirely and cordially adopt,
being again the statement of our Church. . . .

'3. To the first part of this which I have enclosed in brackets
I must object, not only on the ground -upon which I objected to
the beginning of No. 2, but also because it goes beyond the Formularies

1 Dr. Pusey lias written here — Dr. Pusey on his returning the paper
' Christ's natural Flesh and Blood.' to the Vice-Chancellor.

2 These brackets were inserted by

Pasey's Explanations.

325

of our Church ; the latter part (as being the words of our Formularies)
I of course entirely accept. . . .

' Yet having given this explanation, I must say that I do it because
I conceive you to have sent me the propositions and objections as an
act of kindness, instead of any proposition of my own, which I might
be required to retract.

' But if this private explanation fail to satisfy you, I must respectfully
apply for the other, as the only statutable course. I must say that
to me the past course of inquiry into my sermon, such as these
" objections " imply, seems to me an undue extension of the statutes.
The statute speaks of certain definite statements which shall be
retracted — "ad ea, quae protulit, recantandum adiget." The passages
objected to are not supposed (I conceive) to be such as could be
proposed to any one to recant (some of them are words of the
Fathers), but only, it is supposed, that a certain opinion is implied
in them. I am sure that no proposition could be formed from my
sermon contrary to the Formularies of our Church, which I adopt.
This sort of " constructive " disagreement with the Formularies of
the Church seems to me something very different from that con-
templated by the statute, which refers to definite statements.
Conscious of my own innocence, I cannot contemplate anything
ulterior ; yet although I am quite sure that you personally mean
everything which is kind towards me individually, I must say that
I should consider any ulterior measure, founded on such constructive
objections as are here alleged, without exhibiting to me what I have
asked for in such case, definite propositions of my own and not
adhering to our Formularies, as unstatutable as well as harsh and
unjust.

' I am sure, my dear Mr. Vice-Chancellor, that you will not think
these strong words, as meant otherwise than with respect to your
office and a sense of personal kindness : but there is too much at
stake for me to think it right to withhold my strong feeling on this
subject.'

Dr. Jelf's preliminary mission had been discharged on
Tuesday, May 30: on May 31 Pusey had received the
promised papers, again through Dr. Jelf, and had returned
them to the Vice-Chancellor on the same day. On the
afternoon of Thursday, June 1, the Vice-Chancellor and the
Six Doctors met for a third time, and in order to consider
Pusey s reply. That it did not satisfy them goes without
saying. They saw in it a challenge to enter upon a pro-
found and serious theological inquiry for which they could
not but be conscious of being themselves inadequately

326 Life of Edward Bonverie Pnsey.

equipped, and the conclusion of which might be fatal to the
vague condemnation of the sermon at which they had
already arrived. Another paper was accordingly drawn up
for Pusey's signature which was more in the form of a direct
recantation. It consisted of three propositions, of which
the first two were extracted from the sermon, and ' not '
inserted in each extract ; while the third contained a pro-
posed explanation of a phrase which Pusey had employed.
This paper, which is in the Vice-Chancellor's handwriting,
is subjoined : —

'Will Dr. Pusey say, among other things which might be put in this
same form : —

' We do not touch with our own lips in the Holy Eucharist that
cleansing Blood, — meaning the very blood of Christ '.

' God poureth not out jor us now the most precious blood of His
only begotten 2.

'By "elements 0/ this world and yet His very body and blood"
I mean only that they are spiritually so, and not carnally ; not His
natural flesh and blood V

With regard to this form of recantation, Pusey observed
later to a legal friend : —

' So far were these from being what I had asked for, " definite
propositions supposed to be contrary to the Formularies of our
Church," that one related to the subject of the carnal presence of
the Body and Blood of our Blessed Lord, upon which I had accepted,
the day before, the statement drawn up by the Vice-Chancellor
himself: a second was a passage of St. Augustine, which I had
quoted, and which was applied in a sense which St. Augustine had
not in his thoughts, nor I, in quoting them : the third, since I was
allowed no copy, nor even to have in my hand the paper upon
which they were written, I have forgotten. I considered this, I own,
as mere mockery : I said to the individual who brought them to me,
"It never can be intended that I should recant such statements
as these." '

Dr. Jelf carried back to the judges the notes which he
had taken down from Pusey's lips. When asked to recant

1 ' Sermon,' p. 23.

2 'Sermon,' p. 18. The sermon
reads 'yet' for 'now,' but with the
same meaning.

3 ' Sermon,' p. 7. The italics re-

present the exact words of Pusey in
his sermon, which are not clearly
marked on the Vice-Chancellor's
copy.

Failure of Negotiations.

327

the statement that we ' touch with our own lips Christ's
cleansing Blood,' Pusey had observed : —

' I do not say it after any corporeal manner ; I say it in no other
sense than St. Chrysostom says, " Our tongues are reddened, &c."
I say it only, because after consecration they are called the Body and
Blood of Christ. It was an adaptation of the words of the Ancient
Church, " Lo, this hath touched my lips," &c. '

When asked to deny that ' God poureth out for us now
the most precious Blood of His Only Begotten,' Pusey
explained : —

' I adopt St. Augustine's words in no other sense than as our Church
teaches us, to thank God "for that He doth vouchsafe to feed us, who
have duly received these holy mysteries, with the spiritual food of the
most precious Body and Blood of His Son," &c. It never crossed my
mind to make any allusion in these words to the Sacrifice, or, until
I saw the objection yesterday, that any one could connect the doctrine
with them.'

When bidden to assert that by ' His very Body and
Blood ' he meant that the elements are only ' spiritually so,
not carnally, not Christ's natural flesh and blood,' Pusey
replied : —

'Yes. I had no physical meaning. I deny everything physical,
and I meant only a spiritual body in a spiritual and sacramental way.'

That evening ' the judges ' met again to receive Dr. Jelfs
report. They were not satisfied. In the Vice-Chancellor's
words, subsequently addressed to Pusey, ' the utmost that
could be said of the statements which Dr. Jelf took down
from your mouth was that they were qualifications of the
language of the sermon.' The Six Doctors considered that
they ' had made two attempts to bring about a recantation
and had failed/ It was also ' strongly impressed ' on the
Vice-Chancellor's ' mind that besides particular objections,
an exception had been taken to the general tenor of the
sermon, which of course no recantation could touch.' And
so he 'at length made up his mind that no course remained
but to proceed to what ' he ' felt to be a very severe
measure, but nevertheless the only alternative, namely,
suspension.'

328 Life of Edward Bouverie Pusey.

The official notification of the Sentence ran as follows: —

Junii 2d0, 1843.

Cum Edvardus Bouverie Pusey S. T. P. Aedis Christi Canonicus,
necnon Linguae Hebraicae Professor Regius, in Concione intra
Universitatem Maii 14*° proxime elapso habita, quaedam Doctrinae
Ecclesiae Anglicanae dissona et contraria protulisse delatus fuerit :
Idemque Edvardus Bouverie Pusey S. T. P. postulanti Vice-Cancel-
lario Concionis suae verum exemplar eisdem terminis conscriptum,
virtute Juramenti tradiderit : Mihi igitur Vice-Cancellario verbis, quae
in quaestionem vocabantur, in medium prolatis et rite perpensis,
adhibito consilio sex aliorum S. Theologiae Doctorum scilicet D.
Doctoris Jenkyns, D. Doctoris Hawkins, D. Doctoris Symons,
D. Doctoris Jelf, D. Doctoris Ogilvie, necnon et Praelectoris
Dominae Margaretae Comitissae de Richmond, criminis objecti dictum
Edvardum Bouverie Pusey S. T. P. reum inventum, a munere prae-
dicandi intra praecinctum Universitatis per duos annos suspendere
placuit.

P. Wynter, Vice-Cancellarius.

Philippus Bliss,

Registrarius Univ. Oxon.

On the morning of June 2nd Dr. Jelf announced the
sentence to Pusey. The Vice-Chancellor allowed Dr. Jelf
to tell Pusey that he had not had a hearing. Pusey at once
set to work on a Protest against his suspension.

E. B. P. to Rev. J. H. Newman.

[June 2, 1843.]

My dear N.

Before you leave 0[xford] I should like you to see the copy of
my Protest and give me your opinion. I am quite at ease.

Yours very affectionately,

E. B. P.

Pusey's engagement to be silent respecting the com-
munications between himself and the Vice-Chancellor
made him feel it impossible to protest against his sentence
in adequate terms. He was obliged to be silent about his
enforced silence. He could say nothing about those vague
presumptions, or those untheological inferences of the
documents sent to him by his judges, which betrayed the
unjustifiable grounds of his sentence. He would have
been far better off if they had suspended him, as they had
condemned him, at once and without a word of com-

Sentence of Suspension — Pusey's Protest. 329

munication. As it was, he could only make a Protest
which, read in the light of what had really passed, expresses
very feebly the flagrant injustice of the proceedings.

Protest.

Mr. Vice-Chancellor,

You will be assured that the following Protest, which I feel it
my duty to the Church to deliver, is written with entire respect for
your office, and without any imputation upon yourself individually.

I have stated to you, on different occasions, as opportunity offered,
that I was at a loss to conceive what in my sermon could be construed
into discordance with the Formularies of our Church ; I have requested
you to adopt that alternative in the statutes which allows the accused
a hearing ; I have again and again requested that definite propositions,
which were thought to be at variance with our Formularies, should,
according to the alternative in the statute, be proposed to me ; I have
declared repeatedly my entire assent ex animo to all the doctrinal
statements of our Church on this subject, and have, as far as I had
opportunity, declared my sincere and entire consent to them in-
dividually; I have ground to think that, as no propositions out of
my sermon have been exhibited to me as at variance with the doctrine
of our Church, so neither can they, but that I have been condemned
either on a mistaken construction of my words, founded upon the
doctrinal opinions of my judges, or on grounds distinct from the
Formularies of our Church.

Under these circumstances, since the statute manifestly contemplates
certain grave and definite instances of contrariety or discordance from
the Formularies of our Church, I feel it my duty to protest against
the late sentence against me as unstatutable as well as unjust.

I remain, Mr. Vice-Chancellor,

Your humble servant,

Christ Church, June 2, 1843. E. B. PUSEY.

In his own words, Pusey protested against his sentence
as ' unstatutable as well as unjust,'

' 1. Because I conceive that the statute contemplates so strongly
"grave and definite instances" of contrariety or "discordance from the
Formularies of our Church," that I was satisfied that the alternative of
the summary condemnation permitted to the V.-C, and resorted to in
my case, was intended only in flagrant and extreme cases. It could
not, I conceive, have been intended in cases in which the existence
of the " crime alleged " could not be ascertained, except by a hearing.
Any other interpretation of the statute would set it at variance with all
the principles of ecclesiastical and civil law.

' 2. I had "ground to think" "that I had been condemned either on
a mistaken construction of my words, founded upon the doctrinal

33°

Life of Edward Bouverie Pusey.

opinions of my judges, or on grounds distinct from the Formularies of
the Church." That I had not only " ground to think this, but actually
knew it, I was obliged to withhold, when I wrote my Protest. I said,
in consequence, to the Vice-Chancellor, in a letter with which I ac-
companied my Protest, " Had I been allowed to mention all I knew,
my Protest must have been much stronger."

'3. I now say that I consider it both "unstatutable and unjust,"
because it has been rested partly on misconstruction of my words,
inferring from them what is not contained in them, partly on grounds
foreign to my sermon, partly on grounds foreign to, and opposed to,
our Formularies, which my judges, not myself, have contravened1.'

Pusey sent his Protest to the Vice-Chancellor on the
evening of June 2nd. The letter which accompanied it
must have suggested to the Vice-Chancellor what the
contents of the Protest would have been, had Pusey
not been bound down by the fatal engagement to
secrecy.

My dear Mr. Vice-Chancellor,

In drawing up the accompanying Protest, which it is my purpose
to make public, I have avoided anything which might betray how
much I really know of the grounds of my condemnation, in which case
I must have spoken very much more strongly. I showed it to Dr. Jelf,
that he might tell me whether it trenched upon what I knew con-
fidentially.

To yourself, individually, I would, in candour, state, that while
entirely unconcerned about myself, I feel, most strongly, the exceeding
injustice of the late sentence, and I think that some of my judges will
in time repent of it.

It does seem to me so utterly contrary to all justice, that when, of
three sets of propositions, I accepted entirely the first and largest,
of the other two, I accepted ex ammo all which was contained in our
Formularies, rejected only so much of one proposition as was clearly
beside our Formularies, and demurred to another, because I did not
understand your meaning, expressing at the same time my entire
concurrence ex animo with all in our Formularies — it does seem to me
to be so utterly contrary to all principles of justice and equity (not to
speak of charity) to afford me no further opportunity of vindication,
that I can only say I pray that my judges may not, in the Great Day,
receive the measure which they have dealt to me.

I have done what in me lay for the peace of the Church.

Yours faithfully,

Christ Church, June 2, 1843. E. B. Pusey.

1 E. B. P. to E. Badeley, Esq., Statement No. 2.

The Promise of Silence.

33i

All is now past, but I would now explain that I thought that the
papers given me by Dr. Jelf were only preliminary ; else I should have
attempted to substitute other words for those which I bracketed, which
might have conveyed my meaning formally.

The publication of Pusey's Protest was the first notifica-
tion to the world, that anything whatever had been done
since the sermon had been sent for. There had been
rumours as to what was passing ; but nothing was known
on authority. The Six Doctors had met four times : the
sentence had been signed and sent to Pusey : but it had
never been published.

'On Dr. Pusey's authority, of course it could not be doubted that he
had been actually suspended. ... So all that day people were looking
about impatiently for the fact itself. They went to the doors of the
College halls, to the Common rooms, to the doors of the Schools, and
all the public places where University notices of all kinds are posted ;
they could find nothing new ; there was a notice that some livery-
stable-keeper had been suspended from University communications
for letting a tandem, or some such offence, but no Dr. Pusey. The
divinity beadle was seen going about, but it was only the announce-
ment of the next Sunday's preachers. There was not, nor is there to
this day that we know of, anything to show V

The Protest made no reference to the communications
which had passed between Pusey and his judges through
Dr. Jelf. Pusey, as we have seen, conceived himself to be
debarred from any such reference by the silence which had
been imposed on him, and which he understood to refer no
less to the fact than to the nature of the communications.
But when his Protest was made public, it became apparent
that his scrupulous observance of this contract would
involve inconveniences for his judges which they had not
at first foreseen. The truth was, that Pusey's judges had
never thought of giving him a hearing before condemning
him ; but now they did not wish to be supposed to have
condemned him unheard. As a matter of fact they had
done so ; and then, after condemning him, had endeavoured
to extort from him a recantation of propositions which, in

1 British Critic, No. Ixvii, July, 1843, p. 205.

332

Life of Edward Bouverie Pusey.

the sense he had used them, the more instructed members
of the Board would not have condemned. And now they
were obliged to face, not only Pusey 's friends, but all fair-
minded people in the University and elsewhere, who,
without knowing or caring much about theology, had
distinct ideas of the requirements of justice. They were
becoming eager to make the most that could be made of
what had passed between Dr. Jelf and Pusey after the
condemnation of the sermon. If Pusey had not been
heard, he had at least been communicated with ; if not
before his sermon was condemned, at least before sentence
was pronounced. But they could not avail themselves of
even this expedient for improving their case (if it did
improve it) without themselves violating the compact which
they had imposed upon Pusey. To tell all the world what
had passed between Dr. Jelf and Pusey would have made
their case worse than ever: but could it not be arranged that
the fact of some communications with Pusey might be made
known, without any relaxation of the obligation to secrecy
as to the nature of those communications? Even before
the appearance of the Protest, and on the day of the
sentence, this question had presented itself to the acute
apprehension of the Provost of Oriel.

The Provost of Oriel to the Rev. the Vice-Chancellor.

Oriel College, June 2, 1843.

My dear Vice-Chancellor,

One more last word, but not requiring any answer until we
happen to meet again.

Although your communications with Dr. Pusey have been themselves
private and confidential, I do not see any reason why the fact should
be private — the fact that Dr. Pusey had written to you a note accom-
panying his sermon, and that in consequence of it you had privately
inquired of him through a mutual friend whether he was likely to make
such explanations as could be satisfactory— before you proceeded to
suspension, — and proceeded to suspension when you had ascertained
that he was not likely to offer any satisfactory explanations.

If we are once allowed to mention the fact of these communications
having preceded suspension, I think we should sufficiently obviate
those evil consequences which I dwelt upon last night perhaps too
warmly.

And, possibly, this course may also prevent the necessity of your

The Provost's Ingenious Suggestion. 333

having to make any further statement of objections to Dr. P. to become
the basis of future controversy.

Ever yours most truly,

E. Hawkins.

The Rev. the Vice- Chancellor.

I think this was your own opinion yesterday afternoon, though per-
haps it was rather lost sight of at our evening session.

But when the Protest itself was distributed in every
common-room in Oxford, the full effect of Pusey's ob-
servance of his engagement upon academical opinion was
immediately apparent. The Protest made no allusion to
any hearing. The University would take it for granted
(which was in fact the case) that there had been no hearing.
Thereupon, and to prevent such damaging inferences, the
Provost of Oriel wrote to Dr. J elf calling in question
Pusey's ' veracity and honesty,' on the ground that in his
Protest he had made no reference to those communi-
cations which had passed between himself and the Vice-
Chancellor. Dr. Jelf sent this letter to Pusey, who thereupon
immediately repudiated the charge, not only in a letter to
Jelf, but in a more lengthy letter to the Vice-Chancellor, in
which he complains of the unfair position in which he was
placed by his scrupulous observance of the obligation to
secrecy, which it now appeared that he was only to adhere
to so far as it favoured his judges. He writes : —

E. B. P. to the Rev. the Vice-Chancellor.

June 3, 1843.

... I am quite willing to say absolutely nothing or to enter into
the fullest explanation, as you think best or give me leave. Only
I cannot make, or allow of, half-statements (such as were those of the
Provost of Oriel, in part also mis-statements) which, without the full
explanation, would throw suspicion on my truth. I have kept the
whole nature of the communications a strict secret from my nearest
friends, as I was enjoined ; but unless equal silence is imposed upon
all, I must regard the understanding at an end, and myself released
from an engagement which was understood to be mutual.

The Vice-Chancellor hereupon consulted the Provost of
Oriel, who suggested that Pusey might adopt the subjoined
form of postscript 1 to his Protest.

1 The original draft is in the Provost's handwriting.

334 Life of Edward Bouverie Pusey.

The Provost's Proposed Supplement to Pusey's Protest.

I framed my Protest of yesterday's date under an impression that
I was not at liberty to mention the fact of private communications
having been made to me on your part. As this may possibly create
in some minds a misapprehension of the actual circumstances, I would
now say by way of explanation that the words of my Protest, so far as
regards this point, apply to my not having been allowed an opportunity
of explaining and defending myself before you in your public capacity.

Pusey of course refused to adopt a document which
implied an altogether inaccurate account of the facts, and
replied : —

E. B. P. to the Rev. the Vice- Chancellor.

Christ Church, Whitsun Eve, 1843.
There seems to me some strange misunderstanding as to the facts of
the case, because the words you have suggested to me, viz. ' apply to
my not having been allowed an opportunity of explaining and defending
myself before you in your public capacity'' imply that I had such
opportunity privately. This I understood that I had not ; on the
contrary I would still apply for it, if possible, with a view that, if
I established the innocency of my meaning, the sentence might be
rescinded.

... I cannot adopt yours [your form of Postscript] because it implies
that which, in my view, never took place. I have no objection to its
being stated that 'certain private communications were made by you
to me without leading to any satisfactory result,' provided I be allowed
to say that secrecy is imposed upon me as to the nature of those
communications, and also that no reports are circulated as to their
nature. If they are, so as to affect my character for truth, I must
conceive myself at liberty both to publish the letter which I sent to
you this morning, and also a detail of the circumstances, as far as
I know them. I am sorry to write thus, but I must take the liberty of
reminding you that had you maintained the same silence which you
imposed upon me, this difficulty would not have arisen, for it is not the
fact of my having had private communications from you, but the
supposed nature of those communications, such as the Provost of Oriel
represented them to Dr. Jelf, which would affect my character for
truth.

To this the Vice-Chancellor replied, endeavouring as best
he could to justify the terms of the postscript which he had
suggested at the Provost's dictation. The letter, which is
given in the Appendix to this chapter, is valuable as giving
an account of the objects which influenced the judges in

Supplement to Protest.

335

their communications with Pusey, but it clearly shows that
whatever complexion the Provost might now endeavour to
give to those secret negotiations, Pusey was condemned
without a hearing.

But his judges were still, with the aid of the Provost's
suggestions, taking advantage of Pusey's faithful adherence
to his promise of silence. It was known that there had
been communications. It was believed that they were of the
nature of a hearing previous to the condemnation of the
sermon, and it was supposed that Pusey had disingenuously
suppressed all mention of it. He was therefore driven to
publish the subjoined supplement to his Protest.

Supplement to Protest.

Mr. Vice-Chancellor,

When I drew up my Protest, I felt myself bound not to allude
to the fact, that, after it was announced to me that my sermon had
been condemned, I received confidential communications from your-
self. I had been informed, when I received them, that the fact of my
having received them, as well as their contents, was strictly confi-
dential, and this injunction to entire silence had not been removed.
I felt it therefore even my duty to ascertain that there was in my
Protest nothing which could trench upon that confidence.

I expressed to yourself privately, at the time, my sense of the
kindness of your intentions personally, in making to me the first
of those communications ; and of this I was thinking, when, in
my Protest, I spoke of not casting 'any imputation upon yourself
individually.'

To the nature of those communications I can make no allusion,
since you saw right to impose silence upon me. It is sufficient to say
that after they were concluded I received a message from yourself,
'Z>r. Pusey has my full authority for saying that he has had no '
hearing' It ever was, and is, my full conviction, that had I had the
hearing, which (for the sake of the University and the Church) I
earnestly asked for, I must have been acquitted.

These communications, then, in no way affect my Protest. I add
this explanation, because, while I retain my strong conviction that my
sentence was both ' unstatutable and unjust,' it is right, since I am
now at liberty so to do, to acknowledge the kindness of your own
intentions to me individually.

I remain, Mr. Vice-Chancellor,

Your humble servant,

E. B. Pusey.

Christ Church, June 6, 1843.

336

Life of Edward Bouverie Pusey.

How deeply Pusey felt about this matter is more exactly
expressed in the following letter than in the Supplement
to the Protest.

E. B. P. to Rev. J. H. Newman.

[Christ Church],
In fest. SS. Trin. 1843, June 1 1.

Even the rest of this sacred day of rest is broken in upon. Ward
told me yesterday evening some statements in the Morning Chronicle
about my Protest being 'Jesuitical,' 'every one here being disgusted
at it,' &c, which make it necessary to determine how to act.

One line to which I have been inclining this morning, is to let
these things die a natural death, commit my own reputation to God,
stop privately the Protest in London, and bring out my sermon, which
will at once shift the battle from these grounds to the theological
questions.

My ground for this is, that I have fallen into the hands of one or
more, blinded by prejudice and hostility, so that they have become
hard-hearted, reckless, unscrupulous, and I am no match for such
men. ' The sons of Zeruiah are too hard for me.' I feared, as soon
as I knew it, that they would make out a plausible case of inaccuracy
against me ; people will believe just as they wish, and the whole
controversy will be about my veracity, which will indispose people
to the truths of the sermon when it appears.

The other line is, to make an enlarged and stronger Protest (which
when I sent the former I told the Vice-Chancellor I must have done,
had I been allowed to allude to the facts which I knew) followed by
a Statement of the facts I know. This will be to take the offensive,
and show that my animus was to tell the truth.

As I am now released from secrecy, I send you the Protest and the
Statement ; only, as I can do nothing until the Vice-Chancellor's
return to-morrow, you had better say nothing, lest I seem to be
premature or they steal a march upon me.

This is miserable work for such a day as this ; I can only say
' Draw me out of the net which they have laid privily for me, for Thou
art my God.'

Ever your most affectionate friend,

E. B. PUSEY.

At the same time an address to the Vice-Chancellor ap-
peared which was signed by sixty-one resident members of
Convocation and Bachelors of Civil Law. It asked the Vice-
Chancellor to make known to the University the grounds on
which the sentence on Dr. Pusey was passed, in order that
there might be no doubt as to what statements of doctrine

Another Delation.

337

the sentence was intended to mark as dissonant from or
contrary to the doctrine or discipline of the Church of
England as publicly received. This address was signed in
the main by adherents of the Movement, but also by some
persons who had no connexion with it. Its motive was
well expressed in a private letter which one of the signatories
wrote at the time to the Vice-Chancellor : —

' The fact is that the silence of the gentlemen who examined the
sermon is very perplexing to us who may have to preach at some time
or other before the University. We have no means of knowing what
is held to be heretical doctrine respecting the Eucharist (for this is
supposed to be the point on which objection has been taken) and
consequently cannot avoid the danger which Dr. Pusey has incurred.'

The writer certainly was not thinking of himself when
he added,

' Those who agree in the main with Dr. Pusey's teaching are of course
the most perplexed '.'

This perplexity was by no means merely theoretical.
Delation of University sermons was in the air. On Ascen-
sion Day, May 25, the Rev. T. E. Morris, Student and Tutor
of Christ Church, had preached before the University by
the Dean's appointment. In his sermon he had spoken of
' Laud the martyred archbishop, who, let us trust, still
intercedes for this Church.' On the following day the
Vice-Chancellor sent for the sermon ' under the provisions
of the statute, Tit. xvi. § 11.' Mr. Morris sent the sermon,
together with extracts from Anglican divines illustrating
his language. On the following Wednesday the Vice-
Chancellor informed Mr. Morris that all the notice he had
to take officially of the sermon was to require that Mr.
Morris would ex anitno express his assent to the Twenty-
second Article ; a request which was apparently based on
the presumption that it is impossible to believe in the
intercession of the saints without invoking them. Mr.
Morris of course had no difficulty in complying with the
Vice-Chancellor's desire ; he ' did not see that what he had

1 Rev. F. A. Faber, Fellow of Magdalen, to the Vice-Chancellor, June 5, 1843.
VOL. II. Z

338 Life of Edward Bouverie Pusey.

said involved Invocation [of the Saints] at all.' He read
the Article, received back the copy of his sermon, and, so
far as the University was concerned, the matter was at
an end a.

The situation is described, not without a touch of
humour, by one who was keenly alive to all that was
passing, and deeply felt its extreme seriousness.

Rev. C. Marriott to Rev. W. Cotton.

Oriel, Whitsunday, 1843.
The Heads here are got most unreasonably jealous, and fancy we
are going straight over to Rome. ... I think it will only make a
disturbance, and do anything rather than further the cause of low
doctrine. T. Morris also, in preaching at Ch. Ch. for the Dean,
said that we might hope that Archbishop Laud still interceded
for the Church of England and for this University. He was had
up, and admonished for this (as if on purpose to show the dotage
of our authorities) as tending directly to the Invocation of Saints.
However, he protested against receiving any such admonition as
official and authoritative, and only had in that way Article 22 to read
out ! ! This is all within the last fortnight. I hope to preach to-
morrow and the next day. ... I hope they will not have me up ! !

' Can you not agree with me,' wrote Mr. Faber of
Magdalen again to the Vice-Chancellor, ' that those clergy-
men who agree with Dr. Pusey's theology are in much
insecurity from a want of knowledge? It is but yester-
day that I overheard a gentleman say, "I trembled for
Marriott." '

But the Vice-Chancellor was inexorable. To public
memorials and to private communications, he returned
practically the same answer.

Gentlemen,

Respecting as I do the motives of those who have signed the
paper conveyed to me by you, and ready as I am at all times to
satisfy the reasonable demand of members of Convocation, I regret
that I cannot in the present instance comply with their request. It is
my plain duty as Vice-Chancellor to abide by the Statutes of the
University, and as these do not prescribe, so I have scarcely a doubt
they do not permit, the course which is now suggested to me. For

1 Rev. T. E. Morris, to the Editor of The Times, Christ Church, June 7, 1843.

Another Remonstrance.

339

the silence of the Statutes on this point, satisfactory reasons may be
presumed — reasons which are not applicable to me alone, but to
yourselves individually, and to the University at large.

I beg to subscribe myself, &c.,

P. Wynter, V.-C.

The Rev. H. Wall, E. B. Eden, E. Hill, &c.

The position taken up in this document is extraordinary.
Here was a statute intended to guard the University
against the public teaching of false doctrine. It had been
put in force with the extreme result of suspending an
eminent scholar from the most serious of his public duties.
But the plain intention of the statute was nevertheless
defeated by the refusal to state the grounds on which it
had been put in force. No one was instructed ; no truth,
real or supposed, was guarded ; while numbers were greatly
and not unreasonably irritated by what had taken place.

That matters would be pushed further was inevitable.
A second address to the Vice-Chancellor, on the part of
non-resident members of the University, was forwarded to
him by Mr. Badeley.

To the Rev. the Vice-Chancellor of the University of

Oxford.

We, the undersigned non-resident members of Convocation, beg
leave respectfully to express our serious regret at the course which
you have adopted with reference to Dr. Pusey's sermon.

We deprecate that construction of the statute under which Dr.
Pusey has been condemned ; which, contrary to the general principles
of justice, subjects a person to penalties without affording him the
means of explanation or defence ; and we think that the interests
of the Church and of the University require, that when a sermon is
adjudged unsound, the points in which its unsoundness consists
should be distinctly stated, if the condemnation of it is intended to
operate either as a caution to other preachers, or as a check to the
reception of doctrines supposed to be erroneous.

(Signed) Dungannon, M.A., Christ Church.

Courtenay, B.C.L., All Souls, M.P.
W. E. Gladstone, Christ Church.
John Taylor Coleridge, M.A., Exeter.
&c. &c.

The correspondence between Mr. Badeley and the Vice-
Chancellor illustrated the tension of feeling at the time.

z 2

34° Life of Edward Bouverie Pusey.

Mr. Badeley informed the Vice-Chancellor that he had been
entrusted with an address, and begged to know when and in
what manner it would be convenient to the Vice-Chancellor
to receive it. The Vice-Chancellor replied that he would
gladly receive Mr. Badeley, or any other gentleman who
might bring the address. That he would also receive the
address he would not say until he knew what was the
authority under which Mr. Badeley acted, and what were
the contents of the address. Mr. Badeley then enclosed
a copy of the address, and stated that it was signed by 230
non-resident members of Convocation. The Vice-Chan-
cellor drew an odd distinction between the address itself
and an exact copy of it, and suggested that the address
itself should be sent to him by post. Upon receiving it, he
could only express his indignation and scorn by despatching
his reply to London by the hands of the University Bedel.
It ran as follows : —

„ St. John's College, Oxford, August 4, 1843.

oIR,

The address which, as you inform me, you were commissioned
to present to me, reached me by yesterday's post ; I return it to you
by the hands of my bedel.

When a document of a similar nature, upon the same subject, was
some time since presented to me, I was induced from respect for the
presumed motives of those who signed it, not only to receive it, but
to state the ground on which I felt myself precluded from complying
with the request which it contained. But the paper which you have
transmitted to me presents itself to me under very different circum-
stances, and demands from me a different course of procedure.

In whatever point of view I feel myself at liberty to regard it,
whether as addressed to me in my individual or my official capacity,
it is deserving of the strongest censure.

In the former case, it imputes to me, by implication, that in a
matter wherein every thoughtful man occupying my position would
most deeply feel its painful responsibilities, I have acted without due
deliberation, and am capable of being influenced by many to concede
that which I have already denied to a few. Assuming it to be
addressed to me in my public capacity, a graver character attaches to
it. If it be not altogether nugatory, then it is an unbecoming and
unstatutable attempt to overawe the Resident Governor of the
University in the execution of his office.

In either case, I refuse to receive it ; and I hold it to be my duty
to admonish those who may have hastily signed it, while I warn

The V ice-Chancellor s Reply.

34i

others who may have been active in promoting it, to have a more
careful regard to the oaths by which they bound themselves upon
admission to their several degrees ; this act of theirs having a direct
tendency to foment, if not create, divisions in the University, to
disturb its peace, and interfere with its orderly government.
I am, Sir,

Your faithful, humble servant,
E. Badeley, Esq., M.A. P- Wynter, V.-C.

Mr. Badeley replied by assuring the Vice-Chancellor that
no disrespect was intended either for his character or office ;
that he was only approached in his official capacity by
those who, as members of Convocation, had a right to
approach him. To Pusey he observed : —

E. Badeley, Esq. to E. B. P.

Temple, Aug. 6, 1843.
... I have had a curious correspondence since I saw you with the
Vice-Chancellor respecting the address of the non-residents upon
your case ; the result of which is that he refuses to receive the address
and has sent me a most angry, I may almost say a most insulting
letter, which I suppose must be published. He tells us to pay more
regard to our oaths than thus to disturb the peace of the University
and interfere with its orderly government ! However, he has at least
had the address and seen the names of those who signed it, and these
appear to have annoyed him a good deal \ I have written to him very
calmly and respectfully, a)id so have left him in the wrong.

I sincerely hope you like Dover and find its air beneficial to you.
I trust your health may soon be fully re-established.

Ever, my dear Dr. Pusey, with the greatest respect and regard,

Yours most sincerely,

E. Badeley.

J. B. Mozley amusingly describes the impression pro-
duced by this correspondence.

Rev. J. B. Mozley to Rev. R. W. Church.
Have tidings of the correspondence between Badeley and the
Vice-Chancellor reached you ? The V.-C. has positively refused to
receive the address, and attributed malicious and seditious motives

1 Mr. Badeley is unintentionally the names of some whom he respected,

unfair. It appears that the Vice- or admired, or regarded as friends,

Chancellor framed his reply before attached to the paper, he did not

seeing the names appended to the think it honest to alter his reply,

address, and ' with the idea that the Rev. Dr. Wynter to Mr. Justice

whole scheme originated with a few Coleridge, Jan. 18, 1844.
hot-headed partisans.' When he saw

342 Life of Edward Boaverie Pusey.

to the signers of it ! says they are acting against their University
oaths ! You never saw such a document for unbridled folly.
Gladstone, Judge Coleridge, and all are put together, and the whole
set put down as boys ; and the V.-C. acts as if he were the Vice-
Chancellor of the universe. Badeley is amazingly on the qui vive
about it, enjoying it more than I can describe. Gladstone is
excessively indignant ; Hook rages. The latter has dedicated a new
work of his to Pusey ; I question whether he has not written it on
purpose to dedicate it. On the whole, it is a rich climax. . .

The Vice-Chancellor's reply to the non-resident members
of Convocation appears to have had effects which he could
not have intended. Mr. Justice Coleridge was one of the
signatories, and the admonition to regard the oaths which
they had taken was, in the case of a judge, freely and
disagreeably noticed by the press. The Provost of Oriel,
too, administered to him ' an authoritative rebuke,' and the
result was a correspondence with the Vice-Chancellor. At
its close occurs the subjoined passage : —

Mr. Justice Coleridge to the Rev. the Vice-Chancellor.

Jan. 8, 1844.

It would be very much out of place here to re-agitate the question
. . . and we neither of us strengthen our case by simply reaffirming
our opinions. But I must beg permission to say to one with whom
I wish to stand well, that I am much misunderstood if I am supposed
to be careless of disturbing the discipline of the University, still more
of encouraging disloyalty to the Church, to which, ignorant as I
unfeignedly profess myself to be, the Provost himself is not more
sincerely devoted than I am. My conduct proceeded and proceeds,
on the most undoubting conviction that the course pursued towards
Dr. Pusey was not only cruel to him and radically unjust in principle,
but most dangerous to the Church, and directly conducive to the very
ends which yet, I doubt not, it was honestly intended to prevent.

The impression created by the proceedings which have
been just described may be learnt from the subjoined paper
written by the Rev. Isaac Williams, and apparently intended
for publication.

' Nothing,' the writer observes, ' has occurred in our time, so
pregnant with great consequences as the late conspiracy in Oxford.
A barrier has given way ; as in the march of revolutionary measures
when the divinity that hedges round the person of a king has been

1 ' Letters of J. B. Mozley,' p. 145.

Isaac PVi'l/iams' Narrative. 343

broken through, the first overt act never stops : so is it with our
natural reverence for a holy person, when under any violent impulse
this sacred feeling is trampled on, and God's withholding hand is
withdrawn, it may be augured to be the prelude of fresh events.
Certainly nothing has been known in our days like the feeling with
which it has been received, by all within the more immediate circles
of Oxford society : men look at each other as if some wicked thing
had been perpetrated on which they could not venture to speak ;
in all there is a deep feeling that it is not to end here, and a sense
of love and reverence for the injured person, strongly entertained,
but never perhaps before fully known or expressed, breaks out in
sayings from men of all opinions which has much struck me. " He
is so marked by the hand of Heaven by sacred sorrows, and in every
way," said one, " there is something so sacrosanct about him,
that they dare not touch him; it cannnot be." "Why, he is like
a guardian angel to the place," said another. " One feels as if
one's own mother had been insulted," says a third, " it overwhelms
one as something shocking." There is also a very general impression
that the sermon itself is no more than a handle for a preconcerted
measure, which is confirmed by the fact that they have resolutely
refused to mention any one objectionable proposition in the sermon,
or in what way it is discordant with the Church of England : all
whom I have met with considered the sermon very innocent and
unexceptionable. Add to which the circumstance of a similar attack
at the same time upon another, where the particular charge being
specified it was at once found untenable and frivolous. . . .

' Setting aside the moral weight of Dr. Pusey's character, and that
of his station as a Canon of Christ Church, as a man of genius,
neither the University nor the nation have seen his superior for
centuries. Add also that there is in the English character a strong
sense against unfair dealing : persons in no way connected with
this Movement are loud against this proceeding. " I am no friend
to them and to their views," said one man in my hearing, " but this
is a sad business ; what will the world say of such a judge and jury ? "

' Again, will it urge men to Rome ? This is the apprehension of
many. I think not : for two reasons ; first, that when a person feels
that others have a desire to thrust him from his place, he becomes
actuated by a double desire to retain it more fully and broadly ;
and a desire to urge the party to Rome is too evident. In the second
place, Dr. Pusey himself is the one of all others least inclined to
secede to Rome : and the late occurrence has not only combined
and rivetted together the whole Catholic body in the English Church,
but especially around himself, by sympathy and affection brought
out and strengthened to an inconceivable degree. Now all these
are elements the working of which prognosticate their final success
in the struggle. Add to which, beyond all, the strength which
always has moved the world, and shaken it to its centre, the strength

344 Life of Edward Bouverie Pusey.

of principle: "it is but little," says Aristotle, "in outward show,
but in worth and power far surpasses all things." Truth moreover
never has prevailed except when persecuted : and from the beginning
to this day, it is impossible to put your finger on any point in history
when the truth appeared and was not persecuted. Since the time
of which it is said, " And wherefore slew he him ? but because his
own works were evil and his brother's good," it has passed into
a principle observed by the wise man : " Let our strength be the
law of justice. He was made to reprove our thoughts. This is
grievous unto us even to behold, for his life is not like other men's,
his ways are of another fashion : he abstaineth from our ways as
from filthiness. Let us see if his words be true." . . .

' OXONIENSIS.'

At first Pusey had made up his mind not to publish his
sermon, lest, in the existing state of opinion, he should be
' casting with his own hands that which is most sacred, to
be outraged and profaned1.' Newman, however, advised
publication, and Pusey had already prepared a preface and
dedication, when he received from Mr. (now Sir) T. D.
Acland a letter strongly urging him not to publish. Many
of Pusey's friends, Mr. Acland said, were anxious that he
should not appeal from authority to the people. The
Bishop of Salisbury, Dr. Dcnison, had remarked to Mr.
Acland that 'it would be like Pusey's character to submit
to authority, however unjust' Pusey himself would gain
by such an act of dutiful submission. On the following day
Mr. Acland wrote again, giving the opinion of Mr. Gladstone
on the other side. Mr. Gladstone was for publication,
sooner or later. Sooner or later Pusey must, if the Vice-
Chancellor would not, put the Church in possession of what
had been condemned.

Pusey again asked Newman's advice, while forwarding to
him Mr. Acland's first letter.

E. B. P. to Rev. J. H. Newman.

[Christ Church, June 9, 1843.]
The enclosed note from A. at first much distressed and per-
plexed me. I did dread excessively the blasphemy, and do dread the
Bishops (e. g. if this year we were to have the Bishop of Chichester
with his sympathy for the Heads, his hatred of us, and his unsus-
ceptible undistinguishing mind, with a furious Charge this year,

1 ' The Holy Eucharist a comfort to the Penitent,' pref.

The Question of Publishing the Sermon. 345

and next Chester, Winchester, Durham). This is my only dread ; as
for going against [the] authority [of the Heads] (whether it is from
having lived with them so long as equals) I cannot feel it. I have
gone against them already.

I gave up my own feelings at first to your judgement ; at first my
feelings were to risk anything rather than publish ; the conviction of
the necessity seemed to come over me, and, at last, the general expec-
tation that I should publish seems to supersede private judgement.

I send you the only slip I have of the Preface that you may see its
tone. If you see any shade of doubt, I could write to J. K. or even
Justice Coleridge, who (though I am personally unknown to him, yet
intimate with his brother) has written me a very kind note.

Newman was clear.

Rev. J. H. Newman to E. B. P.

Littlemore, June 9, 1843.

My feeling is that you must not seem afraid to publish— i. e. that
non-publication must not be your act (especially since the sermon
is expected and in the press).

If any person in authority, who had not seen the sermon, as our
Bishop, allowed you to say that he strongly dissuaded it, or even to
write a letter which you could publish, I think that your own character
would be secure, as Acland says, with Anglicans.

But there are a number of unsettled people up and down. Will not
they in their hearts think that you go much further than you do ?
Will not the general effect be produced that ' the Movement has taken
in the doctrine of Transubstantiation ' ? Will it not be taken for
granted by oppotients ? Will not the fear of a secret spreading dis-
loyalty to Anglicanism gain ground ? Will you not be hailed by the
Pope, who (I find) has just given you up ? On the other hand is the
question, whether your sermon will not read Popish anyhow to most
people.

The question of authority seems to me absurd, as to you. It is
a mere pretence.

No doubt the Vice-Chancellor and the six doctors would wish the
sermon not published — it will put them into an awkward situation.

I never can make up my mind in a moment, but I have said enough I
to answer your inunediate question. In my opinion you cannot refrain
from publishing unless protected by some Bishop or (e. g.) by a request
signed by good names, as Judge Coleridge's.

Whether with this it will be expedient for you to refrain, I should
like a little more time to think about.

Ever yours affectionately,

J. H. N.

P.S. Would it not be worth while to ask Hope ? He goes away
to-night. Keble does not like to give his opinion on a sudden.
I like the Preface very much.

346 Life of Edward Bonverie Pusey.

On the next day Newman added, by way of postscript : —

Rev. J. H. Newman to E. B. P.

Littlemore, Saturday.

The only additional thought I have had is, that I suppose your
not publishing will be considered a defeat— your publishing a victory —
by persons who incline Romeward. I very much fear that any occur-
rence which tends to impress upon their imagination that our Church
disowns Catholic doctrine, e.g. your absolute submission, may do
great harm to them.

In the case of No. 90, no Catholic doctrine was involved m continuing
the Tracts. In submitting simply, I surrendered nothing. Of course
it is a question whether you will not be making the Heads of Houses
of more account than a Gospel truth.

Pusey decided that although he would submit to real
authority, such as that of the Bishop of Oxford, if desired
by him not to publish, it would be ' mere hypocrisy to
pretend to withhold his sermon out of deference to the
authority of the Vice-Chancellor.' He had already submitted
the preface to Newman, and Newman had suggested
corrections. Keble also advised publication, but discouraged
Pusey's proposed dedication of it to Newman. He was in
favour, however, of the suggestion of a short Catena of
Anglican authorities, as an appendix to the sermon.

Rev. J. Keble to E. B. P.

Hursley, June 10, 1843.
... I think so much of a Catena as will put people on their
guard would be a charitable thing; perhaps two or three of the strongest
and most appropriate passages. Might you, without disrespect to the
Bishop of Oxford, refer to the Catena in the Tracts on the Eucharistic
Sacrifice, for that, I suppose, contains most of what you would put in ?

Pusey at once took Keble's advice. The sermon appeared
int.he last week of June, with Pusey's preface corrected by
Newman, Copeland's Catena of Anglican divines, and a large
apparatus of notes, mainly patristic, intended to show that
the doctrinal language of the sermon was throughout, either
in the letter or in substance, that of the primitive fathers of
the Church.

It was received as might be expected. Setting aside the
party necessarily opposed to high doctrine on the subject of

The Sermon Published.

347

the Eucharist, there were only a few who thought that it
contained anything to warrant the suspension of its author.
There was, however, a larger number who complained of
its ' exaggerated ' or ' rhetorical' language ; they meant that
it expressed a dogmatic and devotional temper which,
though not contrary to that of the Church of England, was
in advance of their own. Of the acknowledgments of Pusey s
nearer friends, two may be quoted : —

Rev. J. Keble to E. B. P.

Bisley, July i, 1843.

We got your sermon yesterday, and I make haste to thank you
for it in my brother's name and Isaac's and my own, not doubting that
I shall find that there is one waiting for me when I get back to
Hursley. I am really quite at a loss to imagine how they can justify
their sentence without condemning almost all the writers in your
Catena, and certainly all the Fathers. Anyhow, you surely have done
your part for Peace and Truth both, and I feel certain you will have
no cause to regret what you have had to bear — even though it should
have the effect, which I suppose we have much reason to fear, of
bringing out a sad quantity of profane and low doctrine in most of the
schools which make up the Church of England as we see it. If such
evil exists, it may be better on many accounts that the fact should be
known. There are, I suspect, many good persons who think them-
selves Peculiars, who would draw back from that system if they
understood that it really implies low views of the Blessed Sacrament.

In the meantime I am very sorry that your course of instruction on
the remedies of post-baptismal sin should be so interrupted, and
I hope that when you have refreshed your health, which for all our
sakes you should now make your first care, you will go on with it in
some other shape. Many a wounded conscience will bless you for it.

It is unpleasant to have hindered your having the comfort of ex-
pressing your sympathy with Newman, yet I cannot say that as yet
I regret it on the whole. It seems to me more in keeping with the
tone of your Preface, and the absence of all controversial topics.

With most grateful love,

I am, ever yours affectionately,

J. Keble.

Mr. Gladstone, who had signed the address of non-
residents to the Vice-Chancellor, was especially satisfied
with the justification of his action which the language of
the sermon supplied.

348

Life of Edzvard Bouverie Pusey.

W. E. Gladstone, Esq., M.P., to E. B. P.

13 Carlton House Terrace, June 30, 1843.

My dear Dr. Pusey,

I have this morning received and read your sermon, and I beg
you to accept my best thanks for your kindness in sending it to me.

Without presuming to go beyond my own sphere, I must say that the
surprise and regret with which I first heard of the Vice-Chancellor's
proceedings in relation to it are augmented by its perusal, and I am
quite at a loss to account to myself for steps which seem so groundless.
However unwarranted, they must be deeply painful to one whose
feelings have ever been kept so much in harmony as yours with the
actual Church of England, and it may at first sight seem strange that
a blow of this kind should fall on such an one ; but doubtless therein
lies the special wisdom of the appointment. I cannot tell you with
what warm appreciation I read your Preface.

With the earnest prayer that you may enjoy abundant support and
guidance through these critical events,

I remain, my dear Dr. Pusey,

Very sincerely yours,

W. E. Gladstone.

Rev. E. B. Pusey, D.D., &c.

Pusey was especially delighted with this generous letter,
and often referred to it long after. His acknowledgment
of it shows how his own hopeful temperament, and his
unshaken trust in God, enabled him to treat the sentence
which had been unjustly passed on him as a mere incident
in the Divine plan for restoring true faith and a higher
Christian life in his day and generation.

E. B. P. to W. E. Gladstone, Esq., M.P.

Pusey, July 22 [1843].
I have been wishing much to thank you for your kind letter, but
my brother will have told you how little able I have been to write. It
was a great comfort to me, being nearly, or altogether, the first
I received ; and although I was quite satisfied as to the meaning of
my sermon, I had, after so much had been said, become anxious, in
a degree, how it might strike English Churchmen, who could not have
much direct acquaintance with the Fathers. As one of these, I was
much cheered by your early letter, coming also when illness made me
feel more anxiety than I might in health. On the whole, however,
I have been and am of good cheer about this and all things which
concern our Church. We cannot suppose that so great a restoration as
is now going on in her should be without manifold drawbacks, and
checks, and disquietudes, and sufferings. No great restoration ever

Hook's Letter.

349

took place without them. But while all who are allowed any way to
be concerned in it must expect their share, directly or indirectly, on
the whole one must be of good courage. He will not, one trusts, leave
His own work unfinished, and there seem so many rudiments of good
everywhere, yet to be developed ; so much which is promising yet
perhaps not fixed or hardened enough to endure a fiery trial ; so many of
His soldiers (as one trusts) yet in the wrong camp, that one cannot but
hope that we shall have a breathing-time yet ; and although all these
beginnings of strife seem but the preludes of some fearful conflict in
which the Church shall be purged by suffering, one cannot but hope
that He is holding back those gigantic powers of evil, with which we
are encompassed, until He shall have called together His own army, so
that none shall be by mistake upon the wrong side, and faint hearts
be gradually strengthened.

This is my comfort also among the thickening troubles, which more
immediately affect you ; you will have drawn your own comfort from
the same consciousness of God's Providence, Who has not been wearied
by our many provocations, but is manifesting Himself thus visibly
among us. Yet mutual consciousness of the same trust encourages
each, and so I have not scrupled to write it.

Hook had written to Pusey at once on hearing of the
Vice- Chancellor's sentence.

Vicarage, Leeds, Whit Sunday [June 4], 1843.

My poor dear Friend,

Having been thinking of you, and praying for you all the week,
and having gathered from the Times that all was going on well,
1 opened your letter on my way to church, that I might have greater
joy on the festival — when lo ! the festival is turned into a fast ! My
poor wife is crying over your Protest, and I can scarcely restrain
myself. I remembered you this day at the altar.

What are you to do ? We have told our people so long to hate
heresy and to regard as heresy what the Church pronounces to be
such, and the Church and the University are so identified in the
minds of men — University men— that I should think you ought to
demand of the Bishop an investigation under the Church Discipline
Act.

We must petition now for a Convocation of the Church.

We must urge strongly the necessity of the Bishops resigning their
estates for the education of the poor. We shall never do well while
we have rich Bishops.

I suppose that we in the country had better remain quiet for the
present.

I hate to be called a Puseyite — it looks like an heretical denomina-
tion— but depend upon my standing by you in your prosecution. So
will Churton, from whom I have heard. I am quite willing to resign

350 Life of Edward Bouveric Pusey.

my living to-morrow if need shall be. But I really cannot go the
length of Oakeley, Ward, &c.

May the God in Heaven bless and guide you.

Your devoted friend,

Love to Newman. W- F- HoOK-

It was in accordance with this hearty and enthusiastic
letter that Hook again wrote urging Pusey to come and
preach in the Parish Church of Leeds during August.
' Your doing so,' he writes, ' would show that you are not
silenced, and it would be the best means of letting my
people perceive the affection and respect I entertain for
you. I am anxious to find out some means of publicly
marking my sympathy.' Pusey was obliged to decline.
'Both chest and limbs,' he wrote, 'are too weak. At first,
too, I made up my mind not to preach anywhere during
my suspension without the express sanction of the
. Bishop.'

Not to be baulked. Hook found another way of expressing
his mind. He dedicated to Pusey a sermon, preached
at the consecration of St. John the Baptist Church at
Hawarden1. The dedication stated that there had been
an occasional difference of opinion between himself and
Pusey on matters of importance, but Hook wished to record
his ' respect for the profound learning, the unimpeachable
orthodoxy, and the Christian temper with which, in the
midst of a faithless and pharisaical generation,' Pusey 'had
maintained the cause of true religion, and preached the
pure, unadulterated Word of God.' ' By the publication of
your truly evangelical sermon,' Hook continues, ' you have
put to silence the ignorance of foolish men.' This sentence
expresses what ought to have been rather than what was
the case, but Pusey was much touched and gratified, and
only anxious to minimize the allusion to ' differences '
between them to which Hook had felt bound to refer.

Before the sermon appeared the Act Term had come to
an end, and Oxford was deserted. The Commemoration of

1 See ' The Church and her Ordinances,' vol. ii. No. 20; Stephens' 'Life of
Hook,' 6th ed., p. 343.

Mr. Everett— Pusey's Health.

35 1

June 28, 1843, was signalized by an extraordinary uproar
in the Theatre, occasioned partly by the unpopularity of
one of the Proctors, and partly by a proposal to confer
an honorary D.C.L. degree on the American Ambassador,
Mr. Everett, who was a Socinian. Upon the decree being
submitted in the usual form to Convocation, it was received
with cries of Non-placet ; but the degree was conferred in
spite of a demand for the scrutiny of votes, which, it was
asserted, had not been heard in the noise.

It will be remembered that at the time the University
was still a Christian corporation, every one of whose
members professed their acceptance of the Creeds and other
formularies of the Church. In the light of Pusey's recent
suspension, the honour conferred on Mr. Everett could not
but suggest to the world at large that the ruling powers
at Oxford took but little pains to protect the central
truth of our Lord's Divinity. Yet they had just expressed
a narrow and intolerant antagonism to sacramental language,
which was sanctioned by the primitive Fathers to whom the
Church of England had always appealed, and which had
the approval of a long catena of staid Anglican Divines.

It was no wonder that Pusey's health soon became
a serious matter of anxiety to his relatives in the midst of
all this trouble. He left Oxford as soon as Term was
over, and stayed with his brother at Pusey House, and there
he gradually became stronger. But that he should still
feel his suspension deeply was inevitable in so sensitive
a character. He brooded over the phrase in the Vice-
Chancellor's sentence, ' criminis reum,' and, as occasion
offered, he withdrew from intimacy with those who had
condemned the doctrine of the sermon. ' I continued my
intercourse,' he afterwards said, ' with Dr. Jelf, telling him
I was quite sure he could not have condemned the sermon.
It would have seemed indifference to truth that those who
condemned it should have continued on friendly terms with
me.' A fortnight after the sentence he met Dr. Ogilvie in
the street, and showed by his manner that he thought
a friendly greeting out of place and insincere. He appears

352

Life of Edward Bouverie Pusey.

to have written later in the year to the Warden of Wadham
and the Provost of Oriel, letters which stated or implied
that their old friendship could not be maintained after all
that had passed. All three were much pained ; Dr. Symons
and Dr. Hawkins entered into an elaborate justification of
the part they had taken. It might be deemed an open
question whether Pusey was entirely well-advised in this.
No one who was intimately acquainted with him can doubt
that the condemnation of a truth of such importance
appeared to him a grievous wrong against God. and that he
could not with any sincerity condone such a condemnation.
Besides, he would have been more than human if he had
not felt the gross injustice of the treatment that he had
received. But it was perhaps inevitable that the world at
large, who did not know him, would suppose him to be
swayed by personal feelings only. He resumed his friend-
ship with Dr. Ogilvie and Hawkins ten years afterwards,
when he had again preached the doctrine for which he had
been condemned, and in more explicit terms, from the
University pulpit, and without a word of public censure.

Pusey had protested against his sentence as unstatutable
as well as unjust : and this opinion was supported by many
persons of legal eminence. Sir Roundell Palmer (now the
Earl of Selborne) had ' a very strong opinion in the matter
of the Six Doctors, namely, that what the Vice-Chancellor
had done was quite illegal, and must, and would be, set
aside upon appeal to any superior authority, having
jurisdiction of the matter.' It had been suggested that an
application should be made to the Court of Queen's Bench
for a prohibition to prevent the Vice - Chancellor from
taking any steps for carrying his ' pretended sentence ' into
effect. Sir Roundell had no doubt that such a course
would not be inconsistent with the oath Dr. Pusey had
taken as a member of the University.

Pusey then was morally justified in entertaining the
question of an application to the Queen's Bench, and
Newman's opinion that he must do so for the sake of
waverers decided him.

Querela nullitatis.

353

Rev. J. H. Newman to E. B. P.

Littlemore, July 31, 1843.
The lawyers in London are, I am told, very strong in recommending
you to go into the Queen's Bench, or the like. Badeley was going
to write to me about it, but he has not yet. I do feel very much that
in a great question such as this you should neither have the fidget
nor the onus of acting for yourself, but should choose, as it were,
a committee for you, and let them act. If your suspension passes
sub silentio, it is in vain to tell people who are inclined towards
Rome that the world thinks you wronged. Did I wish to lead on
persons towards Rome, my best step would be to recommend ac-
quiescence on your part. I feel as strongly as you can the calamity
of failing in such an attempt. But the lawyers at present seem
to think that there is no risk of this.

Accordingly Pusey took counsel with Mr. E. Badeley
and Mr. James Hope, who encouraged him to think that
the laws of the University might yet afford the desired
redress; and that there might be some tribunal at Oxford
before which a suit Querela nullitatis might be instituted.
But before anything could be done it was necessary to be
justified with a legal opinion. In drawing up the case
Pusey's friends in the Temple found themselves face to face
with a serious difficulty. Even in a matter of this im-
portance, Pusey had characteristically kept no copies 1 of
his letters to the Vice-Chancellor, or of the papers which
had been transmitted to him for signature. On applying
to the Vice-Chancellor for permission to see either all the
communications or at least his own letters, Pusey met with
a courteous refusal. The consequence was that Pusey's
case was never fully placed before the eminent counsel
whose opinions he asked. It contained Pusey's account of
what had happened and copies of the Vice-Chancellor's
letters to Pusey, but none of Pusey's letters to the Vice-
Chancellor, and none of the documents sent to Pusey
through Dr. Jelf. With such incomplete materials a case
was drawn up and submitted to the Queen's Advocate, the

1 This habit of neglect lasted younger friends, he would allow copies
throughout his life. In his later to be made of important letters,
years, in deference to the wishes of

VOL. II.

A a

354

Life of Edward Bouverie Pusey.

Attorney-General, and the Solicitor-General. The two
first, Sir J. Dodson and Sir Frederick Pollock, were of
opinion that, ' as Dr. Pusey was not cited, or permitted to
be heard in his defence, the sentence pronounced against
him by the Vice-Chancellor was a nullity in law, and that
the Querela nullitatis would lie, and might be prosecuted
before the Vice-Chancellor in person.' If the Vice-Chan-
cellor refused to entertain it, Dr. Pusey had a remedy at
common law by Mandamus. The Solicitor-General, Sir
W. Follett, delayed his answer for some time, and at last
gave an opinion which weakened the effect of the preceding
one. He raised a question as to the character in which the
Vice-Chancellor and his assistants must be considered to
have acted. If they constituted a criminal court, then
their sentence would be invalid, because Dr. Pusey had not
been heard in his defence. But if the statute under which
they acted be taken merely as one of the regulations of the
University for those who voluntarily choose to become
members of it, and agree to its rules, then the rules of the
ordinary courts of law were not applicable. The statute,
Sir W. Follett thought, did not necessarily require a hearing ;
and his impression was that the courts of law, if applied to,
would not interfere in the case.

As Pusey meant to raise the question of the validity of
his sentence in a court of law, he was bound to assume its
invalidity by a formal act. When his turn to preach before
the University came round, he could not, legally speaking,
allow himself to acquiesce in the supposition that the Vice-
Chancellor s sentence debarred him from the exercise of his
privilege.

E. B. P. to the Rev. the Vice-Chancellor.

Mr. Vice- Chancellor,

As my proper turn of preaching as Canon in the Cathedral of
Christ Church will be on Sunday, the 12th of next month, I wish
to renew the protest, which I have already offered, against the pro-
ceedings taken against me, as being unstatutable and void.

I wish then formally to state that it is my desire to fulfil the duties
of my office and to take the turn of preaching belonging to it, and

Proposed Suit in a Spiritual Court.

355

I would request you to inform me whether you prohibit me from

so doing. i remain, Mr. Vice-Chancellor,

Your humble servant,
Christ Church, Oct. 30, 1843. E B pUSEY>

The Vice-Chancellor replied as might, perhaps, have
been expected.

The Rev. the Vice-Chancellor to E. B. P.
giR St. John's College, Oct. 31, 1843.

I have to acknowledge the receipt of your letter of the 30th

instant. T . „.

I remain, Sir,

Your obedient servant,

Rev. Dr. Pusey. P. Wynter, V.-C.

Had the counsel, whose opinions had been taken, been
unanimous, the Vice-Chancellor's position might have been
shaken, or Pusey might have carried the case into a com-
mon-law court. As it was, the difference of opinion, the
obsoleteness of the proposed method of proceeding, and
a general distrust of University courts, led Pusey, after
some delay, to abandon any further effort in this direction.

When there was no longer any prospect of obtaining
redress from the authorities of the University, through the
intervention of a civil court, Pusey fell back upon the
course which he had wished to follow immediately after his
suspension. In those days the spiritual character of the
ecclesiastical courts had not yet come into question ;
and he determined to raise the question of his orthodoxy
in them. This course was in every way more welcome to
him than the other. A question of religious truth could not
be decided elsewhere than in a Church court. He had
a conversation on the subject with Mr. J. Hope immediately
after his suspension, who was clearly of opinion that no
privileges of the University would, as Pusey feared was
possible, prevent the suit under the Church Discipline Act.

This idea, as we have seen, was set aside, for a time, when
Pusey was endeavouring, under advice, to take another
course. Upon the failure of that endeavour, he fell back

A a 2

356 Life of Edward Bouverie Pusey.

upon his earlier and more congenial plan of an ecclesiastical
suit, with a theological, as distinct from a merely legal,
issue. The proposal now was that Mr. H. A. Woodgate,
Fellow of St. John's College and Rector of Belbroughton,
should institute a friendly suit against Pusey, with a view
to testing the theological soundness of the sermon.

E. B. P. to Rev. J. H. Newman.

Aug. 21, 1844.

. . . Personally I prefer the plan of being prosecuted by Woodgate
to being prosecutor, but I wished to do simply what seemed best.
I have no answer as yet from H[ope]. The decision would thus be
on the doctrine, not on the form, and it would be a judicial decision
in favour of the truth. At least, one could not contemplate anything
so miserable as a contrary decision, although I suppose I ought,
as matter of earnestness, to be prepared to hold my professorship by
the issue. Anyhow, I should need the prayers of my friends that
what is good should not, on occasion of me, turn to evil. . . .

May He bless you for all your love.

Ever your most affectionate and grateful friend,

E. B. P.

In mentioning the subject to Keble, Pusey gives another
reason for wishing to carry the case into an ecclesiastical
court : —

E. B. P. to Rev. J. Keble.

Christ Church, Vigil of St. Sim. and St. J., 1844.
With regard to my own affairs, my object has been N[ewman].
I felt that evil had come upon the Church on occasion of me, and
he feels so acutely everything connected with heresy and heretical
judgements, that I felt bound to do everything which in me lay to
remedy it. Else I should have myself looked upon the act as the
mere informal decision of the Vice-Chancellor and the majority of
his advisers, but not committing the University, unless it should
recognize it by any subsequent act. . . .

Ever yours gratefully and affectionately,

E. B. P.

Accordingly, Pusey formally applied to the Bishop of
Oxford.

E. B. P. to the Bishop of Oxford.

Christ Church, Oct. 12, 1 844.
. . . Ever since my sentence my friends have been wishing that
in some way or other it should be set aside. My own long illness,
and then the extreme difficulty of the case, owing to the confusion

Application to the Bishop of Oxford. 357

of our statutes, and other circumstances over which they had no
control, delayed any decision until almost now. The only legal
remedy, they find, is so intricate and obsolete, and unused in the
University, that it becomes a question whether it should be tried.
There is not the slightest doubt that the sentence was illegal, but
the remedy is precarious.

But this leaves things in a very uncomfortable state. To you,
I may speak freely. I have been condemned, and with me the doctrine
I taught, for above a year, and no one has said anything in my
behalf. To the laity this seems as if I were really condemned. They
do not know the legal difficulties, and suppose that if there was
a wrong there would be a remedy ; that if I had not been rightly
condemned, I could have redress. I have had painful experience
of this. At Clifton, where I have been for years in the habit of
preaching and administering the Holy Communion, so much and
in part such indecent offence was taken at my assisting in adminis-
tering the Holy Communion, that I have been obliged to desist. I am
looked upon as one condemned. Nor would this cease by the mere
expiration of my sentence. The cessation of the sentence is no
acquittal. I am crippled in everything I do. Except with my friends,
who think too kindly of me, I am an object of suspicion everywhere.
. . . A friend of my own (Mr. Woodgate) will apply to your lordship to
issue a Commission on my printing a sermon which had been already
condemned in the University. Had the sermon been rightly con-
demned, this would have been a most grave offence, much graver than
preaching it originally.

I do then most earnestly implore your lordship not to refuse the
Commission. I have no anxiety whatever about the issue if you grant
it. I am quite sure that I can substantiate all the doctrine of my
sermon to be that of the Church of England. Your lordship is the
Bishop to whom I might most look for help in this ; you have, I know,
suffered in private through the imputations on the soundness of my
teaching. Such a step would produce manifold good ; it would tend
to reassure people's minds which were grievously shaken ; it would
settle what doctrine is allowed in our Church ; it would take off the
pressure of this condemnation, take the question out of an uneccle-
siastical court, and settle it according to the authority of our divines
of the Church. On the other hand, without such a course, I see
nothing before me but deeper and more miserable confusion.

Your lordship cannot appreciate what it is to feel that the truth has
been condemned through one's-self, and people's minds unsettled ;
none can, save one to whom it has happened.

I do then beseech your lordship, if you think that I have, during
these ten years, laboured, with others worthier than myself, in the
restoration of sound doctrine and for the well-being of our Church, not
to refuse me the means of being freed from these difficulties, and of
having a fair trial. . . .

358

Life of Edward Bouverie Pusey.

I hardly know whether I have explained clearly what I wish your
lordship to do: a friend of mine will request your lordship to issue
a Commission under the Church Discipline Act, to inquire whether
there be prima facie ground for considering whether my sermon be
unsound (this ground my condemnation itself furnishes), and then to
send on the cause to the highest ecclesiastical court (the Arch-
bishop's).

The Bishop naturally asked Pusey why he did not
endeavour to obtain a remedy in the University court.
Pusey in reply described to the Bishop what he had
endeavoured to do and what had been the result. He had
now no other means of obtaining a fair trial excepting
through the Archbishop's court. As matters stood, he
could preach nowhere without having the express sanction
of the Bishop : and he was said to have been 'justly con-
demned for having taught Transubstantiation.' If the
Bishop should feel hesitation on the technical ground of the
publication of the sermon within the precincts of the
University, Pusey would republish it at Reading, to 'keep
the question clear of the University.'

Bishop Bagot, as was his wont, asked the Primate what
he advised. The Archbishop was 'pained' at what he
thought a very morbid sensitiveness on Pusey's part. In
a second letter he gives reasons against entertaining Pusey's
proposal.

The Archbishop of Canterbury to the Bishop of Oxford.

My dear Lord, Addington, Oct. 30, 1844.

I have looked with attention at the 86th of the 3rd and 4th
of Victoria, and am confirmed by it in the opinion which I at first
expressed respecting the inexpediency of the proceeding proposed by
Dr. Pusey. By this act a discretion is left to the Bishop of proceeding
or not, on complaint being made to him. It shall be lawfirf for the
Bishop ; but this is not followed by — and he is hereby required. And
even if the clause were decidedly compulsory, it could only relate to
a complaint made bona fide.

In the present case the accuser must come forward with a charge of
heresy — which at the same time he believes to be unfounded. The
Commissioners appointed to inquire (if the cause is to proceed) must
report that there is sufficient prima facie grounds for instituting
proceedings against the party accused, and if the Bishop shall think

The Opinion of the Archbishop.

359

fit to proceed against the party accused, articles must be drawn
up, &c.

From this it appears that, in order to bring the case before a higher
tribunal, the Commissioners must be satisfied that there is ground for
the charges, and the Bishop must agree with them in opinion.

If this is their real opinion, the proceeding will not be much to
the advantage of the accused ; if not, both the Commissioners and
the Bishop will be implicated in a transaction of rather a dubious
character, certainly not straightforward. These considerations I should
apprehend are decisive. If we look to expediency, it is evident that
nothing could be more inconvenient to the Bishop than to be called on
to proceed against authors of publications in which erroneous opinions
on points of theology are advanced. Such complaints would be preferred
against persons of all parties, and I do not see how you could refuse
entertaining any complaint after having proceeded in the case of
Dr. Pusey. For on the supposition that the sermon in question
contains matter of heresy, it is evident that his object in publishing
was not to disseminate false doctrine, but to vindicate himself in the
eyes of the public from the charge. And it would surely be hard that
the step which he has taken in self-defence should subject him to
prosecution, and especially if other publications, of a decidedly
offensive character, are unnoticed. The real object of the proceeding
would, however, be generally understood, and I cannot but think that
whatever might be the issue, contentions would be multiplied without
any benefit to the parties concerned, and offence needlessly given to
the University, which a Bishop of Oxford would of course wish to avoid.

In stating my opinion, I do not wish to dissuade your lordship from
taking a legal opinion if you have any doubts. You will act right in
doing so.

I am sorry that Dr. Pusey should feel as he does on this painful
subject. I see no necessity for his resigning his professorship, and
I trust that he will reconsider the matter, and not act under the
influence of excited feelings in this respect.

I remain, my dear Lord,

Your faithful servant,
The Lord Bishop of Oxford. W- Cantuar.

In a later note the Archbishop reinforces these arguments
by observing that Bishop Bagot could not allow the case
to go forward without implicitly 'passing on the sermon
a judgment so unfavourable as to render some further
proceeding necessary.' For this, it is implied, the Bishop
would not be prepared. The Bishop of Oxford, accordingly,
forwarded to Pusey the Primate's letter, with his own
decision.

360 Life of Edward Bouverie Pusey.

The Bishop of Oxford to E. B. P.

„ Blithfield, Nov. 5, 1844.

My dear Sir, ' ■" 4

Although I have been long in giving a final answer to your

letter, I can assure you the delay has not arisen from inattention to

the subject, to which I have given the best consideration in my power

from the first, and which has caused me much anxiety. The subject,

too, is one of so grave a character, involving so many considerations,

that this (coupled with my wish to do what you thought but justice to

yourself, if it could be done with propriety) led me not to trust my own

judgement. I therefore placed the correspondence in the Archbishop's

hands, anxious for a better opinion than my own as to the strict

legality of the proceeding, and wishing also to know whether he

coincided in my doubts and feelings as to the nature of the projected

measure ; to speak plainly, whether, in his opinion, I ought to become

a party to what, from the first, I thought bore the appearance of an

indirect and doubtful transaction. I felt it, too, to be a case in which

it became a Bishop's duty to consult the Archbishop, and to obtain

his unbiassed opinion.

I now enclose his letter to me, which expresses every sentiment
I have felt from the first ; and the more I have considered the subject,
the deeper those first impressions have become fixed. One point,
however, has been omitted, viz. that if I were to issue a Commission,
it must be for the purpose of ascertaining the authorship, not of obtain-
ing information in respect to the doctrine ; of THAT I must be
supposed to have formed my own judgement, and that judgement so
unfavourable as to render further proceeding necessary. Here again
I should be placed in a false position.

In conclusion, my dear Sir, I must distinctly state that I cannot
consent to become a party to what I consider not to be a straight-
forward proceeding. I feel strongly for the painful position in which
you have been placed, and I feel sure that you have, in your natural
anxiety to do what you consider only justice to yourself, overlooked
many points, in the scheme suggested by some of your friends, which
would not have escaped you, had you been called upon to judge calmly
in another's case ; and, further, I am confident you would not wish me
to become a party to what I could not look upon as an open upright
course, even if, upon consideration, you disagreed with me in that
opinion.

I trust however that you will calmly reconsider the matter, and not
suffer my inability to accede to your request to induce you to take,
what I really think would be a rash and uncalled-for step, were you to
resign your professorship.

Believe me, my dear Sir,

With sincere esteem, faithfully yours,
The Rev. Dr. Pusey. R. Oxford.

No Legal Redress possible. 361

Pusey had little heart to answer the Bishop : in returning
the Archbishop's letter he commented on its arguments,
and once more stated his reasons for wishing that the case
could have been tried in the Court of Arches. To this
last appeal the Bishop seems to have made no reply. He
had already decided on his course ; and indeed it would
have been difficult for him, after asking the Primate's
counsel, to set it aside. When this became clear to Pusey,
he fell back once more upon the idea of a suit in the Vice-
Chancellor's Court, and again consulted Mr. Badeley.

' I am not surprised,' wrote Mr. Badeley, 'at the Bishop's determina-
tion, nor do I altogether complain of it, though I think what he says
about straightforwardness somewhat absurd. The object was a legiti-
mate one, and the course sufficiently straightforward to satisfy any
casuist.'

After pointing out more at length the difficulties of
prosecuting a suit of Querela nulliiatis, from its ' unusual '
character, Mr. Badeley added : —

' I talked about the case this morning to Roundell Palmer, and his
opinion was, in which I am disposed to concur with him, that if you
are anxious on your own account, and for your own vindication, to
proceed, it may be proper to do so ; but if it is merely for the satis-
faction of others, and under an idea of keeping them in the Church,
that it is not worth while ; for that none who are so far on the road to
Rome will be turned back by any results of the Querela. Dodson,
Hope, Palmer, and all of us regard the sentence as no ecclesiastical
censure ; as quite independent of the Church ; as a mere arbitrary and
unconstitutional exercise of magisterial authority in the University ;
and, if it be so, persons have no right to regard it in any other point of
view, or to take offence at any imaginary assumption of their own
inconsistent with the real merits of the case.'

Even if a suit in a civil court were successful, and the
Vice-Chancellor's sentence were annulled as illegal, he might
then claim to give Pusey a hearing, and then inflict a censure
in a more regular form. Pusey of course thought that
his theological position was too impregnable for anything
of the kind to happen ; but he forgot how little weight
would be attached to strictly theological considerations,
and, in spite of what had happened, was too sanguine

362 Life of Edward Bouverie Pusey.

about receiving an impartial hearing on the merits of
the case.

A legal vindication of himself now seemed hopeless ;
but Pusey could still, as he thought, fall back upon one
consolation. He had, he believed, the good opinion of his
Bishop, at least so far that his Bishop would not condemn
the doctrine of his sermon. He asked the Bishop to allow
him, for the comfort and support of others, to state this to
the world.

The answer however was unfavourable : more unfavour-
able, we may venture to think, than it would have been
two or three years before. On the one hand the current of
public opinion was now running strongly in one direction,
and on the other hand those in authority were beginning
to recognize that the revival of true Anglican principles,
with its appeal to the Primitive Church, really involved
logical consequences far beyond what had been contem-
plated by the old High Churchism with which they had
originally identified it. Bishop Bagot was sorry that Pusey
should have misunderstood his meaning.

In saying that to allow the suit to proceed, he would be
placed in ' a false position,' the Bishop was not referring to
the doctrine of the sermon ; the 'false position' was that of
issuing a commission to ascertain the authorship of the
sermon, about which there was no room for doubt.

'You are, of course,' he added, 'at full liberty to state your application
to me that I would issue a commission of inquiry and then transmit
the matter to the Court of Arches, as also your readiness to resign your
professorship, and my opinion that you were not called upon to take
that step ; but I cannot accede to your request on the grounds that
my refusal to issue that commission was from approbation of your
sermon, as this would not be correct.'

The Bishop, it will be observed, still did not condemn the
sermon ; he only would not allow that the course on which
he had resolved was determined by his recognition of its
orthodoxy, or had any reference whatever to its theological
merits. All that was left was that Pusey should despon-
dently apologize for his misunderstanding.

Serious effects of the Suspension.

363

There was no more to be done : Pusey had to wait for
more than a year until his next University sermon gave
him the opportunity of repeating, without challenge, all the
doctrine for which he had been condemned. But the
mischief had then been done.

The history of this miserable episode has been given at
length ; for it was critical both for the University and the
Church. Dean Church says, ' that though it was the
mistake of upright and conscientious men. the policy of
the authorities was wrong, stupid, unjust, pernicious V 1 If
the men,' he says, 'who ruled the University had wished to
disgust and alienate the Masters of Arts, and especially
the younger ones who were coming forward into power
and influence, they could not have done better V So
far as the University is concerned, this act, in connexion
with the similar acts of 1841 and 1845, may be said
to have sealed the doom of the old regime — the authority
of the Heads, and the old ecclesiastical polity of Oxford.
Tories must have seen the hopelessness, Liberals the im-
possibility of things remaining as they were. It was a
call for great University Reform. So far as the Church
was concerned, it was very disastrous. It showed the
younger men that they had nothing to hope for from
the typical men of the older generation. A narrow
and ignorant view of the Anglican Formularies, not as
they were meant to be, but as two or three generations
— partly careless, partly bigoted, partly untheological — ■
had taken them to be, was to be stereotyped and thrust
on all the Church, clergy and laity alike. It made men
either despair of Anglicanism, or realize what they had to
expect if they remained true to their Church awaiting its
deliverance. If Pusey, with his learning, piety and position
could be treated in this way, what were others to expect ?

And the lesson in one notable direction went deeply
home.

1 ' The Oxford Movement,' p. 293.

3 Ibid. 290.

APPENDIX TO CHAPTER XXIX.

CORRESPONDENCE ON THE CONDEMNED SERMON.
E. B. P. to the Rev. the Vice-Chancellor
[Private and Confidential.]

My dear Mr. Vice-Chancellor,

As a private act, I willingly give my opinion on the several
statements which have been put into my hands.

No. I I can adopt entirely, as being in the words of our Formu-
laries ; only in one place, I have inserted the full words of our rubric,
which I supposed you intended, thinking it safer to adhere to
those words.

I feel that I ought to say that in adopting these words I do not
imply (what they do not imply) that I do not fully believe the real,
though spiritual, Presence of our Blessed Saviour's Body and Blood
in the Holy Eucharist, although the mode of that Presence, with
Bishop Andrewes, Archbishop Bramhall, and others, I leave un-
defined as a mystery.

I may refer to the following authorities in our own Church as
maintaining the doctrine of a real spiritual Presence, in the same
way in which I myself hold it. Bishop Andrewes (Resp. ad Card.
Bell. c. i, p. n), Bishop Overall (Notes on the C. P.), Bishop Forbes
(Consid. Mod. de Euch. i. i. 7), Bishop Morton (Catholic Appeal,
p. 93), Bishop Bilson (quoted and approved by) Bishop White (Conf.
with Fisher, p. 178), Archbishop Laud (Conf. with Fisher, p. 294),
Archbishop Bramhall (Works, p. 226), Bishop Taylor (On the Real
Presence of Christ in the Holy Sacrament, i. 8 ; Works, ix. 427),
Bishop Cosin (Hist, of Trans, iii. § 2), Dean Jackson (On the Creeds,
B. xi. c. 4), Bishop Sparrow (Rationale upon Book of Common
Prayer, p. 216), Bishop Fell (on 1 Cor. xi. 23), Bishop Ken (Expos,
of Church Cat.), Bishop Beveridge (Nec. and adv. of freq. Comm.,
pp. 203-7 and on Art. XXVIII.), Archbishop Sharp (Serm. on Tran-
substantiation, vol. vii.), and recently the present Bishop of Exeter
(quoting Archbishop Bramhall, Sharp, and Wake, as also Ridley,
Latimer, and Cranmer).

To the first part of No. 2, I should except in point of form, because
it is no part of our authorized Formularies, and there is no authority,
1 See above, p. 324.

Appendix to Chapter XXIX.

365

and it might be a dangerous precedent to admit the right of individuals
to propose Formulae draw n up without sanction, for subscription.

I do not know also whether, if I adopted it, I should use it in
your sense or no. The words [continuation or] are to me ambiguous.

The word which I used occurs in Bishop Overall (who was
employed to draw up the part of our Catechism on the Sacraments),
and as people are wont to appeal to the authors of the Thirty-nine
Articles, I may in the same way appeal to the writer of this part
of our Formularies. He says on the words of the Consecration
Prayer — ' sufficient Sacrifice,' — ' This word refers to the Sacrifice
mentioned before, for we still continue and commemorate that Sacri-
fice, which Christ once made upon the Cross, and this Sacrifice which
the Church makes is only commemorative and sacramental V

The latter part of No. 2, I, of course, entirely and cordially adopt,
being again the statement of our Church.

I would say further that I did not understand the passages of
St. Augustine quoted as having any reference to the doctrine of
the Sacrifice ; it was altogether not in my mind when I quoted
them ; nor, in my own words quoted (p. 9), did I at all connect
the remission of sins with the doctrine of the Eucharistic Sacrifice,
but, as in all which preceded, with the reception of the Holy
Eucharist.

I hope, I need scarcely say, that I believe the only ' meritorious '
Sacrifice to have been offered by our Blessed Lord, once for all,
upon the cross. Yet I cannot but hold, with the great current of
our divines, that the commemorating, pleading, showing forth,
representing, to Almighty God in the Eucharistic Sacrifice, that
One meritorious Sacrifice, is well-pleasing to God and obtains His
favour to His Church.

3. To the first part of this which I have enclosed in brackets
I must object, not only on the ground upon which I objected to
the beginning of No. 2, but also because it goes beyond the Formularies
of our Church ; the latter part (as being the words of our Formularies)
I of course entirely accept.

With regard to the first part, our Church says absolutely nothing.
It has retained the ancient words, ' The Body of our Lord Jesus
Christ,' with reference to the consecrated elements, and says, ' The
Body of Christ is given, taken and eaten in the Supper ; only after
a spiritual, and heavenly manner,' which has been pointed out as
connecting It with the consecrated elements, which are given by the
minister and taken by the communicant.

1 Cf. Cosin, Works, v. p. 106. In
the last clause of this quotation, Cosin
adopts as his own the words of
Maldonatus. That these notes were
not Overall's but Cosin's is shown by
his edition, ib. pref. xv. In 1843 the

traditional view which ascribed them
to Overall still held its ground ; the
5th vol. of Cosin's Works in the Anglo-
Catholic Library only appeared twelve
years later.

366

Life of Edward Bouverie Pusey.

A number, accordingly, of our divines1 use the language of the
Ancient Church that bread and wine become [sacramentally and in
a mystery] the Body and Blood of Christ. Bishop Overall says,
' Herein we follow the Fathers, who, after consecration, would not
suffer it to be called bread and wine any longer, but the Body and
Blood of Christ V

I believe fully and entirely that ' the substance of bread and wine '
remains after consecration ; that the ' Body of Christ is given,
taken, and eaten in the Supper only after an heavenly and spiritual
manner,' and that ' the mean whereby the Body of Christ is received
and eaten in the Supper is faith,' — and believing this ex ammo,
I should think it an invasion of the liberty of conscience to be
required to state that about which our Formularies have said nothing.

Bishop Cosin was permitted to state the precise contrary to what
is here required. He says, ' Our faith does not cause or make
that Presence, but apprehends it as most truly and really effected
by the Word of Christ, and the faith whereby we are said to eat
the Flesh of Christ is not that only whereby we believe that He died
for our sins, but more properly that whereby we believe those words of
Christ, " This is My Body " V

Bishop Overall distinctly rejects their opinion, ' who think that
the Body of Christ is present only in the use of the Sacrament and
in the act of eating, and not otherwise V Our Church also by
directing that ' if any remain of that which was consecrated, — the
Priest and such other of the communicants as he shall then call
unto him, shall immediately after the Blessing, reverently eat and
drink the same,' while she allows the Curate to have ' any uncon-
secrated ' for his own use, seems to show that she regards them extra
usiun as different from ordinary bread and wine.

To sum up in a few words, I disclaim any interpretation of my
words, which implies anything 'fleshly, carnal,' or, as Bishop
Overall 6 says, ' physical and sensual.' I declare solemnly that
I had in writing that sermon no thoughts except of what was
spiritual, and as Bishop Overall again says, 'after an heavenly and
incomprehensible manner V In the very words which have been

1 'Bp. Taylor, Thorndike, Bp.
Sparrow, Johnson, Herbert, Bp.
Beveridge, Brett, lip. Wilson, Wheat-
ley ; to the same effect Bp. Andrewes,
Archbishop Bramhall, Bp. Montagu,
Bp. Cosin, Sutton, Grabe. The
language that we receive "the very
Body and Blood of Christ " is used
by Sutton, Bailey, Bp. White, Arch-
bishop Laud, Bp. Cosins, Bp. Fell,
Bp. Hackett, Bp. Ken, Bp. Beveridge,
Archbishop Sharp, Leslie, Johnson.
Bp. Taylor directly says that we
receive the same which was born of

the Blessed Virgin, though spiritually.
I do not add references, as before, to
save time.'

1 The language is that of Bishop
Cosin : Works, v. p. 121.

3 ' Hist, of Transubstantiation,' ch.
iii. § 4. Works, iv. 171.

4 Here again Pusey quotes Cosin
and not Overall. Cf. Cosin's Works,
v. p. IJI.

5 i. e. Bishop Cosin, ubi supra.

6 Cosin's Works, v. 131, 'after an
heavenly, and invisible, and incom-
prehensible manner.'

Appendix to Chapter XXIX.

367

quoted, 'elements of this world, &c.,' I meant to express both my
denial of Transubstantiation and that I had no thoughts as to the
mode of the Presence of Christ in the Holy Eucharist. This, 1 may
say, has been the constant habit of my mind, in all my teaching,
and this I have ever expressed when writing (which I was not here)
controversially. In the words of Archbishop Bramhall (translating
those of Bishop Andrewes), ' Christ said, " This is My Body " ; what
He said, we do steadfastly believe. He said not after this manner,
that manner, neqite con, neque sub, neque trans. And therefore we
place it among the opinions of the schools, not among the articles
of our faith. The Holy Eucharist, which is the Sacrament of peace
and unity, ought not to be made the matter of strife and contention.'
(Answer to M. de la Milletiere, beg.1) I would rather say with Bishop
Andrewes, 'Of the mode of the Presence we define nothing rashly,
nor, I add, do ive curiously inquire, no more than how the Blood
of Christ cleanseth us in our baptism ; no more than how in the
Incarnation of Christ, the human nature is united into the same
Person with the Divine V

I have given my explanation at greater length than I meant,
that I might seem to hold back nothing. It would have been easy
for me to have taken the negative propositions exhibited to me,
and have expressed my adoption of them, but it did not seem to
me honest and satisfactory, because, as being negative, they would
not express all my meaning.

Yet having given this explanation, I must say that I do it because
I conceive you to have sent me the propositions and objections as an
act of kindness, instead of any proposition of my own, which I might
be required to retract.

But if this private explanation fail to satisfy you, I must respectfully
apply for the other, as the only statutable course. I must say that
to me the past course of inquiry into my sermon, such as these
'objections' imply, seems to me an undue extension of the statutes.
The statute speaks of certain definite statements which shall be
retracted— ' ad ea, quae protulit, recantandum adiget.' The passages
objected to are not supposed (I conceive) to be such as could be
proposed to any one to recant (some of them are words of the
Fathers), but only, it is supposed, that a certain opinion is implied
in them. I am sure that no proposition could be formed from my
sermon contrary to the Formularies of our Church, which I adopt.
This sort of 'constructive' disagreement with the Formularies of
the Church seems to me something very different from that con-
templated by the statute, which refers to definite statements.

1 Bramhall's Works, i. p. 8.

2 ' Resp. ad Bell.,' c. i p. 11 :
' Praesentiam 'inquam) credimus, nec
minus quam vos, veram. De modo
praesentiae nil temere definimus, addo,
nec anxie inquirimus; non magis

quam in baptismo nostro, quomodo
abluat nos Sanguis Christi, non magis
quam in Christi incarnatione, quomodo
naturae Divinae humana in eandem
hypostasin uniatur.'

368

Life of Edward Bouverie Pusey.

Conscious of my own innocence, I cannot contemplate anything
ulterior ; yet although I am quite sure that you personally mean
everything which is kind towards me individually, I must say that
I should consider any ulterior measure, founded on such constructive
objections as are here alleged, without exhibiting to me what I have
asked for in such case, definite propositions of my own and not adhering
to our Formularies, as unstatutable as well as harsh and unjust.

I am sure, my dear Mr. Vice-Chancellor, that you will not think
these strong words, as meant otherwise than with respect to your
office and a sense of personal kindness : but there is too much at
stake for me to think it right to withhold my strong feeling on this
subject. j rema;n) my dear Mi\ Vice- Chancellor,

Yours very faithfully,

Christ Church, May 31 [1843]. E. B. Pusey.

The Rev. the Vice-Chancellor to E. B. P.1

St. John's College, Saturday evening [June 3, 1843].

My dear Pusey,

I do not at all press upon you the adoption of the words which
I proposed to-day. If anybody were likely to draw from them the
influence you suggest they ought to be avoided.

You state your impressions as to what has passed between us:
allow me to state mine.

When the decision as to the sermon was pronounced, it remained
for me to select one of the two courses prescribed by the statute. To
suspension I had the greatest aversion without at least giving you the
opportunity of showing whether you could recant. With this view,
and in order to spare you from being brought before the tribunal
which had given judgement upon the sermon merely to say that you
would not recant, I endeavoured with the help of the Provost of Oriel
to frame a document to which if you had assented, nothing would
have remained but some formal proceeding in accordance with it.
But this you did not do: you proposed modifications, and you
excepted against a word which was of considerable importance as
being an indication of particular opinions. You also objected to
adopting words which did not occur in the Formularies of the Church
— an objection which I did not consider valid, because having in
your sermon raised a suspicion that you held something contrary
to what the Church held, it would not have been possible to allay
such a suspicion by confining yourself simply to the language of the
Formularies. You also requested that if you were called upon to
recant you should have the very words of the sermon put before you
for that purpose, as the statute (I admit) enjoins. Seeing then that

1 Sec above, p. 334.

Appendix to Chapter XXIX.

369

you could not adopt the paper first proposed to you, I next endeavoured
to ascertain whether you would be likely to recant the very words of
the sermon, and for this purpose passages were selected as a specimen
of what might be required under that head ; but to these also you
made objections, and the utmost that could be said of the statements
which Dr. Jelf took down from your mouth was that they were
qualifications of the language of the sermon. These two attempts to
bring about a recantation having substantially failed, and it being
strongly impressed on my mind that, besides particular objections, an
exception had been taken to the general tenor of the sermon, which,
of course, no recantation could touch, I at length made up my mind
that no course remained but to proceed to what I felt to be a very
severe measure, but nevertheless the only alternative, namely —
suspension. This is my version of what has passed, and if it differs
materially from yours it is because, as a matter of necessity, it was
entrusted to a third person, who, however friendly to both of us and
admirably qualified for a peacemaker, could not exactly put himself
in the place of either.

With regard to my having consulted the Provost of Oriel, I feel
satisfied that when Dr. Jelf returns this can be explained to you with-
out any imputation upon my good faith.

In conclusion I leave you at liberty, as I shall feel myself to be, to
say that ' certain private communications were made from me to you
without leading to any mutually satisfactory result,' and that secrecy
is imposed upon you as to the nature of those communications.
I shall also consider you at liberty to publish your account of what has
passed, if any reports of their nature affecting your character for truth,
traceable to an authentic source, shall be circulated.

Believe me to remain,

Yours very faithfully,

P. Wynter.

VOL. II.

B b

CHAPTER XXX.

newman's resignation of st. mary's— lucy pusey's
death — adaptation of foreign devotional
books— renewed proposal to translate the
sarum breviary.

1843-1844.

PuSEY had been suspended at the end of the Summer
Term of 1843. Before the next Term began, Newman had
resigned the Vicarage of St. Mary's.

He has himself pointed out the significance of this step,
and how it followed upon a long series of misgivings which
had been created by his study of the Monophysite and
Donatist controversies, and fostered by the affairs of the
Jerusalem Bishopric, Tract 90, and the reiterated Epis-
copal Charges which had followed1. Nor can it be doubted
that the proceedings in connexion with Pusey's sermon on
the Holy Eucharist had had their effect in hastening his
resolution. All these events appeared to Newman to show
that the English Church, so far as she was represented by
Ecclesiastical authority in England, offered no welcome or
home to primitive and Catholic teaching, but rather treated
it as something foreign to her spirit.

As often happens, an incident of less moment, but touch-
ing Newman very closely, at last precipitated his decision.
A young man who had been for a year living with him at
Littlemore, and whose loyalty to the English Church had
been the subject of correspondence between Newman and
Pusey in August, 1842 2, suddenly joined the Church of

1 'Apologia,' pp. 333-354.

2 See p. 290.

Newman's Reticence with Pusey. 371

Rome1. Newman 'felt it impossible to remain any longer
in the service of the Anglican Church, when such a breach
of trust, however little he had to do with it, would be laid
at his door 2.' It made him realize most clearly how little
control he really exercised over his younger followers, and
also how great was the attraction of Rome to himself.
' The truth is,' he writes to J. B. Mozley on Sept. 1,
' I am not a good son enough of the Church of England to
feel that I can in conscience hold preferment under her.
I love the Church of Rome too well 3.'

Pusey could not but be greatly distressed and shocked
at such a decision, though it could not have taken him
by surprise. Newman had talked to him as well as Keble
on the subject in the preceding Lent. But Pusey had
endeavoured to act on the maxim of hoping against hope
in Newman's case so successfully that he had up to this
point been blind to what was going on in Newman's mind,
and still more to what was, humanly speaking, inevitable.
From the year 1838 their paths had been diverging from
each other. It may be doubted whether Pusey really
appreciated the extent of the divergence. He constantly
threw himself into Newman's language and position, out
of love and trust and deference, and in cases where his own
unbiassed inclinations would have counselled hesitation :
and he received in turn from Newman constant proofs of
affection and sympathy which, although never intended to
do so, were likely to disguise the realities of the situation.
Newman himself was well aware of this4: and Pusey, it
must be added, had had opportunities of recognizing it too.
Mr. T. Morris' remarkable letter in 1841 5 was one of several
indications which a less resolutely hopeful mind than
Pusey's would have appreciated more accurately than he
did. But it must be remembered that Keble, not Pusey,
was at this eventful time Newman's real confidant : indeed
this had been the case for some five years ; as was natural

1 ' Apologia,' pp. 299, 341. 4 See the instructive passage in

* Ibid. p. 342. ' Apologia,' pp. 354, 355.

* Newman's 'Letters,' ii. 423. 4 Seep. 228.

B b 2

372

Life of Edward Bouvertc Pusey.

enough. For Keble was the older man, and sympathized
more nearly with Newman's feelings as regards the
Reformation. Of his strong inclination towards Rome,
Keble of course was aware : to Pusey Newman could not
at present break it. James Mozley was the only person
in Oxford to whom he had explained the real state of
things *.

The first intimation to Pusey of his immediate intention
of resigning was as follows : —

Rev. J. H. Newman to E. B. P.

Friday, Aug. 25 [1843].
With yours one has come from Lockhart, who has been away three
weeks, saying he is on the point of joining the Church of Rome ; he is
in retreat under Dr. Gentili.

How sick this makes one ! the sooner I resign St. Mary's the better
— but I will not act hastily.

Pusey replied at once : —

Dover, 11 S. after Trinity, Aug. 27, 1843.

It is indeed very sad ; I had hoped that once received within the fiovfj
he was safe. It is the sorest trial of all : one becomes indifferent to what
is said of, or done to, one's-self ; one becomes accustomed to hear
even those one loves and reverences evil-spoken-of, thinking it a con-
sequence of what one loves and reverences in them ; but these things
are heavy, because one sympathizes with those who cause the sorrow,
and our Church has not yet the strength to hold such. It is very
dejecting, year after year, but it too must have its end, in humbling
and purifying our Church.

I know the bitterness of losing at last those whom one tried to save ;
but ' blessed is he whom Thou chastenest, O Lord.'

With regard to St. Mary's, you will not have thought that, after what
you told me, I had any feeling but that of sorrow, that it ought to be
so. I thought that you probably meant to avoid connecting your
resignation with any act, e. g. my suspension, lest it should cause
perplexity. Some perplexity it must for the time cause ; but every-
thing else has been turned to good, and so will this too, and all which
duty requires.

God comfort you at all times with that comfort wherewith you have
comforted others and me.

Newman resigned his living on Sept. 18. Writing to
Pusey three days later, Keble described himself as much

1 Newman's 'Letters,' ii. 426.

Pusey s Thoughts about the Resignation. 373

grieved but not surprised at Newman's having given up
St. Mary's, and asked Pusey what he thought of it. In the
same letter he also asked how Pusey was accustomed to
meet the Roman challenge about visible unity.

E. B. P. to Rev. J. Keble.

[Sept. 23, 1843.]

N.'s giving up St. Mary's is a great blow ; I said what I could
against it in Lent, but he then told me a private reason, which he said
he had named to you, — that young men, who looked in a given direc-
tion, misunderstood him, and interpreted in their own sense whatever
he said, so that he was in fact leading them whither he wished not. He
said that he had named this to you, and that you had said (to the
effect) that ' you doubted whether in his situation you could retain
St. Mary's without sin,' or ' whether he could retain it without sin.'
After this, I had nothing more to say ; had it been on public grounds
only, I would have urged all I could , but, as it was matter of con-
science, I dared say nothing. This seems hardly to agree with your
impression ; however, it is done now, so do not say anything to N.
about my impression.

My feeling about unity is, I believe, the same as Nfewman's], that
we have a degree of unity left, although not the highest sort, yet that
there is enough to make the Roman, Greek, and our own Church
parts of the one Church, though, with holiness, unity has been im-
paired, and we all together suffer for it. It has come as a comfort to me
that most of the marks of unity, mentioned in Eph. iv, remain, and that so
we may be one body still, as having the Presence of the One Spirit, One
Lord, one hope, one faith (that of the Creeds sanctioned by the whole
Church), one baptism, One God and Father of all. The very language
of St. Cyprian seems also a comfort, since he insists so much that what
is really cut off must die ; since then our present state after 300 years
shows that, however maimed, we have a vigorous and increasing life,
we are not cut off". I cannot but strongly hope that however the
Reformation may have been carried on, it has been overruled, so that
our Church should be the means of some great end in acting upon the
whole Church, and that through her means we may all be brought into
one upon some primitive basis. At present, we seem providentially
kept apart, lest we borrow each others' sins. If but holiness grow in
both, then all the hindrances to union will somehow fall off, like
Samson's withs. While then we are promoting, by His help, truth
and holiness, we are in the most direct way preparing for union.

I cannot think much of the Roman challenge for a more visible
unity, which one should have expected from Holy Scripture, until they
can show the holiness also, which Holy Scripture foretells ; if they did,
or when they do, we shall soon be at one. At present, the whoie
Church seems to have forfeited the highest degrees of both ; it was

374

Life of Edivard Bouverie Pitsey.

through want of holiness that the schism of East and West began ;
good Romanists confess that the schism at the Reformation was owing
to the sins of the whole Church ; with returning holiness unity in its
higher degrees would return.

It seems as if heavy times were coming, and that we were but at
'the beginning of sorrows.' However, we do 'see our signs'; so
heavy nights are but to usher in a joyous morning.

Ever your very affectionate and grateful friend,

E. B. P.

Two days after writing this letter, on Monday, Sept. 25,
Pusey was at Littlemore, on an occasion sadly memorable
in the history of the English Church. It was the seventh
anniversary of the consecration of the chapel \ and as
Newman had resigned St. Mary's just a week before, it was
understood that this would be his farewell sermon : perhaps
only a few felt instinctively that it might be, as it was, his last
sermon from a pulpit of the Church of England. But whether
clearly or dimly, the importance of the occasion was realized ;
and although it was vacation and a Monday morning, and
a day without any place in the Church calendar, the chapel
was full of friends who had come from Oxford. The service
was, as always, simple : on the previous anniversary Newman
had described the ceremonial as ' poor and mean and
unworthy,' like the widow's offering, who yet did 'what she
could -.' It seems, however, that the church was decorated
with flowers — not so common an adjunct of worship then
as now ; and that the service was musical 3. When New-
man mounted the pulpit, there was a kind of awestruck
silence : everybody knew that something would be said
which nobody would ever forget. And the 1 Parting of
Friends ' is perhaps the most pathetic of all the sermons of
this greatest master of religious pathos : it is the last and
most heartbroken expression of the intense distress which
could not but be felt by a man of extraordinary sensitiveness
when placed between what he believed to be a new call of
duty on one side, and the affection of highminded and

1 'Sermons on Subjects of the Cay,' 2nd ed. 1844, p. 452.
2 Ibid. p. 442. 3 Ibid. p. 433.

Last Service at Littlemore. 375

devoted friends on the other : it is the cry which tells the
world that a work of spiritual and religious restoration, to
which no parallel had been witnessed in Europe for at least
three centuries, was, at least to the mind of one who had
hitherto had the chief hand in promoting it, a failure.

The sermon is the outpouring of the preacher's thoughts
at the moment about the Church, his friends, and himself.
The notes throughout are a sense of failure and disappoint-
ment and the bidding farewell. The concluding apostrophe
to the Church of his birth gives pathetic utterance to the
perplexity and sorrow that filled so many hearts at that
most critical moment : —

1 0 my mother, whence is this unto thee, that thou hast good things
poured upon thee and canst not keep them, and bearest children, yet
darest not own them ? Why hast thou not the skill to use their
services, nor the heart to rejoice in their love ? how is it that whatever
is generous in purpose, and tender or deep in devotion, thy flower and
thy promise, falls from thy bosom and finds no home within thine
arms? Who hath put this note upon thee to have "a miscarrying
womb and dry breasts," to be strange to thine own flesh, and thine eye
cruel towards thy little ones ? Thine own offspring, the fruit of thy
womb, who love thee and would toil for thee, thou dost gaze upon with
fear, as though a portent, or thou dost loathe as an offence — at best
thou dost but endure, as if they had no claim but on thy patience,
self-possession and vigilance, to be rid of them as easily as thou
mayest. Thou makest them " stand all the day idle," as the very con-
dition of thy bearing with them ; or thou biddest them be gone, where
they will be more welcome ; or thou sellest them for nought to the
stranger that passes by. And what wilt thou do in the end thereof? '

Few who were present could restrain from tears. Pusey,
who was the celebrant, was quite unable to control himself.
On the evening of this sad day, he wrote to his brother
William : —

E. B. P. to Rev. W. B. Pusey.

Christ Church, Sept. 25, 1843.

I am just returned, half broken-hearted, from the commemoration
at Littlemore. The sermon was like one of Newman's, in which self
was altogether repressed, yet it showed the more how deeply he felt all
the misconception of himself. It implied, rather than said, Farewell.
People sobbed audibly, and I, who officiated at the altar, could hardly

376

Life of Edivard Bouverie Pusey.

help mingling sorrow with even that Feast. However, ' the peace of
God which passeth all understanding,' closed all.

If our Bishops did but know what faithful hearts, devoted to the
service of our Lord in this His Church, they are breaking ! Yet, 'at
eventide there will be light.'

Be not downcast at what I have written. There must be heavy
night before the joyous morning ; first evening, then morning. God
bring us all to that morning.

The sermon at Littlemore, although the last sermon, was
not the last public ministration of its author in the English
Church. Once more he was to celebrate in his own church
of St. Mary's ; while the friends who owed everything to
him gathered round the altar, with conflicting emotions of
hope and fear. Some who were present in the gloom of
that early October morning, felt that they were assisting at
the funeral of a religious effort which had failed. Others,
perhaps, were already anticipating, not very distinctly, the
future which was awaiting — but still at a distance of two
years — their trusted friend and teacher. Pusey was, as
always, hopeful that, in some way not as yet clear, all might
yet be well. The service itself, and Newman's part in it,
were a warrant of his sanguineness.

E. B. P. to Rev. J. H. Newman.

Oct. 14, 1843.

I did hope to be at the H. C. to-morrow, and when you mentioned
to me that L. would be absent, it occurred to me that as, in happier
days, humanly speaking, at the beginning of the weekly Communion
at St. Mary's, I assisted you, so I might, if so it be, be joined with you
at the close of your office there, and we might end together. Unless
then it were a comfort to some (which it might be) to receive both '
from you, it would be such to me, to assist ; only I should (as I imagine
you meant) specially wish to assist only, and that you should con-
secrate.

Ever yours very affectionately,

E. B. P.

Newman's resignation was quickly followed by another
trouble, which touched Pusey closely. During the last
four years the Rev. C. Seager had been Pusey's assistant

1 I.e. both Elements in the Holy Sacrament.

Seager s Secession.

377

Lecturer in Hebrew. He was an accomplished Hebrew
scholar ; but he was not a mere philologist ; he loved and
read the Fathers, and he was fond of pastoral work.
Without any warning, however, he joined the Church of
Rome just before the beginning of the October Term.
Pusey knew full well that Seager's secession would add to
the difficulties of his position in Oxford. Writing to
Dr. Todd, he observed : —

'Oct. 25, 1843.

' I would not displace him, as he taught only the grammar of
Hebrew, and did not influence the young men; and I feared to
unsettle him, or drive him off to Rome. So now he has left me with
all the odium which could attach to me. However, I have done
righteously by him.'

The news was hailed with natural exultation by Pusey's
opponents, especially by such of them as achieved notoriety
by controversial agitation.

Rev. C. P. Golightlv to Rev. W. S. Bricknell.

My dear Bricknell,

Seager has joined the Church of Rome. I send you this news
to meditate upon on your way to Oxford to-morrow. ... I have just
communicated the fact to the Record, Standard, and Morning Herald,
and, in lieu of comment, a copy of Pusey's last printed notice, appointing
Seager to lecture for him in the Hebrew classes. . . .

Yours very sincerely,

C. P. Golightlv.

Oxford, Friday.

The effect of these events on minds of another order and
more nearly related to Pusey was very emphatic. In
particular, Archdeacon Manning was thoroughly alarmed
by some letters from Newman which he had shown to
Pusey.

Archdeacon Manning to E. B. P.

Lavington, 22nd Sunday after Trinity, 1843.

I can no longer deny that a tendency against which my whole soul
turns has shown itself. It has precipitated those that are impelled by it
into a position remote from that in which they stood, and from that in
which I am. This has suddenly severed them (so far at least, alas !)
from me. With the knowledge I communicated to you, it is an

378

Life of Edward Bouverie Pusey.

imperative duty for me to be plainly true to myself at all cost and
hazard. It would be deceit to let them think I could feel anything but
sorrow and dismay — or do anything but use the poor and small
strength I have to save others from passing on blindfold and unawares
into the same perplexities with them. I feel to have been for four
years on the brink of I know not what ; all the while persuading
myself and others that all was well ; and more— that none were so
true and steadfast to the English Church ; none so safe as guides.
I feel as if I had been a deceiver, speaking lies (God knows, not in
hypocrisy). And this has caused a sort of shock in my mind that makes
me tremble. Feel for me in my position. Day after day I have been
pledging myself to clergymen and laymen all about me that all was safe
and sure. I have been using his books, defending, and endeavouring
to spread the system which carried this dreadful secret at its heart.
There remains for me nothing but to be plain henceforward on points
which hitherto I have almost resented, or ridiculed the suspicion.
I did so because I knew myself to be heartily true to the English
Church, both affirmatively in her positive teaching, and negatively in
her rejection of the Roman system and its differential points. I can
do this no more. I am reduced to the painful, saddening, sickening
necessity of saying what I feel about Rome.

On November 5, which fell on a Sunday in 1843, tne
Archdeacon had 'said what he felt' about Rome. Mr.
J. B. Mozley described it as a 'testification sermon against
the British Critic! Mozley did not like ' either the matter
or the tone.' ' He (Manning) seemed really so carried away
by fear of Romanism that he almost took under his
patronage the Puritans and the Whigs of 1688 because
they had settled the matter against the Pope.' Referring
to this sermon, Keble said long after, ' I always feared what
would become of Manning when I heard of his violent fifth
of November sermon. Exaggerations of this kind provoke
a Nemesis, and it did not surprise me so much as it grieved
me to hear that he had become a Roman Catholic1.'

After all the controversy of the summer of 1843, and the
excitement produced by Newman's resignation, the Michael-
mas Term was comparatively quiet. Newman, after an
unsuccessful effort to retain the chapelry of Littlemore —

1 It was when visiting Oxford on
this occasion that Archdeacon Manning
paid the visit to Littlemore which has
been often described. Newman, who

had heard of the sermon, would not
see the preacher, and desired one of the
inmates of the /xovrj to tell him so very
civilly.

Newman in Lay Communion. 379

an effort which was perhaps scarcely consistent with the
grounds on which he had resigned St. Mary's — had retired
into lay communion. He lived in the little ' Monastery' on
the Cowley Road at Littlemore, surrounded by three or four
younger friends, regularly attending the services at the village
church, in which Mr. Copeland ministered, and observing
the Hours in the little chapel at home. He had given
fair warning to Oxford and to the world of his state of mind ;
but he was inevitably an object of the deepest interest to
friends and opponents. Sometimes old acquaintances like
Mr. Tyler, of Oriel, had an opportunity of cross-questioning
him ; while younger men, who had long depended on him,
were anxious to ascertain, if they could, whether he was
moving, and whither. Littlemore assumed in not a few
minds the character of a place of pilgrimage, and the road
thither was associated with meetings and conversations
which gave it in many a memory a unique spiritual interest.
Pusey would walk out there as often as he could, but
neither as a pilgrim nor to gratify curiosity. He was intent
on doing anything he could still do to retain his friend in
communion with the English Church. His letters refer,
once and again, to these visits, and the value he attached to
them.

His own confidence in Newman was as great as ever ; he
could not, or rather would not, believe that he would not
still remain in the Church of England. But he felt that he
must be defended from misrepresentation, and cheered by
the expression of the unabated affection that his friends felt
for him. For instance, it was currently reported that the
continued publication of Tract 90 was a breach of the
obedience which Newman professed to the Bishop of
Oxford. Pusey wrote to the Bishop for a contradiction of
this report, asking for permission to publish his reply. The
Bishop replied as follows : —

Cuddesdon, Oct. 11, 1843.

My dear Sir,

Till I received your letter this morning, I was not aware of
the serious and unfounded charge brought against Mr. Newman of

38o

Life of Edward Bouverie Pusey.

his having broken his faith with me by suffering a republication
of Tract 90.

I lose no time in stating that when I requested the ' Tracts for
the Times ' might cease, however I might have regretted the pub-
lication of Tract 90, it formed no part of my injunction or request
(for reasons well considered at the time) that there should be no
republication of that tract.

People may feel themselves at liberty to express their opinions
as to the policy or propriety of having published more editions
of that tract, but the accusation of Mr. Newman's having done so
contrary to promise, is unfounded and unjust.

No one, however, who has the slightest knowledge of Mr. Newman
will give a moment's credit to such a charge of unfaithfulness in
him, — and I feel sure it is unnecessary for me to state to Mr. Newman
or yourself that nothing I have ever said or written can have given
the remotest grounds for the accusation.

I know not, of course, from what quarter so serious a charge may
come, and should, myself, deem it undeserving of notice : at the same
time if you think differently, you are at liberty to make any use
of this letter.

Believe me, my dear Sir,

Faithful. y yours,

R. Oxford.

Again, when Newman's birthday came round, Pusey sent
him an engraving, with a letter which meant much more
than the ordinary affectionate greeting on such an occasion.
The engraving appears to have reached its destination ; the
note which accompanied it was dropped in the road. It
ran as follows : — -

Christ Church,
Quinquagesima S. [Feb. 18], 1844.

My dear Newman,

If such as I might express anything in sending what is so
solemn, it would be the hope that in all the sorrows and anxieties,
whereby you are to be perfected, you may be bathed and refreshed
by that Sudor Sanguineus, and that as each pang comes over you,
through all which is so sad around us and in too many of us (at least,
such as me) and in those set over us, you will commit our Church
to Him, Who endured It for us.

Ever yours most gratefully and affectionately,

E. B. P.

Newman replied in terms which were evidently intended
to check illusive hopes on Pusey's part.

Pusey s Confidence in Newman.

381

Littlemore, Feb. 19, 1844.

My dear Pusey,

A note from you has been picked up on the road and brought
to me. It relates to the present you have made me to-day, and is
most kind, as all you do is.

It is, however, written under a false impression from which I can
relieve you. I am in no perplexity or anxiety at present. I fear
I must say that for four years and a half I have had a conviction,
weaker or stronger, but on the whole constantly growing, and at
present very strong, that we are not part of the Catholic Church.
I am too much accustomed to this idea to feel pain at it. I could
only feel pain, if I found it led me to action. At present I do not
feel any such call. Such feelings are not hastily to be called
convictions, though this seems to me such. Did I ever arrive at
a full persuasion that it was such, then I should be very anxious
and much perplexed. My case is described in the note of p. 414
of my new volume of sermons.

Alas ! I fear I have removed pain from your mind in one way,
only to give a greater pain in another. And yet is it possible you
can be quite unprepared for this avowal ? It was the Monophysite
and Donatist controversies which in 1839 led me to this clear and
distinct judgement.

May all good attend you and all comfort, my dear Pusey, is the
prayer of yours affectionately,

John H. Newman.

Pusey's imperturbably sanguine disposition rallied again,
even after this letter.

E. B. P. to Rev. J. H. Newman.

Christ Church, Vigil of St. Matthias, 1844.

My dear Newman,

Thank you much for all your tenderness to me. I did know
what you wrote, for I was one of the two persons to whom Manning
showed the letters which you gave him leave to show. They were
to me what you would suppose : I wonder that I can even laugh
again ; it seems unhealthy and wrong: however, as I said to Manning,
I have such conviction that you are under God's guidance, that I look
on cheerfully still, that all will be right, — I mean, for our poor Church
and you. I did not, however, mean to allude to this, but, if such
as I may say it, there has seemed to me such a sensitiveness to ills
around us, as distressed me very much. I hardly knew what to
say when with you, for. fear of awakening some painful train of
thought. I know that if we are humble we may feel anything safely,
and that I am not fit myself to be keenly alive to ill in others, that
all about me is blunted : still one cannot help being anxious, when
one sees what seems so sharp an edge, lest it pierce its sheath.

382

Life of Edward Bouverie Puscy.

I feared lest you desponded of our ever being better than we are,

and so that we might lose the benefit of fervent prayers, which

might be heard from us. I felt that you had a right to judge and

feel, where I had not ; still, the more I love you and the more

1 feel that you have a right to do what I have not, the more I shrunk

from what I acknowledged you might have a right to say. It was,

as I said, like seeing a friend with a sharp instrument, which one could

not trust one's-self with.

This does not look for any answer. Indeed, of late, I have wished

to know nothing, lest my very knowing it should be hurtful. I have

the same confidence in you as ever. If such as I may say so, God

be with you, as He is. -r- a- ..• . c • j

' ' Ever your very affectionate friend,

E. B. P.

Newman naturally thought that Pusey was mistaken in
tracing to 'sensitiveness' on his part a view of things which
he believed to be justified by facts independent of both of
them.

My DEAR P Littlemore, Vigil of St. Mattphias], 1844.

Thanks for your note, which I know it gave you pain to write.
I do not doubt that there must be some fault in me which has led
you to such impressions ; but think you mistake in attributing my
manner, &c. to sensitiveness, or sharp feeling. Suppose it has been
in part a latent wish to convey to you in detail my view of things
which I dared not say bluntly, and a sort of fidget that you did
not know ? And I think you do not put yourself enough into my
position, and consider how a person would view things, and at the
end of near five years. I suppose it is possible for a Church to
have some profound wound, which, till healed, infallibly impeded the
exercise of its powers and made attempts to act futile. How should
we feel, e. g., if we saw a man with a broken leg attempting to walk ?
But if such a state be possible, what would a person's feelings be
who saw it but those which we entertain towards such a disabled
man ? Would he be wrong in having them ? However, I repeat,
I have no doubt there is fault in me, which has made you so write.

Ever yours affectionately,

J. H. N.

No anxiety — and there were many — which weighed on
Pusey at this time equalled that which he felt on the score
of Newman. With reference to this, Keble had written
to him : —

' Jan. 23, 1844.

' I think night and day of your anxieties : would that I could
really help you. I myself for some time have hardly dared to expect

Lucy Pusey s Illness.

383

any other [event] than you now fear : but I am fearfully cold, I fear,
about it. Yet when one does a little realize it, it seems a depth of
disappointment beyond imagination. But surely there are those to
whom there will be light in the darkness.'

A few weeks after this correspondence with Newman,
Pusey was called away from Oxford to what proved to be
the deathbed of his eldest daughter, Lucy.

Since Mrs. Pusey 's death, Pusey's three children had
lived little with their father in Oxford. Philip had been at
school in Brighton : Lucy and Mary under the care of
Miss Rogers at Clifton. Pusey always saw them in the
holidays, and in the Long Vacations took them with him
to the seaside. Mary's health was good ; but in different
ways Philip and Lucy were constant sources of anxiety.
At the end of 1843, Philip was so ill that Mrs. Bartlett, at
whose school he was, wrote to request Dr. Pusey to remove
him ; 1 as the presence of one so sickly prevented parents
from placing their children with her.' Lucy had, all
through these years, alternated between convalescence
and the return of illness ; and at last, in the early spring of
1844, her chronic ill-health was aggravated by an attack of
whooping-cough which ended in disease of the lungs.

At this time his daughter Lucy was more to Pusey than
his other children, more, perhaps, than any other person in
the world. As his eldest child she naturally and largely
took a high place in his domestic affections ; but she was
also from her tenderest years in intimate sympathy with
his religious hopes and efforts, so far as this was possible
for one so young. Very early in life she listened to and
read Newman's sermons with spiritual enjoyment ; and it
had been a special feature of Mrs. Pusey's training that she
should make the most of Newman's teaching. At Pusey's
request Bishop Bagot had confirmed her when twelve years
old ; and this was followed on the next day, Trinity Sunday,
1 841, by her first communion, — an occasion of the greatest
joy to her father.

'Every wish of my heart,' wrote Pusey to the Rev. B. Harrison, on
June 8, 1841, 'was fulfilled in dear Lucy's deep silent devotion, and

384

Life of Edward Bouverie Pusey.

awe and thankfulness on Saturday and especially on Sunday. Every
anxiety was removed, and her dear mother's unwearied pains richly
blest.'

It was shortly after this that she formed a purpose of
devoting herself in a single life to the care of the sick and
poor for Christ's sake. For several years Pusey himself
had earnestly prayed for the restoration of the religious
life, and especially of sisterhoods, to the English Church.
It was therefore natural that Pusey 's interests should be
especially concentrated in a child who represented to him
her mother, and the fruit of Newman's teaching, and one
of his own most earnest hopes of religious restoration for
the English Church.

'She was the one being,' he wrote to Newman on April 22, 1844,
' around whom my thoughts of the future here had wound.'

' I cannot tell you,' he wrote to his son, April 23, 'how her simplicity
and devotion and love wound round my heart, and how I loved her, or
how I longed that she should be, and join with others in being, what
she longed to be.'

Pusey does not appear to have anticipated the blow
which was soon to fall on him.

' Dear Lucy,' he wrote to Newman on April 2, 'is still suffering from
the whooping-cough, though her chest, which was tried the other day,
is still sound. Still, the very trying it implies apprehension whether
there was mischief.'

But on April 3rd he went to Clifton, and found at once
that humanly speaking her recovery was hopeless.

Sorrow was to bring him and Newman very closely
together again ; how intimately and spiritually the sub-
joined letters will show.

E. B. P. to Rev. J. H. Newman.

Clifton, Easter Tuesday [April 9], 1844.

My dearest Friend,

All is peace here, with the certain prospect how it will end,
though not how soon. It was hurrying on with a terrific rapidity
when I wrote, though I knew it not ; on Easter Eve came a solemn
pause ; and in this I suppose we are still. She said to me last night,
' Now I am so near death, it seems that my love of God is not what it

Correspondence with Newman.

385

should be ' ; so we are now praying for it, and this pause seems to be
given us, to obtain some deeper measure of it before she parts. She is
a child of your writings : in looking over her books, I find the date of
a volume of your sermons, on her birthday, nearly eight years ago, and
I asked you for them, as her dear mother had been some time forming
her mind in them. The term is quite uncertain ; there is prospect of
her remaining more than a month, perhaps, with me : but it might at
any time be cut short to two days, so we are even evidently wholly in
His Hands. I wished to tell you how we are and what we long for.
I suppose St. Francois de Sales is the best book ; Dalgairns will like to
know that the translation which he has corrected so nicely is of great
use and comfort.

I should stay on here, unless there were appearances that she would
be continued here through the term, and then I thought of coming up
to give my four lectures on two following days, spending the rest of
the week here.

You will be kindly glad to hear that as yet she does not suffer, and
her beautifully calm face is something joyous to look on.

I asked her whether she had any message for you. She said, ' Give
him my respectful love, and thank him for all his kindness to me.'

God reward you, my dear friend ; this is now the second of mine,

at whose parting I have felt what a blessing your sermons and your

love have been to them. . .

Ever your very affectionate friend,

E. B. PUSEY.

Rev. J. H. Newman to E. B. P.

My dear Pusey, Littlemore, April 10, 1844.

You may fancy what an heartache your note of to-day has given
me. Yet all is well, as you know better than I can say. What would
you more than is granted you as regards dear Lucy ? She was given
you to be made an heir of heaven. Have you not been allowed to
perform that part towards her ? You have done your work — what
remains but to present it finished to Him Who put it upon you? You
are presenting it to Him, you are allowed to do so, in the way most
acceptable to Him, as a holy blameless sacrifice, not a sacrifice which
the world has sullied, but as if a baptismal offering, perfected by long
though kind and gentle sufferings. How fitly do her so touching words
which you repeat to me accord with such thoughts as these ! ' Love'
which she asks for, is of course the grace which will complete the
whole. Do you not bear in mind the opinion of theologians that it is
the grace which supplies all things, supersedes all things, and is all in
all ? I believe they hold, though a dying person were in a desert,
without any one at hand, love would be to him everything. He has in
ft forgiveness of sins, Communion of Saints, and the presence of Christ.
Dear Lucy has been made His in Baptism, she has been made His in
suffering : and now she asks to be made His by love.

VOL. II. C C

386

Life of Edward Bouverie Pusey.

Well may you find her sweet countenance pleasant to look upon,
when here at a distance I have such pleasure in thinking of her.
May we have that great blessedness, when our end comes (may
1 especially, who need so to pray more than others), which is hers,
that gift of love which casts out all imperfection, all doubt, all sorrow.

Should you have a fit time for doing so, pray tell her that she is
constantly in my thoughts, and will not (so be it) cease to be ; — as she,
who has gone first, is in my mind day by day, morning and evening,
continually.

All blessing on you both, and on your other dear charge at Clifton, is
the prayer of yours, my dear Pusey,

Early in the morning of April 22nd she passed away.

' Blessed be the Name of the Lord.' Your prayers and those of
my other friends have been heard ; the child, educated in, and (in
a manner) of your sermons, has been accepted, and is in Paradise.
The struggle was so long and so severe that I could not but think it
a realizing, in a degree, of a wish she had named to me (about two
years ago, I think) that she might die a martyr. ... I longed that it
should be over, and sighed at each return of life, or each sign of
remaining strength, though I was withheld from praying that it should
be except as He willed. I left it wholly to His wisdom and mercy.. . .

I ventured to give her in charge to pray for us all in the presence of
her Redeemer, and, if it might be, for those institutions to which she
had herself hoped to belong. I especially recalled to her how much
she owed to you. . . . The crowning blessing was at the end. She had
seemed again and again all but gone, and when I expected the last
sigh, the cough returned and seemed to recall her to life, and the
suffering was to begin again. . . . All at once her eyes opened wide, and
I never saw such a gaze as at what was invisible to us, which continued
for some time ; and after this had continued for some little while, she
looked at me full in the face, and there came such an unearthly smile,
so full of love also ; all expression of pain disappeared and was
swallowed up in joy : I never saw anything like that smile: there was
no sound, else it seemed almost a laugh for joy, and I could hardly help
laughing for joy in answer. I cannot describe it : it was utterly unlike
anything I ever saw: it seemed as if she would say, 'All you have
longed for for me is fulfilled,' and when her blessed spirit was gone, her
eyes, which were looking gently heavenwards, retained such a lustre
(such as they never had before) that they seemed more than living.

Most affectionately but most unworthily,

John H. Newman.

My very dear Friend,

E. B. P. to Rev. J. H. Newman.

Clifton, Fer. ii. inf. Hebd. ii. post Pasch.
~ [April 22], 1844.

JP KDTFVT1 *~ ■"

Lucy Pusey' s Death. 387

It turned at once all sorrow into joy : it seemed like one already in
Paradise inviting me thither. ... A few days ago this seemed to me the
heaviest blow that could fall upon me : she was the one being around
whom my thoughts of the future here had wound ; and now I would
not exchange that smile for worlds. ' Heaviness has endured for the
night, but joy has come in the morning.' I cannot sorrow for one
whom I have seen with the light as of Heaven. • . .

Pusey interpreted the smile which is here described
more distinctly and confidently in another passage.

' I feel certain that it was our Blessed Lord Whom she saw : I had
often in the night used part of the prayer, " Soul of Christ," &c, more
than once as a whole, and especially that part, "O good Jesus, hear me,
and suffer me not to be separated from Thee." ... I repeated to
her the Blessing, " May the Face of the Lord Jesus Christ appear to
thee mild and joyous." . . . The lustre of her eyes and the heavenly
love of the smile, seemed a reflection of His Countenance. If so
while in the body, what must it be now! God be thanked for His
unspeakable mercy to me a sinner.'

Pusey asked Newman to make arrangements about the
funeral. She was to be buried in the Cathedral at Christ
Church.

'Do you think' — wrote Pusey to Newman on April 22— 'there would
be any harm in putting on the stone " puella jam in votis Christo
desponsata," since this had been a deep and abiding feeling with her
since I first named it almost four years ago. I mean the Latin to
express that it was only in vo/ts, not actually so.'

The coffin was to be ' as simple as herself,' with the
1 cross upon it which she so loved.' The cross could not be
added in Clifton. 1 My friends here,' wrote Pusey, ' are
already too deeply committed by their connexion with
myself1.' Dr. Bloxam was asked to give directions to
some one about making a cross, which could be put on at
Oxford. In transmitting this commission to Bloxam,
Newman added, ' In reward you shall see Pusey's letter to
me about her ; she was a saint.'

Newman's acknowledgment of Pusey's account of his
daughter's death followed at once.

1 The Miss Rogers' school had suffered through their relations with Pusey.

C C 2

388 Life of Edward Bouveric Pusey.

My dearest Pusey, Littlemore, April 24, 1844.

How can I thank you enough for your letter and its sacred
contents? rather how can we all duly thank Him Whose mercies have
enabled you to write it ? You do not want comfort — so on all accounts
but few words are becoming from such as me. I now but fear that
you will find yourself overcome in body and mind afterwards, when the
present exertion is over.

I have ordered a plated cross eighteen inches long, and foliated
(I think they call it), by Bloxam.

There seems to me nothing against the words — in votis. I suppose
it is good Latin. The question is whether it will not be commonly
mistaken by voto dex'incta. I like it very much.

The twenty-second of April is memorable to me already on many
accounts — two are these. It is the anniversary of Wood's departure
last year, and of our commencing here the year before.

Ever yours most affectionately,

J. H. N.

P. S. On second thoughts, since you expressly say ' the simple
cross,' I shall order a plain one not foliated.

Pusey begged Newman to be at the funeral, which took
place on Saturday, April 27. Lucy Pusey was laid at the
side of her mother and sister in the nave (as it then was) of
Christ Church Cathedral.

Pusey sought refuge from his anxieties and sorrows in an
increase of his habits of personal devotion, and in efforts to
lead others to deeper and more spiritual communion with
God. He now engaged in editing a translation of the first
of a series of devotional works, adapted from foreign writers
to the use of the English Church. In this he was only
following high precedent. Bishop Andrewes had con-
structed his 'Devotions' out of ancient liturgies. Sherlock
had taught the ' Practical Christian ' that the Breviary and
the Missal contained prayers of exquisite beauty. The
' Spiritual Combat ' had been edited for the use of the
English Church by a London clergyman in the seventeenth
century, and recommended in the eighteenth by Bishop
Wilson. The ' Introduction to a Devout Life,' by St. Francis
de Sales, had been brought to the notice of English Church-
men under the auspices of Laud ; and Laud had sanctioned
by licence the ' Epistle of Christ to a Devout Soul,' by

Use of Foreign Devotional Books.

389

Lanspergius. Of Luis of Granada, the 'Spiritual Exer-
cises' had been translated in one century, the 'Paradise of
Prayers ' in another. Jeremy Taylor had embodied Nierem-
berg in his ' Contemplations of the State of Man' ; Hickes
had translated Fenelon ; Robert Boyle, Nicole ; Ball, of
St. Bartholomew's the Less, Bellarmine's ' Art of Dying ' ;
while Wesley had published, in his ' Christian Library,'
works of Juan d'Avila, Molinos, Francis Losa, Fenelon, and
the 'Letters' of Brother Lawrence. Thomas a Kempis
had been at home in the English Church since the days of
Queen Elizabeth1. The original works of Massillon and
Fenelon had long been welcome to English Church-people.
Pusey only proposed to extend the use of foreign writers ;
but to extend it under safeguards and upon a principle.
Believing as he did that the whole spiritual life of the
Church was the work of God the Holy Ghost, even when
mingled here and there with human exaggerations or
misconceptions, he held that the devotional literature, in
which this life found expression and guidance, was God's
gift to all branches and members of the Church, and not
only to that portion of her which immediately produced it.
And there were special reasons just now for drawing on
some of these sources of spiritual strength.

' In the present time there is a craving after a higher life ; stricter
and more abiding penitence ; deeper and fuller devotion ; mental
prayer; meditation upon God and His holy mysteries ; more inward
love to Him ; oneness of will with Him in all things ; more habitual
recollection in Him amid the duties of daily life; entire consecration
to God ; deadness to self and to the world ; growth in the several
Christian graces in detail ; self-knowledge, in order to victory over
self; daily strife; stricter conformity with our Lord's blessed com-
mandments and all-holy life, sympathy with His passion, 'the
fellowship of His sufferings'; oneness with Him. Yet in all, people
feel that they lack instruction ; they see dimly what God would
have of them,— they see not how to set about it V

Pusey began with Avrillon's 'Guide for passing Lent
Holily,' one of the most useful of the series. He prefixed

1 Cf. Pusey's ' Letter to the Bishop 2 Avrillon's ' Guide for passing Lent
of London,' 1851, pp. 83-93. Holily.' Preface, pp. i, 2.

39° Life of Edward Bouverte Puscy.

to it some remarks vindicating the principle and pointing
out the limits of his adaptations. He proposed at first to
prefix a dedication to the Church of England, and consulted
Newman about it as well as about the translation of the
Breviary. Newman replied : —

Rev. J. H. Newman to E. B. P.

My dear P. 0rie1' Saturday> Dec- 2> l843-

Your proposed Dedication has put it into my head to say
to you what it did not strike me before to do— though I certainly think
I ought.

It is this. I am quite of opinion that any Breviary, however
corrected, &c, will tend to prepare minds for the Church of Rome.
I fully think that you will be doing so by your publication. . . .

I do not think our system will bear it. It is like sewing a new
piece of cloth on an old garment.

Did I wish to promote the cause of the Church of Rome, I should
say, Do what you propose to do.

I have before now been of another opinion. If it seems wonderful
to you that I should change right round without showing distress
at the intentions expressed from time to time of editing Breviaries,
I fear I must account for it in a way which will pain you — that my
dislike of approximating Rome has diminished with my hope of
avoiding her. Now, as before, / am not unwilling that Breviaries
should be published — though for different reasons. But, as I have
tried, while I had a charge in our Church, to do nothing against her,
so now you should have my opinion on the subject.

Ever yours affectionately,

J. H. N.

Of course, Newman's letter did not convince Pusey.
Newman meant that Rome was alone the true home of all
that Pusey wished to secure for the English Church by his
adapted books. Pusey, believing that the English Church
was Catholic, believed that she had a right to and could
assimilate all that was really Catholic in the devotional
literature of the Church of Rome. It would raise the tone
of the whole English Church ; it would not make indi-
viduals disloyal to her. It would influence the devotional
life of the English Church, as the publication of the
' Library of the Fathers ' was influencing her theology.
Newman, of course, could not agree.

Translation of the Breviary.

391

Rev. J. H. Newman to E. B. P.

My dear PUSEY, Littlemore, Dec. 18, 1843.

I have been intending to answer your most kind and affectionate
note ever since it came, and now I am driven up into a corner for time.

I must seem very cold and reserved to you — the truth is I have
not had courage to tell you all I think. This has lasted a very
long time — for years. Indeed, one has no right to scatter about one's
own notions, when they are recent, lest they should be but accidental
and random. But some time or other I must tell you. And perhaps
I must choose some serious season, as I do for telling you as much
as this.

Whether the publication of a Breviary is to lead our Church
towards Rome or individuals in it (which is your question) can
only be decided by experiment. It is like attempting to bend a stick :
if it does not bend, it will break. If you do not move the whole
Church, to a certainty you are moving individuals ; there is no
medium. Now in calculating the prospective resistance, the fact
that the Bishops are averse to the Breviary, and that some have
pledged themselves against it, is a very anxious fact. Again, you
must take into account generally, the opposition of the nation to
Rome. I do not think it enough, according to my feeling of the
matter, to say, ' I leave it to a higher power whether or not He
leads our Church to Rome, in consequence of my act'; I think
you must contemplate another alternative and say, ' I think it right,
and therefore leave it to Him altogether and absolutely what becomes
of my act, whether He overrule it to the movement of the whole
Church or of individuals in it, more or fewer.' I am only stating
my feeling.

Things have so silently changed (e. g. the fact of the Bishops'
Charges, the secret growth of Roman tendencies in various minds, &c.)
that I had not very fully mastered my own thoughts about the
publication of a Breviary now, till your proposed Dedication made
me realize them.

As to Isaac Wfilliams] you must not take him as a judge of
consequences— he advocates causes as strongly as possible till they
touch on their effects, and then is perfectly shocked and amazed
to find that fire burns.

As to the Fathers, to return to your remark, I do now think,
far more than I did, that their study leads to Rome. It has thus
wrought in me. But of course I ever have thought it required
a safeguard to keep it from Rome, because in the history of the
Church their theology has led to Rome on a very large scale ; vide
the advertisement to my third volume of Sermons.

You are not paining me by writing to me, and I grieve not to
answer you, but I am sorely perplexed whether I have any right
to distress you, and that is the beginning and the end of it.

392 Life of Edward Bouverie Pusey.

And now, my dearest Pusey, do not think that I doubt for a moment
that, whatever you do, done as you will do it, will turn to good :
only you seemed to pledge yourself to be choosing the good, and
to involve yourself in consequences— and that frightened me.
Ever yours most affectionately, compared with whom

I am nothing,

J. H. N.

Keble, unlike Newman, approved of this renewed pro-
posal to translate the Breviary, and of Pusey 's Preface to
the adapted works. He wrote a long letter, pointing out
omissions which would be necessary to make the Breviary
conformable to English Church doctrine, while insisting on
the principle that nothing that was retained should be
altered. In a second letter he added : —

' Have you ever thought of what the Bishops, some of them, I think
the Bishop of Oxford, said against editing R. C. books of devotion,
as an objection to this undertaking? Might it be removed by
communication with him or in any other way ? Will not some
bookseller share the expense, if he may be allowed to share the
profit ? If this is thought undesirable, I hope you will put me down
for at least ^ioo towards it. I hope N. and you sometimes confer
about it : how is he ? '

Newman's letters had however raised serious scruples in
Pusey's mind as to the consistency of his project with
loyalty to the English Church : and as Keble had not met
these scruples, Pusey wrote to him again on the subject.
Keble, who seems to have thought that there was more
reserve and distance between Newman and Pusey at this
time than was really the case, begged him to consult
Newman. He added : —

Rev. J. Keble to E. B. P.

Hursley, Jan. 9, 1844.
With regard to the risk of publishing an English Breviary at
all, even in the most expurgated shape, I own I cannot well com-
prehend it : that is, I cannot comprehend how it should have
a Romeward tendency with good sort of persons : but to say that
our Church cannot bear such a book, and that it is inconsistent
with loyalty to her, this, it seems to me, would be. a very scandalizing
sort of thing. As to the Services of St. Mary in particular, I can
better comprehend your difficulty : even as an oUovufita, to reconcile

Kcblcs Approval — Dedication of Avrillon. 393

people to the Breviary generally, it seems that it might be desirable
to omit them ; but why should this extend ioall the black-letter-days?
unless it be that you would not like to exclude (so far) the greatest
Saint whilst you are honouring the rest ? and I do not know that
I could answer this very well. Yet it does seem to me that leaving
out such a body of holy commemorations will enormously diminish
the beauty and utility of the book. But still I would have it go
on, and as you say, if the plan be a truly good one, more Saints'
days may perhaps be added hereafter. Any hymns or other passages
which you wish, I will of course try to translate; but they must
be sent to me in good time, as I am very slow in such works, and
getting more and more so.

Avrillon appeared just before Lent. The effect of
Pusey's correspondence with Newman appears in the
following Dedication. It had been slightly altered since
Newman saw it. It is hardly possible to avoid contrasting
the tone of this Dedication with that of the passage already
quoted from Newman's last sermon, especially as regards
the relation of the writers to their Mother, the Church of
England.

'To
Our Mother
In whom we were new born to God,
In whom we have been fed
All our life long until this day,
In whose Bosom we hope to die,
The Church of England,

Beloved and afflicted,
And by affliction purified,
Once the Parent of Saints,
Now through our sins fallen, yet arising,
In

Reverent and grateful affection,
from

Her humblest and most unworthy Son,
With the earnest prayer
That his infirmities and shortsightedness
Mar not any way God's gracious work towards her,
Nor what is purposed
For the holiness of her children
Bring aught of evil to her.'

The publication of Avrillon provoked misgivings and
even remonstrances from some of Pusey's friends.

394 Life of Edward Bouvcrie Pusey.

E. B. P. to Rev. Dr. Hook.

My dear Friend, 0ct 4' l844'

. . . W ith regard to my own R. C. books, I am editing them
because I do not know of others of equal value or of the same kind.
How should it not be that in so numerous Churches as those in
communion with Rome, with such very devoted and self-denying
and contemplative lives as so many have led, they should not have
much by which we can profit ?

Of course I cannot expect to approve my own judgement to others
in all things, but on the subject of the system as to the Blessed
Virgin, you have no reason to fear from me, for I cannot see my
way one step into the practical system of devotion to her. But
surely we must, in these difficult times, make all allowance for all
people, even as we wish to be well-constructed ourselves.

It has only lately occurred to me, that I shall probably be suspended
again next year, if I live so long, i. e. upon my first sermon.

Do not be impatient, my dear friend, but pray for us.

Yours very affectionately,

E. B. PUSEY.

The Rev. W. K. Hamilton (afterwards Bishop of Salis-
bury) feared that such books might make English Church-
people dissatisfied with their own position.

E. B. P. to Rev. W. K. Hamilton.

My dear Hamilton, St Thomas' Day> l844-

I am grieved that you think my editions of foreign works (for
Roman Catholic they are not, as I edit them) tend to foster an
unfilial spirit. My own object was two-sided: (i) to obtain what
was very valuable ; (2) to present it in such form as should not lead
to devotions, &c, uncongenial to our Church. People were using
Roman Catholic books extensively already, and this was unangli-
canizing them. There was not the choice, if one would, whether
they should use them or no. The only question was, how ? Again,
people were restless, because they had not guidance ; they had
cravings unsupplied (as I said in my first Preface). These books
do set them at rest. I receive most grateful thanks for the provision
made within our Church, for knowing what they may use, instead
of being tempted to use Roman Catholic books, as stolen goods,
of which they knew not whether they were theirs or no. Simple,
truly Anglican minds have thanked me exceedingly. Then, why
should it unsettle people ? Why should we suppose that we have
all good in ourselves ? Why should not such flourishing Churches
as Spain and France have been, with men so wholly abstracted
from this life and living to God, lives so devoted as we have scarcely

Remonstrances from other Friends.

395

any notion of, with burning zeal for the conversion of sinners, all
on fire with the love of God, produce works which might be of use
to us ? . . . Yet we have been contented to borrow from Calvinists,
Lutherans, our own Dissenters.

The task which, from the feeling of its necessity, I have taken
upon myself, I feel to be a difficult and an anxious one. But I know
that it has brought both to translators and readers deeper thoughts
of devotion, and so I hope God's blessing will rest upon it. I felt
when I began it that I was throwing away what little reputation
I had left : but I felt it to be worth the cost. You would be shocked
to have all this explanation. But what you feel, that, of course, others
do also, and your Bishop probably, and I should be glad to mitigate,
at least, his apprehensions. . . . God be with you ever.

Yours affectionately,

E. B. P.

Copeland's difficulty had been of a distinct character. If
it was desirable to have recourse to the Roman Church for
books of devotion, did not this imply a greater wealth of
spiritual life in that Church, and was not such a fact, if
a fact it was, suggestive of other conclusions beyond ?

E. B. P. to Rev. W. J. Copeland.

Sept. 24, 1844.

You must not indeed let my doing R. C. books raise painful
doubts or comparisons in your mind. So large a Communion must
have produced more than ours. Then so much of theirs is the
fruit of Monastic Orders (all their best books I think) that it is
wonderful that God should have given us what He has without
them. Then on the very subject we were speaking of, how much
is there not in Bishop Wilson's S. P. for meditation at least ! I do
not know yet, but 1 doubt very much whether the German Catholic
Church has produced as much as God has bestowed on us. Spain
again has one very bright galaxy about the time of St. Theresa, but
all which she has seems to centre about that time. We are wishing
to make our own the best (if we have wisdom to find it) which
God has given elsewhere anywhere in the Church : how should it
not be more than we have ? And yet if God gives us grace to use it,
it becomes our own, and so far sets us in communion with the
Church everywhere.

I write this, on account of an expression of pain which escaped
you on Sunday.

The projected translation of the Breviary had not origin-
ated with Pusey. Several hands had been engaged upon

396 Life of Edzvard Bouverie Pusey.

it, ever since the appearance of Newman's tract (No. 75)
' On the Roman Breviary as embodying the substance of the
devotional services of the Church Catholic' Prominent
among these translators was Mr. Samuel Wood 1 of Oriel
College — a layman of saintly life, whose early death was
deeply mourned by Pusey and Newman. His manuscripts
passed by his will into the hands of Mr. Robert Williams ;
and Mr. F. Oakeley was also actively interested in the work.
Pusey was asked for advice and assistance when Newman,
through misgivings as to the English Church, was no longer
willing to give them. He endeavoured to employ the
partial control thus placed in his hands by discouraging
whatever appeared to be inconsistent with the teaching of
the English Church ; and, feeling that he could thus hope to
give the enterprise a healthy turn and to satisfy a widely-
felt spiritual craving without encouraging disaffection to the
English Church, he did what he could to urge his friends to
complete it.

E. B. P. to Rev. W. J. Copeland.

Ilfracombe, July 5, 1844.
You will be glad to hear that R. W. will make any use of
our friend Wood's MSS. of the Breviary we wish, trusting to us
that we must know what is wanted for our Church more than he.
So then, as soon as the Hymns on the Passion are done, I hope
you will set to work about this, and first of all see if you think
there is anything, here and there, in N.'s hymns which he would
like to retract, and then we could begin printing at once. 1 am
anxious not to lose time. . . .

Yours very affectionately,

E. B. P.

But the troubles of the next two years were fatal to this
as to other pieces of work which Pusey had at heart.
Fragments of the translation of the Breviary, in brown-
paper wrappers, appeared in the Oxford shops, and were
used in the private chapel of Newman's monastery at
Littlemore. But the work was never completed : although
the idea has shown a persistent vitality and has been partly

1 He was an uncle of the present Viscount Halifax.

Failure of the Breviary Scheme.

397

realized in the ' Day Hours of the Church,' based on the
ancient English use of Sarum, and other less important
or popular compilations which have in later years shaped
the devotional life of a not inconsiderable number of
English Churchmen1.

1 Since Dr. Liddon wrote these University Press, has made the ancient
words the edition of the Sarum devotions of the English Church easily
Breviary, published by the Cambridge accessible (see p. 146).

CHAPTER XXXI.

VISIT TO ILFRACOMBE — PREACHING WITH THE BISHOP
OF EXETER'S SANCTION — NEWMAN'S POSITION —
PUSEY'S FEARS AND HOPES — DEATH OF MR. J. \V.
BOWDEN.

1844.

DURING the Easter Term which followed his daughter's
death, Pusey worked as hard as ever. Besides his lectures,
he edited and wrote prefaces to two volumes of the ' Library
of the Fathers V When the Term had ended he went to
Ilfracombe with his two surviving children.

During a short preceding visit to town he saw Mr. J. W.
Bowden at Roehampton. Mr. Bowden's contributions to
the ' Lyra Apostolica ' and his ' Life of Gregory VII. ' had
made him, although a layman, a leading mind among the
Oxford writers. He had lately lost his father, and was now
in very ill health, and found great comfort in the visits
both of Pusey and Newman. How completely Pusey was
forgetting his own troubles in those of others and in his
work, appears from a letter to Newman, which he wrote
from Clifton, on the eve of taking the Bristol Channel
steamer to Ilfracombe.

E. B. P. to Rev. J. H. Newman.

Clifton, July 2, 1844.
I should have written, after my visit to Bowden, had not Johnson
been returning to you. He spoke as if he thought well of himself, and
said his physician spoke of his returning to St. Leonards in much the
same state as last year. I, for the first time, became heavy-minded.
God bless you in this and all your sorrows.

My, or your, little books promise to go on faster now. That on the
Spiritual Life, by Surin, is half through the press, and with it I hope

1 St. Cyprian's Epistles, and St. Augustine's Homilies on the New Testament,
vol. i.

Philip Pusey s Confirmation. 399

to bring out 'The Hidden Life'; what you have now sent me completes
the fourth ; and by the end of the Vacation I hope to have the
Paradisus.

While I was in London, I heard of a most dreadful instance of what
you allude to in a sermon, God's awful avenging of the profanation
of the Holy Eucharist. It was received, with warning of the danger
of receiving unworthily ; not swallowed, the head being turned aside
to conceal this from the clergyman : and the poor wretched being, who
was before so weak that the medical man did not suppose that she
could live through the day, became endued with such supernatural
strength that she could scarcely be held down : the medical man
seemed frightened when he saw her again, and said he could do no
more for her. The nurse said he seemed glad to get away. She
herself speaks with awful vehemence of her soul being lost. This is
the second instance I know, myself, of actual 'possession' as the result
of profanation, or hypocritical receiving. It is dreadful to speak of it
in this way : yet God seems to be showing us openly, what at other
times passes secretly, as a witness to His Sacraments.

Poor Philip is thought to be decidedly better, and is looking forward
earnestly to his Confirmation this month. We are to set off early
to-morrow for Ilfracombe : twice before I have sailed from Bristol :
the first time with all to brighten life ; each time since what was
dearest was removed from sight. All seems set or setting: if His
Light but arise !

Ever yours affectionately and gratefully,

E. B. P.

I do not mean to write heavily on the anniversary of the day when
poor Philip's life and mine were so wonderfully preserved ; I hope, for
something.

Pusey was, of course, still a marked man ; the majority of
Englishmen regarded him as a dangerous character, who
had been rightly condemned by the most learned University
of the country. Mr. Chanter, the Vicar of Ilfracombe, was
anxious that Pusey should preach in his church ; but popular
excitement against him ran as high in Devonshire as else-
where. It was supposed that a University suspension held
everywhere; and Mr. Chanter's invitation was considered an
act of lawless audacity. Pusey himself, though without any
illusions as to the range or character of academical juris-
diction, still felt that there were in the circumstances sound
moral reasons for obtaining the distinct sanction of the
Bishop of the Diocese before accepting the invitation.
A little more than three weeks after Pusey' s arrival at

400 Life of Edward Bouverie Puscy.

Ilfracombe, Bishop Philpotts came to hold a Confirmation
in the parish, and Philip Pusey was confirmed. Pusey
wrote : —

' Ilfracombe, Vigil of St. James, 1844.

' My poor boy was confirmed to-day, and the Bishop of Exeter kindly
made it (unasked) the more impressive to him, by confirming him
singly, continuing the imposition of hands all the time, and speaking
louder that he might hear.'

After the service, Mr. Chanter asked the Bishop to
sanction Pusey's preaching.

'The Bishop,' writes Pusey to Newman on July 24, 'said that he
thought it would not have been wise in Mr. Chanter to have asked me
without consulting himself, that it did not fall in his (the Bishop's)
way to ask me to preach, for that no occasion offered for it ; but he had
no objection to any of his clergy asking me. On parting, Mr. C. again
asked the Bishop whether he distinctly understood that the Bishop
had no objection whatever to his asking me to preach. To which the
Bishop said without any hesitation, " Certainly none."

' I saw the Bishop privately : he was very courteous to me, as he
always is ; said he was glad to see me at all times, especially in his
Diocese, asked to see me if I should go to S. Devon, praised my
meekness (while I felt it half hypocrisy, since I am preparing to
appeal against the Vice-Chancellor) ; said that he saw nothing to
censure in my sermon, that I had been hardly dealt with, though he
thought that he differed in expression, but expression only, from myself,
expressed value for my opinion on other matters, &c, &c, &c. : but said
nothing about my preaching, which I did not think had been named to
him.'

Pusey asked Newman whether he thought it advisable
for him to preach with this sanction. Newman replied : —

'July 28, 1844.

' I really think you may do as you like ; it certainly would seem
acknowledging the oecumenical authority of the Six Doctors if you did
not preach at Ilfracombe now, and did (say) next year. Certainly
the Bishops ought to take you up. But it is in vain to expect what is
orthodox and Catholic from them. Do men gather figs of thistles?'

On August nth Pusey preached in the parish church of
the Holy Trinity, Ilfracombe, in aid of the funds for a new
church at the foot of the Capstone Hill. The subject,
' God is Love/ was especially congenial to the preacher ;

Preaching with the Bishop's sanction. 401

and its application to the circumstances of Ilfracombe is
enforced with characteristic fervour.

A fortnight later he preached a second sermon for the
parochial schools, on the glory conferred by our Lord's
Incarnation on Christian childhood \ On this, as on the
former occasion, the church was crowded, and a great many
Dissenters formed part of the congregation. They were
surprised at Pusey's evangelical tone, — in the true sense
of that expression, — at the sincerity and fervour with which
he enforced those truths of Revelation which they too
sincerely held. They joined in a request that his sermons
might be printed. Pusey wrote to the Bishop of Exeter to
ask whether the sermons, preached with his sanction, might
be dedicated to him.

The Bishop of Exeter to E. B. P.

Himley Park, Aug. 29, 1844.
Your letter has given to me very great gratification, but no
surprise— except perhaps that I was not prepared to find Dissenters
(of a class, probably, much opposed to you before) candid enough to
do you justice.

I shall esteem myself honoured by your dedication. It may be well
to say, as the fact is, that I know not the contents of the sermons so
dedicated : but that I most willingly accept your proposal, as a testi-
mony of my confidence in you, when I sanctioned your preaching,
that you would not preach anything in the diocese of Exeter which its
Bishop would not be glad to hear, or which would give reasonable
ground of offence to any sober-minded and faithful Christian.

I am, in haste, very faithfully yours,

Rev. Dr. Pusey. H. Exeter.

The Bishop's acknowledgment of the copy sent to him
was very cordial : —

My dear Sir, Bishopstowe, Torquay, Oct. 29, 1844.

I have been shamefully remiss in so long delaying my thanks to
you for your two admirable sermons. I feel their value more than
I can express, and am sensible of the honour which is conferred on
my name by having it associated with them.

Believe me, my dear Sir, with very sincere regard and esteem,

Yours most faithfully,

H. Exeter.

1 The text is St. Matt, xviii. 5, child in My Name receiveth Me.'
' Whoso shall receive one such little ' Occasional Sermons,' serm. v.

VOL. II. D d

402 Life of Edward Bouverie Pusey.

Pusey spent his forty-fifth birthday at Ilfracombe ; and
Newman, as usual, wrote to him, in anticipation of the
day, but in terms which were very far indeed from being
conventional.

The Rev. J. H. Newman to E. B. P.

Littlemore, August 1 8, 1844.
I write you a line anticipatory of next Thursday, and will take the
opportunity of the day, not only to make the customary good wishes,
but to try to remind you of the good which exists, not in wish or hope,
but in accomplishment all around you. What I mean is, that
I happened to travel down from London with E. Coleridge the other
day, and he told me he feared you were in a state of dejection, and
really this ought not to be. It has made me very anxious. Will you,
please, think of this — that, whatever be the event of things (of which
we know nothing, and whether good or bad we may know nothing)
yet nothing can hinder the fact that it has pleased God to work, and
to be working, through you more good than can be told. Is it not
a good that souls should be made more serious ? that they should be
turned towards themselves and towards repentance ? that they should
spend their substance, not on themselves, but in the service of religion?
that they should have truer views of the soul ? more reverence, more
faith, more love ? Now, has not Divine Mercy made you the means
of all this in a way far beyond your own highest expectations ? If so,
is not this a fact realized, against which nothing can be put? Is it not
a hundred times more certain that these things are good than that
joining the Church of Rome is evil ? Is it not then wrong to be
downhearted ?

Again, are not such tempers and habits as He has made you His
instrument in creating in the souls of so many, a token and warrant
that good must come in the end ? May you not safely leave the issue
to Him Who has promised it will be a blessed one, for the beginning is
blessed ? Good beginnings lead to good endings. You need not
balance, though I just now said it, the certain good that is, against
the probable evil that is to come, but let the certain good be a comment
and more true interpreter of what seems to you evil. Divine Goodness
allows you to see fruit, and in that you surely may rejoice, as St. Paul
says — and leave Him to do what He will with His own work. It is
His work, not yours — have faith in the work — and believe that He will
perfect and complete it in a way suitable to His original design. Surely
Gamaliel's advice applies— let us follow it, not the pattern of such as
Jonah, who would have things his own way.

Excuse this abruptness, my dear Pusey ; take it in love from

Yours most affectionately,

John H. Newman.

Pusey on the English Church. 403

Pusey replied : —

[Ilfracombe, Aug. 21.] St. Bernard's Day, 1844.

Thank you for all the tender affection of your note, which makes you
ascribe to me things which do not belong to me. I hope I shall profit
by it somehow, as by all your love.

I do not know whether C[oleridge] has understood me, but perhaps
I have seemed to wish to have matters more my own way, than I do.
The tendency Romewards, when I was first told it, did shatter me, and
I felt like one who had been left ashore, and the tide sweeping by,
I knew not whither ; but this has for some time past away. I have
been unanxious, whither things developed, whether in what I can see
or what I cannot see : I believe implicitly all which the Church
believes, hold myself opposed to nothing which I do not see, and
think that any one may see further and truer than I do ; although
I must act on what I see myself.

But what does seem impressed upon me with a conviction deeper
than I can say, is that God is with our Church, acting not1 upon
individuals, but dealing with it, if we do not forfeit it. It is this dread,
which has made me write strongly to Cfoleridge] and some few friends
besides. Things seem eirl £vpov n«^r)y. It is not that I mistrust God's
goodness, but man's, our own, prayerlessness. I hear of continual
prayer among the Roman Catholics ; there may be such among
ourselves ; but there is much want of love and disunited prayer ; I do
trust much prayer in secret (which one hears of from time to time),
yet many who wish us gone from misunderstandings, &c. If then there
be this prayer on the one side, and we ourselves neither know our
blessings, nor what to pray for, or pray languidly, what may we not
lose ? My feeling is, that it may be with us, 'Except these abide in the
ship, ye cannot be saved.' And so, while I have misgivings whether
people are careless about it, it cannot but be a heavy matter. Jeremiah
was allowed to weep for his people, and Ezekiel to sit astonished seven
days, and St. Paul to have great heaviness of heart for his kinsmen
according to the flesh ; and so, now that the work which God seemed
to have in store for our Church seems threatened, I, a sinner, may
have sorrow for what my own sins may, to an extent I know not of,
have caused. However, I ought truly to say, I ought to have more
sorrow. I am obliged to eat and drink and sleep, when saints would
have been enabled to fast and pray and have turned away God's
displeasure from their land. However, I have prayed solemnly and
do pray that God, if it be His will, would allow any remaining sorrow
which can come to me, without injury to the Church or to souls, to be,
rather than this ; and so I wait the end.

May He bless you for all your love.

Ever your most affectionate and grateful friend,

E. B. P.

1 It seems that ' only ' must have been accidentally omitted.
D d %

Life of Edward Bouverie Pusey.

Newman could not, in his then state of mind, allow such
a letter as this to close the subject. He wrote the following
reply : —

Littlemore, Aug. 23, 1844.

. . . What you say pains me very much. Surely what St. Paul and
the prophets before him mourned so bitterly, was not the downfall of
a system, but the degeneracy of a people, whereas now our people
have more promise (be it great or little) than before, not more cor-
ruption.

Can a true Church become weaker, while her children become
better ? Can a true Church lose her children, and those her better
ones ? If not, you are anxious about an impossibility.

Surely it will be unlike the ordinary ways of Providence if her better
sort of children, after years of patient waiting and steady personal
improvement, and against their feelings, wishes, and interests, leave
a true Church. It seems to me simply unaccountable in the ways of
Providence— and the expecting it implies so far forth a doubt whether
ours is a true Church.

Be sure, my dear Pusey, when the blow comes, we shall in God's
mercy have strength given us to bear it.

Pusey answered this letter on the evening of the day on
which he had preached his second sermon at Ilfracombe.

E. B. P. to Rev. J. H. Newman.

Sunday Ev., Aug. 25, 1844.

My very dear Newman,

I say things so badly and have so little of that wisdom which
would enable me to say them aright, that I am afraid of doing harm
by anything I say. However, I ought to say something, because
I have net yet made my meaning out to you. I have no fear what-
ever about the fall of what is called Anglicanism : no anxiety that
the present Movement should end in what I see myself. One can but
look to a re-union of the Church as the end, and how that should be, —
whether by the explanation of the system as to St. Mary, so that such
as I can understand it, or the modification of the mode of its expres-
sion—in a word, on what terms and in what way we be re-united to the
rest of the Western Church, must be in His Hands, Who will guide,
I trust, her and ours. I have no reserve on this point ; I have seen
enough now of the writings, or rather of the lives of saints, wholly to
mistrust myself, though what they might do safely I cannot do.

God has, too, so wonderfully kept us together, so strangely held
people back in our communion, and then gave them contentment and
growth in it, that I had ceased to have fears about it, sorrowful as are
the losses from time to time which we undergo. I looked hopefully

Fears and hopes.

on, and trusted entirely that while our Church is what it is, and did
not commit itself in a wrong direction, and had thus visibly the means
of grace, the body of her better children would stay in her. I trusted
that any crisis would be averted, until she were leavened. I trust so
still. It would be so miserable that she should be left of those who
have been God's instruments in restoring her to what she is becoming.
The thought of it bewilders me and turns me dizzy, and I cannot think
it will be. But what fears I had arose, my very dear Newman, from
letters which H. W[ilberforce] showed me, when I met him in Kent at
my brother's. They seemed to me more definite than any I had seen
before. It was under the feeling that your will might be swayed, if, the
prayers continuing in the Roman Church, there were not more prayer
for you among ourselves (though doubtless there is very much) that
I wrote in that way to C[oleridge] (though thinking nothing definite) ;
and my object was to impress upon those to whom I wrote that more
seemed to me at stake, and so there was need of more earnest prayer,
than they thought for. In a word, the well-being of our Church seems
to me, by God's Providence, to have been wrapped up in you. I mean
in the same way as that of the Church Universal was in St. Athanasius,
or Israel (in its disorders) in one of its judges. I do not mistrust.
But seeing what looked like an anticipation of what would be such
a blow, I could not but do as I did, pray, under the conditions I said.
It was all I could do. I never meant to tell you of it. And then
I wished other prayers should be more earnest. I am more at rest
now ; partly perhaps from natural sanguineness ; partly seeing in
different tokens how God's Hand is still with us, and so hoping on ;
partly from the act itself. So now be not pained any more. I could
never have been saved but for sorrow.

I hope that harm from my Sentence may yet turn to good ; or
at least may be turned aside, though my sin produced it. I trust it
has done me good. Outwardly also, it has severed me from persons
whom I was wishing to influence. I trust, by God's mercy, it may have
been of some use to me to be laid aside.

If there is this lull which the English Churchman has said, it is
a most marvellous thing, as though that was true now — ' the fierceness
of man shall turn to Thy praise, and the remainder of wrath shalt Thou
restrain.' Certainly it is out of the usual course, that the stronger
things are said, the quieter opponents should become.

Poor Philip, finding that all hope of Holy Orders is probably gone
through his infirmities (as they now give all prospect of his life), looks
to a fioi/ri : he asked me whether I hoped for them for men also, and
seemed to think there was then something sacred in store for him.

Ever yours most affectionately,

E. B. PUSEY.

In a postscript Pusey discusses Newman's wish that
English Church-people should no longer trust him : —

406 Life of Edward Bonverie Pusey.

' It might be right in you to wish that people should not have
confidence in you, and yet right in us to have it and wish that they
should have it, and I felt that / could not have had any hand in doing
what could any way prepare for what would be (I speak not of self) so
deep a wound to our Church. In a word, write or speak or act as
I may, I do not believe that it ever can be ; it goes against my whole
nature to believe it. I cannot think that we should be so utterly
deserted as that it should be permitted.'

Newman was placed in a position of extreme difficulty
by his desire on the one hand that Pusey should not
entertain false hopes, and on the other that he should not
be pained, as he necessarily would be by being forced to
abandon them.

Rev. J. H. Newman to E. B. P.

Oriel College, Aug. 28, 1844.
(I only had your letter this morning.)
Mv dear Pusey,

I have great anxiety about answering you. For myself I like to
know and prepare for the worst of things — it distresses me not to look
things full in the face, and in my case it is on the whole a saving
of pain—but I cannot tell whether it is so to others. I would not for
the world give you pain I could avoid. It would be most unworthy
and shocking in me. Yet in so painful a subject, it does seem
better to me to have all out once for all (which I had hoped
Manning had done last year) than to keep hacking and hacking
bit by bit.

Surely great part of one's pain is from suspense, anxiety, suspicion,
anticipation — surely if I could but make you feel the worst, it must be
a relief to you.

You very greatly overrate my consequence, and the surprise which
any step on my part would cause. I believe a great number of persons
are prepared for it. More and more are coming to expect it daily.
I cannot realize it myself — any more than that to-day I may be in
Oxford and to-morrow in York. You cannot realize it. But I believe
we, who are close to the act, are the persons most difficult to be
impressed with an anticipation of it. The shock and unsettlement
attending it I have felt acutely for years — but every month is recon-
ciling the minds of persons to it.

What am I to say but that I am one who, even five years ago, had
a strong conviction, from reading the history of the early ages, that we
are not part of the Church ?

— that I am one whose conviction of it now is about as strong as of
anything else he disbelieves — so strong that the struggle against it is
doing injury to his faith in general, and is spreading a film of scepticism

Newman's Secession probable — Pusey s Reply. 407

over his mind — who is frightened, and cannot tell what it may end in,
if he dares to turn a deaf ear to a voice which has so long spoken
to him.

— that I am one who is at this time in disquiet when he travels, lest
he should be suddenly taken off, before he has done what to him
seems necessary.

For a long, long time my constant question has been, ' Is it a dream ?
is it a delusion ? ' and the wish to have decisive proof on this point has
made me satisfied to wait— it makes me satisfied to wait still — but,
should such as I be suddenly brought down to the brink of life, when
God allows no longer time for deliberation, I suppose he would feel he
must act, as is on the whole safest, under circumstances.

And now, my dear Pusey, do take in the whole of the case, nor shut
your eyes, as you so kindly do continually, and God bless all things to
you, as I am sure He will and does.

Ever yours affectionately,

John H. Newman.

The effect of this letter on Pusey is best described by
himself.

E. B. P. to Rev. J. H. Newman.
My dear N. Friday evening [Aug. 30, 1844].

I do not shut my eyes now ; I feel everything I do is hollow,
and dread its cracking. But though I feel as in a vessel threatened
with shipwreck, I trust that our Lord is still in her, and that, however
perilled, she will not perish. I seem as if the waters were gathered on
heaps on either side; yet trust that we are Israel, not Pharaoh's
army, and so that they will not fall. This has been my feeling since
the letters to Manning; I can hardly do anything or take interest in
anything ; perhaps it is all the better that it is so ; but it seems like
building on with a mine under the foundations. However, as I recover
myself, I do hope that God will not allow this to be, nor destroy His
work in the midst of the years, and so I hope, and commit things to
Him Who can sway all hearts. I hardly know what sorrow can reach me
now which does not involve the injury of single souls or of the Church ;
and so what I have done may involve nothing, in that all other
chastening which I can have has been bestowed upon me already,
except bodily suffering. However, it is done ; I have desired and do
desire that anything short of the loss of my own soul or that of others
may come on me, so that our Church do not undergo that loss. How-
ever unworthy, He may accept it still.

Ever, my dear Newman,

Your very affectionate

E. B. PUSEY.

408

Life of Edward Bonverie Pusey.

On the day of writing this letter from Clifton, Pusey had
administered the Holy Communion to Mr. J. W. Bowden,
whose illness had been for some weeks becoming in-
creasingly serious. Apart from their friendship for Bow-
den. Pusey and Newman each felt an especial interest in
his case as that of a man who had shared their intimate
convictions, and was now passing into the Eternal World.
To Pusey, Bowden's ' simple good faith ' and ' sweet calm
tranquillity1' were illustrations of the truth and office of
the English Church which could thus brighten for her
children the valley of the shadow of death. Newman
' expected that Bowden's illness would have brought light
to his own mind, as to what he ought to do V

E. B. P. to Rev. J. H. Newman.

My dear N. Bri-hton ^ 3' l844l-

Bowden seemed to think I should tell you something of his
state. I wish I could say anything as to his bodily state, which should
be cheering ; but you will know all. There are more decided sorrowful
symptoms than when I saw him in London, though not such, I believe,
as should make one think that he would be very soon taken from us.
Yet they are, I fear, distressing, and he seemed to feel that he wanted
much the prayers of all his friends.

Ever your very affectionate

E. B. P.

A fortnight later, and all was over.

Rev. J. H. Newman to E. B. P.

My dear Pusey, l7 Grosvenor Place, Sept. 17, 1844.

Marriott has told you all that was to be told pretty nearly.
Dr. Bernard considered that his end was so near that, if he was to be
moved, no time was to be lost. He said too he thought that he could
be moved with safety, and that the moving might even for the time be
of service to him. He kindly came with them. Bowden was most
happy and peaceful all day, and did not complain of being overtired.
They put him to bed directly he got here. Next morning at four
o'clock he had a little coughing, and was at once suffocated. She saw
it at once — nothing was to be done.

I shall stay here certainly till after the funeral : how much longer

1 'Apologia/ pp. 357, 359.

2 Ibid., p. 359.

Mr. Boivdens Death.

409

I do not know. I suppose not long, perhaps no time. Mrs. Bovvden
bears it as no one could but herself. . . .

Ever yours affectionately,

J. H. N.

E. B. P. to Rev. J. H. Newman.

[Christ Church, Sept. 18],
My very dear N. SePL' Emb.Wed., 1844.

I was going to write to you to-day, though what have I to say
to you which has not been said to you by Him Who is ever with you ?
These peaceful departures are bright spots in a cloudy sky. ' Lord,
brighten our declining day.' I could not but think, from some words
which he used, that he suffered more in body than he allowed to appear,
for Mrs. Bowden's sake. He thought each closing day so much of
his trial over. I was struck too by the way in which he asked for our
prayers. And this makes that bright calm close the brighter. God
be praised for His mercies.

What a long, long past seems closed ; it makes one think that there
can be but a short remaining earthly future. Yet He, I trust, is in the
cloud now, Who was in the pillar of fire before.

I have not written to Mrs. Bowden, because she has now in you all
which she can have on earth. But give my love to any of the dear
little ones, whom it would not interrupt.

Ever, my dearest Newman, your very affectionate friend,

E. B. PUSEY.

It was but last year we compared [notes] ; I had had twenty years
of your friendship, he only had more. Thank you very much for your
account.

Bowden's calm death was not without a certain although
passing effect on Newman's convictions. ' When one sees
so blessed an end, and that, the termination of so blameless
a life, of one who really fed on our ordinances and got
strength from them, ... it is impossible not to feel more
at ease in our Church1.' Pusey, with his quick sensitiveness,
was alive to this result of Bowden's death, and his buoyant
sanguineness led him to make more of it than the facts
would warrant. ' I have been most cheered,' he wrote to
Newman, ' to hear of the comfort you have had in your
late sorrowful but blessed occupation.' But Newman had
sobbed bitterly over Bowden's coffin to think that ' he left
me still dark as to what the way of truth was 2.'

1 'Apologia,' p. 359. 2 Ibid.

CHAPTER XXXII.

OrPOSITION TO THE NEW VICE-CHANCELLOR — DEFEAT —
PROPOSED NEW UNIVERSITY TEST — CONDEMNATION
OF MR. WARD — ATTEMPTED CONDEMNATION OF
TRACT 90— PROSECUTION OF MR. OAKELEY.

1844-1845.

At the beginning of Michaelmas Term, 1844, Dr. Wynter's
term of office as Vice-Chancellor expired. Next in the
order of succession was Dr. Symons, Warden of Wadham.

Dr. Symons, as one of the Six Doctors, had joined in the
condemnation of Pusey's sermon ; or, as Pusey himself
would have said, of the doctrine contained in that sermon.
Whilst at Ilfracombe, Pusey had received a letter from
C. Marriott, insisting on this consideration, and asking
whether it would be necessary to oppose Dr. Symons'
nomination. Pusey thought that it would, not for any
reason personal to himself, but 'as a protest against heresy/
He gave this opinion subject to Newman's assent. It would
seem that at the time Newman expressed no opinion : those
of the younger men who were verging towards Rome were
opposed to the protest against Dr. Symons on the ground
that it was useless to struggle for Catholic truths in the
English Church, and that Dr. Pusey's judges represented
her true principles.

When the Senior Proctor, Mr. Guillemard of Trinity, asked
Dr. Wynter, the outgoing Vice-Chancellor, on what day the
nomination of his successor would take place in Convocation,
Dr. Wynter was unable or unwilling to satisfy him. Yet
almost immediately after this application a circular was

Opposition to Dr. Symons' Appointment. 411

issued, addressed to all the Masters of Arts of Wadham
College, inviting them to dinner in the hall on Oct. 8th —
a pretty plain intimation of the date of the event. This
circular was the signal for others : the war had begun. The
British Critic having expired in 1843, its more moderate
successor, the Christian Remembrancer, appeared in October
with a vigorous article on 1 Dr. Symons and the Vice-
Chancellorship.' The writer argued that Dr. Symons' share
in the condemnation of Dr. Pusey justified the opposition
to his nomination, and contended that the real disturbers
of the peace of the University were those who by their
arbitrary measures made such opposition necessary, in
order to preserve the rights of Convocation. If the ' Wynter
dynasty' had already encroached on those rights, what was
to be expected from its successor ?

' If Dr. Wynter, a sort of High Churchman, thinks proper to suspend
Dr. Pusey without a trial, and to arrogate to himself and his suc-
cessors the power of refusing degrees to persons whose theology they
dislike1, not a fortiori, but a fortissimo, what could be anticipated
from Dr. Symons2?'

It was well for Oxford that no long time would elapse
before the question was decided : and from the first there
was no probability of a majority for the opposition to Dr.
Symons, notwithstanding the signal defeat of the Heb-
domadal Council on May 2nd 3. The natural unwillingness
of members of Convocation to interfere with the routine of
academical government was reinforced by the misgiving
whether victory, if it were attainable, would secure the
objects which the opposition had at heart. Keble indeed
contended that it would ' make the next man, whoever he

1 Alluding to the case of the Rev.
K. G. Macmullen.

1 Christian Remembrancer, Oct.

lf;44. P- 537-

" A statute had been on that day
proposed to Convocation substituting
read Dissertations for Disputations,
as exercises for the degree of B.D.,
the virtual effect of which was to place
the refusal of the degree in the hands

of the Regius Professor of Divinity and
the Vice-Chancellor. This measure,
intended to support Dr. Hampden
in his contest with Mr. Macmullen,
was rejected by 341 votes to 21 —
' a majority,' remarked C. Marriott,
' which makes its proposers look
rather foolish' (letter to Bishop of
New Zealand, May 9, 1844).

412 Life of Edward Bouvcrie Pusey.

be, more careful V Pusey became more decided as the
day of nomination approached.

E. B. P. to Rev. W. B. Pusey.

October, 1844.

' I use no concealment now, if I ever did, that I think Dr. S. ought
to be opposed as a protest against heresy and heretical decisions.
If the University accepted him without a protest, it seemed like
making itself a party to it.'

And, referring to those of his friends who on various
grounds refused to join in the opposition to Dr. Symons.
he added : —

' I hope some good will come of all this independence : but so many
good people have crotchets. It is the most difficult thing to bring
people to act together : every one has a way of his own, or grounds
of his own, instead of acting on broad principles.'

The nomination was fixed for Tuesday, October 8th.
Pusey had gone to Pusey with his mother, who, since his
eldest daughter's death, had spent a great part of her time
with him. ' Poor Dr. Pusey,' writes his sister-in-law, ' looks
much harassed by this coming election of the Vice-Chancellor
at Oxford' ; and this would not have been lessened on his
returning to Oxford on Saturday, October 5th.

Lady Lucy Pusey to Lady Emily Pusey.

Oxford, Oct. 5, 1844.
Edward hears that there may be 900 voters coming up. Dr. Hook
has made an exceeding blunder, and thrown things just at the last
into extreme confusion. He has given out, on a conjecture, that only
Mr. Ward's friends are going to vote, so he shall not come up. This
is to be contradicted in 1 'he Times. Edward says we are all in a
great mess. This is all dictated by Edward.

The result was a foregone conclusion : the opposition to
Dr. Symons' nomination was defeated by 882 votes to 183.
The minority was certainly small ; yet that a protest of
such a kind should receive so many votes was quite un-
expected by the majority.

Although Pusey, in his sanguine way, tried to make the

1 ' Letters of Rev. J. B. Mozley,' p. 154.

Defeat of the Opposition.

413

best of a serious defeat, he could not, upon reflection, fail to
see that he had been wrong in sanctioning the contest at
all. He sanctioned it as a 'protest against heresy'; but in
this case the question of heresy was so bound up with the
personal issue between himself and his judges, that the
protest could not be made without being attributed to
a selfish motive. Pusey was too conscious of the purity of
his own motive to take this into account : but nevertheless
it had much to do with the result. The contest of October,
1844, marks the transfer of the mass of the country clergy
who were members of Convocation from an attitude of
vague sympathy with the Tractarian leaders to the cause
of their opponents. Newman, with his keen statesmanlike
instincts, was painfully aware of its significance. He writes
to Pusey : —

' Littlemore, F. of St. John, 1844.
' The country parsons are of unfathomable strength : they and the
Conservative feeling which moved with them turned out Sir Robert
Peel in 1829; brought in the Duke of Wellington in 1834 ; censured
Hampden in 1836; and made Symons Vice-Chancellor in 1844.'

Newman indeed attributed the error of embarking on the
last contest to the letters of the Rev. John Morris, under
the signature of N. E. S., in the English Churchman. But
Pusey would not disavow his own responsibility for what he
now felt to have been a wrong method of asserting a right
principle.

E. B. P. to Rev. J. H. Newman.

56 Marine Parade, [Brighton.]
Mo. in Oct. of Xinas. [Dec. 30], 1844.

My dearest N.,

The mistake about opposing the V. C. was mine, much more than
N. E. S.'s; C. M. wrote to me, when at Ilfracombe, and although
I wished the matter to be decided by others I fear it was decided
in consequence of what I said myself. I was applying a principle of
yours, of a protest against heresy, in a wrong way : and I did not get
at your real opinion, being prevented, I forget how, from seeing you.

Meanwhile the majority of the Heads of Houses were at
least as much alive as Pusey to the mistake which had been

4i4

Life of Edward Bouverie Pusey.

made by the opposition to Symons ; and they proceeded
without delay to take advantage of it. Mr. E. Coleridge,
of Eton, had replied to some taunts of the majority on
Oct. 8th, by observing, 'We have a saying at school that
when a little boy fights a big boy, the big boy does not
bully him again V The ' big boy ' in the Hebdomadal
Board was of another mind. This was his hour. 'There
is a general set upon us from all quarters,' wrote Mr. J. B.
Mozley, * Conservative and Radical. The press never was
so malignant 2.'

In June, W. G. Ward, Fellow of Balliol, had published
his ' Ideal of a Christian Church considered in comparison
with existing practice.' Its immediate purpose was the
defence of certain articles in the British Critic against
criticisms in the Rev. W. Palmer's ' Narrative of Events
connected with the Tracts for the Times.' But the book
was much more than a large controversial tract. It was
a substantial treatise, marked by the combination of moral
fervour and implacable — or perhaps rather unbalanced —
logic which were characteristic of its author. It was and is
valuable as pointing out undeniable shortcomings and evils
in the practical system of the Church of England ; and if
the 'Ideal of a Christian Church' with which she was
placed in contrast had been only the Church of the primi-
tive ages, Mr. Ward's book could never have been un-
acceptable to honest and earnest Anglicans. As it was,
the ' Ideal ' in the writer's mind appeared to be, at least
largely, the actual Roman system ; while the points in
which the Church of England, in spite of her practical
deficiencies, had approached more nearly than Rome to
a truer ideal, were altogether ignored. Thus — apart from
incidental provocative phrases — this brilliant work failed
to achieve a religious success which was within its author's
reach, and furnished a weapon to the opponents of the
principles with which he was associated.

Pusey had been reading the book during the Long

1 ' Letters of Rev. J. B. Mozley,' p. 156.

2 Ibid., letter of Nov. 8, 1844.

Mr. Ward's 'Ideal of a Christian Church.' 415

Vacation, and wrote to Hook, who had been much disturbed
by it.

E. B. P. to Rev. Dr. Hook.

Ilfracombe, Aug. 16, 1844.
I know, my dear friend, you will not be impatient. I have read
most of Ward's very strong book (in which however he is very careful
as to the subject you mention, the worship of the Blessed Virgin) ;
there is so much of religious earnestness and practical wisdom in it,
that, however it makes one wince sometimes, I trust it will do us
good.

Hook rejoined that Ward 'maligned the English Church
for the purpose of eulogizing that of Rome.'

E. B. P. to Rev. Dr. Hook.

Christ Church, Sept. 5, 1844.
If you knew . . . Ward you would be more patient. For myself,
I see, on the one hand, how deeply in earnest and conscientious
and really personally humble he is, very affectionate too and loving;
on the other, I feel how deep our wounds are, and that we shall get
no good until they are probed to the bottom, and therefore, however
painful the process and rough the hands may seem, I am glad to
undergo it, and thankful for it. Indeed, he does not ' malign our
Church for the purpose of eulogizing that of Rome,' but I believe his
feeling to be this in part : we have great practical evils, such as
neglect of discipline, of care of the poor, carelessness as to heresy, and
alas ! so many more, and as long as we have this high opinion of
ourselves, and contempt of our neighbours, there is no hope of our
mending. If we obtain humility, all will be well : and I do feel
I myself have learnt of him, in learning a humbler tone.

Pusey took now a more decided step. ' I have taken an
opportunity,' he wrote to Newman, 'in my new preface l,
with some reserve, to express my sympathy in Ward's
articles and his book.' But undoubtedly in thus expressing
himself he was pushing his chivalry to its utmost limits.
The ' Ideal of a Christian Church' was certainly open to
serious criticism from an Anglican point of view, and it
helped to swell Dr. Symons' majority on October 8th.
The Hebdomadal Board, under the presidency of the new

1 Surin's ' Foundations of the omitted, the circumstances which led
Spiritual Life,' pref. p. 55, note a, 1st Pusey to write it being altogether of
ed. In the 1S74 ed. this note was the past.

416 Life of Edward Bouverie Pusey.

and victorious Vice -Chancellor, was not likely, in these
days, to let it alone ; and the results of its deliberations
soon showed themselves.

On Nov. 30th Mr. Ward was summoned to appear before
the Vice -Chancellor. He was asked, first, whether he
disavowed the authorship ; and, secondly, whether he dis-
avowed certain passages in the book. His reply was that
he could not answer without consulting his friends, and
perhaps taking legal advice. This the Vice -Chancellor
allowed him to do, and on Dec. 3rd Mr. Ward again
appeared before him. On this occasion Mr. Ward declined,
under legal advice, to answer any question whatever until
he knew more definitely the course which it was intended
to adopt against him. The Vice-Chancellor did not keep
him long in suspense. On Dec. 13th notice was given of
three propositions to be submitted to Convocation on
Feb. 13th. By the first of these it was declared that
certain passages in the ' Ideal of a Christian Church ' were
utterly inconsistent with the Thirty- nine Articles, and with
Mr. Ward's good faith in subscribing them in order to his
admission to the degrees of B.A. and M.A. By the second
Mr. Ward was to be degraded from his degrees. The
third proposed a ' test to be imposed on all persons, lay or
clerical, who might hereafter be suspected of unsound
opinions, in place of simple subscription.' Every such
person was to declare that he subscribed the Articles in the
sense in which he believed them to have been originally
drawn up, and to be imposed by the University at the
present time l.

On the day following the publication of this notice,
Mr. Ward presented a letter to the Vice-Chancellor, which
he immediately published. He explained why he had not
before avowed his authorship of the 'Ideal'; and he now

1 The proposed test ran thus : ' Ego
A. B. articulis fidei et religionis,
necnon tribus articulis in Canone
XXXVI0 comprehensis subscripturus,
profiteor, fide mea data huic Universi-
tati, me articulis istis omnibus et

singulis eo sensu subscripturum in quo
eos ex animo credo et primitus editos
esse et nunc mihi ab Universitate
propositos, tanquam opinionum mea-
rum certum ac indubitatum signum.'

Proposed New Test.

417

acknowledged it, and accepted full responsibility for all its
contents.

On the same day Newman saw Pusey, and discussed
the situation. At first he could only suggest a petition to
the Board from people of all parties, and based on general
considerations only.

What is drawn up should expressly waive any opinion on the
two first Articles and on the general question, but put the matter on
the ground of the peace and comfort of the place, the desirableness
of a good understanding between residents, of frank intercourse, &c. —
on the wretchedness of gossipping, talebearing, prying, delating — in
short, of Golightlyism. I really am sanguine that men, if but written
to, when they see names, would come into this. No time ought to
be lost.

But when he heard that Pusey had determined never to
sign the test if it were proposed to him, he suggested that
Pusey should at once say so in a public letter. The
following letter, as if written to a personal friend, was
therefore sent to the English Churchman, as soon as New-
man had read it. It was evident that in proposing the test
the Heads had outwitted themselves.

You ask me what I should do in case this new test, to be
proposed to Convocation, should pass. I would say at once, that
others, not so immediately affected or intended by this test as
I am, need not, I should think, make up their minds yet. I plainly
have no choice : it is not meant that I should take it, nor can I.

You will not mistake me ; I sign the Articles as I ever have since
I have known what Catholic Antiquity is (to which our Church guides
us) in their ' literal grammatical sense,' determined, where it is
ambiguous, by 'the faith of the whole Church' (as good Bishop
Ken says) ' before East and West were divided.' It is to me quite
plain that in so doing I am following the guidance of our Church.

The proposed test restrains the liberty which Archbishop Laud
won for us.

Hitherto High and Low Church have been comprised under the
same Articles.

And I have ever felt that in these sad confusions of our Church,

Rev. J. H. Newman to E. B. P.

Dec. 16, 1844.

My dear

Christ Church, Advent Ember Week,

Tuesday, [Dec. 17], 1844.

VOL. II.

E e

418

Life of Edivard Bouverie Pusey.

things must so remain, until, by the mercy of Almighty God, we be
brought more nearly into one mind.

But as long as this is so, the Articles cannot be (which the new
test requires) ' certum atque indubitatum opinionum signum.'

How can they be any 'certain and indubitable token of opinion'

when they can be signed by myself and ? This new test requires

that they should be : one then of the two parties who have hitherto
signed them must be excluded. We know that those who framed
the test are opposed to such as myself. It is clear then who are
henceforth excluded. The test is indeed at once miserably vague
and stringent ; vague enough to tempt people to take it, too stringent
in its conclusion to enable me to take it with a good conscience.

Beginning and end do harmonize, if it be regarded as a revival
of the Puritan ' Anti-Declaration,' that the Articles should be inter-
preted according to 'the consent of Divines'; they do not in any
other case. This shifting of ground would indeed (were not so much
at stake) be somewhat curious ; how those who speak so much of
'fallible men' would require us now to be bound in the interpretation
of the Articles by the private judgement of the Reformers (it being
assumed, for convenience sake, that Cranmer, Ridley, and Hooper,
agreed among themselves), instead of Archbishop Laud's broader and
truer rule, 'according to the analogy of the Faith1.' It would indeed
be well, if all who have urged on this test could sign the first and
eighth Articles, in the same sense as Cranmer and Jewell. Well
indeed would it be for our Church, if all could sign the twenty-seventh
in the same sense as all the Reformers, except perhaps Hooper. One
could have wished that, before this test had been proposed to us,
the Board who accepted it and proposes it to us, had thought of
ascertaining among themselves whether they themselves all took
'all and singular of the Articles in one and the same sense.'

And yet while they enjoy this latitude, how can the signature
of the Articles be any ' certain and indubitable token of people's
opinions ' ?

However, this is matter for others ; my concern is with myself.

I have too much reason to know that my own signature of the
Articles would not satisfy some of those from whom this test emanates,
since, when a year and a half ago, I declared repeatedly (as I then
stated) that I accepted and would subscribe, ex animo, every state-
ment of our Formularies on the solemn subject upon which I preached,
that offer was rejected ; and this on the very ground (I subsequently
learnt) that they did not trust my interpretation.

When, then, they require that the signature should be ' certum
atque indubitatum opinionum mearum signum,' it is plain that they
mean something more than what I offered and they refused to accept.

The Articles I now sign in the way in which, from Archbishop
Laud's time, they have been proposed by the Church : this test

1 See Heylin's 'Life of Laud,' pp. 178-182.

Pnseys Refusal to take it.

419

I should have to receive not from the Church, but from the University,
in the sense in which it is proposed to me by them. Could I then
ever so much satisfy myself that I could take the test according
to any general meaning of the words, I must know from past
experience that I should not take it in the sense in which it was
proposed to me.

I could not then take it without a feeling of dishonesty.

You will imagine that I feel the responsibility cf making such
a declaration, knowing, as I must, that in case, in the present
state of excitement, the Statute should pass, younger men, whom
it may involve in various difficulties, might be influenced by my
example. I know, too, of course, that some will be the more anxious
to press the test, in hopes that my refusal to take it may end in
my removal from this place. Whether it would or no, I know not.
But, whatever the result, it seems to me the straightforward course.
It is best, in cases of great moment, that people should know the
effect of what they are doing.

I am ashamed to write so much about myself, but I cannot explain
myself in few words. What is my case, would probably be that
of others. It has often been painful to witness the apparent want
of seriousness in people when things far more serious than office,
or home, or even one's allotted duties in God's vineyard, have been
at stake. But people can feel more readily what it is to lose office
and home and the associations of the greater part of life. It will
be a great gain, if what is done is done with deeper earnestness.
For myself, I cheerfully commit all things into His hands, Who
ordereth all things well, and from Whom I deserve nothing.

E. B. PUSEY.

No one in our day would defend an attempt on the part
of the University to impose a doctrinal test which the
Bishops did not impose at ordination. No one would think
of substituting for subscription to the Articles in the literal
and grammatical sense,subscription in the sense,or rather the
very various senses, of the original compilers of the Articles,
as to which, every student of the Reformation knows,
a hundred questions might be asked that could not possibly
be answered. Nor would the majority of the Hebdomadal
Board have embarked on this wild crusade unless they had
been blinded by party feeling, and unable for the moment
to estimate the general bearings of a measure which was
deemed necessary to satisfy it.

Lady Lucy Pusey's correspondence at the time reflects
a mother's natural anxiety.

E e 2

420 Life of Edward Bouverie Pusey.

Lady Lucy Pusey to Lady Emily Pusey.

[35 Grosvenor Square,] Dec. 20, [1844].

My dear Lady Emily,

I am sure both you and Philip are sorry for what is going
forward at Oxford and for Edward's letter in the English Churchman.
I fear for the consequences. Private. When he first knew of the
intended Statute, he called it a struggle for life or death, but he
did not think of declaring his own opinion publicly, but he thought
he might be attacked : he doubts their power of turning him out
of his Canonry, as he was given it by the Sovereign's Patent, under
the Great Seal. As the party goes by his name, they would doubtless
be glad to get rid of him, being the supposed head : Dr. Hawkins
and Dr. Cardwell were the persons most urgent about these measures.

Pusey and his friends, however, were not alone in their
objection to the proposed test. Dr. Tait, one of the Four
Tutors who had delated Tract 90, and who was now
Head Master of Rugby, could not but feel that the sense
in which he and his friends subscribed the Formularies was
not such as to enable them to welcome the imposition of
a test designed to make subscription more stringent. He
was not prepared to save Mr. Ward from degradation.
The excesses of Latitudinarian liberty in one direction did
not warrant the excesses of Tractarian liberty in another :
in Mr. Ward 1 liberty had degenerated into licence.' But
the test would mean danger for persons whom the Vice-
Chancellor and the Heads would desire to protect. So
Dr. Tait employed his Christmas holidays in writing to the
Vice-Chancellor a letter, of which this topic is at once the
motive and the leading feature: —

' If there is one point to which they [i. e. the Latitudinarians] are,
from their very principles, pledged, it is to a dislike of more tests
than are absolutely necessary. The damnatory clauses of the
Athanasian Creed and the 18th Article (to say nothing of many
other points of difficulty, which have not like them been made public
by an appeal to Parliament), must of necessity warn them to pause,
before they bind themselves more strictly than now to the letter
of the Articles '.'

1 ' Letter to the Rev. the Vice- by A. C. Tait, D.C.L., Head Master
Chancellor, on the measures to be of Rugby School. W. Blackwood,
proposed in Convocation on Feb. 13,' Edinburgh and London, 1845.

On the proceedings against Ward. 421

Pusey's hostility to the proposals of the Hebdomadal
Board was not confined to their projected new test. It
was no less directed against their plan for degrading Mr.
Ward. Pusey did not himself accept — he deeply regretted —
the anti- Anglican language of parts of the ' Ideal.' But he
resented, with the whole force of his moral nature, the
pretended zeal for orthodoxy which proposed to visit such
language with extreme penalties while it left error, which
to a serious Christian should appear much more vital,
altogether uncensured.

E. B. P. 10 Rev. Dr. Hook.

Advent, Ember Wednesday, [Dec. 18,] 1844.

My dear Friend,

... I do think these measures against Ward absolutely shock-
ing, because (1) the Heads of Houses themselves think him honest;
and how is his subscription (on any hypothesis) so bad as those
who impugn the doctrine of the Trinity or deny the grace of the
Sacraments? While Archbishop Whately is Archbishop of Dublin,
the zeal against Ward only makes the indifference as to grave heresy
the more shocking. Picture Rome (which indeed you do not know,
my dear friend, on its good side) as bad as you can, what should
you think of a judge who punished adultery with death and appointed
a murderer to high station ? Should you think his punishment of
adultery a proof of his sensitiveness of any breach of the law of God ?

(2) Ward is really very greatly benefitting the Church by his
practical suggestions and opening people's eyes to amend things.
It is shocking to think of 'degrading' one by whom we are
benefitting.

(3) For the Low Church who cannot receive the Baptismal Service,
except by some violent perversion, to help to hunt down Ward is
most outrageous.

1 wish you would read the extracts from Ward's book calmly.
1 think they would modify some of the (forgive the word) bitterness
of your feeling against W. ; they may show his real affection to
our Church although you do not understand his way of showing it.

In haste, your very affectionate,

E. B. P.

I find that persons who think and have spoken strongly against
Ward's book, as W. Barter, E. Churton, &c., still strongly deprecate
the measure and are going to vote against it : others again will
vote for No. i and against 2. I shall vote against both, but explain
that I do not agree with the book, and this I hope will relieve the
embarrassment of some who would not like to speak, yet would not
wish to seem to approve of the book.

422

Life of Edward Bouverie Pasey.

Hook could not see 'why Ward should not be condemned
merely because he has done some good amidst much harm.'
Mr. W. K. Hamilton had received a letter from Pusey
written in terms resembling that to Dr. Hook.

Rev. W. K. Hamilton to E. B. P.

„ Close, Sarum, Dec. 20, 1844.

My dear Sir, '

... I quite agree with you that the toleration of unsound

teaching — the making light of Truth— has been so common at Oxford

as to throw no inconsiderable suspicion around any measure emanating

from the authorities there as a protection to it ; and as far as I can

see at present this measure would throw many snares in the way

of delicate consciences, and possibly force many out of the communion

of our Church. . . .

With regard to the proposed degradation of Ward, I do feel much

more perplexed. I read his book with intense interest, I may say

with very great profit, but I quite abhor the disloyal feeling to our

Church in which it is written. Very probably he has not overstated

our most grievous shortcomings as a Church, but there is no evidence

of publishing a parent's dishonour with sorrow, and the effect upon

any doubtful mind must be to detach it altogether from us. Then

it appears to me that in his indifference, or almost his contempt of

her, his spiritual parent, he has overdrawn the picture of the Roman

Church. . . .

What seems wanted is to maintain the loyal feeling towards our
Church, and at the same time to draw persons on to an appreciation
of better things than we have for ages enjoyed : in fact, to act
as Ward recommends in the latter part of his book, but abstaining
from his undutiful tone. . . .

Ever, dear Sir, yours gratefully attached,
W. K. Hamilton.

Meanwhile an effort had been made in Oxford to
organize an intermediate or moderate opposition to the
proposed test. A meeting was held in the rooms of
Mr. Eden of Oriel College, and it was attended by
C. Balston, Daman, Donkin, Heathcote, and others. It
came to nothing, owing to a discussion on the Reformation
which was occasioned by remarks in Eden's introductory
speech. Combination among the Liberal opponents of the
test was attempted, but with no greater success.

' Every one,' wrote Newman to Pusey on Dec. 27, ' has his own
opinion, and there are no older persons to whom others might

Mr. Gladstone on the new Proposals. 423

defer. ... I have not seen Church or Mozley ; but I fear they
would confirm my desponding view of Oxford.'

Pusey thanked Newman for checking his sanguine anti-
cipations. But, naturam expellas fitrcd — : he could not but
be sanguine in the next paragraph of his reply.

56 Marine Parade, Brighton,

My dearest N. Mo> in 0ct' of Xmas- [Dec- 3°], l844-

... It is indeed an anxious thing, when one thinks of the
2,900 members of Convocation, and that our whole Church is stirred
to its foundations ; there is no calculating on numbers ; it seems
taken out of all human calculation and agency almost ; and so, since
it is a crisis, I trust the more in Him Who alone can dispose the issue.

Yet almost everyone writes sanguinely, and certainly it will re-unite
persons who have been scattered or were not with us on the last
occasion. John Miller (Worcester), Manning, E. Churton, Hook
(thus far), Gresley, Archdeacon Berens, Saunders (Charterhouse),
R. Wilberforce. Then some of these take it up warmly, as Saunders,
also. Manning, if he votes at all on 1 and 2, will vote against them.
Keble writes : 'It is pleasant to hear from all sides of the disgust
which the test is exciting. But I fear it will go hard with Ward.'
Moberly is only afraid that the test should be withdrawn, and so
the Heads be saved a defeat. Badeley : 'I hope, from all I hear,
the test will be defeated. E. Hawkins, who is in the way of seeing
people, told me everybody he had met with was strong against it.'

Richards tells me people in London are lukewarm about a Com-
mittee. I am to write to-morrow to try to rouse them. I wish
Copeland would try to keep people together in Oxford, but I have
to write to him about the Paradisus, and will say something myself.

Meanwhile, it is a great comfort to see a very deep undercurrent
of good steadily flowing on, and that in persons who are the formation
of our own Church. I have of late been allowed to come in contact
with more of such minds than heretofore, and to see very deep
workings. . . . All consolations be with you always.

Ever your very affectionate

E. B. PUSEY.

The considerations which told most effectually against
the proposals of the Hebdomadal Board are powerfully
stated by Mr. Gladstone1. He expresses with unanswer-
able force the absurdity of making a man subscribe the
Formularies ' in the present sense of the University,' and,

1 Letter to Archdeacon S. Wilberforce. ' Life of Bishop Wilberforce,'
i. pp. 249-255.

424 Life of Edward Bouverie Pitsey.

with prophetic insight, described the proposed test as
' a violent blow to the whole doctrine and practice of
subscription.' If tenaciously adhered to it would ' break
down subscription altogether'; 'in my view,' he added, ' a
very deplorable catastrophe.' And although the proposi-
tions extracted from Mr. Ward's book might be each and
all of them deserving of censure, yet how inequitable was
it to censure them and to leave errors of an opposite kind,
but of a much more deadly character, unnoticed! 'If
Ward is to be censured for what he wrote of the Reforma-
tion, what is to be done with regard to other prominent and
dignified members of the University1?' Was it censurable,
he asks, to disparage the Reformation, but permissible to
promulgate heresy respecting the Revealed Nature of
Almighty God ?

Archdeacon S. Wilberforce also, who was at the time
in general sympathy with the policy of the Hebdomadal
Board, represented to the Vice-Chancellor the ' bungling '
character of this attempt to secure the end which its pro-
moters desired 2. In fact, as general discussion proceeded,
the defenders of the proposed test became less confident
and fewer in numbers. Consequently at the meeting of
the Hebdomadal Board on Monday, Jan. 13, it was resolved
to withdraw the test. This resolution, however, was not
made public for ten days. On January 23rd the notice of
December 13th was reissued, but with the omission of the
last proposal, and the insertion of a note to the effect that
the projected test would not be submitted to the House.

Attention was now concentrated, by both sides, on the
case of Mr. Ward. Were the proposed measures against
Mr. Ward legally within the competence of the University?
Messrs. Bethell and Dodson gave an opinion strongly
against their legality3. 'Any opinion,' said the Hebdomadal
advocates of the degradation, 'could be got for two guineas4.'
Still, cheap as the opinion was, it made them uncomfortable.
It was difficult to bring on the measure in spite of such an

1 ' Life of Bp. Wilberforce,' i. 251. 3 J. B. Mozley's ' Letters,' p. 759.
1 Ibid., p. 25^. 1 Ibid , p. 160.

Petition for Censure of Tract 90. 425

opinion. Accordingly a case was submitted to the Solicitor-
General, Sir C. Wetherell, Dr. Adams, and Mr. Cowling.
They ruled that the University had the power to degrade,
that the passages from Mr. Ward's book justified action
being taken against him ; and that if Convocation should
vote his degradation, the only appeal would lie to the
Queen as Visitor. This opinion was circulated among
members of Convocation.

Meanwhile, although the proposed test had been with-
drawn, a new weapon against the Oxford school was
devised to take its place. In 1841 the Heads of Houses
had published a resolution of their own in language drawn
up by the Provost of Oriel, which condemned Tract 90 as
' evading rather than explaining the sense of the Thirty-
nine Articles, and reconciling subscription to them with
the adoption of errors they were designed to counteract.'
Pusey and Newman, at that date, would have welcomed
the proposal of such a censure to the acceptance of Convoca-
tion. They had no doubt what would have been its fate ; but
the Hebdomadal Board never ventured to propose it. Much
however had happened since 1841. Newman had resigned
St. Mary's. Pusey had been suspended. Some secessions
to Rome had taken place : it was already rumoured that
Newman might secede. Ward's book appeared to many
minds to justify the action of the Hebdomadal Board in
past years ; while the vote on the proposal to negative
Dr. Symons' nomination to the Vice-Chancellorship ap-
peared to show that Convocation had now parted company
with the Tractarian leaders, and might be relied on to obey
the guidance of the Heads of Houses.

Accordingly arrangements were made for inducing the
University to adopt as its own the opinion of Tract 90
which four years before had been formulated by the Heads
of Houses. The usual agencies were already at work.

' Golightly,' wrote Mr. J. B. Mozley, ' is in thick communication
with Dr. Ellerton, and is coming in and going out of College every
day. He and E. and F. are the trio on the subject V

1 J. 15. Mozley's 'Letters,' p. 161.

426 Life of Edward Bouverie Pusey.

An address was presented to the Vice-Chancellor, signed
by 476 members of Convocation x, asking him to submit
the censure of 1841 to Convocation for its approval : and
notwithstanding the irregularly short interval between the
presentation of the petition and its discussion 2, it was
resolved by the Hebdomadal Board, at their meeting of
February 3rd, to comply with the prayer of the petitioners
by asking Convocation, at its meeting on the 13th, after
condemning Mr. Ward, to censure Tract 90.

' Only an exceedingly vulgar animus of a party,' wrote J. B. Mozley,
' could have brought itself to wake up a thing from four years ago,
and apropos to nothing, to censure a man who has withdrawn from
the University3.'

Probably the proposal to condemn Tract 90 was partly
due to an epigram of Mr. Ward's. Ward had said that he
subscribed some of the formularies in a non-natural sense,
and this phrase was thenceforth applied to the interpreta-
tion of the Articles advocated in Tract 90. Pusey always
resented its injustice: he maintained that the interpretation
of the tract was at least as natural and honest as the
ordinary Protestant interpretation. And Newman, after
he had become a Roman Catholic, and therefore when he
was under a temptation to make a present of the tenable-
ness of his position as an Anglican to its Puritan or Liberal
opponents, asserted no less strongly his repudiation of the
moral stigma conveyed by the term ' non-natural.' In
a letter to the Times, dated Feb. 24, 1863, referring to
a criticism of Mr. F. D. Maurice, who was at the time
engaged in a hostile correspondence with Pusey, Newman
wrote : —

' I maintained in Tract 90 that the Thirty-nine Articles ought to be
subscribed in the literal and grammatical sense ; but I maintained
also that they were so drawn up as to admit, in that grammatical
sense, of subscription on the part of persons who differed very much

1 The whole correspondence with
the signatories ot this address is in the
hands of the writer. From this it is
clear that this attack on Tract 90 was
in no way originated by any member
of the Hebdomadal Board. It was

started by an insignificant agitator
whose name was never intended to
transpire.

'' J. B. Mozley's 'Letters,' p. 161.

3 Ibid., p. 163.

Pusey s Appeal to Newman. 427

from each other in the judgement which they formed of Catholic
doctrine.'

Still, the word ' non-natural ' did its work. It was worth
a great deal to the opponents of the Movement during the
year 1845.

Pusey knew that the proposed censure of Tract 90 was
just as much aimed against himself as against the author
of the tract. The preamble to the censure stated that
modes of interpretation such as those of the tract ' had
since been advocated in other publications purporting to be
written by members of the University.' ' They proposed,'
wrote Pusey in 1865, 'to condemn not the author of Tract 90
alone, but its defenders en masse, such as the late W. B.
Heathcote and myself1.' He hoped therefore that the
attack on Tract 90 would rally Newman to the defence
of the Tractarian position in Oxford.

E. B. P. to Rev. J. H. Newman.

Christ Church, Shrove Tuesday [Feb. 4], 1845.

It is wretched to have holy seasons, which one needs, thus
broken in upon: however, I must break in on yours. I would have
come out to-night, but that I thought to see Copeland, and that he
would have learnt from you what you think best.

I should hope the Heads would suffer from the invidiousness of
proposing the condemnation of Tract 90 at nine days' notice. Might
one possibly fight with more advantage now than if it were to be put
off by the Proctors' veto, if one can get it ? There is no time to lose in
deciding which course to take.

Recollect that I am committed to Tract 90 as well as you, and so
are so many others who would feel the blow, as I should not for myself :
so give me your judgement, as to the best line for our common defence.
Could you send in an answer by one to-morrow, when there is to be
a meeting? I would not use or hint at your name, except to Marriott
or Church.

His sanguine temperament had again blinded him to
the process which had been steadily advancing in Newman's
mind. Newman had no heart for resistance, in a case
where defeat would be an indication from above that he
ought to leave his present position.

1 Tract 93, with Historical Preface by E. B. Fusey, pref p. xxiii.

428 Life of Edward Bouvcric Pusey.

My DEAR Pusey, Littlemore, Feb. 6, 1845.

Thank you much for your new book through Copeland. I should
not be honest, if I did not begin by saying that I shall be glad,
selfishly speaking, if this decree passes. Long indeed have I been
looking for external circumstances to determine my course — and I do
not wish this daylight to be withdrawn. Moreover, I have had to take
so lukewarm a part about Ward, that I am really glad and relieved to
find myself at last in the scrape. The only drawback is, that I am not
alone in it, not, I fear, from tenderness towards him, so much as that
it would be a more dignified thing if I stood by myself.

I cannot say that I have any pain about it, and I could not honestly
approximate in the faintest degree to an appeal ad misericordiam.

All this makes me a bad adviser. But again my raw opinion is worth
little. I continually change it. It is after talking with others, and one
or two good nights' sleep, that I begin to have a view, whether a right
or wrong one. I fear my opinion at this moment would come to
nothing.

As to the veto, I suppose the only reason for using it would be
the hope that the Hebdomadal Board could not bring forward as
a substantive measure next term, what it is encouraged to do by the
occasion of the meeting on the 13th. Yet on the other hand, if the
Government is for them, they may be forced on— and I really should
fear that the Protestant spirit in the University is roused, and that it
would force on the Heads of Houses. I do not see any chance of
a reaction. They are in a tide of victories — the Exeter matters— the
Stone Altar decision — the turn of the Times, will all add to the natural
determination of Englishmen. Recollect, they disperse French mobs
by playing water engines on them, which would in England lead to an
insurrection. Then again, if they did bring it on again, would it not
be a more stringent measure ? Might they not bring on a negative
test, viz. that subscribers to the Articles did not hold such and such
opinions ? If it be said that no act of the University can narrow
a subscription which Church and State have left open (as the lawyers
say) this can be said also of the proposed measure. I do not see then
any reason for recommending a veto, unless an increase (if so) in the
minority be an object.

I wish I had more or better to say, but I can think of nothing else.

Ever yours affectionately,

John H. Newman.

P. S. Of course if the measure were brought forward again, there
would be an apparent feebleness and unworthiness in the Proctors
having vetoed it — which showed itself in Hampden's case ; and an
unpleasant imitation or paralleling of the then Proctors' conduct.

Another letter, to another correspondent, shows how
fatally Pusey was mistaken in thinking that he could

Newman's Unwillingness to Resist.

any longer expect hearty counsel or co-operation from
Newman.

Rev. J. H. Newman to Rev. J. Miller.

My dear Miller, Littlemore, Feb. n, 1845.

Many thanks indeed for your kind and feeling letter, though
I could not help sadly smiling at your thinking me deficient in patience.
I suppose many persons think so, but they are wide of the mark, and
time, which shows so many things, will prove that to talk of patience is
nihil ad rem, in this matter.

The matter now going on has not given me a moment's pain — nay, or
interest. I did not even open the letter at once in which came the
information of what the Hebdomadal Board had done, and I think
I should go to bed quietly Thursday, Friday, Saturday night, though
the news of Thursday's proceedings did not reach me.

Nothing that has yet happened all along has caused me to take any
step which I have taken — though much has happened heretofore to
augment the pain under which I acted. But now I have no pain about
these ecclesiastical movements. I am too far gone for that.

. . . Considering this conviction came on me going on for six years
ago, when you think how much I have written against it, how much
I have done in keeping others from it, I do not think, whatever be my
fault, you will accuse me of want of patience.

It is now near six years since I have said a word against the Church
of Rome, except in my letter to the Bishop of Oxford four years ago,
when he bid me.

I know how much this will pain you ; but I have borne patiently
the charge of impatietice long — and the truth must be known now.

After writing to Newman on Shrove Tuesday, Pusey
wrote to Mr. Gladstone, who had just resigned the Presi-
dency of the Board of Trade in Sir R. Peel's Cabinet on
the question of the Maynooth grant.

E. B. P. to W. E. Gladstone, Esq.

My dear Gladstone, Christ Church' Shrove Tuesday, 1845.
I can write more freely to you, now you yourself are free, and
commit, I suppose, no one but myself : and much misgiving as the
announcement caused me as to our immediate prospects, I felt much
comfort that you are free, parted from those whom I mistrust, so as
not to be responsible for their acts, and reserved, I trust, under God's
Providence and by His grace, for a future day.

I am sorry to break in upon you thus, although your time, I suppose,
is scarcely ever your own ; yet I could not but wish to write to you, as
to this monstrous attempt to condemn at nine days' notice Tract 90,

43° Life of Edward Bouverie Pusey.

and with it one to whom we all owe more than we can say— God's

chosen instrument to us for our souls' good.

I know not what will or can be done, but I am sure you will do what

you can to avert such a blow. . , „

J Yours most faithfully,

E. B. PUSEY.

You will not suppose that by the first page I wish for any answer.
The only object of my note is the second. I must feel the uncongeniality
of mind and principle between you and your late colleagues, more than
you, who are obliged to look on everything on its best side. I must
not write on thus : but only say that in expressing my own feelings I do
not mean to elicit yours nor to imply that they are the same.

Mr. Gladstone's reply defines with great explicitness his
attitude to the controversy which was dividing Oxford.

W. E. Gladstone, Esq., to E. B. P.

13 Carlton House Terrace, Feb. 7, 1845.

My dear Dr. Pusey,

No man more bitterly deplores than I do the more recent changes
in the views of Mr. Newman : but I never felt anything more strongly
than the proceedings now meditated at Oxford : it is enough to make
the heart burst to witness them. They pass mere argument, and
appear like the fruits of a judgement of God.

Of my own motion however, and without concert or advice, I wrote
yesterday to Dr. Hawkins a letter, intended by way of appeal, from
myself as a member of the Convocation, to the Board of Heads : and
in terms as respectful as I could devise, I have demanded time. I made
some reference to Mr. Newman : but the main tenor of the letter was
to demand time on the ground of public decency, and that I may have
some opportunity of considering the matters on which I am called
to vote.

I have written again to-day at greater length, in the way of objection
to the form of the Proposal on many grounds : and have selected two
particular interpretations from Tract 90 (Articles XII. and XIX.), which
I, as at present advised, adopt, and ask to know whether they are or are
not included in the vote for condemnation ; pointing out that the
Proposal itself tells me nothing, and that to give my voice upon the
matter involved in a state of such ignorance would on my part be
profanation.

Although sorrow for Oxford and the Church is even at this moment
the strongest feeling in my breast, yet indignation at this proposal to
treat Mr. Newman worse than a dog really makes me mistrust my
judgement, as I suppose one should always do when any proposal
seeming to present an aspect of incredible wickedness is advanced.

But I feel most strongly that this is a season in which there is no
effort that ought not to be made : and in writing as I have done I have

Dr. Hook's Hesitation.

43i

assumed a character most offensive to me and most unwholesome, only
to avert, or rather to contribute by God's help a ten-thousandth part
towards averting, greater evils.

I hope that if necessary there will be a veto : for the sake of the
Church, and of the character of Oxford. Its effects on the Tract 90
may be many-sided : but it is upon the whole for every interest that
the first principles of morality and justice should be observed.

And after all, looking back on the countless mercies we have received,
I am hopeful of the issue : and should be even more so but for that
which the Heads of Houses do not know.

Most sincerely yours,

W. E. Gladstone.

Dr. Hook, although, in the event, he voted against the
condemnation of Ward's book, as well as against his degra-
dation, was at first so afraid of countenancing Romanism
if he voted with Pusey, that he decided not to vote at all.
He added : —

Rev. Dr. Hook to E. B. P.

Feb. 6, 1845.

I do honestly confess that the publication of Romish Methodism by
yourself and your eulogy of the founder of the Jesuits1 had some
influence upon my mind, and makes me pause as a strong, decided,
vehement Anti-Romanist. These publications and the legendary Lives
of the Saints2 will have the same effect in England as the fanatical
movement in France; they will make men decided infidels. Infidelity
and Romanism will always go hand in hand ; except where, as in
England, Romanists act with caution and take the philosophical line,
such as is taken by Wiseman.

If a wise, decided, cautious address be got up to the Heads of
Houses, calling upon them to propose the degradation of Dr. Whately,
and showing the points of heresy in his works, I shall be most willing
to sign it — not, of course, till I see what it is.

My present intention is not to vote. I should have voted against
the test.

Hook wrote with an impetuosity which was at once the
charm and the danger of his character ; but Pusey took
every man's language literally, and felt it necessary to

' Pref. to Surin's ' Foundations of
the Spiritual Life,' xix, xxii, note.
These references, however, do not
amount to a eulogy.

3 ' Lives of the English Saints.'
Pusey regretted this publication,

especially after the appearance of the
life of St. Stephen Harding. He and
Mr. Gladst one are referred to as
' men of great weight ' in ' Apologia,'
P- 339-

432 Life of Edward Bouverie Pusey.

discuss Hook's criticisms in a characteristic letter, which
concludes as follows : —

E. B. P. to Rev. Dr. Hook. Feb ^ ^

To me, the condemnation of Newman when he has retired successive'y
from every means of influence, Tracts, British Critic, St. Mary's, inter-
course with young men, residence, sermons, Lives of the Saints, and
has won more souls to Christ than any besides, is beyond measure
dreadful. I should expect some dreadful chastisement to follow.
' They entreated him shamefully and beat him, and sent him away
empty.' He has been, to an amazing extent, God's messenger to us for
the good of souls, and now men would cast him out.

Notwithstanding the widespread anxiety respecting New-
man's future, the attempt of the Hebdomadal Board to
utilize the odium against Ward for the purpose of con-
demning Tract 90 provoked warm indignation among
moderate men, who had no sympathy with Ward, and no
enthusiasm, to say the least, for the tract in question.

Ven. Archdeacon Churton to E. B. P.

Crayke, Feb. 5, 1845.

Let us hope that now the worst seems come we shall soon see better
days. The attempt to overwhelm Newman with Ward, Achilles with
Thersites junior, will bring up every vote that can be mustered.

My good friend John Miller and I have been corresponding a good
deal about a Protest we are concocting against [the] Hebdomadal
Board — which must be 'put down' as a public nuisance. Where could
we have a meeting after Convocation to draw up resolutions condemna-
tory? Query, in Exeter or B.N.C. Hall?

As the day approached it became known that the Heads
of Houses would not, in any circumstances, have things
their own way. The Proctors for the year, Mr. Guillemard
of Trinity and Mr. R. W. Church of Oriel, had decided to
exercise their statutable right of forbidding proceedings in
Convocation which they judged inexpedient for the Uni-
versity. They were urged to do this by others than the
friends of Newman and Pusey.

Rev. W. K. Hamilton to E. B. P.

My dear Sir, Close' Salisbury> Feb- 8> l84S-

In a very nice letter I received this morning from Stanley of
University, he tells me the Proctors intend to veto the proposal about

The Attitude of the Liberals.

433

Newman. This is a very great relief to me, as it is quite impossible
for me to get away on Thursday. I am very sorry not to vote against
Ward's degradation, but my feeling about the other measure is
necessarily a much stronger one. Was it necessary that Convocation
should be called together in Ember week? if not, it is really shocking
that when love for our Church is the plea for its assembling, one of her
most solemn seasons should be profaned, as it must be on Wednesday
next, by much feasting, and on Thursday by much excitement of strong
if not bitter feeling.

I have done all I can here ; and I hope all who go up will vote
with you.

If it is generally known that the Proctors intend to veto the proposal
about Newman many will stay, I should think, away.

I remain, my dear Sir, yours gratefully attached,

W. K. Hamilton.

It will be gathered from this letter that the Rev. A. P.
Stanley and other younger members of the Liberal party
in Theology were exerting themselves to defeat the pro-
posals of the Heads of Houses. A fly-leaf, which bears
marks of Stanley's hand, insisted on a supposed analogy
between the proceedings against Dr. Hampden and those
of which Mr. Ward was the object : ' the wheel of time had
come round,' 'the victors of 1H36 were the victims of
1845.' The object of the paper was to condemn the
proceedings against Hampden, and to induce Liberals to
vote for Mr. Ward.

Whatever may be said against the proceedings in con-
demnation of Dr. Hampden, it would be superfluous at
this distance of time to point the many obvious ways in
which the analogy between the two cases advanced by
Mr. Stanley broke down. While, however, the younger
Liberals had many motives for assisting the Tractarians
on this occasion, as a matter of fact it was not they who
saved the Tractarians from disaster, as in after-times Dean
Stanley so often boasted. ' The Liberals of his school,'
as Dean Church says, ' were still a little flock . . . too
young and too few to hold the balance in such a contest.
The Tractarians were saved by what they were, and
what they had done and could do themselves1.' If this

1 Church's ' Oxford Movement,' p. 340.
VOL. II. F f

434 Life of Edward Bouverie Pusey.

statement requires further proof, an analysis of the signa-
tures to the vote of thanks to the Proctors for their action
on February 15th (to be mentioned directly) would give
ample evidence.

But if the opposition of the young Liberals to the
proceedings against Mr. Ward was not very weighty and
not altogether disinterested, it was much more creditable
to Liberal principles than the course taken by the older
representatives of Liberalism. The Provost of Oriel had
been for many years a Liberal in Church matters. He was
the friend of Copleston, Whately, Bunsen, and Arnold. He
had supported the attempt to abolish subscription at matri-
culation : he had been the great defender of the Liberalism
of Hampden. He was now acting with sincere ultra-
Protestants like Dr. Symons, who were in no sense Liberals;
but he himself had not at all abandoned the latitudinarian
eclecticism which his older friends were anxious to fit on
somehow to the system of the Church of England. Yet
his fear of a stronger religious faith than his own now led
him not merely to assent to, but to be the principal author
of measures compared with which the action taken against
Hampden was a civil expression of disapprobation.

The scene on the 13th of February has been so graphi-
cally described both in Dean Church's 'Oxford Movement'
and in the Life of Mr. W. G. Ward, that it is unnecessary
to enter much into detail here. The Sheldonian Theatre
was crowded with Masters, no one but voters being
admitted. When the Registrar had read the selected
passages from the ' Ideal ' on the score of which the con-
demnation of the book was to be pronounced, Ward made
his defence. The book was condemned by a majority of 391
votes ; the degradation of Mr. Ward was affirmed by a
majority of 58 only. The tide of victory seemed, however, to
be still flowing strongly for the ultra-Protestant cause, when
the proposal to condemn Tract 90 was brought forward.
Then, to the unconcealed disgust 1 of the victorious party
headed by the Vice-Chancellor, the Proctors rose in their

1 Cox's ' Recollections of Oxford,' p. 345.

The Censure Vetoed.

435

places to exercise the veto which statutably belonged to
them. Never in the history of the University was the
procuratorial ' non placet ' more courageously or more
wisely uttered.

An address to the Proctors thanking them for their
conduct was signed by men of all parties in the University.
Not only the friends of the Movement, but Mr. Stanley of
University College and Mr. Jowett of Balliol appear among
the signatories, which altogether amounted to some eight
hundred 1. The address was presented to the Senior
Proctor by the Rev. C. Marriott on March i st.

The victory, however, on the whole lay with the assailants
of the Movement ; and as new Proctors would enter upon
office after Easter they determined to renew their efforts to
procure a condemnation of the Ninetieth Tract.

It will be remembered that on March 22, 1836, Mr.
Bayley of Pembroke and Mr. Reynolds of Jesus College,
the Proctors for the year, had vetoed the proposal that
Dr. Hampden should be suspended from certain privileges
and duties attaching to his professorship ; and that, when
they had gone out of office, the proposal which they vetoed
was carried on May 5th in the same year by an over-
whelming majority 2. It was hoped that a similar reversal
of the procuratorial veto might be repeated. But any such
expectation overlooked the difference between the cases.
It was one thing for the Proctors to use their veto as an
expression of little more than their own opinions ; it was
another to use it on behalf of a very large and influential
minority 3.

' The procuratorial veto,' so wrote a keen observer, ' has been treated
in this case as if persons somehow or other felt that they had no real
right to complain of it ; as if there was an impression, whatever might
be said in an ordinary party view against it, that the Proctors had,
after all, a fair right to do what they did do V

But the address to the Hebdomadal Board in favour of

1 Cox, p. 346. The printed list pp. 558, 561.

is 546, but many names were sent in 1 Ibid. The author of the remark-
after it was struck off. able article on 'Recent Proceedings

2 See vol. i. pp. 378, 385. at Oxford,' was the Rev. J. B. Mozley.

3 Cliristian Kemevibi ancer, No. 48,

F f 2

436 Life of Edward Bouverie Pusey.

another attempt to procure a condemnation of Tract 90
received comparatively few signatures, and was treated
with coldness in unexpected quarters.

Pusey on his part felt that if Newman was to be by any
possibility saved from going to Rome, Tract 90 must not
be condemned. The condemnation of Tract 90 would be
interpreted by Newman as a last sign from Heaven ; it
would precipitate his secession. This motive led Pusey to
suggest to Mr. Gladstone that he should ask the Archbishop
of Canterbury to dissuade the Heads of Houses from any
further measures. But Mr. Gladstone felt that matters had
been further complicated by the action of one of Ward's
friends. Immediately after the decision of Convocation on
Feb. 13, Mr. Oakeley had written a public letter to the Vice-
Chancellor, in which he claimed to hold (as distinct from
teaching) all Roman doctrine ; and four days later this was
followed by another letter to the Bishop of London, in
w hich he brought this clause formally under the notice of his
Diocesan. Whatever is to be said of its theological tenable-
ness, nothing could be more frank than Mr. Oakeley's
attitude, nor more unequivocal than the terms in which he
brought his theological position under the notice of authori-
ties who could not but condemn it ; but his action at this
juncture greatly added to Pusey 's difficulties, and lessened the
prospects of that ' peace' which Pusey so earnestly desired.

Mr. Gladstone, as the following letter shows, was willing
to do anything in his power to promote the cause of peace.
But could Dr. Pusey answer for Mr. Ward or Mr. Oakeley ?
Had they not used, were they not likely to use again,
language which was provocative and indefensible ?

W. E. Gladstone, Esq., to E. B. P.

13 Carlton House Terrace, Feb. 17, 1845.
I concur with my whole heart and soul in the desire for repose :
and I fully believe that the gift of an interval of reflection is that which
would be of all gifts the most precious to us all, which would restore
the faculty of deliberation now almost lost in storms, and would afford
the best hope both of the development of the soundest elements that
are in motion amongst us, and of the mitigation or absorption of those
which are more dangerous.

Mr. Gladstone's Viczv of the Situation. 437

Then as to my addressing the Archbishop. I have no right or
reason to suppose that any representation from me would come to him
with any special advantage. Still, it is impossible not to see from his
late Pastoral, and still more from his Charge of last autumn, that no
one more fervently ensues peace than our Primate ; and if it were your
desire that I should write to his Grace, I should readily do so, as my
addressing him would be simply in the way of information, and would
not be with the view of drawing him into communication with myself.

My opinion continues to be, that the subject of the Ninetieth Tract
will most probably not be revived ; but I by no means state this as
a reason for doing nothing of the kind you indicate.

However, it occurs to me that the Archbishop's first thought might
naturally be, that the hope of peace must depend on the pacific inten-
tions and desires not of one side or body only, but of all ; and that if
you, on behalf of the assailed, take the initiative, it would be very fair
to ask you what guarantees, or at all events what reasonable expecta-
tions, you can hold out that (key will keep the peace. The signs of the
last few days do not altogether give such a promise. For instance, even
in his defensive speech, admirable as its tone was in all personal and
in some other respects, Mr. Ward chose to carry his theology to
a point beyond any which he had theretofpre reached, and to pro-
pound an Ultramontane definition of Roman doctrine, viz. whatever is
approved by the Pope.

It is true indeed, as I conceive, that Mr. Ward represents an indi-
vidual, not a class ; and it is difficult to make others responsible for
his proceedings. But Mr. Oakeley is a man who appears generally
desirous to manage his opinions, extreme as they are, with gentlen< :ss
and consideration for the peace of the Church. Yet he has just pub-
lished, as I perceive with great pain, a challenge to the academical
authorities, founded on the votes against Mr. Ward ; with respect to
which I will only say, that I cannot conceive how it could be in place
until the validity of those votes should have been established, either by
the sentence of an appellate tribunal, or by a legal certainty that the pro-
ceedings of the Convocation cannot be brought under review elsewhere.

It is on this account that I have replied to you, instead of acting at
once on your suggestion.

Pusey thanked Mr. Gladstone for his letter, but ac-
knowledged that he could in no way answer for the
action of Oakeley and Ward. But the prospect gradually
brightened. On the following day Pusey wrote to Mr.
Gladstone : —

' There seems a general impression that the Heads are becoming
more pacific ; and that the renewed requisition against us will be
a failure. . . . Your communications with the Board and your name
have done us good service.'

438 Life of Edward Bouverie Pusey.

A day or two later Mr. Gladstone acted on Pusey's
suggestion that he should apply to the Archbishop of Can-
terbury. He reported the result in the following letter : —
W. E. Gladstone, Esq., to E. B. P.

13 Carlton House Terrace, Feb. 22, 1845.

I have had a kind note from the Archbishop of Canterbury, in
which he expresses his opinion that there will be no further proceed-
ings at Oxford in respect to the 90th Tract.

I lose no time in making known to you the circumstance, as it may
contribute to reassure your mind (on mine it leaves no doubt) ; but
probably it would be well to keep back the Archbishop's name except
from persons altogether in your confidence.

If there be no intention of reviving the matter, what a conclusive
testimony does this afford that the interposition of the Proctors was no
less wise and just than it was courageous.

Robert Phillimore is desirous to sign the thanks. I mention this in
case his name should not have been otherwise transmitted.

Believe me, your sincerely attached
Rev. E. B. Pusey, D.D. W. K. Gladstone.

Thus this chapter of the history of the Movement had
well-nigh closed. Mr. Ward was degraded, and the question
of Tract 90 was not to be re-opened. But in order to
complete this portion of our subject, it is necessary to follow
for a while the fortunes of the Rev. F. Oakeley.

Mr. Oakeley, as will have been seen, had declared in his
letter to the Vice-Chancellor that he held (though he did
not claim to teach) all Roman doctrine, and had subse-
quently repeated this claim in a letter to the Bishop of
London. Thereupon the Bishop requested Mr. Oakeley to
resign his licence as minister of Margaret Chapel. In this
the Bishop was acting at the suggestion of Dr. Chandler,
the Dean of Chichester, within whose London parish
Margaret Chapel was situated. Mr. Oakeley pleaded for
delay, but offered to take no part in the church services
until he gave a reply. Meanwhile he wrote very earnestly
to Pusey, with a view to inducing Pusey, Keble, and others
to withdraw their support from the Church Societies, and
to induce others to do the same, unless the Bishop of
London withdrew his request. Pusey and Keble both felt
unable to comply with this suggestion ; and the Bishop,

Mr. Oakeley condemned by the Court of Arches. 439

on his part, found the case to be full of unsuspected
difficulties, and at last decided against withdrawing Mr.
Oakeley's licence, but with the proviso that the circum-
stances might still be the subject of legal determination.

Pusey, however, had been obliged, in his correspondence
with Oakeley, to express himself with regard to Oakeley's
actions in terms which inevitably led to a certain estrange-
ment, and a loosening of those personal ties which, in binding
Oakeley to himself, bound him also to the Church of
England. This was inevitable ; but it did not prevent Pusey
from doing what he could to help his friend even to the last.
Mr. Oakeley's letter to the Bishop of London was made the
basis of a suit in the Arches Court, which was opened on
June 9. Mr. Oakeley himself did not appear, nor was he
represented by counsel. On June 30 Sir Herbert Jenner
Fust, the Dean of the Arches, revoked Mr. Oakeley's licence
to officiate at Margaret Chapel or elsewhere in the diocese,
and prohibited him from performing any ministerial office
in the Province of Canterbury until he retracted his errors.
The judge held that if any Roman doctrine was opposed to
the doctrine of the Thirty-nine Articles, Mr. Oakeley must,
according to his own statements, hold it ; and that such
a position was inconsistent with his engagements as a
minister of the Church of England.

This decision added to the unsettlement and distress of
many minds. In order to relieve this, Pusey, besides
preaching to the distressed congregation at Margaret
Chapel on the day before the judgment \ wrote at length on

1 Cf. 'The Blasphemy against the
Holy Ghost,' a sermon preached at
Margaret Chapel on the feast of St.
Peter, 1845. Oxford, 1845. Thesermon
has the following dedication : — ■
' To the Congregation
Of Margaret Chapel,
W ith whom he has often in common

worshipped,
To whom he has, from time to time,

with joy ministered,
And with them, in their devout services,
Found rest and joy,
This Sermon,

Preached by God's mercy, to remove
anxieties,
On a day of gladness,
And the eve of heavy sorrow,

Is inscribed,
With the affectionate prayer,
That the God of all comfort
Will, in our common sorrow, comfort
them.

And Himself, the Teacher and Guide
of all,

Replace the guidance and teaching
Of which in His inscrutable Providence
He has permitted them to be deprived.'

44° Life of Edward Bouvcrie Puscy.

the subject to the English Churchman. He pointed out that
Mr. Oakeley's case had been undefended : consequently it
created no precedent. Had it been defended, some parts of
the Judgment must have been modified. The judge had
assumed that ' the Articles have one plain definite gram-
matical sense, and that whoever does not see this, simply
strains them, because he has a repugnance to their meaning.
Nothing,' Pusey added, 'can be less true.' But the judge
had condemned Oakeley's claim to hold all Roman doc-
trine, and not all constructions of the Thirty-nine Articles
which might differ from his own. Mr. Oakeley's case, then,
did not really affect anybody except himself. That a decree
of the Court of Arches was not a decision of the Church was
clear from the fact that when a few years earlier this same
court had decided in favour of the primitive practice of
Prayers for the Dead, 'the Bishop of one of our first sees felt it
to be his duty on the following Sunday to preach against it
in the cathedral church of our metropolis.' Pusey deplored
the inequitable onesidedness which tolerated anything in
one direction and nothing in another. The rulers of the
Church would do well to commit her to God, and 'let her
drive' under His guidance ; to thrust her, by measures of
peremptory repression, would mean a situation in which
' the fore part ' might ' stick fast and remain immoveable,'
while the ' hinder part ' was broken by the violence of the
waves. Pusey did not explain — there was no need for
doing so — who were meant by the 'fore part' and who by
the ' hinder part.'

The events of the next few months were to afford a
tragical illustration of the last - named feature of the
catastrophe thus described.

CHAPTER

XXXIII.

RUMOURS AND ANXIETIES — AN APPEAL FROM PUSEV—
MANNING'S FEELING TOWARDS ROME — NEWMANS
SECESSION — PUSEY'S LETTER TO THE 'ENGLISH
CHURCHMAN ' — KEBLE'S COMMENTS — REVIEW OF
PUSEY'S POSITION.

1844-1845.

SINCE his resignation of St. Mary's in September,
Newman had lived in the ' monastery ' at Littlemorc,
surrounded by a few most intimate friends, while the little
church of St. Mary's, Littlemore, was served by the Rev.
W. J. Copeland. Newman and his associates spent their
time in attending the daily services in the church, in
observing the Canonical Hours at home, and in an amount
of literary work and anxious correspondence which left no
margin of leisure. During the last year of his life in the
Church of England, Newman was reading for or writing
his ' Essay on the Development of Christian Doctrine,' and
his mind was so far detached from the Anglican position
that his secession was at any moment at least possible.
Pusey alone, hoping against hope, could not altogether
resign himself to recognize what was plain to most ; and.
as we have seen, went on consulting him as if they still had,
as much as ever before, practical interests, anxieties, and
hopes in common.

With the keen desire that everything should be done
likely to re-establish Newman, it was a great distress to him
when, shortly after his return from Ilfracombe in Sep-
tember, 1844, Mr. Eden, the new Vicar of St. Mary's,
showed him a letter from Copeland, in which the latter
begged to be relieved of his charge at Littlemore. The
strain of so difficult a situation might well be too great

442 Life of Edward Bouverie Pusey.

for one so deeply attached to Newman, yet at the same time
so loyal a son of the Church ; but Pusey thought that, at
such a crisis, considerations of a personal character only
ought not to be entertained.

E. B. P. to Rev. W. J. Copeland.

Christ Church, 15th Sunday after Trinity, 1844.
My dear Copeland,

Eden has just read to me a note of yours ; as you speak so
freely to me, I felt that he might, though he otherwise felt it to be
confidential. Indeed, my dear friend, it must not be. You cannot
estimate the value of your being there to Nfewman]. I dread every-
thing, every loosening of every cord, and this is like sending him
adrift, and parting with the last thing which holds him to L[ittlemore].
If there were any clear call of duty it would be otherwise ; but now,
for all our sakes, you must stay. Nobody can estimate the use he is
in God's hands where he is. He has set you down there, as me,
I trust, here. We must all have many heavy thoughts ; we are under
a very heavy cloud ; still God may be nearer to us for all that ; only
let us stay where we are, and we shall see the salvation of the Lord
by-and-by. I would have called this evening, but I say things so
badly. One's heart is half-broken, and all these moves are like shaking
a broken limb. So pray, you must stay on.
God bless and comfort you.

Your very affectionate friend,

E. B. PUSEY.

Copeland obeyed Pusey and remained. But another
anxiety followed. Mr. A. J. Christie, Fellow of Oriel
College, had intended to take Holy Orders at the end of
1844. He had been a pupil of Pusey, and Pusey was
greatly attached to him, not merely on account of his
marked ability, but for higher reasons which a singularly
elevated and attractive character could not but suggest.
Mr. Christie had apparently, after the fashion of perplexed
young men of that time, been asking advice in very various
quarters, and had at last become much perplexed as to
whether he should be ordained at all.

'I did not tell him,' wrote Newman to Pusey on Oct. 12, 'what
I think, that if he goes into our orders, he will one day be sorry for it.
But why I think this is a matter of impression, and I cannot give
grounds. I certainly do not think he can possibly sign our Articles,
but he thinks he can. He goes with Ward ; I cannot.'

A. J. Christie, of Oriel.

443

Pusey's love and reverence for Newman — his inability to
think that any real divergence of conviction was possible —
prevented him from seeing that they were really looking at
the question from different points of view.

E. B. P. to Rev. J. H. Newman.

Saturday evening, Oct. 12, 1844.

What you say must decide me not to say anything to C[hristie],
grievous as it is, in so great a degree to lose his direct services for our
Church. I asked the Bishop, not without the secret anxiety one has
about everything, but still with the faith that all would come right.
However, now he has, of his own mind, resigned it (though it costs
him a good deal, and more as the time of final decision approaches),
I must not dissuade him against your ' impression,' who see so much
further, that ' he would one day be sorry for it.'

So, 1 have done. But I wish you would think whether, this resigned,
Medicine is the best line for him. If things go on well, and he is led
on in the line which his publication of S. Ambr. de Virg. points to, he
might, in a single state, do good service as a physician of the poor
(perhaps in some such establishment as, by God's blessing, Holy Cross
may become). Else Instruction seems more his line. He wishes to do
anything you, or you and I, might think best for him. He seems to
have no preference for Medicine, and he would have a great deal very
revolting to go through. He would like you to say what you think
best for him.

I have nothing more to say now, thank you.

Pusey was too uncomfortable to let the matter rest.
Five days afterwards he wrote again to Newman.

E. B. P. to Rev. J. H. Newman.

Thursday night [Oct. 17, 1844].

Christie called upon me by appointment after I saw you, and his
determination had given me such a pang yesterday that I could not
help talking with him about it. I could not find from him, although
I asked him plainly, any reason why he should not be ordained, nor
that he went further than myself as far as appeared without going into
the details of each doctrine.

Your strong expression staggered me, and I should not think myself
fit to think one way when you think another ; still, I should like to
know more what you think best for Christie, in whom, as a pupil and
on other grounds, I have so much interest. It seems so sad for such
services to be lost, and hopes which he himself has had as long as he
can recollect, and which, so one might hope, were drawings, to come to
nothing.

If you are not coming soon into Oxford, I should like to walk out to
talk with you.

444 Life of Edward Bonverie Pusey.

It was inevitable that reports about Newman should be
in circulation ; the current gossip of Oxford, or rather of
Puritan Oxford, is described by an authority on the subject,
Mr. Golightly.

Rev. C. P. Goi.ightly to Rev. W. S. Rricknell.

Oxford, Friday, Nov. I, 1844.

My dear Bricknell,

It is possible that you may have already heard from some other
correspondent the reports prevailing here. It is all over the University
that Newman, Ward, Oakeley, Lewis, and others are going over to
Rome immediately. A great stir is taking place undoubtedly. It is
reported to-day that Newman is already gone.

All this is uncertain. I have however ascertained one very im-
portant fact, that Newman has written to Isaac Williams to say that it
is ' impossible for him to continue in so fallen a Church.' Williams
has cut the party, and wishes Newman's intention to be known. He
told this to Ley of B.N.C., a man of good character, and brother of
a quondam Fellow of Trinity, a friend of Williams ; and my informant
has twice called on Ley, and for my satisfaction heard the statement
from his own lips.

Thus much is quite certain ; and, if you can spare the time, I should
much like you to come in here on Monday, and dine and sleep at my
house. The Tablet, which has a long and curious article upon the
Puseyite Movement, intimates, 'on the authority of a forthcoming
pamphlet,' that Pusey has been brought up to the same point as
Newman and Ward. Should Pusey secede with them, my calculation
is that thirty Masters of Arts, and in all perhaps 100 members of our
Church, would turn Romanists by the end of the year.

Immediately upon the secession of the party I conceive that Newman
and Wiseman would each publish an artful pamphlet to catch waverers,
and that the latter in his will cull from the Bishops' Charges all the
compliments that they have paid to the learning, ability, and piety of
the party.

Believe me, yours most truly,

C. P. Golightly.
I wish to consult you not only upon the general subject, but more
particularly as to whether anything or what should be written to the
papers at once.
Nov. 1, 1844.

P.S. — I thought perhaps they might be entering the Communion of
Saints on All Saints' Day.

The reports about Newman found their way into the
London papers on November 2, and they caused, as was
inevitable, a widespread perplexity. Among the letters

Account of Newman s despondency. 445

which Pusey had to write with reference to this perplexity,
the subjoined is remarkable. It contains an account of
Newman's 'despondency,' as Pusey now conceived of it.

E. B. P. to Rev. Prebendary Henderson.

[Christ Church], Nov. 14, 1844.

My dear Henderson,

You are quite right in thinking that N[ewman] has no feelings
drawing him away from us : all his feelings and sympathies have been
for our Church : he has toiled for it as no other has, constructed
defences for it, and brought out her system, as no other could. What
I fear is a deep and deepening despondency about her, whether, with
all the evils so rife in her, the tolerance of heresy and the denial
of truth, she is indeed part of God's Church. From time to time
lie seems encouraged by tokens of God's grace vouchsafed in her,
but the tide sets the other way : he is very heavy-minded. He does
feel sympathy very much, or the want of it : he has felt very much
what has been said of late : he said the other day, ' I have a literal
heartache.' But it is not this, I believe, which has been doing the
mischief, but, what you say, the tolerance of heresy. He seems to me
to have the keenest and most reverent perception of the offensive-
ness of heresy, that I ever witnessed. It is something quite of a
different kind from anything that I ever saw elsewhere ; I know not
how to convey the thought. It is a sort of reverent shrinking from it,
as one might conceive in a very pure mind from something defiling.
It seems even to affect his frame, as one might imagine 'a sword
piercing,' a pain shooting through every part.

Of course I do not mean to blame our Bishops ; but in the habits in
which we, and much more they, were brought up, the mind was
directed to certain gross forms of heresy, such as the Socinian, and
scarcely realized the others at all — thought of them as something
abstract, not being brought in contact with them, or seeing their
effects. Thus, in America, a Nestorian Bishop was actually recognized
by some of our Bishops, and in England very unguarded language
has been used about the heretical bodies in the East. We are so
practical a people, that we can hardly see a thing to be wrong which
we do not see working ill. Hence, people even who assent to the word
&€ot6kos, often cannot see any great harm in its denial, because they
do not see its bearings. Then, too, we are so inured to our existing
evils that we do not feel them acutely. We have been so accustomed
to hear the Sacraments denied, that it hardly seems to strike our
Bishops, when 500 clergy (I think) sign their denial of them. On
the other hand, anything new does strike us. And thence the
anomaly of great apprehension expressed, all along, as to what has
been taught from this place, while glaring heresy passes unnoticed.
Thus the Bishop of Gloucester leaves unnoticed Mr. Close and all

446 Life of Edward Bonverie Pusey.

his profaneness, and his public denial of the word QeoroKos, but
renews what he had said three years ago about persons who, to say
no more, are earnest about the Faith. 1 know he [Newman] felt this
very much. Then as to myself, I know he looks on the silence of the
Bishops as a confirmation of my condemnation, and a tacit giving up
of the truth. I trust something boldly said of this would do good.
I should have been most glad too if anything could have been said
publicly about his great services to the Church.

But after all, our great resource must be prayer. Some of us
proposed to ask any earnest persons we could to use some earnest
prayers daily, with reference to the distractions of our Church and
those distressed in her and about her. Tickell's loss, which is a very
sore one, is ground enough for this. I thought of, as a groundwork,
the use of the Lord's Prayer three times daily in honour of the Holy
Trinity, either at once or at three 'Hours ' with this special intention,
with the De Profundis. The object is that the prayer being short
should be earnest, concentrated, persevering. Individuals could add
more. Copeland thought of the Collect for Whit-Sunday. Tell me
what you think, and ask whom you can, asking them to ask others,
laying a stress on the prayers being very earnest. We might obtain
an army of prayer and then might hope.

God be with you ever.

Yours affectionately,

E. B. P.

How profoundly men's minds were moved by the reports
that were abroad may be inferred from Dr. Hook's sub-
joined letter to Pusey, a letter in which the writer's fervid
and impetuous character betrays him into some expressions
which his better judgment would have withheld.

Rev. Dr. Hook to E. B. P.

Leeds, Nov. 23, 1844.

My dear Friend,

I am so very glad and thankful that Newman has been saved
from this downfall : may he be still preserved from the fangs of
Satan. Although I am quite convinced that the number of Roman-
izers is very small, yet there are several persons who would follow
Newman, and I should myself fear that any person going from light
to darkness would endanger his salvation. I should fear that it
would be scarcely possible for any one who should apostatize from
the only true Church of God in this country to the popish sect, to
escape perdition : having yielded to Satan in one temptation he will
go on sinking deeper and deeper into the bottomless pit. You will
readily believe, therefore, that in your proposal to pray for these

Is Rotuc Antichrist':

447

poor persons now under the temptation of Satan, I shall cordially
acquiesce.

For you and Newman I make very great allowance. You have
been sorely persecuted : you have been unjustly used. If you are
really, what we have always given you both the credit of being, holy
men, you will be preserved from this awful downfall to which Satan
is alluring you. All my letters concur in pitying both you and
Newman, but they think that in his case, he has not had strength or
grace to stand the fiery trial : he has been sorely tried : we thought
that, like a saint, he would have triumphed over the temptation.
It is now supposed that he is embittered against his own Church :
and by his embittered spirit his eyes have been blinded so that he
cannot see the soul-destroying errors of the Romish sect. It is
predicted that there will be a falling away ere Antichrist comes.
Romanism is preparing the way for infidelity, and I do believe that
Christianity will at last be reduced to a very small number of persons,
a compact body of holy men prepared to resist Antichrist, and to
show when our Lord shall appear that there still is faith upon earth,
although it has nearly disappeared. I look therefore not to any great
re-union of the Catholic Body, but to the improvement of our own
Church that it may be the Body prepared for our Lord's reception.

Yours most affectionately,

W. F. Hook.

Pusey could not acquiesce in Hook's language about the
Church of Rome. It is not necessary to admit her claims
because we hesitate to describe her as Antichrist.

E. B. P. to Rev. Dr. Hook.

[Ch. Ch., Nov. 24], 1S44.

My dear Friend,

I am frightened at your calling Rome Antichrist, or a fore-
runner of it. I believe Antichrist will be infidel and arise out of what
calls itself Protestantism, and then Rome and England will be united
in one then to oppose it. Protestantism is infidel, or verging towards
it, as a whole. I think the sects see further than you do, in that they
class ' Popery' and what they call ' Puseyism ' together, i.e. that the
Churches and what submits to authority will be on the one side in
the end, the sects and private judgement on the other. The ground
seems clearing and people taking their sides for the last conflict, and
we shall then see, I hope, that all which hoM ' the deposit of the
Faith ' (the Creeds, as an authority without them) will be on one side,
' the Eastern, the Western, our own,' and those who lean to their own
understanding, on the other. I wish you would not let yourself be
drawn off by your fears of ' Popery.' While people are drawn off

448 Life of Edward Bouverie Pusey.

to this, the enemy (heresy of all sorts, misbelief, unbelief) is taking
possession of our citadel. Our real battle is with infidelity, and from
this Satan is luring us off.

God bless you ever. y— affectionate friend>

E. B. P.

The renewed agitation to procure a condemnation of
Tract 90 was a matter of concern to Pusey, chiefly on
account of the effect which, as he feared, it might have
upon Newman. He therefore at once sent to Newman on
hearing from Mr. Gladstone that the Archbishop of Canter-
bury thought there would be no further proceedings against
the tract. Newman hastened to assure him that his own
convictions were independent of the events of the day,
whatever they might be.

Rev. J. H. Newman to E. B. P.

Littlemore, Feb. 25, 1845.
. . . Thank you for your kindness about Tract 90. Nothing that
has happened has made me go one way or the other, from the first
(near six years). If I have a clear certain view that the Church of
England is in schism, gained from the Fathers and resting on facts
we all admit, as facts (e. g. our separation from Rome), to rest on the
events of the day is to put sight against faith. We may allowably go
by events when we have no other guide. That events, as events,
have a providential direction, who doubts ? and that we should
be deeply thankful for them — but we must not be blown about by our
impressions of them. My dear Pusey, please do not disguise from
yourself, that, as far as such outward matters go, I am as much gone
over as if I were already gone. It is a matter of time only. I am
waiting; if so be that if I am under a delusion, it may be revealed
to me — though I am quite unworthy of it — but outward events have
never been the causes of my actions, or in themselves touched my
feelings. They have had a confirmatory, aggravating effect, often.

Ever yours very affectionately,

J. H. N.

Pusey still dreaded the possible effects of any apparent
withdrawal of confidence from Newman. He continued to
consult him about difficult cases of spiritual perplexity
which were brought to him, and Newman replied as fully as
in bygone years, though perhaps with somewhat more of
hesitation and constraint. To one such reply Newman

Appeal to Newman.

449

added some lines which show how difficult it was becoming
for the two friends to keep up their old relations of unre-
served intimacy and confidence.

Rev. J. H. Newman to E. B. P.

Littlemore, Wednesday, March 12 [1845].

1 have been thinking of you a good deal lately. Three Sundays
I have been in Oxford, but have not had the heart to call on you.
I would I knew how least to give you pain about what, I suppose,
sooner or later must be. You see Meyrick considers he had three
distinct warnings, and is full of horror at the thought of his having
hazarded a neglect of them. One must make no other person's
impressions a guide to oneself. I put it as an illustration (nor am
I speaking prominently about myself) when I say, what I ought to say,
yet shrink from saying, that I suppose Christmas cannot come again
without a break-up— though to what extent or to whom I do not
know. It is better to tell you this at this season, than to wait for
a more joyful time.

All blessings be with you, rr.y dear Pusey, prays

Your affectionate friend,

J. H. N.

Pusey was greatly distressed. He begged Newman to
consider the unsettlement of convictions and the disunion
among families which were caused by the apprehension of
his leaving the English Church. He reminded him of his
article on the Catholicity of the English Church in the
British Critic. Why should Newman think the Roman
claim so strong ? Could he not see, as Pusey saw, a token
of Christ's Presence with the English Church in the signs
of growing life within her, and of the proofs afforded by the
conduct and experience of her individual members of the
grace and power of her Sacraments ? Newman replied : —

Rev. J. H. Newman to E. B. P.

Littlemore, March 14, 1S45.

The unsettlement I am causing has been for a long while the one
overpowering distress I have had. It is no wonder that through
last autumn it made me quite ill. It is as keen as a sword in many
ways, and at times has given me a literal heartache, which quite
frightened me. But in proportion as my course becomes clearer, this
thought in some respects becomes more bearable. The disunion
of families indeed remains, and is enough to turn one's head : but
VOL. II. G g

450 Life of Edward Bouverie Pusey.

in proportion as one feels confident that a change is right, in the
same proportion one wishes others to change too : and though it is
anything but my wish that they should change because I do, of course
it cannot pain me that they should take my change as a sort of
warning, or call to consider where the Truth lies.

I wrote the article on the Catholicity of the English Church to
which you refer (as I told you not so long after it, as we were walking
back from St. Ebbe's one day, just as we were opposite Bulteel's
Chapel) to satisfy my own mind. John Miller, I believe, saw at the
time that it was written by an unsettled person. I never simply
acquiesced in it. When doubts of our Catholicity came powerfully on
me, I did all I could to throw them from me — and I think I never can
be ashamed of doing my utmost, as I have done for years, to build
up the English Church against hope. My doubts were occasioned
by studying the Monophysite controversy — which, when mastered,
threw light upon all those which preceded it, not the least on the
Arian. I saw as clear as day (though I was well aware clear
impressions need not at once be truths) that our Church was in the
position towards Rome of the heretical and schismatical bodies
towards the primitive Church. This was in the early summer of
1839; in the autumn Dr. Wiseman's article on the Donatists com-
pleted my unsettlement. Since that time I have tried, first by one
means, then by another, to overcome my own convictions ; three
separate attempts I recollect, — my article on the Catholicity of the
English Church — that on Private Judgement— and my Four Sermons.
1 have retreated and kept fighting. . . .

Where are we to stop ? where am I to stop ? what to believe ?
Each one has his own temptations. I thank God that He has
shielded me morally from what intellectually might easily come
on me — general scepticism. Why should I believe the most sacred
and fundamental doctrines of our faith, if you cut off from me the
ground of development ? But if that ground is given me, I must
go further. I cannot hold precisely what the English Church holds
and nothing more. I must go forward or backward, else I sink
into a dead scepticism, a heartless acedia, into which too many in
Oxford, I fear, are sinking. You cannot take them a certain way
in a line, and then, without assignable reason, stop them. If they
find a bar put on them, a prohibition, from within or without, they
come to think the whole matter a dream, a sham, and fall back
to an ordinary life.

I have said all this because you have asked me, with a double
anxiety ; on the one hand the distress of paining you, on the other
the feeling that I am not at all doing justice to my own convictions
and the ground of them.

As to the signs of growing life in the English Church, I think
it most fair and right to dwell on them, when one has no clearer
grounds— but I do not know how to doubt, the Fathers would have

Newman's Reply — Pusey's Anxiety. 451

said that we were not the Church and ought individually to join
the Church— and if the body of the English Church is about to join
the Church so much more reason have we to praise God. As to
individuals, by joining the Church of Rome, hindering that greater
event, this again is a good reason, if one has no clearer reason to
go by than those of apparent expediency.

That our Lord may in His mercy give grace through our sacra-
mental rites, as He does (we humbly and surely believe) in so
many instances, proves nothing beyond the fact that He does so in
those instances. Whether it is an ordinary or extraordinary grant
is not proved thereby. Multitudes of people flocked to the holy
robe of Treves just now, and cures were wrought. Faith might
thus be rewarded, even though the robe was not a genuine relic.

I suppose, even though a Church be schismatical, yet if it have
the Apostolical Succession, and the true form of Consecration, Christ
is present on its altars, and that He, Who is thus really present,
should give of His presence to those who believe Him present,
in spite of the obex, is not hard to believe, and is, I believe, allowed
in the Church of Rome.

And now what have I to say, but to express a trust, that where
so much is at stake, Divine Mercy would reveal to me unworthy
clearly what is His will about me, and what is not.

Ever yours very affectionately,

J. H. N.

What you and others urge upon me, and what I feel myself,
the unsettlentent of mind I should cause, would, I suppose, make it
a clear duty to state, as best I could, my reasons. As far as I see,
I shall resign my Fellowship by November.

After this letter Pusey seems to have lost nearly his last
hope of Newman's remaining in the Anglican Church.

E. B. P. to Rev. H. A. Woodgate.

35 Grosvenor Square, Good Friday night,
[March 21], 1845.

My dear Woodgate,

I left Oxford upon a very distressing illness of one under my
charge, and somehow I did not read your letter (which was forwarded
to me here) until to-night. And now I fear my note will arrive to
turn Easter joy into sorrow. It relates to our friend Newman. His
despondency about our condition has been deepening since 1839 ; he
has done all he could to keep himself where he is ; but his convictions
are too strong for him, and so now my only hope is that he may be an
instrument to restore the Roman Church, since our own knows not
how to employ him. His energy and gifts are wasted among us. But
for us it is a very dreary prospect. Besides our personal loss, it is

G g 2

452 Life of Edward Bouverie Pusey.

a break-up, and I suppose such a rent as our Church has never had.
Besides those already unsettled, hundreds will be carried from us,
mistrusting themselves to stay when he goes. It is very dismal.

I do not speak publicly of it, lest it should hasten what is so very
miserable, but I doubt very much whether next Advent he will be any
longer with us.

God comfort you. It makes me almost indifferent to anything, as if
things could not be better or worse. However, if one lives, one must
do what we can to gather up the fragments that remain, and meanwhile
pray for our poor Church.

To Keble Pusey wrote in similar terms.

E. B. P. to Rev. J. Keble.

35 Grosvenor Square, Easter Friday,
[March 28], 1845.
I hear that he [Newman] is not at the Oriel election this year. I did
not expect it. It looks like an approaching parting. I fear, whenever
it is, the rent in our poor Church will be terrible : I cannot conceive
where it will end, or how many we may not lose.

On April 17 Newman sent to Pusey a clergyman who
was in difficulties 'about his safety in the English Church.'
' I said,' Newman added, ' I had rather not speak on the
subject, and he wishes in consequence to talk to you.'
Pusey, of course, welcomed him.

It was characteristic of the intensity of Pusey's belief
in God's providential guidance and of his love for Newman,
that he gradually brought himself to think of Newman's
secession as determined, like a prophet's mission, by reasons
peculiar to himself, and thus in no sense an example to be
followed by others.

E. B. P. to Rev. J. Keble.
Christ Church, 5th Sunday after Easter, 1845.

I should like to know what you think could best be done by any in
that terrible shock awaiting us. 1 am hoping that people may come
to think that he has a special mission and call, and so that it may not
be looked upon as an example to all who have learnt of him : but it will
be, I fear, a most fearful rent, draining our Church of so much of her
strength.

Ever your affectionate and grateful

E. B. P.

Letters to Keble.

453

Again he writes to Keble : —

Ilfracombe, July 8, 1S45.

People have been anxious that you should in some way do some-
thing to cheer and reassure people at such a time as this. They are
so discouraged that it would seem as if some would join Rome out of
mere hopelessness. They resign themselves as by a sort of fascination,
as though it must be sooner or later, ' Why then not at once ? and so
the step would be taken, and all suspense at an end.' I have myself
looked upon this of dear N[ewman] as a mysterious dispensation, as
though (if it be indeed so) Almighty God was drawing him, as a chosen
instrument, for some office in the Roman Church (although he himself
goes, of course, not as a reformer, but as a simple act of faith), and so
I thought that He might be pleased to give him convictions (if it be so)
which He does not give to others. At least, I have come into this
way of thinking, since I have realized to myself that it was likely to be
thus. . . .

Manning and I, I found, have each been preaching in L[ondon '] just
to show that we wished to go on as before, and did not despair.
C. Marriott, I think, suggested to you some hopeful dedication of
your little book of poetry 2 to the children of our Church, who are
indeed so very full of hopefulness to us. But I hear this is not to be
out for some months. Could you not give us something else : as those
Sermons on the Catechism, which I liked so much, and found so good
for my children ? I think something of this sort, not going out of your
way, but reassuring people, would do more good than anything
besides. You have been so much nearer to Newman, as in the
publication of the ' Remains,' Tract 90, &c, that reassurance about you
would encourage people more than anything else. . . .

Ever your grateful and affectionate

E. B. P.

As the report of Newman's approaching secession spread
among those who had followed and trusted him, Pusey's
correspondence became more and more exacting ; while at
the same time his distress of mind revealed itself in an
apparent indecision, which, when the event had actually
taken place, entirely disappeared.

This indecision is visible in some phases of his corre-
spondence with Dr. Hook, before the consecration of
St. Saviour's, Leeds — a matter which will be dealt with in
the succeeding chapter. But another person who was alive

1 See ' Parochial Serm. ' vol. ii. s. xvi, and ' Occasional Serm.' s. vii.

2 The ' Lyra Innocentium.'

454 Life of Edward Bouverie Pusey.

to it, and was especially anxious to correct it, was Arch-
deacon Manning, who had sent Pusey his recent Charge
to the clergy of his archdeaconry.

E. B. P. to Archdeacon Manning.

July 29, 1845.

Thank you for your Charge. While it is in a cheering tone,
is there quite love enough for the Roman Church ? ' If one member
suffer, &c.' . . . We are so far worse off than our neighbours, if we
suffer both ways ; [if we] cannot by the vitality of the Church retain
many who are good, or turn bad into good. However you do put
forth strongly that we are sick ; and what you say of chastenings
must do good. I only desiderate more love for Rome. When the
battle with infidelity and rebellion comes, we must be on the same
side.

Such gentleness towards Rome appeared to his corre-
spondent to imply a dangerous inclination to admit her
claims. The event has shown that this was a mistake.
Strong convictions, like strong men, can always be con-
siderate and generous. It was precisely because Pusey had
no misgivings respecting the claims of the Church of
England that he did not cherish the fierce feelings or use
the fierce language towards Rome which more respectable
divines than the Puritans have sometimes deemed a neces-
sary feature of Anglican loyalty. Manning of course agreed
that we owe duties of charity towards the Roman Church ;
but he was anxious to point out what they did not include
as well as what they did.

Archdeacon Manning to E. B. P.

Lavington, Aug. 8, 1845.

My dear Friend,

Let me endeavour to say to you what I feel about it.

1. We owe to the Church of Rome a pure Christian charity as to
a member of the Catholic body : we owe the same also to the Churches
of the East. I do not find you expressing the latter feeling, and that
seems to me the cause why you are misunderstood to have not a
charity to the whole Body of Christ, but a partial fondness and leaning
to the Roman Church.

2. We owe to the Church of Rome a special kind of charity because
there are in it things of which we dare not ourselves partake.

We are bound to use no language which can arrest the course

Manning on Right Feeling towards Rome. 455

of spiritual and intellectual purification, which, I trust and believe,
is advancing in parts, or in individuals of that Communion.

A Roman Catholic said some time ago of certain Oxford men,
' They are forging new chains for themselves and rivetting ours.'

This seems to me to be the effect of an undecided and weak tone,
and to be highly wanting in charity.

3. We owe it in charity to the whole Church, and to the Roman
inclusively, to do all we can to deepen and perfect the spiritual life
of the English Church ; for however many things we may learn
of them, there are some, of God's great mercies, which they may
learn of us.

Now one powerful obstruction to the very work in which you are
spending yourself arises, I believe, out of the tone you have adopted
towards the Church of Rome. Will you forgive me if I say that
it seems to me to breathe not charity, but want of decision ? The effect
of this, as I have had opportunity of observing among the parochial
clergy, is to make them withdraw in doubt and misgiving.

4. We owe, above all, the largest and tenderest charity to our own
Church, and unless we do more than express it, I mean unless we act
upon it, and are governed by it, I am led to doubt the reality of our
more enlarged view of charity. Is it not like the philosophical
benevolence which embraces nations and neglects kindred, and yearns
after strangers while it slights the ties of home and blood ?

Now what are the facts but these —

The Church of Rome for three hundred years has desired our extinc-
tion. It is now undermining us. Suppose your own brother to believe
that he was divinely inspired to destroy you. The highest duties
would bind you to decisive, firm, and circumspect precaution.

Now a tone of love such as you speak of seems to me to bind you
also to speak plainly of the broad and glaring evils cf the Roman
system. Are you prepared to do this ? If not, it seems to me that
the most powerful warnings of charity forbid you to use a tone which
cannot but lay asleep the consciences of many for whom by writing
and publishing you make yourself responsible. . . .

Believe me, my dear friend,

Yours very affectionately,

H. E. Manning.

But Pusey's attitude at this juncture created perplexity
in still higher quarters. He had written much against
Rome in the past : and, while avoiding denunciatory
language, such as Newman had employed, had carefully
pointed out contradictions between Roman and Primitive
teaching and practice. Was not this a juncture at which
he might, with great advantage to the Church of England,
put forth something in this sense ? So at least thought

456

Life of Edward Bouverie Pusey.

Mr. B. Harrison, and, there can be little doubt, a more
important person at Lambeth, who probably inspired
Harrison's letter. The letter, however, was simply Harri-
son's, and as it contained no references to the wishes of the
Archbishop, Pusey was able to answer it with the freedom
which was natural in writing to a younger friend and pupil.

I hardly know what amount of pain it will give you, but I ought
to say that I can only take the positive ground of love and duty to
our own Church, as an instrument of God for man's salvation, in
which He is present, and gives us the gifts of life, His Body and
Blood, and all which is needful to salvation, — as descended from that
Church which He planted here, to save souls. I cannot any more
take the negative ground against Rome ; I can only remain neutral.
I have indeed for some time left off alleging grounds against Rome,
and whether you think it right or wrong, I am sure it is of no use to
persons who are really in any risk of leaving us.

I should say that their difficulty is twofold ; the weight of Roman
authority, as supported by miracles, by the high life of her saints, the
tendency of prophecy both as to the visible unity of the Church, and
the eminence of St. Peter (interpreted as it is, of old, of the see of
Rome), their oneness in all great points of doctrine, the depth of their
spiritual system, their greater zeal and success in missions, the
superior devotion and instruction of the poor, their greater fervour,
the greater love and devotion in their spiritual writings. On the
other hand, are our numberless divisions, the plague of division
following us everywhere, the direct and unrebuked denial of funda-
mental truths of the faith, the toleration of all heresy, while truth has
been impugned by different authorities in the Church, and no one
protested against it, our fraternizing with Protestants, the tone of
our Articles, our proud contempt for everybody except ourselves, and
the hatred of Rome so general among us. (' How can we,' they say,
' be part of the one Church, as you tell us, if instead of loving one
another, we thus hate one another ? ' And I cannot deny that it is
not a dislike of parts of the Roman system only.) — Again, there is the
want of individual guidance, the infrequency of services and Com-
munions, the continual denial of truths they hold by the very ministers
who teach them, or by our Bishops, the difficulty of knowing what
is truth ; and now the actual neologism springing up even in Oxford.

Some of these things you too must feel to be real evils. And the
most effectual way to relieve them I have found, in combination with
our succession, is to point out how God has owned and is owning our

E. B. P. to the Rev. B. Harrison.

My dear H.:

Christ Church, Sept., Ember Week, Tuesday,
[Sept. 16, 1845].

The Right Method.

457

Church, His good Providence over her, His gifts in her, the life He is
giving her. These encourage people and give them heart. And so
I should say, any great movement in the right direction, as the
Colonial Bishoprics, St. Augustine's, any decided token of life, cheers
them. We are in danger, lest people drop off out of mere despondency.

It will be disappointing to you that I can do nothing to reassure
people in the way you speak of. I am afraid lest I fight against God.
From much reading of Roman books, I am so much impressed with
the superiority of their teaching; and again, in some respects, I see
things in Antiquity which I did not (especially I cannot deny some
purifying system in the Intermediate State, nor the lawfulness of
some Invocation of Saints), that I dare not speak against things.
I can only remain in a state of abeyance, holding what I see and
not denying what I do not see. I should say that wherein I have
changed, it has been through Antiquity1.

My practical line (if God continues me here) would be much
as heretofore, to teach whatever Antiquity teaches as being herein in
the line of our Church, and to try to promote practical holiness,
leaving the result to God, and praying Him, with good Bishop
Andrewes, to heal our divisions, &c.

In asking for prayers for 'unity,' I meant that we should ask of
God to bring us into one mind, His Own, without presuming what
that mind is. Let us all desire to be conformed to His, and surely
we shall. If we wait until we are agreed wherein we ought to be
at one, this is not to pray for it, until we know it. If people are
convinced that they are wholly in the right and their opponents wholly
in the wrong, then, if they formed definite thoughts of unity, it would be
that others should be as they. Be it so, only let us pray for one
another, and God will hear us in His way. If we pray not, we shall
never be at one. ' God maketh men to be of one mind in one house.'

Ever yours affectionately,

E. B. P.

We should recollect that we are praying for Greek and Roman
Ordinations, by the very force of the Collect, as well as our own.

But in answering other correspondents, it may be ques-
tioned whether Pusey's theory that Newman's case was
so peculiar as to form no precedent for others was calcu-
lated to withhold any from following him. So strong,
however, in Pusey's mind was this conviction that, even
so late as July, 1845, he wrote to Newman for advice with
regard to some people under his own charge, who were
tempted to join the Church of Rome. Could an ordinary

1 Compare Pusey's letter of Nov. 27, 1845, to the Bishop-elect of Oxford,
' Life of Bishop Wilberforce,' i. 305.

458

Life of Edward Bouverie Pusey.

person expect to understand the historical question on
which the Roman claims were rested ? To what extent
ought the fact of their having been brought under Pusey's
spiritual guidance to weigh with them ? ' What weight
should be attached to the very remarkable gift of grace
which they have received in our Church, and which has to
myself seemed very amazing ? ' If Newman thought none
of these grounds valid for deciding against considering
the claims of the Church of Rome, what course would he
recommend ? ' Your case,' Pusey added, ' if so it is to
be, I look upon as a special dispensation. I suppose of
course that, if it is so, Almighty God is pleased to draw you
for some office which He has for you.' Newman could not
admit Pusey's theory of the peculiarity of his case, and
declined to answer his questions.

When Pusey's birthday came round, Newman wrote with
his wonted affection, but with a certain reserve dictated by
his own convictions : —

My dear Pusey, Littlemore, August 22, 1845.

I do not like this day to pass without sending you a line to show
my remembrance of it, though I have nothing else to say. May you
have, as you will have, a succession of them, increasing, as the year
comes round, in usefulness and all good, till you have finished God's
work upon earth, as far as it is committed to you, and have no reason
for remaining. He surely is working through you and others in His
own way, and will bring out all things happily at last.

Believe me, ever yours, my dear Pusey,

Most affectionately,

J. H. N.

P.S.— St. John and Dalgairns both send their best and kindest
remembrances of the day.

But the end of Newman's connexion with the English
Church was close at hand. On Sept. 28 he had to announce
to Pusey an event which was serious in itself, and more
serious as a symptom of what would follow it.

Rev. J. H. Newman to E. B. P.
MY dearest Pusey, Littlemore, Sept. 28, 1845.

No time is the right time to tell what you will feel to be painful
news ; but I must not delay to tell you.

Newman s Secession.

459

Dalgairns left us yesterday. His father and mother come into
Oxford in a few days, and he thought it best that it should be over
before he saw them. . . . £ver yours affectionately,

J. H. N.

On October 3 Newman took a step which spoke for
itself.

Rev. J. H. Newman to E. B. P.

My dear Pusey, 0ct- 3' l845"

I have written to the Provost to-day to resign my Fellowship.
Anything may happen to me now any day.
Anyhow, believe me, my dear Pusey,

Yours most affectionately ever,

J. H. N.

What followed is a matter of history. On October 9,
Father Dominic, the Passionist, was at Littlemore. The
period of hesitation and suspense, within which Pusey
had never quite ceased to hope, and certainly had never
ceased to pray, was at an end. The dreaded event
had come at last ; Newman was lost to the English
Church.

For some days it would seem neither Pusey nor Keble
had the heart to write to one another. But Pusey poured
out the thoughts that filled his mind in the subjoined
letter which appeared in the English Churchman of
October 16th. It was addressed, not, as has sometimes
been supposed, to Keble, but to an ideal or imaginary
friend, whom for the moment Pusey supposed himself to
be taking into his confidence. A composition of this kind
committed nobody else to sympathy with its statements ;
while it enabled the writer to make them with entire
confidence and unreserve, and above all, to use Pusey's
phrase, to avoid any appearance of the style and authority
of a Bishop, while yet addressing a very large and deeply
interested circle of readers. It is a letter which no man
could have written who had any doubts about his own
religious position ; — the recent disaster had obliged him
to act, and conscience left him no ground for question as
to what that action should be.

460 Life of Edivard Bouverie Pusey.

My dear Friend,

Truly ' His way is in the sea, and His paths in the great waters,
and His footsteps are not known.' At such moments it seems almost
best to 'keep silence, yea even from good words.' It is an exceeding
mystery that such confidence as he had once in our Church should
have gone. Even amid our present sorrows it goes to the heart to
look at that former self, and think how devotedly he worked for our
Church ; how he strove to build her up. It looks as if some good
purpose for our Church had failed ; that an instrument raised up for
her had not been employed as God willed, and so is withdrawn.
There is a jar somewhere. One cannot trust oneself to think, whether
his keen sensitiveness to ill was not fitted for these troubled times.
What, to such dulled minds as my own, seemed as a matter of course,
as something of necessity to be gone through and endured, was to his,
as you know, ' like the piercings of a sword.' You know how it seemed
to pierce through his whole self. But this is with God. Our business
is with ourselves. The first pang came to me years ago, when I had
no other fear, but heard that he was prayed for by name in so many
churches and religious houses on the continent. The fear was sug-
gested to me, ' If they pray so earnestly for this object, that he may be
won to be an instrument of God's glory among them, while among us
there is so much indifference, and in part dislike, may it not be that
their prayers may be heard, that God will give them whom they pray
for, — we forfeit whom we desire not to retain ? '

And now must they not think that their prayers, which they have
offered so long, — at times I think night and day, or at the Holy
Eucharist, — have been heard? And may not we have forfeited him
because there was, comparatively, so little love and prayer ? And so
now, then, in this critical state of our Church, the most perilous crisis
through which it has ever passed, must not our first lesson be increase
of prayer?

I may now say that one set of those ' Prayers for unity and guidance
into the truth,' circulated some years ago, came from him. Had
they, or such prayers, been used more constantly, should we be as
we are now ? — Would all this confusion and distress have come
upon us ?

Yet, since God is with us still, He can bring us even through this
loss. We ought not indeed to disguise the greatness of it. It is the
intensest loss we could have had. They who have won him know his
value. It may be a comfort to us that they do. In my deepest
sorrow at the distant anticipation of our loss, I was told of the saying
of one of their most eminent historians, who owned that they were
entirely unequal to meet the evils with which they were beset, that
nothing could meet them but some movement which should infuse new
life into their Church, and that for this he looked to one man, and that
one was N. I cannot say what a ray of comfort darted into my mind.
It made me at once realize more, both that what I dreaded might be,

Letter to the 'English Churchman.' 461

and its end. With us, he was laid aside. Engaged in great works,
especially with that bulwark against heresy and misbelief, St. Athana-
sius, he was yet scarcely doing more for us than he would if he were
not with us. Our Church has not known how to employ him. And,
since this was so, it seemed as if a sharp sword were lying in its
scabbard, or hung up in the sanctuary because there was no one to
wield it. Here was one marked out as a great instrument of God,
fitted through his whole training, of which, through a friendship ot
twenty-two years, I have seen at least some glimpses, to carry out
some great design for the restoration of the Church ; and now after he
had begun that work among ourselves in retirement — his work taken
out of his hands, and not directly acting upon our Church. I do not
mean, of course, that he felt this, or that it influenced him. I speak of
it only as a fact. He is gone unconscious (as all great instruments of
Cod are) what he himself is. He has gone as a simple act of duty
with no view for himself, placing himself entirely in God's hands.
And such are they whom God employs. He seems then to me not so
much gone from us, as transplanted into another part of the Vineyard,
where the full energies of his powerful mind can be employed, which
here they were not. And who knows what in the mysterious purposes
of God's good Providence may be the effect of such a person among
them ? You too have felt that it is what is unholy on both sides which
keeps us apart. It is not what is true in the Roman system, against
which the strong feeling of ordinary religious persons among us is
directed, but against what is unholy in her practice. It is not anything
in our Church which keeps them from acknowledging us, but heresy
existing more or less within us. As each, by God's grace, grows in
holiness, each Church will recognize, more and more, the Presence of
God's Holy Spirit in the other ; and what now hinders the union of the
Western Church will fall off. As the contest with unbelief increases,
the Churches which have received and transmitted the substance of
the Faith as deposited in our common Creeds must be on the same
side with it. ' If one member suffer, the other members suffer with it,'
and so in the increasing health of one, others too will benefit. It is
not as we would have it, but God's will be done ! He brings about
His Own ends, as, in His Sovereign wisdom, He sees to be best. One
can see great ends to be brought about by this present sorrow ; and the
more so, because he, the chosen instrument of them, sees them not for
himself. It is perhaps the greatest event which has happened since
the Communion of the Churches has been interrupted, that such an
one, so formed in our Church, and the work of God's Spirit as dwelling
within her, should be transplanted to theirs. If anything could open
their eyes to what is good in us, or soften in us any wrong prejudices
against them, it would be the presence of such an one, nurtured and
grown to such ripeness in our Church, and now removed to theirs. If
we have by our misdeeds (personal or other) ' sold our brother,' God,
we may trust, willeth thereby to 'preserve life.'

462

Life of Edward Bouverie Pusey.

It is, of course, a heavy thing to us who remain, heavy to us indi-
vidually, in proportion as any of us may have reason to fear lest, by
what has been amiss in oneself, one has contributed to bring down this
heavy chastisement upon our Church. But while we go on humbled,
and the humbler, surely neither need we be dejected. God's chastise-
ments are in mercy too. You, too, will have seen, within these last few
years, God's work with the souls in our Church. For myself, I am
even now far more hopeful as to our Church than at any former period
— far more, than when outwardly things seemed most prosperous. It
would seem as if God, in His mercy, let us now see more of His inward
workings, in order that in the tokens of His Presence with us, we may
take courage. He has not forsaken us, Who, in fruits of holiness, in
supernatural workings of His grace, in the deepening of devotion, in
the awakening of consciences, in His own manifest acknowledgement of
the ' power of the keys,' as vested in our Church, shows Himself more
than ever present with us. These are not simply individual workings.
They are too widespread, too manifold. It is not to immediate
results that we ought to look, ' the times are in His hands' ; but this
one cannot doubt, that the good hand of our God, which has been
over us in the manifold trials of the last three centuries, checking,
withholding, guiding, chastening, leading, and now so wonderfully
extending us, is with us still. It is not thus He ever purposed to leave
a Church. Gifts of grace are His Own Blessed Presence. He does
not vouchsafe His Presence in order to withdraw it. In nature, some
strong rallying of life sometimes precedes its extinction. It is not so
in grace — gifts of grace are His love, and 'whom He loveth, He loveth
unto the end.' The growth of life in our Church has not been the
mere stirring of individuals. If any one thing has impressed itself
upon me during these last ten years, or (looking back into the order-
ings of His Providence) for a yet longer period, it has been that the
work which He has been carrying on is not with individuals, but with
the Church as a whole. The life has sprung up in our Church and
through it. Thoughtful persons abroad have been amazed and im-
pressed with this. It was not through their agency nor through their
writings, but through God's Holy Spirit dwelling in our Church,
vouchsafed through His ordinances, teaching us to value them more
deeply, to seek them more habitually, to draw fresh life from them,
that this life has sprung up, enlarged, deepened. And now, as you too
know, that life shows itself in deeper forms, in more marked drawings
of souls, in more diligent care to conform itself to its Divine Pattern,
and to purify itself, by God's grace, from all which is displeasing to
Him, than heretofore. Never was it so with any body whom He pur-
posed to leave. And so, amid whatever mysterious dispensations of
His Providence, we may safely commit ourselves and our work, in good
hope, to Him Who hath loved us hitherto. He Who loved us amid
negligence so as to give us the earnest desire to please Him, will
surely not forsake us now He has given us that desire, and we, amid

Keble s Comment.

463

whatever infirmities individually, or remaining defects as a body, do
still more earnestly desire His glory.

May He ever comfort and strengthen you.

Ever your very affectionate friend,

E. B. PUSEY.

Few men could have written thus unselfishly under the
stress of a blow which involved great personal and far-
reaching discredit with friends and superiors, and a keen
mental distress and anxiety which threw all other con-
sequences of the occurrence into the shade. Few men
could have put from their thoughts so resolutely the
human and worldly aspects of the occurrence, and have
placed it simply in the light of God's will and the widest
interests of His kingdom. Pusey knew full well what
impetus would be given to the fierce prejudices against
himself which were already entertained by the Puritan and
the Latitudinarian, but he did not on that account shrink
from tracing Newman's conversion to the prayers which
had been offered for him in the Roman Church, or from
speaking of that Church as 'another part of the vineyard'
into which his friend has been ' transplanted.' On the
other hand, he is as sanguine as ever, ' far more hopeful as
to our Church than at any former period,' and this because
'the supernatural workings of God's grace' in it are not
'simply individual workings,' — efforts traceable in the lives
of one or another of its members, — but so 'widespread'
and ' manifold ' as to show that it is in and through the
body of the English Church that the Divine Spirit is
making Himself felt. Such a letter, written at such a time,
was an evidence that Pusey had never despaired of the
Spiritual Republic. His faith in and love for the English
Church never were stronger than at this moment of extreme
discouragement.

This letter caused Keble to break the silence.

Rev. J. Keble to E. B. P.
My dear Pusey, Hursley vicarage, Oct. 21, 1845.

I believe I have not written to you since the thunderbolt fell.
But I consider that I have heard from you through the letter in the

464 Life of Edward Bouverie Pusey.

English Churchman, and many thanks for the comfort it gave me
in common with thousands more. Now again I have to thank
Marriott for a great deal of relief which he has sent me to-day by his
report of dear J. H. N. as not having proceeded at once as though
he were taking up a hostile position, which somehow I had feared
was the case, and which seemed to me a very miserable thing. But
by Marriott's account his step hitherto has not been so very incon-
sistent with my theory of neutrality towards Rome being our natural

position. ... „ ...

Kver your very affectionate

J. K.

Newman had not yet published his ' Essay on the De-
velopment of Christian Doctrine'; and rumour in Oxford
and elsewhere was busy in manufacturing and propagating
stories of what it would be like.

E. B. P. to Rev. J. Keble.
My dear K. Christ Church, Oct. 22, 1845.

The reports about N.'s book are anxious, but he loves us, and one
has good faith about things- But he uses very decided language
as to the Roman Church being ' the one only fold of the Redeemer,'
and wishes and prays that others may follow him.

I have been ashamed to put myself so forward at such a crisis,
when you were silent, yet since God had let me, unworthy, see some
of His workings with people's souls, I thought I might comfort others
with the comfort wherewith He (I hoped) had comforted me.

Yours most affectionately and gratefully,

E. B. P.

At the same time, Pusey was cheered by a visit from the
Bishop of Oxford. The Bishop assured him of his full
confidence, and of his sure persuasion that if ' only ten '
were left, Pusey himself would certainly be one of them.

To those who did not know Pusey, his attitude towards
Newman during the years 1 844 and 1 845 may have appeared
unintelligible. Pusey's own unshaken and unshakeable faith
in the English Church warranted him in taking what in any
other less sure of his ground would have been liberties with
his own position. He could not at first bring himself to think
that Newman would ever desert a cause the claims of which

Reincw of Pusey's Attitude.

465

appeared to himself to be so entirely unassailable by con-
troversy. When at last it was forced upon him that
Newman would become a Roman Catholic, he endeavoured
to reconcile his own unswerving love of and deference for
Newman with his absolute faith in the Presence of Christ
with the English Church, by the supposition that Newman
was, at any rate for a time, the subject of a special call or
dispensation, having for its object the promotion of some
great blessing or improvement in the Roman Church ; and
therefore that his secession was no more entitled to general
imitation than was the mission of the Prophet Jonah to
Nineveh. He could not even bring himself to allow that
Newman was doing wrong, though he held that it would have
been wrong indeed in himself or any other member of the
English Church to follow his example. Such a position
is of course open to obvious criticisms ; but the heart has
a logic of its own, which is often, in point of courage and
generosity, more than a match for that of the bare under-
standing. It was so in this case. Pusey accompanied his
friend as far as his conscience would allow ; even when he
could no longer agree with him, he clung, as it were, to his
hand, with unabated friendship which many mistook for
agreement. When, however, Newman at last took the
final step, Pusey drew back and parted from him, with
deep sorrow of heart but with absolutely unimpaired con-
victions. He quietly resumed those general duties to the
Church at large imposed on him by God's providence —
duties which had now become far more burdensome by the
loss of his dear friend and great associate.

VOL. II.

CHAPTER XXXIV.

ST. SAVIOUR'S, LEEDS — FIRST PROJECT OF A CHURCH
FOR LEEDS — LAYING THE FOUNDATION STONE —
COSTLY GIFTS — ALTAR PLATE — ALARM AT SECESSIONS
— OBJECTIONS RAISED BY HOOK AND THE BISHOP
OF RIPON— CONSECRATION — SERMONS — AN ADDRESS
TO THE BISHOP — PUSEY'S ANTI-ROMAN POSITION —
RELATIONS TO NEWMAN — HIS UNCHANGING FAITH IN
THE ENGLISH CHURCH — NEWMAN'S MATURE ESTI-
MATE OF PUSEY.

1845-1846.

PUSEY'S attitude with regard to Rome and the English
Church at the time of Newman's secession has just been
described. Personally he was in no way shaken. He did
not share in the general dismay entertained by many
earnest Churchmen. In spite of the anxiety and distress
occasioned to himself by his friend's secession, he continued
the more positive methods for strengthening and extending
the hold of the Church upon the masses.

It has been seen with what munificent generosity he had
contributed to the Bishop of London's scheme for building
churches in East London. And in this he had been
seconded by the devoted and self-sacrificing spirit of his
wife. The same generosity and zeal for the spiritual
welfare of men were now to go forth in another direction —
in one of the great northern towns. In the same month in
which Newman joined the Church of Rome, the church of
St. Saviour's, Leeds, built entirely by Pusey's liberality,
was consecrated.

While Mrs. Pusey was lying on what proved to be her
deathbed in the early months of 1839, the discussion which

First Offer of a Church for Leeds. 467

preceded the erection of the Martyrs' Memorial was in
progress. Pusey, it will be remembered, had declined to
identify himself with Mr. Golightly's scheme for paying
monumental honour to three of the reformers ; but he was
willing to contribute to a church which should commemo-
rate the blessings ' which we owe to the Reformation.'
When Pusey stated this to Hook, the latter discerned an
opportunity which might be made the most of: —

Rev. Dr. Hook to E. B. P.

Vicarage, Leeds, April 3, 1839.
We do most sadly want churches here. For two or three thousand
pounds we could build a handsome one. Now many of our friends
(wherein I think them, I confess, to have been mistaken, since we
ought to honour all who have suffered hardship for the Church) refused
to subscribe to the Oxford Memorial. Ought they not to show that it
was on principle only that they refused to give, — but that their money
is ready for the building of a church ? They might easily raise the
sum wanted. I should say, let it be at least equal to the sum raised
for the Memorial. Let them come to Leeds — a most needy place.
Let the church be dedicated to St. Bede, or Paulinus, or to some of
the worthies of our Northern Church. Let it be erected by contri-
butors to the Oxford Tracts and their friends — or by any other title by
which you would prefer to have yourselves called. . . .

Ever, my dear friend,

Most affectionately yours,

W. F. Hook.

Mrs. Pusey's death, and the cares which followed it,
delayed Pusey's answer to this appeal. But he did not
forget it. We have seen that he looked upon his wife's
death chiefly in the light of a chastisement for sins of his
own ; Keble had had to warn him against excess of bitter
self-reproach. From this date he regarded himself habitu-
ally as a penitent ; and the question was how to bring forth
works meet for repentance. He determined to retrench
personal and domestic expenses even more than heretofore,
and to devote the money thus saved to the public purposes
of the Church. He is himself the penitent referred to in
the subjoined letter ; but there was no reason for saying
this to his correspondent, and more than one against
doing so.

H h %

468 Life of Edward Bouverie Pusey.

E. B. P. to Rev. Dr. Hook.

[Pusey], August 14, 1839.
I know a person who wishes in such degree as he may, if he lives, to
make up a broken vow, in amount if not in act. It would amount to
about ^1,500. It would be a long time before it could be raised, as it
must be raised probably out of income. Supposing it ever raised,
would it build you an Oratorium, such as you wish ? The only con-
dition which the person wishes to annex is an inscription such as this
— ' Ye who enter this holy place, pray for the sinner who built it,' to
which I suppose there would be no objection. If you approve of it, as
soon as any money comes in to him available for this purpose, it shall
be paid to your account through me, and might gradually accumulate
so as to raise somewhat above the ,£1,500, if he should live, or make
a nucleus for building a chapel, if he should not.

Hook thanked him warmly for his ' offer of a church to
be built by a friend.' He added : — -

August 16, 1839.

I see no objection to the inscription, but you forget that the leave of
the Bishop must be obtained for it. I will, however, mention it to our
dear good Bishop, and of course he will not object. Who would ?
And so I may close with your offer. I should like, if it be true, to have
it said that the church is built by writers of the Oxford Tracts, — or
something to mark the school from which the good deed emanates.

Believe me, with the truest affection,

Your friend,

W. F. Hook.

The Bishop consented to the inscription, provided the
parties were living for whom the prayers were required.
Pusey wished to leave matters in Hook's hands.

E. B. P. to Rev. Dr. Hook.

Christ Church* Dec. 2, 1839.
My poor friend did not mean to make any ' demands' or conditions
as to church-building. All he really wants is the inscription, and,
having obtained that, he will gladly leave the rest to you. What I said
was suggested by what you wrote some time since, in which you pro-
posed that some of us should build an oratory at Leeds, after the plan
at Littlemore.

The reason for suggesting Holy Cross as the dedication
of the new church was that Holy Cross Day (Sept. 14th)
was ' a great day for' Pusey. On that day he had been
made a member of Christ by baptism ; and he observed it,
as the Prayer-book Calendar suggested, as a festival of

Proposed Purchase of a Portuguese Church. 469

the Redemption, in its relation to himself, throughout the
last forty-nine years of his life.

The destruction of convents in Spain in the spring
of 1 840 led Pusey to think that it would be ' an act of
piety to gather up some of the fragments, and replace
them in a church in this country.' ' I hear,' he wrote to
Hook, ' of a church which cost £30,000 to be sold for
£3,000.' A fortnight afterwards this idea took a more
concrete form : —

E. B. P. to Rev. Dr. Hook.

Christ Church, June 5, 1840.
I have an opportunity of buying a church for my friend in Portugal
near the coast. It is offered for £3,000, but the expenses of removal
will I suppose be very heavy, though it is hoped that the duties might
be remitted.

Now what would be the expenses of bringing the materials from the
coast to Leeds ? I see you are on a navigable river, but the expense
might still be so great that it might be unadvisable to bring it there,
or at least more than the ornamental work.

I do not yet know the size of the church ; it is a conventual church,
and if not bought would be desecrated ; but after all, it may not answer
the purpose, or may be sold already, but I thought it right to ask these
preliminaries.

Ever your very affectionate friend,

E. B. Pusey.

Hook replied that nothing could be easier than water-
carriage by the river Aire to Leeds. But he was willing to
release Pusey's 'friend' from his promise, if he thought he
could carry out his purpose better elsewhere than at Leeds.
But Pusey preferred to build a church at Leeds. If his
1 friend ' could succeed in buying the Portuguese church it
would be more beautiful than any of English make at the
same cost. In a later letter Pusey adds : —

'July 17, 1840.

' I have no objection to its being known (which you suggested might
be of use) that I am the instrument of the church being thus built at
Leeds, but I should wish particularly that the degree of interest which
1 take in the matter should be kept as quiet as may be, lest it should
be fixed upon me. How pertinaciously e.g. has the £5,000 given to
the London churches been fixed upon Keble, although he has denied
it again and again ! '

By the close of 1840 the site of the new church had been

470 Life of Edward Bouverie Pusey.

purchased, and it was arranged that Pusey should preach
at the laying of the first stone or at the consecration. In
1 841 Pusey and Hook had gone so far as to discuss and
endeavour to select a curate for the church.

Rev. Dr. Hook to E. B. P.
My dear Friend, Vicarage, Leeds, Feb. 23, 1841.

I wish you clearly to understand what I desire with respect to
your church. You will pardon me if, to express my wish concisely,
I use an offensive (because made a party) term, but I wish for a fair
living representative of the Oxford Tract system ; one who will not
offend people by adopting some minor but offensive (unjustly) points
in the first instance, while all the greater things are neglected ; one
who will not talk of the celibacy of the clergy, and then marry : who
will not talk of fasting, and never fast : &c, &c, but who will be
a living example of what he preaches, and will proceed from right
principles to right practices, preserving a consistency in all his ecclesi-
astical arrangements. Send in short such as you approve of. I want
consistency in him, an agreement, as far as may be, between what he
says and what he does ; one who may be an example to me as well as
to others ; who may be to me what the hermits were to St. Chrysostom.
Now I do not mean to say that I want every clergyman to be thus.
We have all our different callings ; some are called to mix more with
men than others. Then those who have families cannot do all that
they ought to do in self-denial. You know not, my dear Pusey, how
perplexed, how miserable I sometimes am, from not knowing how to
act, pulled on one side by the claims of my family, on the other by the
claims of the parish. In your prayers for unity, sometimes remember

your poor friend. ... T , , . ,

' r I am, my dear friend,

Most affectionately yours,

W. F. Hook.

At the same time arose the question how the new church
was to be endowed, and to what amount. Pusey writes
about this just before the troubles concerning Tract 9c : —

E. B. P. to Rev. Dr. Hook.

Christ Church, Feb. 22, 1841.
I am suspicious about endowments : we want more than all we can
get for the present, and cannot afford to provide for posterity. We
must shift as we can, and trust that when by God's mercy we have
weathered the present storm, He may give the peaceful days of Solo-
mon, when His house shall be built in beauty and glory and solidity.
I would not hinder others ; but if I had an estate of ,£20,000 at my
command, these seem days in which we should rather sell lands and
houses and lay the price at the Apostles' feet, than endow churches

Site of the Church.

471

with them. The Church is in greater present need than she was then.
... I should be glad to get rid of pews and pew-rents, and have the
offertory substituted. The Church might employ a voluntary system,
though Dissenters cannot ; she wants it in aid, only not as a substitute
for endowments. . . .

The vision of an imported church from Portugal having
disappeared, Pusey set himself to consider how a new
church might be built in England by 'his poor friend,' whom
he now speaks of as ' Z ' : —

E. B. P. to Rev. Dr. Hook.

Christ Church, Feb. 27, 1841.
How large should Z's church be? He wishes to have no galleries ;
his notion was, if he cannot get anything from abroad, to begin on
a plan which might admit of embellishment subsequently : if he lives
long enough, he would gladly spend ,£6,000 on it.

Ever your very affectionate

E. B. P.

In June, Pusey sent Hook the plans ' for Z's church.'
He proposed at first to spend ^3,000 on solid stone-work,
only so much being carved as to avoid unsightliness. He
wished to know whether a site could be secured near the
church for what might ultimately be a ' clerical college.'
This Dr. Hook was able to do : he had already purchased
the land on which a church might be built. This land was
situated in a part of Leeds which, until Dr. Hook's appoint-
ment to the Vicarage, was untouched by the ministrations
of the Church. Soon after that event the Rev. J. W. Clarke
and the Rev. G. Elmhirst, as curates of Dr. Hook, began
work in this district. Mr. Elmhirst must have been no
common man. To great earnestness he united cheerfulness,
simplicity, and excessive self-denial. He utterly sacrificed
his health to the souls and bodies of his poor neighbours ;
he left Leeds with a broken constitution in 1841, and died,
not long after, in Italy.

It was at the instance of this devoted man that Dr. Hook,
assisted by other Churchmen in Leeds, purchased the site
on which the new church was built. He bought it originally
with a view to building a school ; and he built a very good
one. But in order to acquire the site for the school he

472

Life of Edward Bouverie Pusey.

had to purchase a much larger piece of ground, of which
a part was consecrated as a cemetery for the use of the poor
in that part of Leeds, while the remainder was offered to
Pusey, at Dr. Hook's instance, by the school trustees, as
a site for the proposed church. This site had been known
as St. Peter's Bank, having been formed, at least in part,
out of the refuse of a coal-mine. The position was com-
manding, but the ground was far from good ; after the
foundation-stone had been laid it was discovered that the
shaft of the disused pit took a direction which made an
outlay of £1,000 necessary in order to make good the
foundation.

The district in which the church was to be placed contained,
at the date in question, something less than 6,000 persons.
But the population was rapidly increasing, and was with
rare exceptions poor ; the well-to-do tradesmen lived in
other parts of Leeds. Narrow streets, with low houses,
were inhabited by mill-labourers and mechanics ; and among
or around these ran a branch of the river Aire, whose ' waters
were brown and thick with mud, and dye-grease, and drains.'
The physical discomfort was outdone by the moral
degradation ; every form of the foulest vice flourished, as
was natural, in rank luxuriance l. The moral, as well as the
mental atmosphere, was heathen, without the restraining
forces which occasionally made heathenism respectable.

In July, 1841, tenders for the new church were sent in, and
preparations were made for laying the foundation-stone on
September 14, 1842. Pusey was to have been present on
the occasion, and to have preached in the parish church ;
but the controversies about Tract 90 and the Poetry Pro-
fessorship had not been without their effect on the lower
middle-class Protestantism of Leeds. The Vicar of Leeds
had hitherto identified himself unreservedly with the Oxford
School, and he was watched by a numerically powerful
party with anger and suspicion.

1 See the striking letter of the Rev. J. Slatter in Pollen's ' Five Years at
St. Saviour's, Leeds,' pp. 16-21.

Laying the First Stone— Inscription. 473

Rev. Dr. Hook to E. B. P.

Vicarage, Leeds, Jan. 31, 1842.

With respect to the laying of the first stone of the projected church,
I think that the best thing will be to have it done very quietly by
myself, without attracting the notice of the public to it, as would be
the case were you to come. Under the present excited feelings every
stone which would be laid would be regarded as laid with a Popish
intent : and we should have remonstrances addressed to the Bishop,
who would be sure to attend to them, and the edifice would be so
altered as to be more like a meeting-house than a church. You have
no idea of the exasperated feeling of the Low Church people here :
many of those who were coming round have gone back — violently so.
. . . It is known that the town is to be inundated with tracts, and
to be made so hot that in six months the Low Church people think
I shall be forced to resign. . . .

On the whole, I repeat it that the stone of the church had better be
laid without any greater ceremony than a few prayers offered by me ;
and you had better preach the consecration sermon.

I am, your truly affectionate friend,

W. F. Hook.

Pusey, of course, agreed to keep out of the way; and the
foundation-stone of the new church was laid without
attracting any particular attention.

Mr. Derick had been selected to be the architect of the

new church. In August, 1842, Pusey wrote to Hook as

follows : — rA , 0

[August, 1842.]

Mr. Dferick] tells me that it is usual to put an inscription in a bottle
with a text of Scripture under the first stone of a church. In case then
you have not prepared anything, I have written the facts and selected a
text and some prayers, which I suppose might readily be engraven. . . .

Z likes the inscription ; it expresses his feelings : so I hope you will

bring it all in. . . . _ . , . ,

Your very affectionate friend,

E. B. Pusey.

The subjoined inscription was engraved on the stone : —

' This First Stone
of Holy Cross Church,
In the Parish of Leeds, and County of York,
was laid
Under the Altar,
In the name of Penitent,
To the Praise of his Redeemer,
On Holy Cross Day,
A. D. 1842.

474 Life of Edward Bouverie Pusey.

Good Lord, deliver us.

God forbid that I should glory save in the Cross of our Lord Jesus
Christ, whereby the world is crucified unto me, and I unto the world.

0 Saviour of the world, Who by Thy Cross and Precious Blood
hast redeemed us, save us and help us ;

We humbly beseech Thee, O Lord.
By Thine Agony and Bloody Sweat,
By Thy Cross and Passion,
In the Hour of Death,
In the Day of Judgement, )
Lord, remember me when Thou comest into Thy kingdom.'

Pusey was much pleased by the account of what had
taken place at laying the first stone of the new church.
1 Everything,' he wrote, ' was managed beautifully.' Even
Oakeley had been interested. Pusey dwelt on ' the wisdom
and piety of engaging people's affections and turning them
in the right channel on such occasions.'

E. B. P. to Rev. Dr. Hook.

_ Christ Church, Sept. 27, 1842.

My dear Friend, r

The service is indeed very beautiful. Z was much affected by
it and your account of the day, as also by the poor man's wish to con-
tribute towards a monument to him. He wishes you, if you think
right, to thank him, and tell him that the Church, if he be permitted
to finish it, must be his monument ; he wishes to be a penitent and
would have no other (indeed, feels himself very unworthy of this,
which is of all the greatest), but would ask him for his prayers.

1 have been thinking how such gifts as the organ might be accepted
without Z's seeming to claim more than he may be permitted to do,
in that he calls himself the founder : and Littlemore furnishes a hint.
They have there, within the rails of the Altar, a tablet with the names
of those who contributed to the building, and over them the text,
Neh. xiii. 14 — 'Remember me, O my God, concerning this, and wipe
not out my good deeds which I have done for the house of my God
and the offices thereof (I am not sure whether in full). There is
a blank wall in the chancel of Holy Cross Church necessarily, in
which I thought, instead of a niche, there might be a tablet with
a canopy where the names of benefactors might in like way be
inserted. This would find vent for any feeling like the poor man's :
and as Z probably will never be able to build tower and spire, perhaps
some one will be found hereafter to add the tower, another the spire.
In the present state of destitution, one should not like to have a sub-
scription for this. Handsome embellishments, such as the tower and
spire ought to be, should be done in a noble way.

My heart turns much towards Leeds. I have been very thankful

Progress of the Work.

475

that He seems to be calling you on to some higher way of self-sacrifice.
If I may venture so to say, what I have missed in your system and
that of others who would be classed with you (e.g. Jelf, Churton,
Palmer, Gresley), is the element of austerity, severity. ... I should
say, it seems to me to run throughout the writings of this class : there
is a tone of easiness and satisfaction with all things, and an inaptitude
to see what is amiss. Of course, this is one element of the true
character ; yet only one. We should love, and be thankful for, and
hope well of our Church ; and yet be conscious of her deficiencies, as
good Bishop Andrewes was, and as Daniel ' confessed his own sins
and the sins of his people.' I suppose the general neglect of fasting,
until of late, has fostered this want of severity : but Catholic truth will
never strike deep root in our Church without it. It is what we still
most want : we have abundance of right-minded, earnest clergy (God
be praised), but we seem to have few above the average character,
persons to cope with extraordinary difficulties, such as those of our
days are. Things are taken far too easily. And therefore I felt the
more thankful (and the more for the love I must have to you) that as
God has these many years, and before us, made you a witness to one
portion of Catholic truth, so now He is leading you to that which will
give completeness and consistency to your insight into that truth, and
deepen the character which I so much value and love. This is the
striking side of Manning's character, so wonderfully shown in his
sermons, and so leading him into the unseen world ; and one very
impressive part of Newman's deep impressiveness. . . .
God bless you and yours.

Ever your very affectionate friend,

E. B. PUSEY.

The building of the church went on slowly. Z's money-
had to accumulate ; and it may be remembered he had
also been condemned by the Vice-Chancellor for a sermon
at Oxford. Little therefore was done during 1843. In
November, 1843, Pusey writes to say that the sum required
by the contract was ready, and that he hopes the consecra-
tion will take place on Holy Cross Day, Sept. 14, 1844.
Meanwhile Hook had begun to look forward to this occa-
sion with considerable misgiving : — -

Rev. Dr. Hook to E. B. P.

Leeds, Nov. 20, 1843.
As to the interest taken in Holy Cross Church, it is confined to the
poor people in the neighbourhood — I mean a friendly interest. The
exaggerations and falsehoods circulated about it in the North are
extraordinary, and I really dread the consecration. I think we shall

476

Life of Edward Bouverie Pusey.

require a troop of horse to keep order. The church will be rilled with
scoffing Methodists. . . .

Believe me to be, my ever dear friend,

Very affectionately yours,

W. F. Hook.

As the new church rose from the ground, Pusey became
greatly interested in its details. He had, however, no
special knowledge of art, and was obliged to fall back
upon men who had of late been making Christian art
a special study. Mr. Upton Richards introduced him to
Mr. Benjamin Webb, at that time an active member of
the Cambridge Camden Society1; and some of his corre-
spondence with this accomplished man well illustrates his
ideas upon questions of church furniture and arrangement.
In selecting painted glass for the new church, he ' wished to
go back to the austerity and simplicity of the older school
of painting, yet with correctness of drawing and beauty of
outline and countenance in which the ancient glass was
defective.' A more pressing subject was the reredos. The
feeling of the Camden Society was against giving the
prominent position to the Creed, the Lord's Prayer, and
the Ten Commandments, which had been customary in
English churches since the Reformation. More room was
wanted for such artistic treatment of the mysteries of
Redemption as has since become general. Pusey's con-
sideration for popular predilections in favour of the tradi-
tional arrangement, and his own conservatism of feeling
on such subjects, are remarkable.

E. B. P. to B. Webb, Esq.

Clifton, F. of Holy Innocents, 1843.
I should be very sorry to go against any decided feeling of those
who are doing so much for Church architecture ; yet I cannot but
think that, however it may have been brought about that we have
the Commandments, Creed, and our Lord's Prayer near the altar,
there is much good in it. You will feel that in reviving what is old
we are not to disregard the actual position of the Church. Needs
may have arisen and have been, providentially provided for, even
by uncatholic means. I thought there was much deep thought and

1 Latterly Prebendary of St. Paul's, and Vicar of St. Andrew's, Wells
Street.

The Ten Commandments.

477

reverence in Williams' tract ' On the Providential Superintendence over
our Liturgy,' and again Newman speaks very cheerfully, somewhere,
of our Church taking up things uncatholic in their origin and
moulding them into what is Catholic. Now, I suppose, many ways
the use of the Ten Commandments is and has been of great benefit
to our Church. In our absence of discipline or private confession
they stand as a fence around the Holy Communion, warning people
not to break in ; then, they suggest a detailed Catholic self-examination,
and detailed confession to God : they are a protest against any
doctrine of justification by what people think to be their faith, or by
fee.ings : they imply what we so much want — continued repentance.
All thoughtful people also seem to have felt that what we have most
need to be anxious about in this revival of our Church is lest this
mighty stirring of men's minds be wasted through want of sternness
with self, and that there is a danger in the very ' beauty of holiness '
without its severity. I cannot but think that the Ten Commandments,
with their strict warning voice, are far more valuable to us, as
attendants on the altar, than images or pictures or tapestry would be.
Since also they were placed in the Ark, I do not see why they should
not now stand in a place of honour under canopies. They are God's
words, and represent what His Hand traced: since then a canopy
is a conventional mark of dignity, I do not think the ecclesiologist
has ground for objecting to their being put under them.

I write this in self-defence, for I had been much impressed with
the arrangement at Littlemore, in which, as perhaps you know, three
[canopies] occupy the centre behind the altar, of which again the
centre contains the cross : two on each side of the three centre
[canopies] contain the Ten Commandments, &c. This tends to revive
the mystical meaning of numbers, the three behind the altar, of which
the centre only is occupied, being, I know, a very impressive symbol,
and again combining with the four to form that which is the symbol
of reconciliation between God and the world — seven. I had conse-
quently asked Mr. Derick to design a reredos of some richness (which,
as well as the altar, was to be painted), the three richest canopies
encompassing the altar. The cross again being specially suited
to Holy Cross Church, I own I should be very unwilling to give up
this, for I think it may still be a valuable characteristic of our Church :
still, I should like to know what your feelings are about it. . . .

With every good wish,

Yours very faithfully,

E. B. PUSEV.

He held, with some tenacity, this opinion in favour of
retaining the Commandments above the Altar. He begged
his correspondent to consider

' whether there might not have been something providential in the

478 Life of Edward Bouverie Pusey.

way in which, contrary to the tendency of current doctrine1, and
as a correction of its errors as well as the loss of discipline, the Ten
Commandments had, by common consent, come to be over the altar ;
whether it might not have been so ordered because we needed it.1
' Certainly,' he adds, ' they are as they stand in that holy place, a con-
tinual witness to us. As different Churches have their different usages,
so I thought this might have grown up, as of special value to us.'

In those days church building was so comparatively rare
a thing that few details could be taken for granted. Pusey
had to answer or decide questions which were not much in
his way. What should be the material of the reredos —
wood or stone ? What was to be the place and size of the
porch ? What the position of the organ ? How were the
angels at the Ascension in the painted glass to be robed ?
What was to be the colour and pattern of the altar-cloth ?
What designs were to be adopted for needlework on the
pulpit, faldstool, and credence (termed by Pusey ' pro-
thesis')? These ecclesiological matters were not familiar
ground to Pusey, and he is largely in the hands of his
younger and better-informed correspondent. Now and
then he gets out of artistic detail into questions of principle.
Thus, with reference to the material and form of the altar : —

' I could not myself put up what should seem to be a mere table.
When truth was not denied, tables were altars, as well as altars holy
tables ; now, they seem to me to involve at least a withdrawal of the
truth ; and if insisted upon, a denial of it. I dare not myself be any
party to putting up a table ; I would sooner have the consecration
of a church suspended. I would spare any needless offence ; but,
if this be one, it seems to me unavoidable. But I hope with a few
years it will much diminish, and every altar is a gain.'

With regard to the altar-cloth, it appears, there could
only be one. ' As long,' wrote Pusey to Mr. Webb, ' as
there is only one colour, I suppose violet best suits the
state of our Church.'

Pugin had offered through Mr. Webb a design of the
' Holy Face ' of our Lord in one of the windows.

' I like his design,' wrote Pusey, 'very much. The only thing about
which any one can have doubts is the introduction of The Holy Face.

1 He is referring to the Antinomian cation, as popularly preached by the
tendency of Luther's theory of justifi- Low Church clergy.

Altar Plate.

479

I fear lest people will not contemplate it reverently as a symbol but
only think of it as a legend. Else the words, " Is it nothing to you, &c."
do bring out its meaning. There are two remaining in Cirencester
Church.'

Pusey was himself accustomed to dwell much in devotion
on the Human Face of our Lord *. He continues : —

1 1 can hardly imagine a countenance more reverential, or on which
the mind could dwell with more repose and comfort, than the
Crucifixion by Albert Durer. As far as the expression of that Coun-
tenance could be transferred, I should be very sorry to see it replaced
[in the new church] by any other. Again, for the Agony, one by
a modern German artist (it is one of the frescoes in the chapel at
Munich) is, for the Countenance, everything I could wish.'

The illness and death of Lucy Pusey brought about
a further contribution to the gifts for the proposed church.
E. B. P. to B. Webb, Esq.

Miss Rogers', Crescent, Clifton.
Wednesday in Easter Week [April 10], 1844.

The sudden illness of my eldest daughter, who is now sinking
under consumption, has broken off my intercourse with Mr. Derick,
but it gives me an occasion of applying to you sooner than I expected
about the sacramental plate. She has a sum of perhaps ^40 which
had been given her, and this she wishes to give to something connected
with the altar in Holy Cross Church. She has been nearly three
years a communicant. There is also another sum, about the same
amount, which might be similarly spent. These would perhaps
purchase two cups set with some precious stones, if not very costly.
Or you could tell me what their expense would be likely to be.
I liked very much the pattern I saw at your house in L. Of precious
stones, my dear child's preference is to the carbuncle, as the type of
the fire of Divine Love, or emerald, or a dark blue.

You would know whether it would be best to use the same stone
throughout, or the four chief Church colours, or again twelve precious
stones. Her preference (for any single stone) is to the dark blue.

I think it is not unusual to insert in the form of a prayer some
reference to the donor ; as Propitius esto Domine— you would know
what forms there are authority for. One of the two, from whom this
sum comes, is departed, but it is a sort of offering in her lifetime.
I should only put the Christian names. He to Whom the words are
used knows the rest.

When the cups, or one, is executed, I should like to have them, or it, sent
down here, that, if so be, she may see what she would offer, while yet here.

1 The picture which was brought altar in the chapel of the Pusey House,
to him from Spain by his brother Oxford, may have given a special
Philip, and which now is over the direction to his thoughts.

48o

Life of Edward Bouverie Pusey.

When Pusey wrote this it seemed that all would soon be
over. There was, however, a respite ; and Lucy Pusey
rallied sufficiently to take a keen interest in the proposed
gift. Mr. Webb proposed five rubies, to Lucy's great
satisfaction. She discussed with her father the inscriptions
on the sacred vessels.

E. B. P. to B. Webb, Esq.

For the paten she inclined to ' Panem Angelorum manducavit
homo. Alleluia.' ('At all events,' she said, 'I should like one with
Alleluia.') For the chalice, ' Calicem salutaris accipiam. Alleluia.'

For the commemorative inscription, do you think a Bishop would
accept of vessels, inscribed ' Orate pro bono statu, &c.' unless (which
one dare not anticipate) she should be still alive, when the church is
consecrated. I thought some intermediate form which could be
looked upon as the prayer of the individual, and which yet others
might use as a prayer, would be safe from objection and yet attain
the end. Any one who habitually prayed for the departed would
repeat such a prayer. I mean a form as analogous to that of
Nehemiah, ' Remember me, Lord, for good,' or in tombstones, where
the prayer is directly from the deceased. Were there such a form
as ' Propitius esto, Domine, Luciae Mariae quae — Deo et Eccl. S.
Crucis, &c.,' a person reading it would involuntarily pray it.

My dear child likes the thought of the cross in jewels very much.
She loved to see the cross everywhere.

Lucy Pusey died on April 22nd. Two days afterwards
her father wrote to Mr. Webb : —

Clifton, Eve of St. Mark, 1844.

You will be kindly glad to hear that your great promptness in
sending the sketch for the chalice and paten was an occasion of deep
interest to my child on the last day of her earthly life. The subject
being so very sacred, I could show it her even then ; and she pointed
with much pleasure to the jewels, especially to that in the cross, and
looked with reverential interest on the Crucifixion. We settled too
four of the female saints, St. Mary, her own St. Lucia, St. Catherine,
St. Agnes (whose age she recollected even then). We had lately
received the Holy Communion for the last time together, so that the
inscription with the Alleluia has a special interest.

I thought you would like to know this, and seeing your note on her
bed, which I had placed there to explain some things from it, she
asked with interest about you.

There is now no immediate hurry, thinking that some who loved
her would like to give perhaps a precious stone or two, in order to
be thus united with her. One has given me a topaz and a small gold
bracelet, which might be used for gilding.

Gifts oj Jewels.

481

Pusey thought that his friends might contribute jewels,
which had been used as ornaments, to decorate the holy
vessels which were thus connected with his daughter's
memory. Of his wife's jewels scarcely any remained : she
had sold them some years before her death for the London
poor. An unmarried donor sent him at once ' a garnet
necklace, earrings, and brooch, which,' he adds, ' she preferred
to giving me an amethyst brooch, because they were the
more sacred, having been given by one, now, she trusted
in Paradise.' He then applied to his nearest relations.
Mr. Pusey sent a gift of money: Lady Emily sent some
rings in which were set diamonds and pearls. Their
children, Edith and Clara, wrote, begging that they might
contribute something to the memorial of their cousin.

Certainly Pusey pursued his quest in the most un-
promising quarters. ' I conclude,' he wrote to Keble, ' you
have no precious stones by you : only sometimes they
come where one should not expect. Some of my friends
who have them are giving them to me to enrich dear Lucy's
chalice.' Keble must have been amused at this application.
' I fear,' he wrote simply, ' we have no jewels to offer.'

Eventually it was arranged that one chalice should be
Lucy Pusey's memorial, adorned with jewels offered by her
friends ; while the other chalice and two patens should be
the gift of Lucy, her brother, and sister.

As the consecration was intended soon to take place, it
became necessary for Pusey to select an incumbent for
the new church. In August, 1844, the Rev. R. Ward, M.A.,
Incumbent of Christ Church, Skipton, accepted the charge.
He had for many years enjoyed the confidence of Dr. Hook.
'Tell Newman,' wrote Hook to Pusey in 1838, 'that I can
never be sufficiently thankful to him for sending me that
excellent man, Ward.'

E. B. P. to Rev. Dr. Hook.

My dear Friend, llfracombe, Aug. 16, 1844.

Perhaps you have heard what gives me great joy, that Ward
has decided to take charge of Holy Cross Church, with Slatter under
him, at which J. K. also is very much rejoiced. So, by God's mercy,

VOL. II. I i

482

Life of Edward Bouverie Pusey.

have perplexities turned to good. I hope soon to be in a condition
to ask you what you think about the district of Holy Cross Church.
I do not wish to come under the Act ; there is plenty to provide for ;
and I thought, if W[ard] sees good, rather a large district might be
annexed to it in which chapels might hereafter, by God's blessing,
spring up. A good collection at the consecration might build one.

I thought of proposing Easter Tuesday as the day of consecration,
so that the consecration might always fall upon a festival, and it
would give a local and sacred interest and employment to what is
often a time of idleness. . . .

Ever yours most affectionately,

E. B. PUSEY.

It was originally hoped that the church would be con-
secrated on Sept. 14th— Holy Cross Day in the Church
Calendar. The Bishop of Ripon objected. He had not
been consulted about the dedication of the church : his
approval of its proposed name had been taken for granted.
The suggestion that the church should be consecrated on
Holy Cross Day raised in his mind a scruple not only as
to the day of consecration, but as to the dedication of the
church. He feared that he might be committed to ' some
legend.'

'Everything,' wrote Pusey to Hook, 'that I touch seems to go
wrong. It has not been my fault, I trust, that Holy Cross Church
has been so much talked of. I have tried to stop it ; and even
wrote anonymously in a newspaper to correct exaggerated statements
about it. However, so it is : and in the present sensitive state of
people's minds, " every feather shows which way the wind sets,"
and I know the sort of feeling there will be that this rejection of
the name by which it has unhappily become known far and wide,
is a sort of movement in condemnation of certain people. . . .
Altogether this objection to the name disheartens me completely,
and I know not what else may be objected to : whether the stained-
glass windows, and whether it may not be better to defer presenting
it for consecration until the whole is completed, although this involves
the loss of a year, which one would be very sorry to incur.'

Pusey's anticipations that more difficulties were before
him were not without reason. Some one wrote to the
Bishop objecting to the design for the west window. The
Bishop had seen and approved the design : but he now
objected to the representation of the Holy Face of our
Lord.

Some Objections of the Bishop. 483

' I have told the Bishop,' writes Pusey to Hook, ' that the same
Countenance of our Lord is, of old, in Cirencester Church : it is
not necessarily connected with the legend of St. Veronica (which
Tillemont e.g. gives up). It is a sort of " Ecce Homo !" I thought
that the Bishop knew all and had passed it. Now, I know not
what he will do. The church is, I believe, conveyed over to him
and I have said he may do with it what he thinks right. I cannot
be a party to taking away the Angels. If the Bishop thinks right
to take out part of the window and put in white glass he must.
I commend the whole to our Lord, to Whose glory it was meant,
and would have nothing to do with this myself, but pray Him to
dispose it all, as is most for His glory.'

The Bishop was much annoyed. He cannot but have
felt that he ought to have looked more carefully at the
designs. He certainly made a grave mistake in using
language which implied that Pusey had not dealt quite
straightforwardly.

' As,' he wrote to Pusey, ' I have made this discovery of subjects
being introduced of which I never had any distinct intimation,
I shall feel it my duty to inspect the church myself, previous to
the consecration, in order to see that other matters of the same
kind have not occurred.'

To this Pusey replied with some warmth : —

'I have told your Lordship or shown to your Lordship everything
about which you asked. Your Lordship asked for the drawings
and I sent them. You wished to see everything yourself, and I sent
them you to see. I really cannot think that it was for me to set
myself to think what your Lordship might object to, and perhaps
awake objections by so doing. . . . Your Lordship asked me to
let you yourself see these drawings, and as you returned them without
any objection, I concluded that you objected to nothing.'

Fresh difficulties were created by Sir Herbert Jenner Fust's
decision against the stone altar in St. Sepulchre's, Cam-
bridge, on January 31, 1845. In view of this case nothing
had yet been decided between the Bishop and Pusey as
to the material and form of the altar in Holy Cross Church.
Mr. Webb, who was present in the court, described the
Judgment to Pusey as 'deplorable' : the tone of his letter
led Pusey, in his wonted manner, to make the best he
could of it.

I i 2

484

Life of Edward Bouverie Pusey.

E. B. P. to Rev. B. Webb.

Christ Church,
F. of the Purif. [Feb. 2], 1845.
We must not be unduly downcast with such wretched decisions.
It does not alter our actual position. If they drive people into
themselves to think more of the Eucharistic Sacrifice, we may gain
by them. One is sorry for this seeming triumph over truth : but
the Eucharistic Sacrifice is offered now on wooden altars, or, it
may be, on tables unseemly for it. And belief may deepen, by God's
blessing, amid things adverse more than in prosperity. . . .

But what was to be done about Holy Cross Church ?
Might the Bishop be asked to allow of a moveable stone
altar, or a carved wooden altar with a stone slab ?

The Bishop allowed Pusey to take an opinion as to
whether a moveable wooden altar with a stone slab would
be permitted under the terms of Sir H. J. Fust s Judgment.
Pusey seems to have taken the opinion of Mr. James Hope
and Mr. (afterwards Sir) R. J. Phillimore, who held that such
a Table was permissible. Meanwhile the Bishop had made
up his mind for himself. He promised to consecrate the
church in October provided the Holy Table be of the
material of wood, moveable, and if the plate with the
inscription to which he had objected were not there. The
ground of this last objection was that the inscription might
imply Prayers for the Dead.

E. B. P. to Rev. Dr. Hook.

[August, 1845-]

The Bishop has finally refused to consecrate the Church, if the
plate with my daughter's name is there, on the ground that it involves
his sanctioning it, because he believes that he is not required to
consecrate the church— that is at his own option. He is wrong in
law, in this. However, so he has decided. There is then nothing
to be done, but to keep back that part of the plate, the two chalices
and one paten, on the day of the consecration. . . . The legal
question as to Prayers for the Departed, supposing these to be ruled
as such, is clear in our Church. . . .

Yours most affectionately,

E. B. P.

However, Dr. Longley was endeavouring to meet Pusey's
wishes about the patronage of the church, although legal
difficulties, arising out of the Leeds Vicarage Act, presented

Change in the name of the Church.

485

themselves. Counsel's opinion had been given that under
the terms of this Act every church subsequently consecrated
in Leeds must be in the patronage of the see of Ripon.
' In case I have the power,' the Bishop wrote to Pusey,
' I shall not object to vest the patronage in the four
persons whom you name, namely, yourself, your younger
brother, the Rev. C. Marriott, and the Rev. Richard Ward.'
It was in their names that the church was eventually
presented for consecration.

Under the pressure of objections which were so much
more easily raised than settled, even Pusey, sanguine as he
was, had at times begun to lose heart. Three months
before the date of the Bishop's decision respecting the
plate and the altar, he had poured out his disappointment
to Hook.

E. B. P. to Rev. Dr. Hook.

[April 20, 1845.]

Everything about St. Saviour's is seemingly where it was four
or five months ago. I know not whether there is not prayer
enough, but not one step is gained. The Bishop does not
decide against, but neither does he decide for anything. It is
very wearing ; but I would rather have any weariness, than
a contrary decision. One's heart is quite sick with continual
anxieties day after day. A feather taken off would be a relief. The
year is advancing, but nothing is settled about the buildings, and
the building season is hastening by ; the session is waning, but
nothing is settled about the nomination to the church : the glass
almost at a standstill, yet nothing about the window of Bearing
the Cross, although there is not an emblem in it, or figure, for
which there is not authority in our English churches. I have
been anxious not to commit the Bishop, but there is nothing but
discouragement ; and it discourages others too that the wish to
benefit our Church should be thus met. Even my dear child's
present of a most beautiful chalice is questioned because it has
her prayer before her departure, her prayer in offering it, ' Propitius
esto, Domine, Luciae, &c.'

However, I have the deep feeling that for such as me, it is only
fit to have disappointment in all I do. May God forgive me and
spare my work for His Son's sake.

It had now been finally settled that the church should be
called St. Saviour's, and that it should be consecrated in
October, 1845. Who would preach at the consecration?

486 Life of Edward Bouverie Pusey.

That Pusey, the real founder of the church, should do so
was a natural arrangement. But Pusey, it will be remem-
bered, had been suspended from preaching at Oxford by
the sentence of the Vice-Chancellor. The period of his
suspension was over ; but until he resumed preaching in
Oxford, he did not like to preach elsewhere without the
express sanction of the Bishop of the diocese. The Bishop,
while unwilling to forbid his preaching, was also unwilling
expressly to sanction it. Hook, indeed, before the Oxford
suspension, had proposed that Pusey should preach both
at the laying of the first stone of the new church and
at its consecration ; but the progress of events at Oxford,
and the Bishop's attitude towards the new church, had not
been without their effect on his impulsive, though generous,
nature. He still wished Pusey to preach at one service,
but doubted about the Bishop's giving an express sanction
for his doing so. The Bishop would probably preach
himself in the morning ; Pusey might do so in the
afternoon.

In August, 1845, Pusey suggested daily sermons in St.
Saviour's during the week following the consecration. This
practice, which has since become so general as to attract no
attention, was a novelty in the Church of England forty or
fifty years ago.

E. B. P. to Rev. Dr. Hook.

Ilfracombe, August 11, 1845.

I thought there might be a course of earnest sermons (more
directed to the feelings, perhaps, than on ordinary occasions of regular
continued instruction) on solemn subjects, as the Four Last Things,
Repentance, &c. Will you preach one of them, or more if you can ;
at all events, on the Sunday ? I thought that perhaps we might have
two every day, and that one might ask some others likely to be there
or to come. I should like to have asked J. Keble, Manning, Is. Wil-
liams. I think a good deal might be done in this way. According to
Bishop McIlvaine's account, there were genuine ' revivals in this way
in the Church in America,' and the R. C.s have something of the
kind in their missions.

However, good must come, one should hope, from earnest stirring
sermons, with earnest intercession, at least to some.

Ever your very affectionate friend,

E. B. Pusey.

Proposed Sermons at the Consecration. 487

Hook had agreed with Mr. R. Ward, the incumbent-
designate of the new church, that Pusey should preach
once every day during the week. He cordially accepted
the scheme of two sermons a day by different preachers.
He would not preach himself, but he begged Pusey to ask
Keble, Manning, and Isaac Williams to help him. ' Will
you write at once,' he asked Pusey, ' in my name as well as
yours?' He suggested that Dodsworth should be added
to the list. ' I am ready,' he continued, ' to do anything
you think right, now that I know you to be a good
Anglican.' Pusey replied in the highest spirits. He sent
Hook a list of the proposed subjects, and added : —

E. B. P. to Rev. Dr. Hook.

Aug. 25 (?), 1845-

My wish is that they [the sermons] should be, as perhaps I said,
warm, energetic, earnest, with both severity and love, and addressed
more to the feelings at the end than sermons generally are.

I think it would be best that you should take share, because the
object would be the stirring up of people's souls in Leeds. There will
be more difficulty to find preachers for the latter part, because people
will wish to get back to their parishes, at least for the Sunday.

I have written to Manning, am writing to Is. Williams and Keble.
I shall have sermons, I hope, from Copeland and C. Marriott.

I do hope that a good deal might be done in this way, and that we
shall not leave the instrument of preaching in the hands of others. It
too is a gift of God and a means of grace. . . .

Yours most affectionately,

E. B. PUSEY.

Hook objected, oddly enough, to Copeland's name, on

the ground that ' he will certainly go to Rome with

Newman.' He added : — ( . „ „ ,

'Aug. 24, 1845.

' If any of the preachers fall away into the fearful schism of Rome,
against which I am accustomed to preach so very strongly (I am this
very day about to denounce the heresy of Rome in praying to saints),
more mischief will be done than I can calculate. If Copeland preaches,
I ought to have some pledge that he is not going over to Rome. You
know how I abhor Popery.'

Pusey assured Hook that Copeland was quite safe. The
Bishop cordially approved of the whole plan of the sermons.
Hook invited Pusey to stay at the Vicarage for the occa-

488

Life of Edward Bouverie Pusey.

sion, but desired that he should consult the incumbent of
St. Saviour's as to whether it would not be expedient, for
practical reasons, to stay in the house attached to St.
Saviour's. Pusey 1 did not know how far people might not
misinterpret his not being with Hook.' ' I wish,' he added,
' to do whatever is best, neither compromising you nor
giving needless occasion to misconstruction.'
Hook rejoined : —

' Sept. 22, 1845.

' I really know not what to advise ; for as to what people will say, we
know that, whatever is done, " Evangelicals " will say everything that
is unkind and false. And I believe that it matters in these days very
little what one does. Men think what they imagine maliciously that
one ought to do, and state it as a fact that that is done.'

It was eventually decided that Pusey should stay at
St. Saviour's.

There might have been no further difficulty ; but within
three weeks of the day fixed for the consecration, Newman
left the Church of England. Towards the end of September
rumours of his immediately approaching secession were
already in circulation. When Pusey assured Hook that
Copeland would not follow, he added, ' At least, as things
now are he has no thought of it. But what will be the
result of the next few years many, I fear, would not take
upon themselves to say for themselves.' Hook was, not
unnaturally, alarmed at a hastily - written sentence into
which he read more than it meant, but which was likely
to increase prevalent suspicions.

Rev. Dr. Hook to E. B. P.

Sept. 22, 1845.

The latter part of your letter distressed me. Surely we ought
to put forward the Protestant view of our Church in the strongest
way, if there is danger of persons apostatizing to Rome. I shall take
this course indubitably. I find that many sensible and right-thinking
men take a very different view of poor Newman's fall from that taken
by Woodgate. They think that his strong mind will soon be disgusted
with the abominations of Popery, and will lapse into infidelity. It will
be awful indeed if we find him at the head of an infidel movement,
for infidelity is only waiting for a leader to be aggressive.

The times indeed are out of joint.

Yours most affectionately,

W. F. Hook.

Hook and Pusey on Secessions to Rome. 489

Pusey's reply is important, as stating clearly one of those
deep convictions which from first to last shaped his
religious life.

E. B. P. to Rev. Dr. Hook.

Sept. 24, 1845.

I am very sorry to have distressed you. I wholly forget what I wrote.
But I am quite sure that nothing can resist infidelity except the most
entire system of faith ; one said mournfully, ' I could have had faith ;
I cannot have opinions.' One must have a strong, positive, objective
system which people are to believe, because it is true, on authority out
of themselves. Be that authority what it may, the Scriptures through
the individual teaching of the Spirit, the Primitive Church, the Church
when it was visibly one, the present Church, it must be a strong
authority out of one's-self.

I am sure that our Church will do absolutely nothing, through any
' Protestant view ' or system in it. It is only by identifying itself with
some stronger authority that it can have any hold of people's minds.
If we throw ourselves in entire faith upon the early undivided Church,
and say dogmatically, ' Whether this people will hear or whether they
will forbear,' 'This is the truth, the voice of the whole Church, and, in
it, of God, to you,' this will tell. But in proportion as we do this, I am
sure that our protest against Rome will be weakened, and that we
shall see that she is Catholic in some points, at least, where we have
been taught to consider her uncatholic.

What I wish to do is to treat positive truth uncontroversially, and
leave the issue with God.

But on October 9, as we know, Newman had taken the
decisive step. The consequences, with respect to St. Saviour's,
Leeds, were at once apparent. Archdeacon Churton de-
clined to be one of the preachers after the consecration :
1 Late events had too much disheartened him for any public
effort.' He would 'stay at home and pray to Him Who
walked the waves to still a storm which is past our powers
of pilotage.' Hook thought that the proposed course of
sermons must be given up ; and Pusey himself had been
too intimate with Newman not to think that Hook would
be relieved if he were not present at the consecration.

E. B. P. to Rev. Dr. Hook.

[Christ Church], Oct. 16, [1845.]

My dear Friend,

I would not of course do in your parish what you would
not wish, and therefore, if you so think best, I will not be at the

490 Life of Edward Bouverie Puscy.

consecration at all. My only feeling is for others. I had written to
E. C[hurton] that I see no ground why what is for the good of souls
should be given up. . . . Things distressing around, so far from being
any occasion for not exerting ourselves in anything which we hope
to be for God's glory, seem the very reason why we should the more.
I am sure that increased prayer, and more devoted exertion, are the
only remedies in this crisis.

You must also take into account the great injury of adding to
dejection as if we were paralyzed. The plan, having been once
arranged, cannot be abandoned without a virtual confession of dis-
qualification on our own part to preach. You have no idea of the
extent of dejection. ... To me the abandonment of the plan appears
a most mistaken step.

However, you must judge as you think best. . . .

Yours very affectionately,

E. B. PuSEY.

If we were all sitting at home fasting and weeping for our own sins,
and the sins of our people, this would be a different thing. If we are
to go on doing our active duties, I see not why we should give up what
is for God's honour.

Hook would not hear of Pusey's absence : —
Rev. Dr. Hook to E. B. P.

Vicarage, Leeds, Oct. 17, 1845.

Robert Wilberforce is with me, and I have consulted him, and we
have agreed that it would be inexpedient to give up the sermons
entirely, but that they had better not be continued beyond the
following Sunday. As to your not coming, it would be ruin to us, as
it would be supposed that you were prohibited by the Bishop. I only
hope things will be done as quietly as possible. You must remember
that there are not five persons in Leeds who will sympathize with you.

Pusey persevered in insisting that the week of sermons
should not be given up.

' It is not,' he wrote to Hook on Oct. 19, 'as if we were coming
together to preach controversy, or lecture on the Church's Apostolical
commission. How can one preaching on earnest subjects stir up
Puritanism ? And after all what harm can Puritanism do ? And then
there is the good, if some are edified ; rather, if Puritanism clamours, it
will be ashamed afterwards.'

Upon this Hook consented, somewhat reluctantly, to
carrying out the original plan. If the sermons were to be
printed, they might as well be preached.

Hook re-assured.

491

Not that Hook was satisfied by Pusey's assurance that
the sermons would be practical and uncontroversial. He
would wish them to be controversial, only in an anti-Papist
sense.

Rev. Dr. Hook to E. B. P.

Oct. 20, 1845.

If you were to preach on the Church, Apostolical Succession, or
anything else, evincing an attachment to the Church of England, you
might do much good. Your abstaining from such subjects at this
time will only confirm people in the opinion that you do not love the
Church of England. ... I hope you will be guided right, and I daily
pray for it. But no words can express my fears.

To this letter Pusey replied : — •

Christ Church [Oct. 21, 1845].

I have been frightening you, or you yourself. I do not suppose
there will be a Romanizing word from beginning to end of the
sermons. I wish to write for people's souls, not controversy. All
I have said about confession lies in this sentence : ' If it is too awful
to any one to bear this (knowledge of one's sins) alone, or does any-
thing weigh heavily, or need we counsel, or long we for peace through
His pardoning words, our Church has taught us how to obtain it
by opening our grief [or, as she says, by a special confession of sins].
Great grace has been so bestowed by God on those who seek it for His
forgiveness and His love.'

You probably expected much more. I will leave out what of this
you like, although you will see that I have used our Church's own
words, not mine. If you like, I will leave out the words in brackets,
which are from the Visitation of the Sick, although it is certainly great
' reserve ' not to teach what our Church teaches. . . .

Ever your affectionate friend,

E. B. P.

Hook at once responded with the impetuous and generous
warmth which characterized him : —

Rev. Dr. Hook to E. B. P.

Vicarage, Leeds, Oct. 25, 1845.
A thousand thanks for your letter. It is perfectly satisfactory.
I see now that you understand the state of things here, and I shall
have perfect confidence in you. The services may do infinite good, but
may do much mischief also— all depends upon discretion, surrounded
as we are by malignant spirits, anxious to misrepresent anything. . . .
Yours most affectionately,

My very dear old friend,

W. F. Hook.

492 Life of Edward Bouverie Pusey.

Hook was not the only person connected with St. Saviour's
who gave tokens of the panic that was created by Newman's
secession. The Bishop of Ripon had approved of the plans
for the church and of the course of sermons. Now that the
church was completed, he objected first to three portions of
the west window, then to the cross over the chancel-screen,
and last of all to the altar-linen, which had been specially
worked for the church. Pusey interposed no remonstrance ;
he left it to the Bishop to give orders for the removal of
anything of which he disapproved. ' It would have saved
expense and vexation,' observed Lady Lucy Pusey, ' if the
Bishop had done this before.'

The visit to Leeds was a great effort to Pusey. He had
to go alone. He could no longer associate himself with
' the friend of above twenty-two years, who was to him as
his own soul,' with whom he had hitherto shared whatever
labours he had undertaken for the Church, 'and whose
counsel had been to him for the last twelve years, in every
trial, the greatest earthly comfort and stay V Nor of the
nearer friends who remained was any able to accompany
him. His wife's illness detained Keble ; their own ill-
health Marriott and Williams. Archdeacon Churton was
kept at a distance by misgivings ; Archdeacon Manning by
business. Pusey 's sense of solitude appears in a letter to
his son, who was still at school at Brighton : —

E. B. P. to P. E. Pusey.

Christ Church, Vigil of St. Simon and St. Jude,
1845, 6 o'cl. [a.m.]

My dear Philip,

. . . You will perhaps have heard in part of my many sorrows ;
they are thickening upon us ; week by week brings some fresh sorrow ;
there is no human help for it ; something may be done now and then.
I have been trying what I could do, and this and the sermons I hope
to preach at Leeds have taken up all my time, so that I have not been
able to tell you how much joy it gave me, amid all this sorrow, to hear
that you were fighting steadily, with God's help. . . .

I must break off, having been up all night, and having to set off for
Leeds soon. I write this line that you may know about our services,

1 ' Leeds Sermons,' pref., p. ii.

The Bishop's Last Objections.

493

and pray God to bless what we would wish to be for His glory. The
Plate will, I hope, be presented on All Saints' Day.

May He ever bless you. Your affectionate father>

E. B. P.

I am not depressed myself. Things are in God's Hands, and so
I feel like one who, if I live, am to go through a great deal of pain, not
knowing how things will end, but only saying, Thy Will be done, Thy
Will be done.

A long day's journey, partly by coach and partly by rail-
road, brought Pusey to Leeds late on the evening of the
day on which this letter was written. Tired as he was, he
had at once to face new difficulties.

'Hook,' writes the Rev. J. B. Mozley, 'was exceedingly hearty, though
very nervous beforehand and apprehensive. He had a declaration
against Popery, ready to take off the effect of the meeting in that
direction. . . . The Bishop too was dreadfully nervous, and in fact
one would suppose Pusey was a lion or some beast of prey, — people
seem to have been so afraid of him. The Bishop was afraid of being
entrapped into anything, and objected to this and to that1.'

It will be remembered that the founder of the new church
had made it a first condition of his offer that it should
contain an inscription of the words, ' Ye who enter this holy
place pray for the sinner who built it.' This condition had
been accepted by the Bishop, ' provided the party was alive
for whom the prayers were required.' On the eve of the
consecration, the Bishop, who had forgotten a consent
given in happier circumstances, declined to proceed with the
consecration until the inscription was removed. He was
told that the church was only built on the condition of its
being there. He now expressed his fear that the unknown
founder might by this time be dead ; but on being assured
that he was alive, the Bishop waived his objection. It was
agreed that if the founder should die while his Lordship was
still Bishop of Ripon, he should be informed of the event.
The founder lived to see the Bishop Primate of all England,
and survived him fourteen years.

Pusey's hope that the Communion plate might be
presented on Ail Saints' Day, without further alteration, was

1 'Letters of Rev. J. B. Mozley,' p. 172.

494 Life of Edward Boaverie Pusey.

disappointed. The Bishop objected to the inscribed prayer
that God would be merciful to Lucy Pusey. For the time,
therefore, the Plate was withheld ; in the following spring
Pusey was able to suggest a new inscription 1, which gave

ST. SAVIOUR'S, LEEDS (EXTERIOR).

expression to his deceased daughter's wishes, while it also
met with the Bishop's approval.

The consecration itself, on the Feast of St. Simon

1 The inscriptions finally chosen ran ' Calicem salniaris accipiam et sacri-

as follows: on the paten, 'Pattern ficabo hostiam laudis. Alleluia? and

angelorumtnanducavithomo. Alleluia, 'Mors tua sit miki gloria sempiterna

Alleluia, Alleluia'; on the chalice, et nunc et in perpetmtm.'

The Consecration.

495

and St. Jude, passed off happily. It was a fine day;
a mild October sun did something to relieve the wonted
gloom of the neighbourhood. From the early morning
the church gates were besieged. The Vicar of Leeds
and a large majority of the local clergy took part in the
proceedings. Two hundred and sixty clergy in all were
present. The people of the neighbourhood gazed with
wondering but not unfriendly eyes on the unwonted sight of
the long procession of surpliced clergy, as it wound up from
the schoolroom at the bottom of the hill to the western
door of the church. There, beneath the much-questioned
inscription, the Bishop received the petition for consecra-
tion ; the 24th Psalm was repeated in alternate verses, as
the procession passed up the nave ; and the Bishop took
his seat on the north side of the altar, where the legal
formalities were completed, and the usual service of con-
secration proceeded with. The clergy filled the chancel
and the transepts ; all the other seats and the passages
were closely packed with the laity. Matins were said by
the incumbent, the Rev. R. Ward ; the Psalms were chanted
to Gregorian tones by the choir of the new church, assisted
by that of the parish church. The founder himself chose an
anthem befitting the penitential spirit in which the church
was offered to Almighty God. It was Atwood's ' Enter
not into judgment with Thy servant, O Lord,' and it was
sung without an organ accompaniment. The Bishop
preached on Isaiah v. 4, taking occasion to point out the
blessings which we enjoy as members of the English Church,
and the dangers which would be incurred by ungrateful
abuse of them. The offertory amounted to .£985. The
Bishop himself was celebrant ; there were five hundred
communicants ; and the service, which had begun at half-
past eleven, did not conclude until after four o'clock.

When, at its conclusion, the clergy reached the school-
room which they had left five hours before, Dr. Hook
proposed an address to the Bishop, to be signed by the
clergy who were present, pledging them to loyalty to the
Church of England. With the object of such an address

496 Life of Edward Bouverie Pusey.

Pusey had, of course, entire sympathy, but the terms in
which it was drawn up were too largely due to the heated
controversy and panic of the time to be welcome to him.

ST. SAVIOUR'S, LEEDS (INTERIOR),
as it appeared some years later.

The clergy were too tired and hungry to do more than agree
that there should be an address, while its terms were left
open for further discussion.

Pusey s Sermon in the Evening.

497

At the evening service Pusey preached to a very crowded
congregation. His subject was the loving penitence of
St. Mary Magdalen, with whom he associates himself, both
in her sin and her repentance. He reminds his audience
more than once that the church was the offering of a
penitent ; he assures them that ' as yet this stray sheep is
not laid up in the everlasting fold,' and that it ' was a joy
to him that his penitent love had called forth that of
others.' All that his hearers knew was that Pusey knew
who this penitent was, and they might further have inferred
that Pusey knew him intimately. But that the penitent
was himself, the preacher, was more than any would have
surmised ; although this circumstance added greatly to the
power of the sermon. It was sufficient for Pusey that God
knew his singleness of purpose, his lowly penitence, his
hopeful perseverance in spite of all hindrances, his sincere
concern for the souls of his fellow-men. Unaffected by
general suspicion, by the hesitancy and changeableness
of Hook's support, or by the scarcely concealed distrust of
the Bishop, he was able thus quietly, without the knowledge
or appreciation of men, to dedicate his noble offering to
God.

During the octave of the consecration, nineteen sermons
were preached besides that of the Bishop ; three sermons
on four of the days and two on the others. Of these ser-
mons Pusey delivered no less than seventeen 1 ; ten were
entirely written by him ; the others he preached for their
respective writers ; but he appears to have added to each
some of his own thoughts. He seems to have broken down
when attempting to utter one of the most solemn passages
in Keble's sermon on 'the Last Judgment2.' This sermon
is probably the finest in the series, but Pusey 's own con-
tributions to the course were not unworthy of the occasion.
These sermons illustrate, as well as any he has published, the
two governing characteristics of his religious mind — the vivid
intensity with which he grasped the realities of the unseen

1 The Rev. W. U. Richards and the Rev. W. Dodsworth were able to be
present to preach their sermons. 2 ' Leeds Sermons,' p. 84.

VOL. II. K k

498 Life of Edward Bouverie Pusey.

world, and the hopefulness which animated his whole con-
ception of the relations between the soul and its Maker and
Redeemer. The penitent is conducted from the abyss of
humiliation and defilement, but without any compromise of
moral truth, to the Presence Chamber of heaven.

Pusey was much cheered by the spiritual results of this
effort, so far as they could be measured.

' The sermons,' he wrote to Keble, ' became a sort of " retreat " for
people to think in stillness over very solemn subjects. And yours
impressed persons much. It was a very blessed time. God's blessing
seemed visibly settled there. People came, day after day, to the three
sermons (mostly), listened very earnestly, and returned home with
a deepened sense of responsibility. This was expressed very affectingly.
It was a very cheering week. There seemed such a much deeper spirit
among the clergy, a greater sense of the need of intercession.'

Meanwhile Hook became very uneasy, and false rumours
increased his discomfort. He therefore wrote to Pusey
expressing his conviction that Newman's secession made
a strong anti-Roman declaration necessary, if he was to
hold his own in Leeds against Puritanism no less than
against Rome. He probably overrated the value of such
documents ; he certainly attached to vehement language
about Popery a value which it does not possess for any
except the impetuous or half-educated. But it is difficult
at this date to do full justice to the anxieties of the
position.

Pusey received this renewed appeal just as he was pre-
paring to preach on the Eve of All Saints. But he lost no
time in answering it in terms of characteristic mildness and
discretion.

My dear Friend, V'^[ of A11 Saints> 1 845-

I am looking over my sermon for 7.30, but I wish just to
relieve you of your anxiety : first, there is no new clergyman come to
St. Saviour's ; secondly, I do not know any Romanizers with me. The
only persons whose sermons have been preached are C. Marriott's,
J. Keble's, Is. Williams', with Richards and Dodsworth, all of whom
you knew of.

You really have no reason to dread St. Saviour's : there has been no
reserve with the Bishop. Ward is no Romanizer but devoted to his
Masters work simply. He has told the Bishop all he wishes ; pray
do not mistrust him, nor think that I am going to make any instrument

The Address to the Bishop.

499

of St. Saviour's. I do not wish to meddle. And I am sure W[ard]
needs no advice of mine, although I would say to him what you say.

With regard to the address to the Bishop, I think it would do good :
I do believe much good has been done by this meeting : people, as far
as I have seen, are going back to their work more cheerfully and
devotedly, with hearts warmed by those fervent responses at the day
of the consecration. I have heard nothing which has cheered me so
much this long time. With devotion in our Church all will be right
in the end. Pray do not make use of the declaration without seeing
me. It would be cruel to me to make what is in fact my gift to Leeds
(since but for me it would not have been given) an occasion of fresh
suspicion against me, by putting out a document which I cannot sign.
My dear friend, no one can suspect you of Romanizing, except such as
object to what the Church really teaches, as Romanizing, which you
know many do.

Nothing can really have been quieter than the services at St. Saviour's.
There has not been a word Romanizing. And they have, by God's
blessing, done good, I know, to some consciences.

Pray have confidence in me that I mean all I say, and say to you
all I mean. God bless you.

Your very affectionate friend,

E. B. P.

It would have been a great misfortune if Pusey and Hook
had been unable at this juncture to unite in some expression
of hopeful loyalty to the Church of England, although it
was plain that Pusey could not assent to the ultra-Protestant
kind of manifesto which for the moment Hook was advo-
cating. In the end Hook, as generous as he was impulsive,
gave way, and the subjoined document, which had been
written by Pusey, was forwarded to the Bishop of Ripon : —

My Lord,

The late occasion of the consecration of St. Saviour's Church
having united together many, whose office lies out of your Lordship's
diocese, with those over whom you are set in the Lord ; it will not, we
trust, seem out of place, if we take this occasion of expressing in
common our respectful sympathy with your Lordship amid the great
and sorrowful distresses of this time. Yet amid our deep sorrow for
the departure of those who have left our Communion, we trust, that by
the mercy of God, there is no ground for discouragement, even in our
present manifold distresses, but that His F'atherly Hand which has
been over our Church, hitherto preserving and guiding her so mercifully,
will be with her to the end. In reliance upon His gracious aid, we
earnestly desire to give ourselves the more devotedly to those duties
to which He has been pleased to call us in this portion of His vineyard,

K k 2

500 Life of Edward Boaverie Pusey.

in thankful acknowledgement of His great and undeserved mercies
vouchsafed to us in it. And since every good gift is from God, we
humbly commend ourselves to your Lordship's prayers, as we ourselves
hope to offer more fervently henceforth our own imperfect prayers for
your Lordship, and other Bishops of our Church.

(Signed) W. F. Hook, D.D., Vicar of Leeds.
E. B. Pusey, D.D.

Edw. Churton, M.A., Vicar of Crayke,
and 156 others.

How completely Hook had recovered the feelings towards
Pusey which were natural to him will appear from the
letter which Pusey received soon after his return to Oxford.

Rev. Dr. Hook to E. B. P.

Vicarage, Leeds, November 11, 1845.

My very dear Friend,

I wish much to hear how you are after all your exertions last
week, and to tell you how entirely to my satisfaction all things were
done. The dear clergy of St. Saviour's seem to be setting to work in
good earnest. Ward will preach at the parish church on Sunday, D.V.,
and I at St. Saviour's. My own flock, who are devoted to the Via
Media like their pastor, and who were alarmed at first lest I should be
wishing to introduce a Romanizing system, seem to be quite contented
with things as they are. I hear from all quarters that much good has
been done to the strangers who attended, especially to some wrong-
headed but right-hearted young men.

With reference to your plate, I intend always to remember Her in
my commemoration of the Departed, that is, once every day and
especially at the Holy Communion. I feel that from my friendship for
you I may have the privilege of doing this.

If in anything relating to the late transactions I have hurt your
feelings or expressed my own too strongly, I should ask your forgiveness
if I did not feel sure that I have obtained it already. I have been
much perplexed and worked upon by opposite parties, and had many
troubles, and my nerves are so thoroughly shaken that I mean to go
away for a week or ten days. This is very wrong, but I cannot help it :
you know not all I have to go through: I mention it now that you may
pray for me the more earnestly.

I think in a preface or dedication of your sermons, it might be
expedient to mention the fact that a stronger address was at first
designed, but that all hard words were softened that all might unite in
expressing devotion to the Church of England. I am afraid when the
address goes to the Bishop he will take the opportunity to administer
a reproof : I doubt the policy of the measure. I also think you should
turn the matter well over in your mind before you dedicate the sermons

Return to Oxford.

to him, unless you have his permission. He may think it an attempt
to involve him.

When next you come to Leeds you must be my guest.

I am, your devotedly attached old friend in the Via Media,

W. F. Hook.

The memory of ' that blessed peaceful week,' as he called
it, at St. Saviour's, was a great source of strength and
consolation to Pusey in the troubles which now surrounded
him at Oxford. His last thoughts about it are expressed
in the preface to the volume of sermons which were preached
at Leeds, and which were published at the close of the
same year. In the subjoined words Pusey takes a last look
at a passage in his life which, associated as it was with
trouble and anxiety, had yet been so full of encouragement
and hope : —

' On the late occasion God did bless very visibly the solemn services.
There seemed, so to say, to be an atmosphere of blessing hanging
around and over the Church. How should not one hope it, when,
besides those gathered there, many were praying Him, in Whose
hands are the hearts of men, and Who turneth not away the face of
those who seek Him? It was the very feeling of those engaged, that
God was graciously in a heavenly manner present there. He seemed,
amid the solemn stillness of those services, to speak in silence to the
soul of each; and many hearts were there by His secret call, and
through the Holy Eucharist which we were permitted daily to celebrate,
stirred to more resolute, devoted service. To Him be the praise, Whose
was the gift1.'

Pusey returned to Oxford only to find himself in the
midst of other difficulties created by Newman's departure.
One of the first letters he had to write was to the husband
of one who had joined the Church of Rome, and to whom
Pusey tried to explain how the avoidance of the usual
controversial topics against Rome was to be reconciled with
tenacious allegiance to the Church of England.

E. B. P. to Rev. J. Spencer Northcote.

Christ Church, Th. after All Saints, 1845.

I did not answer your wife's letter, being so very hurried, and
obliged to do everything against time, and also that I had nothing to

1 ' Sermons preached at the Consecration of St. Saviour's, Leeds,' pref. p. ix.

5<D2 Life of Edward Bouverie Pusey.

say, except what would give pain. Those who go seem to be sadly
hurried on. Almost every case seems to me to have that about it
which is a token against it.

The. first reason why I left off saying anything against Roman
doctrine to persons who were drawn towards Rome, was that it seemed
to me to be appealing too much to private judgement. It seemed to
be making individuals judges between the Churches, whereas the
great body in the Church must necessarily be incompetent to enter
into the question. Then too controversy seemed to jar the mind, and
put it in a bad and irritated state. Then also people seemed to be
better bound by their affections than by negations. Our duty to our
own Church is irrespective of every question whatsoever as to the
Church of Rome. It is our duty to God, Who has placed us in it, and
made her the channel of His grace to the soul. This seemed to me
a direct appeal to people's affections and responsibilities, whereas, in
controversy, they usually forgot both. It seemed to dry them up.

This was my ground at first. Afterwards I began to hope that the
actual decrees to which the Roman Church is bound might be so
explained, e.g. by another General Council, that they could be accepted
by us, and that the Churches were not hopelessly at variance. But in
proportion as one hoped this, one could not but be hindered from
speaking against the decrees. I began to hope that what is commonly
called ' Popery' might not be a part of the formal system to which the
Roman Church was actually committed. There is, of course, still
a very serious objection to joining a system in which these things are
tolerated and encouraged. Still the positive grounds seemed to me
most to come home to persons. They are grounds of thankfulness
and duty to Almighty God, Who has given us, where we are, so many
blessings, so that if any are not saved, it is wholly their own fault.

The rejection of our own Church is so solemn and awful a step that
I believe that it will in the end retain many who would not be retained
by any grounds against the Church of Rome. It is rejecting her whom
God has not rejected. I wish time could have been gained. People
seem hurried away, so as not to give themselves time calmly to see
their duty.

I am very tired with a night journey from Leeds. What I saw there
was very encouraging. Indeed, the deepening earnestness of persons
in our Church, as it is a token for the future, so it binds one the more,
as being a token of God's gracious Presence.

You will be glad of the enclosed Intercessions. I hope that they
will be used widely, and that the religious poor will be able to join in
the first simple form.

God bless you ever.

This is a letter which is obviously dealing with the needs
of a particular correspondent. But it is impossible, when
once the question of the Roman claims has been raised, to

Roman Controversy Inevitable. 503

prevent an appeal to private judgment, which has to
decide just as really whether those claims are accepted
or set aside. It is true also, as Pusey says, that contro-
versy is pregnant with moral mischief; but when we are
confronted with a controversial position, how is it to be
avoided ? Pusey is on strong ground — ground which he
knew from experience to be strong — when he urges that
men are better bound to a Church by their love of her than
by their rejection of some other Church. Loving as he
did the Church of England devotedly, he could not under-
stand how others did not share this affection, or how it
could fail to be strong enough in their case, as it was in his,
to dispense with the necessity for the controversial weapons
of divines of a former generation. But as time went on,
the necessities of his position obliged Pusey to abandon, or
at least to modify, this non-controversial attitude towards
Rome. For Rome made statements which, if true, traversed
and rendered impossible the position of the Church of
England as a portion of the Body of Christ. But were
those statements true? It was practically impossible to
avoid this issue, and accordingly, within a few weeks, we
find Pusey writing, on the defensive indeed, but still in
active controversy with Roman teaching.

The appearance of Newman's essay on the' Development
of Christian Doctrine ' was one of the causes which com-
pelled Pusey to recur to a more adverse position with
regard to the claims of Rome. Pusey had expressed hopes
about that essay in his sanguine way ; but when it appeared,
it must have shown him that between him and the friend of
so many years a wider gulf existed than he had supposed.
Development, as stated by Newman, was, so Pusey thought,
more likely to be effectively employed in advancing
destructive theories than in the interests of the creed of any
portion of the Christian Church ; it was opposed, moreover,
to the Vincentian rule of the quod semper, &c, which in
Pusey's mind was the base of the Tractarian movement.
Certainly in his Whit-Sunday sermon of 1843, Newman had
indicated the direction in which his own thoughts were

504 Life of Edward Bouverie Puscy.

moving ; but Pusey was not attentive to such unwelcome
indications, and may easily have persuaded himself to think
of the sermon as a theological incident of no particular
significance. Now, however, he was face to face with a
theory having a peculiar fascination for a large class of
modern minds, and obliging him for their sake, if not for
his own, to weigh its worth.

Later in the spring he had occasion to write to the
Rev. T. E. Morris, who at the beginning of Lent Term,
1846, had resigned his tutorship at Christ Church on
account of the secession of his brother, the Rev. J. B.
Morris, to the Church of Rome.

E. B. P. to Rev. T. E. Morris.

Christ Church, March 6, 1846.

My dear Morris,

It was a comfort to us to see you undisturbed amid so severe
a shock. I am very sorry to see your brother so vehement : it is out
of love for us ; but I wish he had more love for her through whom he
has become whatever, by God's grace, he is. No good can come from
thus shutting the eyes to all there is of good in her that nurtured him,
and calling her ' The Establishment,' as Lord J.Russell, &c. do. Cope-
land said this morning, ' I could have imagined any amount of good,
if each side were alive to see what there is of good and noble in
the other; but no good can come of this.' Some, I hear, of those who
have gone over, have been sorely disappointed at what they have
found (not of those with whom your brother is) ; they had left a higher
standard than they found. I trust they may do good in raising it.
But will none ever leave their stiff theory of 'extraordinary grace,' and
when people are drawing their life from Sacraments, will they always

think that the Sacraments- 1 cannot write it. However, we must

have patience and pray. Mysterious as it all is, I cannot think that such
good men as J. H. N. and your brother will be thrown away there, sorely
disappointing as to me dear N.'s extreme line is, and unconvincing. It
seems to throw me further back ; I had hoped that things which go so
far beyond their own Formularies would have disappeared. I could
not imagine dear N. writing, as the French R. C. writers do, of the
Blessed Virgin, and exciting the feelings by descriptions of her love
and tenderness. It would be an entirely different rj6us from his
sermons. And I cannot think it will be. But his defence in his
essay is as disappointing to me as it is unsatisfactory. If the French
language is to come in, I do not see (as Bishop Medley said to me
once) of what use the Epistle to the Hebrews is to be to us. . . .

The Anti-Roman Position.

Remember me, with kind sympathy, to your father. Things are
deeply mending, if we wait, work, and pray.

God be with you ever. yours affectionately

E. B. PUSEY.

Friday after First Sunday in Lent, 1846.

Macmullen is gone to J. K. at Hursley. Dear Williams is sinking
very gently. The Heads say, ' We want peace.' I wish it had been
found out sooner.

Writing to another person on March 2, 1846, Pusey
expresses his convictions, as he took stock of them after
the recent shock, in the following terms : —

E. B. P. to a Lady.

Christ Church, first Monday in Lent,
Feb. [March] 2, 1846.
To sum up what I mean as to our position, I believe with our
divines —

1. That the authority of the Pope, which was set aside, was human
and not Divine.

2. That the Pope, excommunicating unjustly Queen Elizabeth and
her adherents, his sentence was not confirmed in heaven against us, as
the event shows.

3. That there were real corruptions at the time (as R. C.'s confess),
which we set ourselves to reform by ourselves, having a right so to do,
whether it was the wisest course or no.

4. That in so doing, and in the Reformation itself, we contravened
no decision of the Church, nor ruled anything contrary to the faith.

5. That having the Apostolic Succession, we have the Sacraments,
and being neither heretics nor schismatics, we have their grace, with the
power of the keys.

6. That having these, we have all things necessary to our salvation,
and that those among us who would be saved anywhere, would be
saved in the Church of England.

7. That having the Succession, we are the Catholic Church in
England, i. e. that Church which God planted here for man's salvation.
(This 1 say without implying anything as to R. C.s among us, although
I think the temper shown, as among the Irish, certainly is no mark in
their favour.)

8. That having been placed by God in this Church, we have no
right to choose for ourselves.

9. That there are very serious things in the Roman Communion
which ought to keep us where we are. I would instance chiefly the
system as to the Blessed Virgin as the Mediatrix and Dispenser of all
present blessings to mankind. (I think nothing short of a fresh
Revelation could justify this.) Then the sale of Masses as applicable

506 Life of Edward Bouvcrie Pusey.

to the departed, the system of Indulgences as applied to the departed,
the denial of the Cup to the laity.

10. I should also say, that if it were clear that the Church of Rome
was the Church, of course we should have nothing to do but to
submit. While we do not see this, then such grounds as I have
named, which we cannot see to be right, are strong grounds for re-
maining where we are. I feel at once held by the Church of England,
and repelled by these things in the Roman Church. I find myself
(with our divines) as far off as ever from being able to use the prayers
to the Blessed Virgin they use, and repelled by the language of their
devouonal book — 'have recourse to Jesus and Mary'; 'by the aid of
Jesus and Mary.'

I cannot think that all this, so different from what one finds in the
early centuries, can be right. It goes far beyond the Council of Trent ;
yet however hereafter, in any reconciliation of the Churches, those
decrees mi^ht be ruled so as not to authorize this, an individual cannot
act thus. He will not separate the letter from the practical system.
It would be wrong to join the Roman Church unless one was convinced
beyond all doubt that it was the only Church ; that out of it was no
salvation. Now it may be these very things are marks that we
should not consider her thus exclusively the Church. She is unlike
the Church when the Church was one. Claims of power which had
been limited by General Councils divided the East and West. The
temporal claim of Rome has a note upon it, that it has been the
breaker of unity, first in the East, at last with ourselves. And Rome
herself has suffered by it. As I said in my last, grave persons speak
of the Court of Rome as having been the most wicked in Europe ;
none can speak more strongly of [those] times than Baronius ; a very
religious Roman Catholic nobleman at Rome so speaks now. It is the
temporal authority which has made it so. This may well make one
pause ere one commits oneself to believe that that system alone, not
being that even of the first five centuries, is Divine. 'As far as the
constitution of the Church is concerned,' Mr. N. wrote rightly in 1840,
' the separation between Rome and England does not constitute so
great a difference from the age of St. Cyprian, as does the ecclesiastical
monarchy of Hildebrand from that of St. Augustine.'

In spite of this being the real state of Pusey 's mind, it
was natural enough that Newman should hope for his
conversion to Roman Catholicism. They had worked
together for so many years, they had been on terms of such
intimacy and generally of such entire sympathy with each
other, that it required in both of them a severe effort of the
imagination to anticipate that they would work apart from,
and, on certain subjects, in opposition to each other for

Intercourse with Newman after his secession. 507

the remainder of their lives. Thus it was that at first
Newman may have expressed himself in private more or
less confidently on the subject of Pusey's conversion to
Rome, especially to younger men who had looked up
to both of them. Writing with the unrestrained fervour of
a neophyte, who no doubt, without meaning it, read his own
reflections or wishes into Newman's words, Mr. J. B. Morris
actually ventured to report to his brother: ' Inter 110s,
N. thinks from past events in P.'s life that he must ere
long be deranged or a Catholic' Neither of these alterna-
tives was to be realized in the sense of the writer ; the
world had abundant evidence of Pusey's sanity to the end
of a long life, and all efforts to induce him to become ' a
Catholic,' otherwise than as he had always been, were
doomed to disappointment.

After Newman's secession the friends saw nothing of each
other for two months. The walks to Littlemore were dis-
continued. At the end of Term, in December, Newman
called at Christ Church. Pusey afterwards spoke of New-
man's manner as ' sharp.' They met again on February 18,
and this meeting also would seem to have been marked by
a certain constraint. Newman followed it up by a letter
which depicts in his own inimitable way his affection and
his disappointment.

Rev. J. H. Newman to E. B. P.

„ Littlemore, Feb. 21, 1S46.

My very dear Pusey, ' ' *

How rightly I judged that it was best at present that we should

not meet ! This has been the reason of my keeping away from you.

Since I saw you on Wednesday, I have heard that you thought my

manner, on the only time I called, at the beginning of December,

sharp. Such misunderstandings must be just now. What good then

is there in meeting to mistake each other? It is the same with writing.

I cannot write so as to please even myself. W. U. Richards, as hearing

from you, spoke of this supposed sharpness of mine to Morris, as an

evidence of deterioration of fjdos in me, which should act as a dissuasive

from joining the Church of Rome. That is, a number of persons are

making great sacrifices in credit and circumstances : their brethren,

who feel called to remain as they were, pass this over altogether, and

in the face of it have the heart to scrutinize the details of their manner

in conversation, in order to rind a charge against them. Surely such

5o8

Life of Edward Bouverie Puscy.

critics are in want either of arguments for their own cause, or of charity.
May none of us hereafter be judged by so severe a judgement as is
now exercised towards the converts generally ! And after all, that
severity perhaps has no other foundation than the newness of their
position, which their censors have not entered into.

Would I could say something which would sound less cold than this,
but really I dare not. I could not without saying something which
would seem rude. Alas ! I have no alternative between silence and
saying what would pain. May the day come, when it will not be so.
Then old times will come again, and happier.

This letter was written during the last hours which
Newman spent alone in his home at Littlemore, when his
heart was full almost to breaking of the memories of the
past. On the following day, Quinquagesima Sunday,
February 22, he left Littlemore, and spent the evening with
his friend, Manuel Johnson, at the Observatory, where he
passed the night. Copeland, who was with them, kept
Pusey informed of what had passed, and on the following
morning, when his nine o'clock Hebrew lecture was over,
Pusey went up to the Observatory to say good-bye to his
old friend, who was to leave Oxford for good later in
the day.

Pusey was too much distressed to say more than he
could help. He wrote to Keble within the two days —
February 22 and 23 — without alluding to the subject which
filled his heart. But he sent after Newman to Oscott
a short note, to assure him of his affection. This note
drew from Newman an appeal which had been impossible
during their interviews with each other; it expresses the
tone — happily transient — of the new convert, and gives
a picture of Pusey s religious progress and position which
in the 'Apologia' he acknowledged to be quite erroneous.

Thank you for your affectionate note. I will but say that
I cannot conceive, and will not, that the subject of so many prayers

Till then,

Ever yours affectionately,

John H. Newman.

My dear Pusey,

Rev. J. H. Newman to E. B. P.

Maryvale, Oscott, Birmingham.
Feb. 26, 1846.

Decreasing Intercourse.

as are now offered for you, beginning at Rome, and reaching to
Constantinople and England, should ultimately remain where you are.
And I am confirmed in this expectation by observing how very much
you have changed your views year by year. I think the year can hardly
be named which you ended with the same view of the Roman Church
as you began it. And every change has been an approximation to
that religion.

This, my dearest Pusey, is an earnest which satisfies me about the
future, though I don't tell others so— nor am I anxious or impatient at
the delay, for God has His own good time for everything. What does
make me anxious, is, whenever I hear that, in spite of your evident
approximation in doctrine and view to the Roman system, you are
acting in hostility against it, and keeping souls in a system which you
cannot bring out into words, as I consider, or rest upon any authority
besides your own.

Excuse this freedom, and do not let me pain you. I am in a house
in which Christ is always present as He was to His disciples, and
where one can go in from time to time through the day to gain strength
from Him. Perhaps this thought makes me bold and urgent.

Ever yours very affectionately,

John H. Newman.

Pusey did not reply for a fortnight. He then wrote to
announce the recovery of the Rev. I. Williams from the
illness which had so long threatened his life. He added: —

Thank you very much for your most affectionate note. I have given
a wrong impression about myself in some things. But I have not time
to explain now. And explanation could only give pain.

Ever your very affectionate and grateful

E. B. P.

Christ Church, Third Sunday in Lent, 1846.

The intervals in their correspondence were lengthening.
A month later Newman acknowledged Pusey's note.

Rev. J. H. Newman to E. B. P.

Mary vale, April 15, 1846.
I do not like Easter to pass without your getting a line from me to
assure [you] of my love and constant thoughts of you. My love to the
children too, with one or other of whom I suppose you are.

Your news about Isaac Williams was most cheering. There have
been many prayers offered up here, that he might be reserved, till he
was a Catholic — but all is in God's hand.

Ever yours affectionately,

John H. Newman.

Life of Edward Bouverie Pusey.

Pusey did not acknowledge this note. On July n
Newman wrote again : —

Rev. J. H. Newman to E. B. P.

My dear Pusey, 17 Grosvenor Place> JulY "» 1846.

I wish it were not my lot to write letters distressing to your kind
heart. It will not always be so, I do believe. Our present sorrows are
the necessary process of a joyful end.

You may guess what I write about. Mrs. Bowden expected that her
last letter, enclosing your papers, would have prepared you for what
then was to be, and now has taken place. However, from your letter
received this morning she finds it has not sufficiently done so. She has
asked me in consequence to write a line to you to express her concern,
that one so considerate and anxious as you have shown yourself in
her trial, should have been accidentally left unacquainted with the
termination in which it has issued.

Ever yours, my dear Pusey,

Very affectionately,

John H. Newman.

This note obliged Pusey, as he thought, to make his real
position clearer to Newman, and to put an end to the
unfounded expectations in which Newman's affection
induced him to indulge.

E. B. P. to Rev. J. H. Newman.

My dear Newman, Tenby> Sunday niSht> July I2' l846-

Thank you very much for your kind and tender letter, as well
as for that which I had at Easter. I did not write sooner, partly
because I have been much overworked for a long time, till now, when
I am told to recruit, partly because I thought I could hardly write
anything which would not pain you. For you have one wish for me ;
and I am no nearer that than heretofore. I cannot unmake myself ;
I cannot see otherwise than I have seen these many years ; 1 have
come to think otherwise in some details ; but as [to] the one point
upon which all turns, I am no nearer to thinking that the English
Church is no true part of the Church, or that inter-communion with
Rome is essential, or that the present claims of Rome are Divine.
I earnestly desire the restoration of unity, but I cannot throw myself
into the practical Roman system, nor renounce what I believe our
gracious Lord acknowledges.

And so I must go on, with joy at the signs of deepening life among
us, and distress at our losses, and amazement that Almighty God
vouchsafes to employ me for anything, and thinking it less than I ought
to expect when everything is brought to a contrary issue from what
I desire.

Unchanging Faith in the English Church. 511

I know that you too will joy at all at which I joy, in itself ; for you
must joy far more than I at any signs of increasing holiness, or the
return of penitents. Yet if I were to write that there were these
consolations, I feared lest you should think that I was propping myself
up by these tokens of God's grace. Yet it is a subject of joy, both in
itself, since it is so to the blessed Angels, and as showing the Presence
of His grace, more evidently than heretofore, drawing souls to Himself.

I wished also that the writer of the article upon me in the Dublin
Review should know that he entirely misunderstood the grounds upon
which I said no more about the Roman Church in my sermon on the
power of the keys, i.e. that I had no such motives as he ascribed to me.
But this privately only. I have no wish to be less censured. I was
pained by several things. I should have thought a person who knew
so much ought to have known more, and he would not so have written.
However, it is my own fault, if it is not useful to me. . . . No good can
come from these personalities ; however, there will be all sorts of
blunders and mutual pain at first.

Thank you much for your kind message through C. as to your
probable destination. I felt very glad you would be there, although
one could not help a pang that the Propaganda is in part directed
towards England. However, I have a faith that all will come right,
wherever you are, though I see not how ; and all, past and present, is to
me a great mystery which I sigh over.

I am here recruiting, having had a cough, off and on, for these seven
months, but it has now nearly disappeared. I was feeling very worn,
but now, by God's mercy, have a feeling of returning health, which
I have not had these many sore months.

I have not sent you my little 'adapted' books, since I hear some
R. C.s are very much displeased about them, although others have
been very kind. You will know how sick at heart it makes me to
write this.

You will be kindly glad to hear that poor Philip is going on well in
spirit, while in body more crippled and with more disease. He has,
at last, given up, amid his increasing disorders, the one wish of his
heart, to enter Holy Orders, and has now, he says, one only thing to
live for, that God's Will should be fulfilled in him and his own will
perfectly conformed to His. You will remember Him the more for this
his wish.

My head is half in a whirl, with all the thoughts of the past, in
writing such a letter as this to you.

God be with you ever. Your very affectionate friend,

E. B. P.

I cannot write on the subject of your letter, nor would you wish me.
Thank Mrs. B[owden] for wishing me to hear, as would least pain me.
C. Marriott's love.

But the prolonged strain had been too much for Pusey.

512 Life of Edward Bouvcrie Pusey.

A fortnight later he was dangerously ill. He wrote a short
note in pencil from his sick bed to ask for Newman's
prayers.

Tenby, July 30, 1846.

My dearest N.

1 am very seriously ill, although not as yet mortally. A low
fever has settled in a weak part, the membranes of the chest : it seems
to increase and my strength to diminish. The physician does not think
it will end fatally. You will pray earnestly that God will have mercy
upon my body and soul, and spare a sinner, and give him true
repentance.

Ever yours very affectionately,

E. B. P.

Pusey rapidly became too ill to write or read letters.
Newman wrote for a further account, and, getting no
answer, he fancied that Pusey must be in greater danger
than was really the case, and set off for Tenby to see him
once more. Pusey had rallied somewhat, but the inter-
view caused a relapse. A few days later Philip wrote to
Newman : —

' My father wishes me to tell you that the object of your prayers has
not yet been granted, for although the physician says he is better,
yet this is the day in which there has been most fever and weakness.'

Happily it was not long before Pusey entirely recovered.
But after this there was no intercourse between the friends
for seven years. Their mutual affection underwent no
change ; but such a silence was probably necessary if they
were to understand the permanence of their new and altered
relations to each other. Gradually Pusey abandoned the
hope which had for a moment flitted before his mind that
Newman might some day return to his old place in the
English Church ; and Newman learnt that Pusey was not,
and never really had been, likely to take the step which he
himself had taken. From time to time his later letters
may have expressed hopes which may be right and
charitable in a sincere Roman Catholic, but his deliberate
judgment is given in the 'Apologia.' He tells us that
when he became a Roman Catholic he was often asked,
' What of Dr. Pusey ? ' and he adds, ' When I said that
I did not see symptoms of his doing as I had done, I was

Newman's matitrer estimate of Pusey.

513

sometimes thought uncharitable1.' It would seem that, as
time passed, Newman had gradually perceived that the
language and the hesitations on Pusey 's part, which he had
in 1845-6 interpreted as meaning approximation to the
Church of Rome, were really due to an intense affection for
himself, and that Pusey 's convictions respecting his own
duty had undergone no change whatever since the days of
their early friendship. Thus in the same passage he says : —

' People are apt to say that he [Pusey] was once nearer to the Catholic
Church than he is now ; I pray God that he may be one day far nearer
to the Catholic Church than he was then ; for I believe that, in his
reason and judgment, all the time that I knew him, he never was near
to it at all2.'

This seems an appropriate point at which to pause in the
account of Pusey's life. The events recorded in this last
chapter have in a special way displayed his strength and
character under very trying circumstances, and given oppor-
tunities for a fair estimate of his true position as a faithful
son of the Church of England. In the whole project of
St. Saviour's, its building, its consecration, and all the
attendant circumstances and controversies, the following
aspects of Pusey's work, character, and position are specially
illustrated. First, the history shows the quiet way in which,
wisely and boldly, as well as with self-effacing liberality, he
hoped to build up and extend the Church by strengthening
her hold over the masses of population in the great cities.
Again, it illustrates that persistent temper of mind (with
occasional fluctuations of despondency, it is true) which
enabled him to persevere under the specially depressing
and annoying opposition that met him, and the exaggerated
suspicions characteristic of the time. But, further, it shows
the method by which he determined to assert and defend
the true principles and claims of the Church of England.
He as much as any one realized and deplored the danger
that resulted from the secession of Newman ; but he was
not to be led aside into indiscreet violence and denunciation
with a view of defending himself and others against the

1 ' Apologia,' p. 138.

2 Ibid.

VOL. II.

514 Life of Edward Boaverie Pusey.

general charge of Romanizing. He contented himself with
a calm and restrained appeal to the ancient and primitive
teaching of the Church, and with the evidences of life and
practice as a natural outcome of that teaching. In dark
days, when hearts were failing, and friends were straying
away from the fold of the English Church, and beckoning
him to follow ; whilst a vast mass of obloquy and misun-
derstanding, taking every shape that could wound a sensi-
tive and affectionate nature, fiercely bade him begone, he
had to defend himself more than once against the double
assault ; to show that in his loyalty to Christian Antiquity,
he had only taken the Church of England at her word ; to
show that she offered all the blessings, whilst she was free
from great drawbacks that are to be found elsewhere ; but
also to show that in resolutely making the most of all the
positive truth that she directly or implicitly sanctions, lies
the best safeguard in the long run against disloyalty to her
claims. This method — suspected by some, scoffed at by
others, and utterly contrary to the whole tide of popular
prejudice — may truly be said to have been justified in the
sequel. Every one acknowledged that a critical moment
in the Revival had come. That Revival was no longer a
movement in Oxford — it had begun widely to affect the
whole Anglican Communion. And it was at this critical
moment that Pusey's power was shown. He had learnt,
from Keble and through Newman, the strength and claims
of the Anglican position, and in faith and hope was ready
to defend it with his own method and with true weapons.
Thus, in spite of everything adverse, he was able to rally
round him the more devoted of the younger clergy and to
point them to a higher and a brighter future.

It was in a very true sense, then, wider and deeper than
even Pusey himself understood, that 'an atmosphere of
blessing ' hung around the consecration of St. Saviour's.
It was God's blessing on Pusey's faith and devotion — it
was His benediction on the renewed life of His Church
in England.

INDEX TO VOLS. I. AND II.

Abeken, Rev. H., ' Letter to E. B. P.,'
ii. 283.

Acland, Sir H. W., i. 1 78 «.
Acland, Sir Thomas, i. 295.
Acland, T. D. ;now Sir T. D.), i. 443 ;
ii. 344.

Additional Curates Fund, sermon in

aid of, ii. 23.
Address to the Abp. of Canterbury,

i. 268.

Address to the Vice- Chancellor, on
P.'s suspension, ii. 336 ; second, on
same, 339.

' Aikenhead, Mrs. Mary, Life of,' cited,

ii. 247.

Aldate's, St., Oxford, house in,

' Coenobitium,' i. 339 ; ii. 1 39.
Alexander, M. S., Anglo-Prussian Bp.

at Jerusalem, ii. 253, 255.
Ambrose, St., Hampden on, i. 415;

P.'s preface to, 439.
Ammon, Dr. von, i. 149.
Andrea, i. 159, 172.
Andrewes, Bp., ii. 148, 233, 388.
Anglo-Catholic Library, i. 439.
'Anything or Nothing,' phrase, ii.

286.

Apocrypha and S. P. C. K., ii. 19.
Aquinas, St. Thomas, ' Catena Aurea,'
i- 439-

Arabic Catalogue, i. 203, 204, 275,

287, 295 ; finished (1835), 323.
Aindt, i. 156, 159.

Arnold, Dr.,'LifeandCorrespondence,'
quoted, i. 225 ; on Church Reform,
225, 265; Tract on Fasting, 282,
283, 360; ' The Oxford Malignants'
in Edinburgh Review, 382, 383,
386 ; seeks E. B. P.'s advice on
Patristic reading, 409 ; death of, ii.
296.

Arnold Historical Essay, ii. 297.

' Articles treated of in Tract 90 recon-
sidered, Letter to Jelf, by E. B. P.'
ii. 212-215.

Arundel, accident at, ii. ill.

Ascot, i. 288.

Ashley, Lord (afterwards Earl of
Shaftesbury), i. 24, 25, 295 ; ii. 264,
265.

Ashworth, J. A. (B. N. C), i. 339.

Asiatic Translation Society, i. 215.

' Association of Friends of the Church,'
i. 268.

Athanasius, St., i. 436.

Attorney-General's opinion on Hamp-
den case, i. 387.

Augusti, i. 107.

Augustine, St., i. 413, 415, 436, 438.

Anti-Pelagian Treatises, ii. 117.

' Confessions, the,' edited by

E. B. P., first vol. of Library of the
Fathers, i. 417-419, 423, 430, 436,
439 ; ii. 22.

Avila, Juan d', ii. 389.

Avrillon, ii. 389, 393.

Badeley, E., ii. 330, 339-341. 353.
361.

Badger, Shropshire, P.'s first sermon
at, i. 144.

Bagot, Bp., ii. 14; Charge of, 1838,
52-63; 68, 71, 73, Il.5,l3iii34;
on Tract 90, 183-185, 186, 187,
188, 189, 192, 194, 196-198, 202,
206, 208, 230, 237, 266, 268, 274 ;
Charge of, 1842, 286, 287; 356-358,
3r>o, 362, 379, 464.

Ball, ii. 389.

Bandinel, Dr., Bodleian Librarian, ii.
114.

Baptism. See Tract.
Bar-Hebraeus, i. 98, 99.
Barker, F. M. R. (Oriel), i. 339.
Barker, Maria Catharine, i. 22, 27, 29,

116, 119, 123, 124-128, 130, 131,

132, I33> 134, !38, H1. H3- {See

Pusey, Mrs.)
Barker, Raymond, i. 23, 115.
Barnes, Dr., Sub-dean and Canon of

Christ Church, i. 193.

1 2

5i6

Index.

Bayley, E. G. (Pembroke College),

Proctor, ii. 435.
Beau va is Cathedral, i. 28.
Bellarmine, ' Art of Dying,' ii. 3S9.
Bellasis, E. (afterwards Serjeant), ii.

272, 273.
Benson, Dr. Christopher, ii. 79.
Benson, Rev. R. M., Intercessory

Manual of, ii. 135.
Berlin, Pusey at, i. 78-87, 95-97.
Bernstein, i 20^.

Bialloblotzky, Dr. Ch. K. F., i. 160.
Biblical Repertory, i. 161.
Bickersteth, Rev. E., i. 435.
Blackwood's Magazine, i. 235.
Bleek, Professor, i. 95.
Bligh, Sir J. D., at Eton, i. 13.
Blomfield, Bp. (of London), i. 16^, 169,

!70. 172> 329. 426; »• 37> 232 «.,

237, 249, 255, 272, 438.
Boddington, Miss, i. 144, 145.
Boden Professorship of Sanscrit, i.

214.

Boisen, L. N., i. 108, 122.
Bonn, Pusey at, i. 105, 178.
Bouverie, Hon. Philip (afterwards

Pusey), father of E. B. P., i. 1-4, 140.
Bowden, J. W., i. 200, 277; ii. 152,

155, 398, 408.
Bowdler, John, i. 259.
Bowstead, Bp. of Lichfield, ii. 237.
Boyle. Robert, ii. 389.
Brancker, Rev. T., ii. 167.
Brandis, Professor, i. 107.
Bra^enose petition, presented to the

Vice-Chancellor, i. 379.
Bretschneider, i. 149.
Breviary, proposed translation of, ii.

I45-J48> 390-396.
Brewster, Sir David, D.C.L., i. 219.
Bright, Dr. W. (Prof, of Eccl. Hist.),

i- 43<J, 439-
Brighton, i. 329, 331 ; ii. 109, 1 19,
150.

Bristol, Marquis of, at Eton, i. 13.
British Association at Oxford, i. 219.
British Critic, the. i. 161, 235, 364;

ii. 5, 78, 117, 151, 208, 219, 223,

331, 4' 1 •

British Magazine, the, i. 235, 263,
283, 327, 328, 331, 334 ; ii. 3, 4 ».,
9' 35-

Brotherhood of the Holy Trinity, ii.
135-

Brougham, Lord, i. 294.
Brown, K. (F.R.S.), i. 219.
Buckden, i. 19-21.
Buckland, Dr. William, i. 193.
Budleigh-Salterton, ii. 109, 112, 118,
119.

I Bull, Dr., i. 335-327.
Bulteek H., i. 197.
Bunsen, Chevalier, ii. 248, 250, 256.
Bunsen, Christian, i. 77.
Burgess, Bp. (of Salisbury", i. 220,
282.

Burke, E., i. 254.

Burton, Rev. E., D.D. (Reg. Prof.

Div.), i. 23, 190, 227, 367.
' Byronism,' i. 41-43.

Calixtus, i. 160.
Calvin, i. 354.

Cambridge, Archdeacon, i. 183, 186.
' Canonicus,' signature of P. in the

British Magazine, ii. 4.
Canon Law, cited, ii. 318.
Canterbury, Abp. of. See Howley.
Cardwell, Dr. (Principal of St. Alban

Hall), i. 385.
Carnarvon, Lord, i. 2, 294.
Carpenter, Dr. L., i. 219.
Carter, Rev. T., i. 12.
Casting Lots, ii. 157.
Catalogue of Arabic MSS.,i. 203, 204,

275, 287, 295, 323.
Cathedral reform, i. 225-231,233-235,

39 ii 397-
Cave, Sir Thomas, Bart., i. I.
Cecil, Richard, i. 281.
Ceremonial, revival of, ii. 14, 141.
Chaldee, Pusey studies, i. 96.
Chalmers, Dr., i. 234.
Champneys, Rev. W. W., i. 305.
Chandler, Dr. (Dean of Chichester),

ii. 438.
Chanter, Rev. J. M., ii. 399
Chapel Royal, St. James', i. 17.
Chapman, James (afterwards Bp.), at

Eton, i 13.
Chateaubriand, i. 253.
Christ Church Cathedral, spire of, i.

235-

Christian Advocate, the, i. 404.
Christian Observer, the, i. 278 ; ii. 10,
ii, 14.

Christian Remembrancer, the, ii. 411.
'Christian Year, The,' i. 128, 224,

271 ; ii. 48, 96, 105.
Christie, A. J., ii. 442, 443.
Chrysostom, St., Homilies on the

New Testament, i. 417, 436.

on the Romans, i. 438, 439.

on the Statues, i. 443.

Church, Rev. R. W. (Dean of St.

Paul's^ i. 66-69, 358, 389, 430,

434, 436 ; ii. 363, 432, 433, 434.
Church in London, wants of, i. 327.

Index.

5J7

Churton. Rev. E. (afterwards Arch-
deacon), i. 24, 218, 25" ; ii. 268-
270, 432, 4S9.

Churton, Rev. H. B. W ., i. 305.

Churton, Rev. T. T. (B. N. C), one of
the Four Tutors, ii. 167.

Clarke, Rev. J. W., ii. 471.

Clarke, Sir James, ii. 95.

Claudius, i. 157.

Claughton, Rev. P. C. (afterwards
Bishop), i. 337.

' Clement, Father,' ii. 2.

Clerke, Rev. C. C. (afterwards Arch-
deacon of Oxford), i. 24, 287, 334.

Clinton, Fynes, i. 23.

Close, Rev. F., i. 123, 124-128.

Cockey, Rev. E., ii. 167.

' Coenobitium, the,' i. 339 ; ii. 139.

Colchester, Lord, i. 183.

Coleridge, Rev. E., i. 12; ii. 414.

Coleridge, H. N., i. 13.

Coleridge, Mr. Justice (Sir J. T.),
i. 60, 198, 261, 262; ii. 177, 339,
342-

Coleridge, S. T., i. 254.
Colquhoun, Mr., ii. 165.
Condemned Sermon, the, ii. 306-363.
Confirmation, i. 17 n.
Conservative Journal, the, ii. 298.
Convocation of the University, i. 385,

387 ; ii. 284, 287, 290.
Convocation of 1571, quoted, i. 417.
Conybeare, Mr., Bampton Lecturer, i.

147.

Copeland, Rev AN . J. (Trinity College),

i- 305, 342 ; 174. 312> 346> 395i
396, 442, 487, 488.

Copleston, Dr., Provost of Oriel Col-
lege (afterwards Bishop), i. 100,
134. 37° : Charge, ii. 237.

Corpus Committee, i. 378, 379, 381,
385.

' Correspondence illustrative of Oxford,'
cited, ii. 229.

Cotton, Rev. R. L. (Provost of
Worcester College), i. 219, 374.

Cotton, Mrs. (Charlotte Bouverie
Pusey), sister of E. B.P., i. i.

' Country Clergyman, A,' ii. 209.

Courtenay, Lord (afterwards Earl of
Devon), ii. 339.

Cox, Kev. Hay ward, i. 376.

Cox, Valentine, ' Recollections of Ox-
ford,' cited, i. 180 »., 181 »., 376,
380 ; ii. 434.

Cradock, John Hobart, i. 13.

Cuddesdon, i. 144, 179, 189, 190.

Cumberland, Duke of, i. 295.

Cureton, Rev. \Y., i. 337.

Cyprian, St., i. 414, 437, 438.

Cyril, St., of Alexandria, i. 43^, 436,
438-

■ of Jerusalem, i. 430, 434.

Daille, i. 414.
Dalby, Rev. W., i. 195.
Dalgairns, Rev. J. D., i. 439.
Dalton, J., i. 219.
' Daniel the Prophet,' i. 106.
Dayman, Rev. E. A., ii. 173.
Deaconesses, Order of, proposed, ii.
243.

Dealtry, Dr., i. 396.

Declaration of Assent to teaching of

Church, i. 305.
Be Concionibus, the statute, ii. 310,

316, 318.
De Dominis, Antonio, i. 172.
Deists, English, i. 359.
Denison, Fdward (alterwards Bp. of

Salisbury), i. 13, 32, 432 ; Charge,

ii. 237 ; 266, 281, 344.
Denison, Rev. G. A. (afterwards

Archdeacon), i. 140, 197.
Denison, John Evelyn (afterwards

Vise. Ossington , i. 13.
Derick, Mr., ii. 473.
' Devil's Pulpit, the,' i. 217.
Devon, Earl of, ii. 266.
Dickinson, Dr., i. 379; ii. 5, 6, 294.
Diocesan (Oxford) Society for the

Religious Education of the Poor,

ii. 22.

Dodgson, Rev. C, i. 436; ii. 149,
150.

Dodson, Sir J., Queen's Advocate,
ii- 354-

Dodsworth, Rev. W., ii. 12. 22.
Dbllinger, Dr. von, i. 43S ; ii. 296.
Dowdeswell, Dr. i^Canon of Ch. Ch.),

i. 194.

Dublin Review, the, ii. 279.
Duncan, P. B., i. 386.
Dungannon, Lord, ii. 339.
Dupuis, i. 88, 89.
Dwight, H. E., i. 86, 87, 94.

' Earnest Remonstrance, An,' i. 3S0,

38i,. 384, 385; 5, 7-
Ecclesiastical Duties and Revenues

Bill, ii. 149.
Eden, C. P. (Oriel College), ii. 422.
Eden, Robert John (afterwards Lord

Auckland and Bp. of Bath and

Wells), i. 12, 13.
Eden, R. (Bishop of Moray and Ross),

ii. 286.

5i8

Index.

Edinburgh Review, the,i. 235 382,

384 ; ii. 27.
Eichhorn, Professor, i. 72, 159.
* Eirenicon,' quoted, ii. 8.
Ellerton, Rev. E., i. 217 ; ii. 425.
Elliott, Rev. H. V., i. 331 ; ii. 121,

122.

Elmhirst, Rev. G., ii. 471.
English Churchman, the, ii. 413,

417. 439. 46°-4<>3-
Ephrem, St., i. 438.
Ernestt, i. 159.

' Essays and Reviews,' i. 176.
Estcourt. T. G. B., i. 90, 91.
Eternal Punishment (What is of faith),

i. 129.
Eton, i. 12-18.

Evangelical Movement, the, i. 255.
' Evangelicals,' ii. 8.
Everett, Mr., ii. 351.
Ewald, Professor, i. 75, 105.
Ewait, William, i. 13.
Exeter, Bp. of. See Phillpotts.

Faber. Rev. F. A., ii. 337, 33S.

Faraday, Professor, i. 219.

Farnham. Lord, i. 202.

Farrar, Prof. A. S. (Canon of Dur-
ham), i. 32, 175.

Fasting, Tract 18 on, i. 280, 281.

Faussett, Dr. (Margaret Professor of
Divinity), i. 293, 305 ; ii. 219, 310.

Fawkham, Kent, i. 88.

Fenelon, ii. 389.

Fichte, i. 157.

Field, Rev. F., i. 438, 439.

Folkestone, Viscount, i. I.

Follett, Sir W., Solicitor-General,
»• 354-

1 hormula of Concord,' i. 155.
Forshall, J. (Exeter College), i. 181.
Frayssinous, i. 253.
Fremantle, Sir T. F. (afterwards Lord

Cottesloe), i. 30.
Freytag, Professor, i. 105, 113, 189,

206, 207.

Froude, Rev. Hurrell, i. 104, 198,

277; 37. 65> 72-
Froude, J. A. (Professor of Modern

History\ ii. 260.
Fust, Sir H. J. ^D5an of the Arches),

ii- 439. 483. 4«4-

Gaisford, Dr. (Dean of Ch. Ch.), i.

182, 375. 434-
Garbctt, Rev. ]., ii. 261, 262. |

Garsington, ii. 92, 113.
' Geraldine,' ii. 1 55.
Gerhard, i. 172.

German Theology. See H. J. Rose,

E. B. P., and Historical Enquiry.
Gesenius, i. 204.
Gieseler, i. 107.

Gilbert, Dr. (Principal of Brasenose
College, afterwards Bp. of Chiches-
ter), i. 375 ; ii. 25, 210, 264.
Gladstone, W. E. (Right Hon.), i.
257. 293, 306, 307, 309, 376 ; ii.
255, 257, 339, 344, 348, 424, 430,

437. 43s-
Gloucester, Duke of, i. 294.
Goethe, i. 281.
Gottingen, i. 71, 72, 77.
Golightly, Rev. C. P., i. 197, 337,
374; ii. 12,65, 167, 170, 209, 287,
377. 444-

Greenhill, W. A. (M.D.), i. 206, 337,

409-413.
Gregory, St., i. 436.
Gresley, Rev. W., i. 32 ; ii. 303.
Greswell, Rev. Richard, i. 32.
Grey, Earl, i. 292.
Greifswald, i. 99.
Griffiths, Rev. J., ii. 167.
Grove, Wantage, i. 219.
'Growler and Fido,' ii. 219.
Guardian, the, i. 176.
Guernsey and Sark, ii. 23, 25.
Guillemard, Rev. H. P., ii. 410, 432.

Hadleigh Conference, the, i. 267,
272.

Flale, Archdeacon, ii. 282.
Hall, C. H. (Dean of Ch. Ch.), i. 23.
Halle, Pietistic school of, i. 159.
Hamilton, Rev. W. K. (Canon, after-
ward Bishop, of Salisbury), ii. 84,
289, 394. 420, 433-
Hammond, i. 337.

Hampden, Dr., i. 299, 311, 313, 360,
363; BamptonLectures,36i,362,4i4,
415 ; appointed Professor of Moral
Philosophy, 364, 365 ; appointed
Regius Professor of Divinity, 370,
372, 377. 384; »• 285, 287, 28S,
290.

Hampden Controversy, i. 359-390.
' Hampden's Past and Present State-
ments compared,' i. 377.
' Hampden's Theological Statements,

&c.,' i. 375. 415.
Harborough, Earl of, i. 1.
Hare, Archdeacon, ' Memorials of
j Hampden,' cited, i. 361.

Index.

519

Harrison, B. (afterwards Archdeacon
of Maidstone), i. 212, 236, 277,
288, 296, 317, 331, 332, 335, 342,

353. 376. 399; "-4. I2> 32> 361 43.
44, 45, 64, 67, 76, 95, 130, 148,
155, 181, 236, 240, 251, 276, 456.
Hayings, i. 210.

Hawkins, Rev. Dr. (Provost of Oriel
College), i. 139, 168, 199, 210, 287,
3°4. 3°9. 3!3. 360, 375; »■ !74>
297> 3'4. 317. 319' 32°. 333. 334.
352. 434-

Hay, Dr. (Canon of Christ Church),

i. 194.

Hebrew Prayer-book and S. P.C.K.,

ii. 19.
Hegel, i. 158.

Henderson, Rev. T., ii. 275, 445.

Hengstenberg, E. \V., i. 86.

Henley, Lord, i. 225-227.

Herbert, Hon. E. C. H., i. 14.

Herbert, Lady Emily, i. 27. See
Pusey, Lady Emily.

Herder, i. 157, 159.

Heurtley, Rev. C. A., D.D. (after-
wards Margaret Professor of Di-
vinity), i. 430.

Hickes, translator of Fenelon, ii. 389.

Hill, Rev. J., i. 305, 374.

' Historical Enquiry into Theology of
Germany,' i. 146, 153, 159, 170,
171, 172, 208.

Hoare, Archdeacon, i. 236, 307.

Holton Park, i. 275, 287, 367.

Holy Baptism, i. 287,324. See Tract on.

Holy Trinity Church (Oxford), ii. 36.

Home for Theological Students, i.
338; ii. 139.

Hook, Rev. W. F. (afterwards Dean
of Chichester\ i. 24, 227, 264;
ii. 79, 178, 209, 210, 249, 261,
282, 295, 349, 350, 394, 415, 421,
43i. 432, 446, 447> 467-491-

Hope, J. R. (afterwards Hope-Scott),

»• 15°. '55. 2o8> 250. 25I> 253.
266, 268, 278, 353, 355,

Hope-Scott, J. R., (previously J. R.
Hope!, Memoirs of, ii. 252, 253,
256. 257, 262, 278.

Horace's Satires, i. 31.

Hornby, J. J. (afterwards Rector of
VVinwick), i. 13.

Home, Bishop, i. 253.

Houghton, Mr., i. 216.

Howard, Hon. G. W. F. (afterwards
Earl of Carlisle), i. 12.

Howley, Dr. (Bp. of London, after-
wards Abp. of Canterbury), i. 17,
182, 202, 234, 370, 428, 432 ; ii. 2,
72, 116, 132, 134, 189 190, 199,

201, 234, 236, 237, 239, 240, 24I,
249, 252, 255, 273, 274, 358.

Hug, i. 91, 92.

Humboldt, W. von, i. 81.

Hussey, R., i. 197, 337, 385.

Hymn of the Church Militant, i. 298.

' Ignatius, Father ' (Hon. and Rev.

G. A. Spencer , ii. 127.
Ignatius, St., Epistles of, i. 414.
Ilfracombe, ii. 398-406.
Inglis, Sir R. H., i. 197.
Inspiration, i. 168, 171— 176.
Ireland, visit to, ii. 218-234, 243-247,

269.

Ireland, Dr. (Dean of Westminster), i.

234, 294.
Irenaeus, St., i. 414.
Irish Church Temporalities Bill, i.

266, 273.
Isle of Wight, i. 288.

J-

Jackson, Cyril (Dean of Christ
Church\ i. 23.

Jackson, Rev. J., i. 444.

Jacobi, i. 157.

James, J., i. 197.

Jebb, Bp. of Limerick, i. 147.

J elf, R. W. (afterwards Canon of
Christ Church), i. 1 2, IS, 26, 28, 30,
31, 49, 91, 96, 100, 116, 117, 122,
210, 285, 295; ii. 176, 212-215,
3'4. 3!5. 32I> 323. 325. 32§. 333.
351-

Jenkyns, Dr. (Master of Balliol Col-
lege 1, i. 136, 375 ; ii. 314.

Jerome, St., i. 414, 415.

Jerusalem, bishopric at (Anglo-
Prussian), ii. 248, 280.

Jeune, Dr., i. 327.

Jewel, Bp., i. 337.

Jews, the, i. 127.

Jones of Nayland, i. 256.

Jordan, Rev. J., ii. 209.

Jowett, Rev. B. (afterwards Master of
Balliol College), ii. 435.

Justin Martyr, i. 414.

Kant, i. 157.

Keate, Dr. (Head Master of Eton), i.
12.

Keble, Rev. John, i. 32, 54 ; candidate
for Provostship of Oriel, 134, 136,
138; criticizes P.'s book on 'Theo-
logy of Germany,' 166 ; opposes
Peel, 198; 200, 219, 226; on the
Reformed Parliament, 266 ; on the

520

Index.

Irish Church Temporalities Bill,
267 ; sermon on National Apostasy,
267, 271, 276; Tracts 4 and 13
written by, 277 ; composes In-
stallation Ode, 295 ; 305, 323, 334,
335>34I>342.353,355, 364,386,398,
400, 424-432, 436,440,441 ; 11. 21,

23. 2 5. 30. 57- 69> 71, 75. 96-102-
103 ; metrical version of the Psalter,
113; 146, 147,173,178, 179-181;
' Case of Catholic Subscription to
the Thirty-nine Articles, ii. 211 ;
225, 23I> 232, 234, 238, 256, 260,
288, 297, 301, 311, 346, 347, 356,

373. 378, 382, 392- 393, 452, 453,

4O3, 464, 492.
Keble, Rev. T., i. 277.
Keble College Chapel, i. 139.
Kennicott, Mrs. i. 217.
Kidd, Dr., i. 30, 55.
Knatchbull, Dr. W., i. 181.
Knox, Alexander, i. 260-262.
Kosegarten, Gottfried, i. 99.
Kosegarten, Professor, i. 99, 206.
Kynaston, H. i. 337.

Lady, a, letter from P. to, ii. 505.

Latin Essay (1824), i. 64.

Laud, Archbishop, i. 203 ; ii. 388.

Lavie, Germain, i. 13.

Law, Henry (afterwards Dean of

Gloucester), i. 12, 14.
Lawrence, Archbishop, i. 23.
Lawrence, Brother, Letters of, ii. 3S9.
Lanspeigius, ' Epistle of Christ to a

Devout Soul,' ii. 3S8.
'Lectures on Daniel,' i. 176.
on the Catholic Church, by Dr.

Wiseman, ii. 4.
Leeds, St. Saviour's Church, ii. 466-

501.

Legge, Dr., Bishop of Oxford, i. 113.
Leicester, Earl of, i. 300.
Leipzig, battle of, i. 16.
Lerins, St. Vincent of, i. 414.
Less, Dr. Gottfried, i. 78.
Lessing, i. 125, 157.
Letter of the Four Tutors, ii. 168, 169.
• to the Archbishop of Canterbury,

by E. B. P., extracts from, i. 257 ;

ii. 2, 237, 239, 240, 241, 252, 257-

259, 278-281, 283.

to the Bp. of Oxford, ii. 76-78.

to the Earl of Radnor, i. 304.

Letters : —
Arnold, Dr., to W. A. Greenhill, i.
409.

— to E. B. P., i. 282.

Letters (continued) : —
Ashley, Lord, to Roundell Palmer, ii.
265.

to E. B. P., ii. 264.

Badeley, E., to E. B. P., ii. 341, 361.

toVice-Chancellor(Dr. Wynter),

ii. 339.

Bagot, Dr. (Bp. of Oxford), to Rev.

J. H. Newman, ii. 56, 185, 188.

to Rev. \Y. Palmer, ii. 208.

to E. B. P., ii. 61, 63, 71, 73,

183, 198, 268, 360, 362, 379.
Bickersteth, Rev. E., to E. B~. P., i.435.
Blomfield, Bp., to E. B. P., i. 170.
Boddington, Miss, i. 144, 145.
Boisen, L. N., i. 108.
Church, Rev. R. W., i. 66-69.
Churton, Rev. E., to E. B. P., ii. 268,

432-

Coleridge, Rev. Edward, i. 12.

Mr. Justice, to Vice-Chancellor

(Dr. Wynter), ii. 342.

Denison, Rev. E. (Bishop of Salis-
bury), to E. B. P., ii. 281.

Dollinger, Dr., to E. B. P., ii. 295.

Dwight, H. E., to E. B. P., i. 87.

Elliott, Rev. H. V., to E. B. P., ii.
122.

Faber, Rev. F. A., to Vice-Chancellor

(Dr. Wynter), ii. 337.
Farrar, Rev. A. S., i. 32.
Freytag, Professor, to E. B. P., i. 113.
Froude, Rev. H., to J. H. Newman,

>• 354-

Gaisford, Rev. Professor, to Bishop of

Oxford, i. 182.
Gladstone, W. E., to E. B. P., i. 306,

309 ; ii. 348, 430, 436, 438.
Golightly, Rev. C. P., to Rev. W. S.

Br.cknell, ii. 377, 444.
Greenhill, W. A., i. 337.
Hamilton, Rev. W. K., to E. B. P.,

ii. 422, 432.
Hampden, Dr., to Editor of Edinburgh

Review, i. 384.
to Vice Chancellor (Dr. Wynter),

ii. 285.

Harrison, Rev. B., to W. E. Gladstone,
i. 376.

to E. B. P., ii. 43, 64, 149.

Hawkins, Rev. Dr., to E. B. P., i. 313.
to the Vice - Chancellor (Dr.

Wynter), ii. 319, 320, 332.
Henderson, Rev. T., to E. B. P., ii.

275-

Henry, Mr. C. S., to E. B. P., ii. 124.

Hook, Rev. W. F., to E. B. P., ii. 79,
210, 282, 295, 349, 431, 446, 467,
468, 473, 475, 488, 490, 491, 500.

Hope, J. R., to E. B. P., ii. 250, 278.

Index.

52i

Letters {continued) : —
Howley, Archbishop, to Bp. Bagot, ii.

1 16, 132, 134, 1 89, 190, 199, 200, 358.

to Bishop Lloyd, i. 182.

to Rev. A. P. Perceval, ii 252.

to E. B. P., i. 428 ; ii. 236.

Jelf, Rev. R. W., to E. B. P., i. 18, 28,

49, 116, 117, 122, 315.

to Dr. Lloyd, i. 96.

Keblc, Rev. J., to Rev. A P. Perceval,

i. 226, 266.

to Rev. J. H. Newman, i. 355 ;

ii. 180, 181, 220, 233, 234.

• to E. B. P., i. 200, 400, 427, 429,

432, 441 ; ii. 71, 96, 98, lo<, 147,
179, 212, 231, 234, 289, 346, 347,
382, 392, 463.

Lloyd, Dr., to E. B. P., i. 112.

Longley, Dr. (Bishop of Ripon, after-
wards Abp. of Canterbury!, to
E. B. P., ii. 483.

Lyall, Dr. (.Dean of Canterbury), to
Bisnop Bagot, ii. 274.

Manning, Archdeacon, to E. B. P.,

ii- 377. 454-
Marriott, Rev. C, to Rev. W. Cotton,
ii- 338.

Melbourne, Lord, to Abp. Whately, i.
369-

Morris, Rev. T. E., to E. B. P., ii. 228.
Mozley, Rev. J. B., i. 338 ; ii. 288.

to his sister, i. 370 ; ii. 27, 1 to, 170.

to Rev. R. W. Church, ii. 341.

Newman, Rev. J. H., i. 310, 389; ii.
277.

to Bishop Bagot, ii. 187, 1S8.

■ to J. W. Bowden, i. 355 ; ii. 155.

to Rev. Hurrell Froude, i. 324,

355-

to Rev. Dr. Hampden, i. 302.

to J. R. Hope, ii. 266.

to Kev. R. W. Jelf, ii. 177.

to Rev. J. Keble, i. 357.

to Rev. J. Miller, ii. 429.

to Rev. J. B. Mozley, ii. 371.

to Rev. A. P. Perceval, i. 278,

300, 302 ; ii. 191.

to E. B. P., i. 167, 223, 233, 248,

355. 36§. 426> 430, 433> 443 ; »• 2,
9. IQ. 38, 52» 58, 79> 92> 95. 96> 97>
99, 113, 127, 129, 135, 137, 147,
'53. >6°; 163, 169, 182, 192, 194,
195, 222, 223, 225, 230, 267, 277,
291, 292, 293, 298, 299, 345, 346,
353. 372. 381, 382, 385, 388, 390,
391, 400, 402, 404, 406, 407, 408,
413, 417, 423, 442, 448, 449, 458,

459- 5°7. 5°8, 5°9..510-

to Mrs. Pusey, ii. 90.

to the Four Tutors, ii. 169.

Letters {continued) : —
Newman, Rev. J. H., to Dr. Wynter

^Vice-Chancellor), ii. 176.
Oakeley, Rev. F., to E. B. P., ii. 254.
Paget, Rev. F. E., to Bishop Eden,

ii. 286.

Palmer, Rev. W. (Worcester College),

to Bishop Bagot, ii. 207.

to E B. P., ii. 205.

Palmer, Sir W., i. 265.

1'aiker, Rev. John, i. 26.

Phillpotts, Dr. (Bishop of Exeter), to

E. B. P., ii. 401.
Plumer, Rev. C. J., i. 57.
Pusey, E. B., i. 7, 49, 59, 60. 63, 64,

70-77, 88, 89, 97, 113, 152, 154,

29°. 345, 354; l9> 26, 47, 76,

92, 93, 104, 140, 157, 1 76, 41 7, 460.
to Bishop Bagot, ii. 14-16, 59,

62, 68, 115, 131, 186, 194, 196, 200,

202, 230, 356.
to Miss Barker, i. 1 18-120, 123-

134. 138. 141->43'< (n°w Mrs.

Pusey), 224, 336; ii. 22, 36, 82,

87, 88.

to E. Bellasis, ii. 273.

to Dr. Bull, i. 325, 326.

to Archbishop ^Howley) of Can

terbury, i. 257.

to Rev. E. Churton, ii. 270.

to Members of Convocation, ii.

263.

to Rev. W. J. Copeland, ii. 174,

395. 396. 442-

to Rev. W. Dalby, i. 195.

to P. B. Duncan, i. 386.

to Dr. Gilbert, Principal of Brase-

nose, ii. 110.
to W. E. Gladstone, i. 293, 307,

369 ; ii. 348, 429.

to W. A. Greenhill, i. 410.

to Rev. W. Gresley, ii. 302-304.

to Rev. W. K. Hamilton, ii. 394.

to Rev. B. Harrison, i. 212, 236,

288,296,317,332,353, 399; ii. 1 a,

44. 45.64,67,76,88, 95, 101, 130,

1 48, 181, 240, 251, 276, 383, 456.
— to Rev. Prebendary Henderson,

ii. 445.

— — to Archdeacon Hoare, i. 397.

to Dr. Hook, ii. 88, 261, 394,

4L5, 421, 432, 447- 467> 468, 469,
47°, 471, 473, 474. 48l> 482, 484.
485, 486, 487, 489, 490, 491, 498.

to Mr. J. R. Hope, ii. 155, 208,

to Rev. J. Jackson, i. 444.

to Rev. R. W. Jelf, i. 27, 57,

285.

to Rev. H. Jenkyns, i. 136.

522

Index.

Letters {continued) : —
Pusey, E. B., to Rev. J. Keble, i. 138,
i6fi, 167, 353, 398, 400, 424, 432,
440 ; ii. 2 1, 30, 57, 69, 74. 96,99, 1 01 ,
146, 173, 178, 2 1 1,232, 238, 288,301,

311. 373. 452- 453. 4<H> 498-

to a Lady, ii. 505.

to Dr. Lloyd, i. 82, 92, 97, ill,

184, 188.

to Dr. Longley (Bp. of Ripon),

ii- 483. 499-

to Archdeacon Manning, ii. 454.

to Rev. T. E. Morris, ii. 504.

to Rev. J. H. Newman, i. 101,

104, 112, 150, 168, 194, 2ii, 213,
220, 223, 262, 280, 284, 287, 289,
301, 304, 329, 353, 356, 367, 420-
422, 424, 426, 430, 431, 433, 442 ;
ii. 4, 5, 6, 7, 9, 23, 25, 37, 38, 54,
65, 80, 88, 90, 91, 93, 94, 95, 97,
100, 101, 108, 109, 118, 119, 120,
i 27, 128, 129, 136, 138, 147, 152,
154, 218, 220, 221, 224, 226, 229,
235, 245, 246, 253, 262, 267, 290,
291, 293, 298, 300, 301, 304, 312,

322. 328> 336, 344, 356> 372, 376>
380, 381, 384, 386, 387, 398, 400,
403, 404-406, 408, 409, 413, 423,
427, 428, 443, 510, 512.

to Rev. J. Spencer Northcote, ii.

501.

■ to Rev, John Parker, i. 55, 65,

9°; >i- 33-

to his niece, Edith Pusey, i. 315.

to his brother Philip, i. 319,392-

39<>-

to his brother, Rev. W. B. Pusey,

i. 109, 1 10, 218,223, 2 78, 2 79, 316 ;

ii. 103, 112, 375, 412.

to his daughter, Mrs. Brine, ii. 105.

to his mother, Lady Lucy, ii. ill,

112, 316.

to his son, ii. 384, 492.

to Rev. Henry John Rose, ii. 19.

to Rev. Hugh James Rose, i. 176.

to Rev. Dr. Routh (President of

Magdalen College), ii. 150.
to Rev. J. E. Russell, i. 401, 405 ;

ii- i42"M5-
to Rev. R. Salwey, i. 29, 63, 64,

88, 89, 215.

to Rev. R. Scott, ii. 28.

to Archdeacon Spooner, ii. 13.

to Rev. J. II. Stewart, ii. 34, 35.

to T. H., i. 173.

to Professor Tholuck,i. 162, 197,

208, 237, 296, 297, 388 ; ii. 84, 1 58-

160.

to Rev. Dr. Todd, ii. 248, 377.

to Rev. B.Webb, ii. 476-480, 484.

Letters {continued) : —
Pusey, E. B., to Duke of Wellington,

i. 187.

to Rev. R. I. Wilberforce, i. 183.

to Rev. H. A. Woodgate, ii. 451.

to Dr. Wynter (Vice-Chancellor),

ii. 171, 172, 31 1, 312, (protest) 329,
33°, 333, 334, 335, 354, 364-368.

Pusey, Lady Lucy, i. 1 7 ». ; ii. 96.

to Lady Emily, ii. 41 2, 420.

Pusey, Mrs., to E. B. P., ii. 85, 86.

to Rev. J. H. Newman, ii. 89, 91.

Pusey, Philip, to E. B. P., i. 28.
Pusey, P. E., to Rev. J. H. Newman,
ii. 512.

Rose, Rev. H. J., to E. B. P., i. 176,

35z-

to Rev. J. H. Newman, i. 365.

to Rev. A. P. Perceval, i. 263.

Russell, Rev. J. E., to a Eriend, i.

405-408.

to E. B. P., i. 404.

Symons, Dr. B. P., to E. B. P., ii. 102.
Tholuck, Professor, to E. B. P., i. 98,

99, 162, 321, 322 ; ii. 85.
Todd, Rev. Dr. (Trinity College,

Dublin), to E. B. P., ii. 243.
Ward, Rev. W. G., to E. B. P., ii. 2 1 7.
Wellington, Duke of, to Sir W.

Knighton, i. 186.

to E. B. P., i. 186.

to Dr. Hampden, i. 374.

Whately, Rev. R. (Archbishop of

Dublin), to E. B. P., ii. 244.
White, Rev Blanco, to E B. P., i. 106.
Wynter, Dr. P. (Vice-Chancellor), to

E. Badeley, ii. 340.

toE. B. P., ii. 310,311,355, 368.

to Rev. H. Wall and others, ii.

338.

Z. to E. B. P., i. 48.

Liberalism, Pusey's, i. 27, 29, 90.
Library of the fathers, The, i. 409-

447 ; »• 113, 398-
Liddell, Rev. H. G. (afterwards Dean

of Ch. Ch.), i. 337; ii. 104.
' Life of Abp. Whately,' i. 267 ; ii. 244.
'Life of Joseph Blanco White.' i. 199.
' Life of Mrs. Mary Aikenhead,' ii. 247.
Littlemore, Newman at, i. 270, 426;

ii- 237, 374, 378 379-

Liturgies, ii. 141, 148.

Lloyd, Dr. (Regius Professor of
Divinity, afterwards Bishop of
Oxford;, i. 23, 62 -64, 97, 98, 100,
112, 1 13, 114, 117, 123, 178, 183,
184, 186, 187, 193, 199, 201, 202.

Lockhart, W., ii. 370, 372.

London, Bp. of. See Blomfield.

Index.

523

Longford Castle, i. 276, 465.
Longley.Dr. (Bp. ofRipon, afterwards

Abp. of Canterbury), i. 23 ; Charge,

ii. 237, 266, 482-436, 499.
' Lord of our Life,' hymn, i. 298.
Losa, Francis, ii. 389.
Lowe, Robert (afterwards Lord Sher-

brooke), ii. 209.
Lowth, Bp., i. 172.
Liicke, G. C. F., i. 106, 159, 189.
Luis of Grenada, ii. 389.
Lushington, Dr., i. 387.
Luxmoore, J. H. M., i. 12, 115.
Luxmoore, Mrs. (Elizabeth Bouverie

Pusey), i. 1, 115.
Lyall, Dr. (Dean of Canterbury), ii.

275-

' Lyia Apostolica,' i. 263.

Macbride, Dr., i. 96 ; ii. 102.
' Make Ventures lor Christ's Sake,' i.
33i-

Maltby, Rev. Edward, D.D. (after-
wards Bp. of Chichester and of
Durham), i. 19-22, 234, 237, 279.

Manners-button, Abp., i. 113.

Manning, Archdeacon (afterwards
Cardinal), ii. 151, 154, 214, 377,
378. 454-

Marriage of Pusey and Miss Barker,
'43-

Marriott, Rev. C, i. 335, 436, 438;
'i- 338, 435, 485. 49*2-

Marsham, Dr. Bullock- (Warden of
Merton Collge), i. 386.

Martyrs' Memorial (at Oxford), con-
troversy on, ii. 64-76, 290.

Maurice, Rev. F. D., i. 345, 350;
ii. 209, 426.

Maurice, Rev. Peter, ii. 1 2.

Melanchthon, Loci thcologici , i. 155.

Melbourne, Lord (Prime Minister),

i. 294, 370, 372.

Menzies, Alfred, i. 277.

Methodology, Theological Encyclo-
paedia of, i. 106.

Metropolis Churches Fund, Bp. Blom-

field's, i. 329.
Michaelis, i. 159.

Mill, Rev. W. H., D.D., i. 214, 215 ;

ii. 148, 149, 249.

Miller, Rev. J., i. 262, 386; ii. 429.
Milner s ' Church History,' i. 414.
Missionary Exhibitions, ii. 36.
Mitcham, Surrey, i. 9.
Moberly, G. (afterwards Bp. of Salis-
bury), i. 197, 305.
Molinos, ii 389.
Montrose, Duke of, i. 12.

Morpeth, Lord, ii. 165, 166.

Morris, Rev. J. B., ii. 413, 507.

Morris, Rev. T. E., ii. 228, 337, 338,
371, 504.

Mosheim, i. 414.

Moultrie, J., i. 12, 13.

Mozley, J. B. (afterwards Regius Pro-
fessor of Divinity), i. 338; ii. 139,
'■=82, 307. 3°9. 341, 371. 372> 378,
435-

' Letters,' cited, i. 215, 338, 370,

371, 372, 429 ; ii. 27, no, 141, 170,
173, 204, 220, 260, 2S8, 297, 342,

4M, 425, 426. 493-
Mozley, Rev. T.. i 91 ; ii. 218, 219.
' Reminiscences,' cited, i. 139 ».,

2«9. 36l> 364. 365.434; »• 221.
Muller, Max, Professor, i. 105, 106 ;

ii. 287.
Munk, Salomon, i. 96.
Murray, Dr. (R. C. Abp. of Dublin),

ii. 246.

Musgrave, Bp. (of Hereford), ii. 237.
N.

National Apostasy, Keble's sermon
on, i. 271, 276.

National Society for the Education of
the Poor, i. 259.

Neander, Augustus, i. 85, 95, 154.

Neate, Charles, Fellow of Oriel Col-
lege, i. 140.

Neave, Sheffield, i. 13. 33.

Nelson, Robert, i. 259.

Neubauer, Dr. A., i. 216.

Newman, Rev. J. H., first meets Pusey,
i- 55 ; 57, 93. 167. 168, 194, 198,
199, 211, 213, 223, 233, 248-252,
260,271; Parochial Seimons, 272,
273 ; Tracts I, 2, 3, 6, 7, 8, 10, 1 1,
15, — 277, 278, 280, 287, 300, 302,
3°4, 305. 3'°. 324, 331. 334> 335,
34S 355, 356, 357, 3r>5, 3^7, 368,
37I~373, 389, 416 «., 420, 422,424,
433,434, 436, 44', 442, 443; Tract
71, »• 2 ; 3,5-12, 18, 36, 37, 38, 52,
54- 58, 65, 78, 79, 89-91, 94, 95, 96-
102, J09, 113, 117, 118, 119, 123,
127, 134; the Littlemore Monas-
tery, 135-139; 147, 151, 152-155,
160; Tract 90, 161-163, 169, 176,
182, 191-196, 203, 218, 220-224,
226, 229, 232-235, 237, 245, 246,
249, 253, 256, 259, 262, 265, 266-
268, 273, 277, 278, 286, 287, 290-
294, 297-302, 304, 312, 322, 336,
344, 345, 353, 356 ; resignation of
St. Mary's, 37°-372 ; 374, 37<>, 380-
382, 384-388, 390, 391, 402-407;

524

Index.

death of J. W. Bowden, 408, 409,
4!3. 4[7> 422> 423, 426-428, 44'~
443, 448-45 2 ; secession, 458, 459,
464, 5°3> 507-5 l2-
Newman, Rev. J. H., ' Apologia pro
Vita Sua,' cited, i. 58, 60, 199, 215,

273. 357 ; »• 3, 4> 54, 78, 8o, 15h
161, 162, 163, 175, 178, 217, 223,
232, 256, 286, 294, 298, 370, 371,513.

' Letters and Correspondence,'

cited, i. 55, 61, 102, 103, 138, 142,
143, 164, 211, 221, 280, 302, 323,
354, 355, 357, 359, 372, 3§9 ; »• 5«,
i°7> 123, i52, !55> l64, 371, 4°8>
409.

'Newmanism' or 'New-mania,' ii.
J 39-

Newton, Bp., i. 229.

New Zealand, Bp. of, ii. 255.

Nicoll, Dr., i. 99, 121, 180, 181, 188,

204, 211.
Nieremberg, ii. 389.
Niton, Isle of Wight, i. 2S8.
Nitzsch, i. 106.

' Non-natural sense,' origin of the

term, ii. 426.
Norris, Rev. H. H., of Hackney, i.

256, 258.
Northcote, Rev. J. S., ii. 501.

Oakeley, Rev. F., i. 24, 197, 334, 341'
430; ii. 117. 141, 217, 218, 254,

396, 436, 438. 439-
O'Connell, Mr., ii. 165.
Ogilvie, Dr. (Professor of Pastoral

Theology), ii. 314, 351, 352.
Old Library, Christ Church, i. 31.
Old Testament, revision of, i. 117,

118, 120.

Oriel College, i. 55-60, 89, 92, 101,

140, 179, 268.
Origen against Celsus, i. 431.
' Origines Liturgicae,' by Rev. W.

Palmer, ii. 1 46.
' Orthodoxism,' i. 154, 156, 161, 169.
' Our Pharisaism,' i. 331.
'Oxford Malignants, The,' i. 381.
Oxford University Commission, i. 63,

74 «.

Pacian, St., i. 437.

Paget, Rev. F. E., ii. 286.

Paine, Tom, i. 265.

Palmer, Roundell (afterwards Earl of

Selborne), ii. 265, 352.
Palmer, Rev. W. (Magdalen College),

ii. 287.

Palmer, Rev. William (Worcester
College, afterwards Sir W.), i. 263,
264, 265, 272; ii. 146, 171, 178,
204, 205, 211, 256, 268, 269, 414.

Paris, visit to, i. 28.

Parker, Rev. J., of Sweeney Hall, i.

13, 25, 26, 32, 7i> 90; »• 33-
Parker, Mr. J. H., i. 443; ii. 169.
'Parochial Sermons' (Pusey's), ii. 22,

23, 25> 3°>.I09-

' Pastoral Epistle, A, from His Holi-
ness,' i. 379 ; ii. 5.

Pattison, Rev. Mark, i. 339, 439.

Peel, Sir Robert, i. 197, 199.

Pellico, Silvio, i. 288.

Pepys, (Bp. of Worcester), ii. 237.

Perceval, Hon. and Rev. A. P., i.
226, 227, 264 ; ii. 178.

Pfaff, i. 172.

Phillpotts, Dr. (Bp. of Exeter), ii. 266,

400, 401.
Pietism, i. 156.

' Plain Sermons by contributors to
Tracts for the Times,' ii. 18.

Plumer, Rev. C. J., i. 57.

Pocock, Nicholas, i. 405.

Pococke, Dr., i. 205, 21;.

Pollock, Sir Frederick, Attorney-
General, ii. 354.

Polycarp, St., martyrdom of, i. 414.

Porchester, Lord (afterwards third
Earl of Carnarvon), i. 13, 14, 24,
28, 50.

Porter, Rev. G., i. 32.

Pott, Archdeacon, i. 193.

Pott, David Julius, i. 72, 76.

Powell, Archdeacon, i. 172.

Praed, Winthrop Mackworth, i. 13.

Praetorius, i. 1 56.

Prayers lor the Dead, Abp. Ussher on,

ii. 5. • '

' Principles, The, of Church Reform,'

by Dr. Arnold, i. 225.
Professorship of Poetry, controversy

on, ii. 260-271.
Prussia, King of (Frederic William

IV.), ii. 248.
Psalter, Keble's metrical version of,

ii. 113, 114, 117.
Purgatory, Tract 79 on, ii. 7, 8.
Pusey, Charlotte Bouverie (Mrs.

Cotton), i. 1.
Pusey, Edith, i. 315.
Pu.sey, Edward Bouverie. (See

Letters.)

(Volume I.)

Birth and parentage, 1 ; influence
of his mother, 6 ; at school at
Mitcham, 9 ; sent to Eton, 1 1 ; his

Index.

525

contemporaries at Eton, 13, 14;
life at Eton, 15; confirmation, 17;
pupil of Rev. Edward Maltby, D.D..
19; first acquaintance with Miss
Barker, 22; at Christ Church, 23;
political Liberalism, 27, 133; goes
abroad, 28; home difficulties and
depression, 29; rides and hunts, 30;
reading for degree, 31 ; accurate
verbal scholarship, 32; examination
and first class, ib ; Swiss tour, 33-
41: ' Byronism,' 41; first contact
with unbelief, 44 ; his brother
Philip's marriage, 49 ; Oriel Fellow-
ship Examination, 54 ; elected
Fellow, 57; Oriel common room,
54, 58 ; Dr. Lloyd's lectures, 62 ;
wins Latin Essay, 64 ; first visit to
Germany, 70 ; at Gottingen attends
lectures of Pott and Eichhorn, 73 ;
at Berlin — Tholuck, Schleiermacher,
Neander, 79-87 ; returns to Oxford,
87 ; plans for clerical work, 89 ;
University election • 1826), 90 ; Oriel
Quingentenary, 92 ; second visit to
Germany, 94 ; at Berlin, 95 ; at
Greifswald with Kosegarten, 98 ;
offered tutorship at Oriel, 100 ; at
Bonn with Freytag, 104; life at
Bonn, 108 ; death of youngest
brother and return to England, 1 1 1 ;
overwork, 112; engagement to Miss
Barker, 116; ill-health and stay at
Brighton, 117; proposes revised
translation of Old Testament, ib. ;
project abandoned, 120; correspon-
dence with Miss Barker, 123; ' The
Christian Year,' 128; his views on
Catharine of Siena and popular
education, 131 ; Roman Catholic
Emancipation, Test andCorporation
Acts, 132 ; the Provostship of Oriel,
135; a regretted decision, 139;
death of his father, 140; ordination
and marriage, 142 ; first sermon,
144; 'Theology of Germany,' con-
troversy with Rev. H. J. Rose, 146-
177; Rationalizing repudiated, 173,
175, 177, 184, 185; settlement at
Oxford after marriage, 178; death
of Dr. Nicoll, 180 ; appointed to the
Professorship of Hebrew, 186; or-
dained Priest, 189; installed as Canon
of Christ Church, 191 ; first Hebrew
lectures, 194 ; University Election in
1829, 197 ; supports Sir R. Peel, 199 ;
death of Bishop Lloyd, 202 ; Arabic
Catalogue, 203-207 ; B.D. and D.l).
degrees, 208 ; birth of his daughter
Lucy, 208; Oxford society in 1830,

209 ; serious illness, 210; Newman's
'Arians,' 213; foundation of Pusey
and Ellerton Hebrew Scholarships,
216; 'The Devil's Pulpit,' 217;
British Association at Oxford, 219;
first University Sermon. 221 ; death
of infant daughter Catherine, 222 ;
'Remarks on Cathedral Institutions,'
225-232 ; Cathedrals as Schools of
Theology, 230; comments on the
pamphlet, 233-236 ; relation to the
Oxford Movement, 272-274; first
Tract, 'On Fasting,' 279; Dr.
Arnold's comments, 282 ; thoughts
on Church questions, 285; illness,
287 ; thoughts in sickness, 288 ;
remarks on Newman's early works,
289 ; on Religious Tests, letter to
Mr. Gladstone, 292 ; at Ramsgate,
296 ; letter to Tholuck on Rational-
ism in Germany, 296 ; Hebrew New
Testament, 297 ; defence of Sub-
scription, 302 ; 'twenty-seven ques-
tions,' 304 ; reply to Provost of Oriel,
310; relations with Hampden, 311;
correspondence with Blanco White,
314, 315 ; Tholuck's visit to Oxford,
321; Tract on Baptism, 323, 343-
358; Christ Church business, 325 ;
wants of the Church in London, 327 ;
munificent gift, 330 ; ' The Theo-
logical Society ,'332; Home for Theo-
logical Students, 339; continuance
of the Tracts, 355 ; recommended
for Regius Professorship of Divinity,
369 ; pamphlet against Hampden,
375 ; criticism of Hampden's Inau-
gural Lecture, 377 ; letterto Tholuck
on Hampden controversy, 388 ; on
Cathedral reform, 396 ; on the
ministry and the priesthood, 400;
correspondence with J. F. Russell,
401-405; on the Fathers, 410;
primitive doctrine, 414 ; the idea of
the Library of the Fathers, 420 ;
theory of translation, 422; appeals
to Keble, 424; to the Archbishop
of Canterbury, 428; Prefaces to
the Library, 433, 436 ; influence of
the Library on the Oxford Move-
ment, 434 ; other patristic works,
438 ; dedication of the volumes, 440.

(Volume II.)

On Newman's Tract on Purgatory,
7; defence of revived ceremonies,
14 ; difference with S.P.C.K. Com-
mittee, 18; activity in preaching,
20; preaches twice in Oxford, 22 ;
visit to Guernsey, 23; sermon on

526

Index.

Patience and Confidence (Nov. 5),
25, 26; at Churchill, 25; Passive
Obedience, 27; political temper, 29;
doctrine of the Eucharist, 31 ; Con-
version and Baptism, 32 ; the Prayer
Union, 34; colleges of clergy, 36;
letter ot spiritual counsel, 47-51 ;
correspondence with Bp. Bagot,
58-65 ; proposed Martyrs' Memorial,
correspondence on, 65-75 ; proposed
Ti actarian memorial , letter to Keble,
75 ; 'Letter to the Bishop of Oxford,'
76 ; its effects, 79 ; religious
character of home life, 81 ; curtail-
ment of expenditure, 82 ; holidays at
Clifton and Weymouth, 91 ; sermons
for S. P. G., 93 ; continued illness of
Mrs. Pusey, 97; her death, 100;
sympathy of friends, 101 ; burial in
the Cathedral, 103; inscription on
her grave, ib. ; effects of her death
on Pusey, 107; preaches at Hudleigh
Salterton and at Brighton, 109;
preaches before the University on
Luxury, 110; accident at Arundel,
in; visit to Budleigh Salterton,
112; resumes literary work, 113;
applies for 'licence' for Keble's
Psalms, 115; enlarged edition of
Tract on Baptism, 117; at Brighton,
1 19 ; proposed Union for Prayer,
127-132 ; the Littlemore Monastery,
fears about, 136; 'What is Pusey-
ism?' 139: revival of ceremonial,
j 41; the Ornaments Rubric, 142;
the Sarum Breviary, 145 ; hopes of
Re-union, 148 ; the Ecclesiastical
Duties and Revenues Bill, 149 ;
University Sermon on Obedience,
j 50; senv.on at St. Paul's, Bristol.
151; consults Archdeacon Man-
ning, 151 ; fear of secessions, 152;
letter to the Vice-Chancellor, on
Tract 90. 171 ; on Newman's
explanation, 177: corresponds with
Bishop Bagot on Tract 90, 1 86-202 ;
'Letter to Dr. Jelf,' 212; letter to
Newman on article in British
Critic, 218; distrust of humour in
religious controversy, 2 20 ; second
letter on the article, 221 ; Pusey
and Ward, 223, 226; divergence
from Newman, 227, 237. 247, 260;
letter to Bishop of Oxford on
British Critic, 230; on refusal of
Priests' Orders to Peter Young, 233;
visits the Archbishop at Addington,
234; first suggestion of 'Letter to
the Archbishopof Canterbury,' 237;
on Bp. of Winchester's Charge, 238 ;

visits Ireland, 243 ; is welcomed by
Dr. Todd, of Trinity College, ib. ;
decides not to preach, 245; im-
pressions of Romanism not en-
couraging, ib. ; meets the Roman
Catholic Archbishop of Dublin, 246;
returns to Oxford, 247 ; controversy
on his proceedings in Ireland, 248 ;
on the Jerusalem bishopric, ib. ;
meets Bunsen, 249; letter to Newman
on Bishop Alexander's consecration,
253; change of view, 257; the
Poetry Professorship, 260-271 ;
letter to E. Bellasis on proposed
address of legal profession in favour
of Tracts, 273 ; to Rev. B. Harrison
explaining principles of the Oxford
writers. 276; prescience in depre-
cating Episcopal Declarations, 276;
'Letter to Archbishop,' 277; con-
sults J. R. Hope, 278 ; characteristics
of the 'Letter,' 278; reception of
the ' Letter,' 281 ; adverse criticism,
282 ; attracts attention in Germany,
283 ; proposed extension of the
Oxford Theological Faculty, 284 ;
attempt of Dr. Hampden to exclude
Pusey, 285 ; Pusey's distress at
secessions, 290; perplexity of friends,
294 ; correspondence with Newman
on his retractation, 298-302 ; trust
in the English Church, 302-305 ;
sermon at St. Mary's, May 14. 1843,
306 ; Mozley's description of the
scene, 309; delation of the sermon.
ib.; letters to Keble, Newman, and
the Vice-Chancellor, 311-314 ; ap-
pointment of six doctors to examine
the sermon, 315; Dr. Jelf's explana-
tion, 315; letter of Pusey to his
mother, 316; condemnation without
hearing, 317 ; recantation or suspen-
sion ? 319; Jelf as intermediary,
320; statement of objections, 322;
explanation, 324; lailure of nego-
tiations, 327; suspension, 328;
protest, 329-336; letters of remon-
strance, 338-341 ; Isaac Williams'
account, 342 ; question of pub-
lishing the sermon, 344 ; sermon
publi>hed (June 1843), 346: letters
from Mr. Gladstone and Dr. Hook.
34S, 349 ; ill health, 351 : cessation
of old friendships, ib. ; Querela
nullitatis, 353; proposes suit in
spiritual court, 355; applies to Bp.
of Oxford, 357; Abp. of Canterbury's
opinion, 358 ; no legal redress, 361 ;
correspondence on the sermon,
364-369 ; distress at Newman's

Index.

527

resignation of St. Mary's, 371;
thoughts about the resignation, 373 ;
last service at Littlemore, 374 ;
continued confidence in Newman,
381 ; translation of Avrillon's
' Guide,' 3S9 ; remonstrances on
publication of Avrillon, 394, 395 ;
failure of the Breviary scheme, 396;
visit to Ilfracombe, 398 ; preaches
there, 400 ; letters from the Bp. of
Exeter, 401 ; letters on the English
Church, 403-406 ; on Newman's
probable secession, 406; death of
J. W. Bowden, 409; opposition to
Dr. Symons' appointment as Vice-
Chancellor, 410 ; defeat, 412 : Ward's
' Ideal of a Christian Church,' 414 ;
sympathy with the book, 415; letter
on proposed new test, 417-419 ; on
proceedings against Ward, 421 ;
appeals to Newman to defend
Tractaiian position, 427; corre-
spondence with Mr. Gladstone,
Dr. Hook, and others, 4 29-433, 436-
438 ; sermon at Margaret Street
Chapel. 439 ; urges Copeland not
to resign Littlemore, 442 ; anxiety
about A. J. Christie, ib. ; letter on
Newman's 'despondency,' 445;
objects to term ' Antichrist' applied
to Rome, 447 ; appeals again to
Newman, 449 ; letters to Keble,
452> 453 > correspondence with
Manning and Harrison, 454-457 ;
letter to the English Churchman on
Newman's secession, 460-463 ;
Pusey's relation to him, 464; St.
Saviour's, Leeds, built by P.'s
liberality, 466; correspondence with
Dr. Hook, 467-476; proposed
purchase of a Portuguese church,
468; laying the first stone, 473;
inscription, ib. ; the Ten Command-
ments, 476; church furniture and
decorations, 478 ; gifts of jewels,
481 ; difficulties about consecration,
482; about the stone altar, 483;
change in name of church, 485 ;
proposed sermons at consecration,
4S6 ; alarms about secessions, 48S ;
a week of sermons, 490; further
difficulties, 492 ; the consecration,
494; Pusey's sermon, 497 ; address
to the Bp of Kipon, 499 ; return to
Oxford, 501 ; letter to Rev. J. S.
Northcote, ib. ; publication of
Newman's ' Development of Chris-
tian Doctrine,' 503 ; anti-Roman
attitude, 504-506 ; intercourse with
Newman after his secession, 507 ;

leave-taking, 508 ; decreasing inter-
course with him, 509 ; unchanging
faith in English Church, 510; ill-
ness at Tenby, 512; estimate of his
position in 1845, 513.

Pusey, Eleanor Bouverie, i. I.

Pusey, Elizabeth Bouverie, i. 1,7, 114.
See Luxmoore, Mrs.

Pusey, Harriet Bouverie, i. 1.

Pusey, Henry Bouverie, i. I, ill.

Pusey, Lady Emily, her accomplish-
ments and character, i. 51 ; friend-
ship with her brother-in-law, 52;
her novel ' Waldegrave,' ib. See
Herbert, Lady Emily.

Pusey, Lady Lucy, mother of E. B. P.,
i. 1, 5-7 ; ii. 100, 1 11, 112, 247, 316.

Pusey, Lucy, eldest daughter of E. B. P.,
i. 208 ; ii. 383-388, 479, 480.

Pusey, Lucy, sister of E. B. P., i. 1.

Pusey, Mrs. {see Barker, Miss M. C.\
i. 179, 180, 209, 210, 220, 224, 2S8,
336 ; ii. 22, 36, 82, 83, 84, 85, 86,
87, 89-91, 95, 100, 103.

Pusey, Philip, eidest brother of E. B .P. ,
i. 1, 9, 12, 28, 49, 161, 298, 319,
392, 394.

Pusey, Philip E., son of E. B. P., i.

438, 439 : 91. 92-

Pusey, Rev. William Bouverie, brother
of E. B. P., i. 1, 92, 109, 218, 223,
278, 316 ; ii. 1 1 2, 375, 41 2, 485.

Pusey (Berkshire), parish church of, i.
191, 208, 209.

Pusey and Ellerton Hebrew Scholar-
ships, foundation of, i. 217.

' Puseyism,' i. 279; ii. 139, 140.

Q-

Quarterly Review, i. 235 ; ii. 287.
Querela nullilatis, ii. 353-355.

Radnor, Earl of, i. 294, 304.
Ramsgate, stay at, i. 296.
Rathborne, Rev. Joseph, ii. 209.
Record, The, i. 173 ; ii. 9, 10.
Reform Bill, the, of 1832, i. 265.
Reinhard, i. 1 72.

' Remarks on the Prospective and Past
Benefits of Cathedral Institutions,'
i. 225-235.

Reynolds, H. (Jesus College), Proctor,
.i'- 435-

Richards, Rev. Dr. (Rector of Exeter

College), ii. 173.
Riddell, Rev. James, i. 11.
Ripon, Bp. of. See Longley.
Roberts, Rev. Richard, i. 9, n,

528

Index.

Rohr, i. 158,

Rogers, Mr. Frederic (Lord Blach-

ford), ii. 150.
' Rokeby,' i. 43.
Rokeby Castle, i. 144.
Roman Catholic Emancipation, i. 132,

199. 201, 202.
Rose, Rev. Hugh James, i. 147 sqq.,

154, 160, 163, 164, 176, 263, 267,

351. 365 ; »• J9-
Rotunda, the. Southwark, i. 217.
Routh, Dr. (President of Magdalen

College \ i. 375 ; ii. 150, 173.
Russell, John Somerset (afterwards

Lord Hampton), i. 12.
Russell, Lord J., i. 133, 391, 397 ; ii.

167.

Russell, Rev. J. F., i. 400-408 ; ii.

i4i-«45-
Ryder, Rev. T. D., i. 439.

Sack, Karl Heiniich, i. 106, 107, if 1,
*53

Sacy, Silvestre de, i. 99, 204, 206.

St. Clement's, Oxford, i. 78, 88.

St. Paul's Cathedral, meeting in

chapter-house, i. 396.
Sales. St. Francis de, ' Introduction to

a Devout Life,' ii. 388.
Salisbury, Bishop of. See Burgess

and Denison.
Salwey, Richard, i. 24, 29, 63, 64, SS,

215.

Sander, M. F., i. 160.

Sandon, Lord, i. 24.

Sark and Guernsey, ii. 23, 25.

Sarum Breviary, the, proposal to

publish, ii. 145, 146, 390-396.
Saunders, Rev. Augustus Page, i. 190,

197.

Schelling, i. 157.

Schleiermacher, Frederick Ernest
Daniel, i. 78, 80, 82, 95.

Schonhausen, i. 95.

' Scholar Armed, The,' i. 256.

' Scholastic Philosophy, the, con-
sidered in its Relation to Christian
Theology,' i. 361.

Schultens, i. 203.

Scott, Rev. R. (Balliol College, after-
wards Dean of Rochester), i. 430;
ii. 27, 28.

Scott, Sir Walter, i. 43, 254, 444.

' Scriptural Views of Holy Baptism.'
See Tract on Baptism.

Seager, Rev. C, ii. 141, 229, 377.

Seeker, Abp., i. 172, 203.

Semler, i. 157, 159, 160, 375.

Seneca, cited, ii. 318.

Sermons by E. B. P. :—

Blasphemy against the Holy Ghost,

preached at Margaret Street

Chapel, ii. 439.
Baptism, ii. 22.

Church, the, the Converter of the
Heathen, tu osermons preached at
Melcombe Regis, ii. 93.

Cross the, borne for us and in lis,
preached at Budleigh Salterton,
ii. 109.

Christian Kindliness, ii. 23, 83.

Divine Judgment, ii. 30.

Day of Judgment, preached at Brigh-
ton, ii. 109.

Eccles. xii. 13, preached before the
University, ii. 109, 110.

Glory, the, of God's House, ii.
220.

Grieving the Holy Spirit, ii. 25.

Holiness (first sermon), i. 144.

Holy Eucharist, the, a Comfort to
the Penitent, preached before the
University (the condemned ser-
mon), ii. 307, 344.

Jesus Christ, the Foundation of
Christian Faith and Hope, ii. 30.

Love of God, ii. 400.

Luxury, preached in Oxford, ii. 82.

Obedience, preached before the Uni-
versity, again at Leeds, ii. 151.

Obeying Calls, ii. 25.

Our Pharisaism, i.

Patience and Confidence (Nov. 5),
ii. 25, 26.

Sudden Death, ii. 25.

At St. Saviour's, Leeds, ii. 500.

Sewell, Rev. William (Exeter Col-
lege), i. 293, 305 ; ii. 204, 287, 29S.

Sherlock's ' Practical Christian,' ii.
388.

Short, Rev. Thomas Vowler (after-
wards Bp. of St. Asaph), i. 24, 190,
374-

' Short Studies on Great Subjects,'

J. A. Froude, ii. 260.
Shrockh, the historian, on preaching,

i. 156.

Shuttleuorth, Dr., supports Peel

against Inglis, i. 199; ii. 294.
Sikes, Dr. T., of Guilsborough, i. 256,

257. 258.
Simeon, Rev. C, i. 400.
Sisters of Mercy, ii. 155.
Slnne, Baron de, i. 206.
Smith, Dr. (Dean of Christ Church,

afterwards of Durham), i. 189, 193,

210.

Smith, Dr. Pye, i. 147.

Index.

529

Smith, Rev. Sydney, i. 396.

Society for PromotingChristian Know-
ledge, i. 218, 297 ; ii. 19, 148.

Society for Propagation of the Gospel,
ii. 93, 94.

' Society for the Reformation of Prin-
ciples,' i. 256.

Southey, Mrs., i. 144.

Spalding, i. 157.

' Specimens of the Theological Teach-
ing of the Corpus Committee at
Oxford,' i. 379.

Spencer, Hon. and Rev. Augustus
('Father Ignatius'), ii. 127.

Spencer, Hon. George, i. 13.

Spener, i. 155, 159, 160, 172 ; ii. 307.

' Spiritual Combat,' the, ii. 388.

Spooner, Archdeacon, ii. 13.

Spring-Rice, Mr., i. 292.

Stanley, A. P. (afterwards Dean of
Westminster), i. 282 ; 328 ; ii. 433,
435-

Stanley, Lord (afterwards Earl of

Derby), i. 12, 266, 273.
Stedman, Dr. (Pembroke College), ii.

209.

Steinbart, i. 157, 159.

Stephens, Rev. W. R. W., < Life of Dr.
Hook,' cited, ii. 210.

Sternhold and Hopkins, i. 298.

Stevens, Thomas, i. 259.

Stewart, Rev. J. H., ii. 34, 35.

Strauss, David F., ii. 109.

Strauss, Dr. Friedrich, i. 78.

Subscription, undergraduate, Hamp-
den on, i. 299; Newman on, 300 ;
Heads of Houses pass a resolution
adverse to, 301 .

' Subscription to the Thirty-nine Arti-
cles,' i. 310.

Sumner, Charles Richard (Bp. of Win-
chester), i. 432 ; ii. 230-233, 272,
279.

Sumner, John Bird (Bp. of Chester,
afterwards Abp. of Canterbury), i.
17 «. ; ii. 237, 279.

Sunn's ' Foundations of the Spiritual
Life,' i. 415, 431.

Swiss tour, i. 33-41.

Symons, Rev. B. P. (Wadham Col-
lege), i. 181, 293, 375, 385 ; ii. 102,

3'4, 352> 410-4I2> 42°-
Syriac, study of, 1. 94-96.

T. H., letters to, i. 173, 174.
' Taberi Annals,' Kosegarten's, i. 99,
100.

Tait, Rev. A. C. (Balliol College,
afterwards Abp. of Canterbury), one

VOL. II. M

of the ' Four Tutors,' ii. 167, 2S7,
420.

Talbot, the Hon. J. C, i. 190.
Tanhum, Rabbi, Arabic Commentary

of, i. 215, 216.
Taylor, Jeremy, ' Contemplations of

the State of Man,' ii. 389.
Taylor, Rev. Robert, i. 217.
Teller, i. 157.

Tertullian, i. 414, 436, 437 ; ii. 149.
Test and Corporation Acts, i. 133.
Tests, Religious, Bill for Abo] il ion

of, i. 292.
Theodoret, original text of, i. 439.
Theological Faculty at Oxford, ii.

284.

Theological Honour School, i. 231.
Theological Society, the, i. 332-335.

337. 340-342 ; »■ ro8> 1 >7-

Thirlwall, Bp. (of St. David's), ii. 237.
Tholuck, Augustus, i. 78, 94, 98, 99,

160-162, 197, 208, 237-248, 296.

321-323, 388; ii. 84, 8c, 158-160,

258, 282.
Thomas, Rev. Vaughan, ii. 290.
Thompson, Rev. Edward, ii. 209.
Thorpe, Rev. Dr., ii. 209.
Tiemey, Sir Matthew, i. 11S. 123.

129.

Tillotson, Abp., i. 172.

Times, The, ii. 165, 166, 170, 1S0.

Todd, Rev. Dr. (Trinity College, Dub-
lin), i. 380 ; ii. 243, 246, 248, 377.

Townsend, Rev. G., ii. 14.

1 Tracts for the Times,' i. 253-264.
270, 276-284 ; 335, 345, 351, 404 ;
ii. 2, 8, 196-200.

No. 18, i. 280, 281.

No. 21, i. 280.

No. 66, i. 283.

No. 67-69, on Baptism, i. 323, jy- -j

331.343-35°. 352» 367 1 n> "7- ' ^

No. 71, ii. 3.

No. 72, ii. 5.

No. 79, ii. 8.

No. 8 1, ii. 31 , 32.

No. 82, ii. 11.

No. 90, ii. 161-242, 426.

Trower, Walter J. (afterwards Bp. of

Glasgow), i. 140, 197.
Twesten, i. 158, 161.
Twistleton, Mr. (afterwards Lord

Saye and Sele), i. 13
Tyler, Rev. J. E., i. 100, 134, 225;
4. 379-

Tytherly, sermon at, i. 144.

Uhlmann, i. 95.

Unbelief, first contact with, i. 46 sqq.

53°

Index.

'Union for Prayer,' ii. 127-134.
United States, Tractarianism in, ii.

124-126.
Uri, John, i. 203, 204.
Ussher, Abp., on Prayers for the

Dead, i. 416 ; ii. 5.

Valetta, proposed Bishop of, ii. 249.

Van Mildert, Dr. Regius Professor
of Divinity, afterwards Pp. of Dur-
ham), i. 23, 172. 202.

Vansittart, Dr., i. 181.

Ventnor, i. 288.

Via Media, the, ii. 78.

Vienne and Lyons, martyrs of, i. 414.

Vincent of Lerins, i. 414.

Wagner, Rev. H. W., ii. 150.

Walden, Lord Howard de, i. 13.

Wale, A. M., i. 12.

Warburton, Bp., i. 172, 229.

Ward, Rev. Richard, ii. 485, 487,
494.

Ward, Rev. W. G., ii. 217, 414-416,

424, 426.
Waterland, i. 413.
Waterloo, battle of, i. 16.
Watson, Mr. Joshua, i. 256, 258,

259> 329; i.8t.
Webb, Rev. Benjamin, ii. 476-480.
Wegscheider, i. 158.
Wellington, Duke of, i. 186, 187,

294, 295, 374.
Wesley, Rev. J., ' Christian Library,'

ii. 389.
Wetherell, Sir C, i. 90.
Weymouth, stav at, ii. 92, 93.
Whately, Dr. (Principal of St. Alban

Hall, afterwards Archbishop of

Dublin), i. 179, 198, 222, 360, 369,

37°. 379; »■ 244-

White, Rev. Blanco, i. 106, 165, 166,
J99> 3!4> 3!5» 360, 361, 363; ii. 109.

Wilberforce, Rev. H. W., i. 430.

Wilberforce, Rev. R. I., i. 104, 181,
183, 197, 200; ii. 364.

Wilberforce, Archdeacon S., ii. 424.

Williams, C, i. 337.

Williams, Rev. George, i. 176.

Williams, Rev. Isaac, i. 279, 335 ; ii.
117, 260, 342-344, 492.

Williams, Mr. Robert, ii. 396.

Wilson, Bishop, i. 324; ii. 388.

Wilson, Horace Hayman, i. 214, 215.

Wilson, Rev. H. B. (St. John's Col-
lege), i. 374 ; ii. 167.

Wiseman, Bishop (afterwards Car-
dinal), ii. 4, 151, 211.

Wolfian philosophy, i. 156.

WTood, Antony a, i. 328 ; ii. 318.

Wood, Sir Charles (afterwards Lord
Halifax), i. 372.

Wood, Mr., i. 292.

Wood, S. F. (Oriel), i. 431 ; ii. 396.

Woodgate, Rev. H. A., i. 200 ; ii. 356,
45 1-

Wootten, Dr., i. 288, 316; ii. 95.

Wynter, Dr. (President of St. John's
College, Vice-Chancellor), i. 375 ;
ii. 170-172, 287, 309, 310, 311,
?>™-Zl4, 3I7» 320, 327, 329, 334,
335> 336-34°, 341 354, 355, 3^4,
411.

Yorke, Sir Joseph, i. 203.

Young, Rev. Peter, ii. 230, 231-233.

Z., i. 44, 45-48, 344.

'Z.' (founder of St. Saviour's, Leeds),

471, 474, 475-
Zwmgh, study of, i. 323, 354.

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Full text of "Life of Edward Bouverie Pusey, Doctor of Divinity, Canon of Christ Church, Regius Professor of Hebrew in the University of Oxford"

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