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"PUSEYISM" "NO POPEEY."

THIS I CO.NFESS UNTO THEE,
THAT, AFTER THE WAY WHICH THEY CALL HERESY,
so WORSHIP I THE GOD OF MY FATHERS.

ACTS XXIV, 14,

BOSTON:
PUBLISHED BY DUTTON AND "WENTWORTH.
1843.

This calumny [of Popery] hath been throvm upon the greatest lights of our
Church :  and will be the fate of many more, who shall zealously
contend for the primitive doctrines and discipline of Christianity, 
But yet, in the day of any trial, the men of this character will be found the
best defenders of the Church of England, and the boldest champions against
the corruptions of the Church of Rome. — Nelson's Life of Bishop Bull, Bur
ton's edition, p. 311.
Our Reformation was called Popish by Geneva; our Church, Popish by
Calvin and Beza, and the Puritans in our own country. Popery, was the charge
against all the Bishops in the reign of Elizabeth, of Charles I,, and of James
II, It has ever been the cry of both parties against the greatest and best of
our divines, as often as they have stood forward te maintain against Romanism
on one hand, and Puritanism on the other, the rights, ceremonies, or doctrines
of the Catholic Church of England. It was the cry against Jewell, Whitgift,
Hooker, Bramhall, Andrewes, Hall, Laud, Montague, Cosin, "Wren, Taylor,
Sherlock, Bancroft, Kettlewell, Hickes, Brett, Dodwell, Leslie, Ken, and But
ler, Even Chillingworth did not escape the insinuation. And last, though
not the least surprising, Baxter himself, " as the reward of all his labours, from
the separating Independent," was charged, "with having done more to
strengthen Popery, than ever was done by any Papist, — London Quarterly
Review, No. 136.

ADVERTISEMENT.

In the year 1841, the "Pastor of the Walnut Street Pres
byterian Church," in the city of Philadelphia, in a Lecture
preached and printed, speaking of Avhat he called "the Oxford
Tract movement," in England, asserted that " a large and
learned body of the clergy, (embracing the leading ecclesiastical
teachers at the ancient University of Oxford,") had "returned
to some of the worst errors of Popery ; ' ' adding, that, in America,
"the Oxford Tract leaven" "was "beginning to "work," and
"Roman priests" "publicly felicitating their people on the
progress their doctrines are making in the bosom of a Protestant
Church." The Bishop of New Jersey, through "The Banner
of the Cross," called on the Lecturer to prove the truth of these
assertions. The attempt was made, in three published letters ;
which the Bishop reviewed, in a pamphlet entitled, " A Brief
Examination," &c. To the subject then discussed, recent events
have given an increased importance. It is, indeed, the leading
topic of the day. On the one hand, it is alleged, that
"Puseyism," so called, is Popery; and all who do not disavow
the one, are held to answer for the other. The ground is taken,
on the other hand, that what is thus sought to be put down,
under an offensive name, is, in fact, the true antagonist to
Popery. It is a question, then, of facts. Assertion must be
sustained by evidence. The appeal is, " tO" the testimony."
Such was the appeal made in the " Brief Examination," There
has been no attempt to set aside the decision. It has been
thought that the preseirt state of things would be well met, by

calling up the witnesses then cited. The pamphlet being out
of print, permission is obtained to divest it of whatever in it
was merely of personal or temporary interest. The substance
of it is here presented. Though prepared for a sjjecial occasion,
it covers the whole ground, and will be found of permanent
application to the question. It will suffice, it is believed, to
establish the assertion of the title-page, "Puseyism" "no
Popery ! "
Boston, August 1, 1843.

PUSEYISM" "NO POPERY."

There cannot be a better illustration of the true claims and charac
ter of the " Tracts for the Times," than is furnished by the well known
essays, called, collectively, " The Federalist," As these were writ
ten, by the patriots of the day, to aid in disseminating just views of the
Federal Constitution, and to promote its cordial reception with the
people ofthe United Stales; so those were undertaken, with a view to
rouse the Church to a sense of its true position, and solemn responsi
bilities : and this, by reviving the contemplation, and the study of her
foundation principles, as taught in the first ages, and revived by her
Reformers, No one now would charge the authors of the Federalist,
as partisans, as system-mongers, as enemies of the country in disguise.
No one would hold that Mr, Madison, for instance, was responsible for
all the views of General Hamilton, or General Ham.ilton for none but
those of Mr, Jay. No one would take these papers to bind the Consti
tution, or be the sole expounder of its sense, any more than they them
selves laid claim to such a character. No one would hold any person,
who,' in general, approved the views, which in those papers were so
ably advocated, for every word, which every one of them contains ;
or claim that all who read them, and, in the main, defend them, are
thereby formed into a party, and, as such, to be suspected of more
than they profess, or reviled for what they never dreamed of. No
greater liberty than this, is claimed for Oxford writers, or for Oxford
readers. But this is claimed : and is a part of that, with which Christ
has made us free. Against the denial of this simplest right of Chris
tian freemen — its unjust and inconsistent denial, as practised in the
present instance — the London Quarterly Eeview records a generous
protest, with every word of which, all honest readers of the Tracts,
however they may not agree with them, will freely sympathize.
" Men are called Papists, who are writing against Popery with infi
nitely more of learning and of zeal, than perhaps any of their contem
poraries ; traitors to the Church of England, when their time, talents,
and money are devoted to support it ; violators of the Rubric, when
they are enforcing its authority ; theorists and inventors of novelties,
in the same page which stigmatizes them as bigots to antiquity and
authority; upholders of human tradition, while they are blessing God,
that the Church rests on no human names, but on the inspiration ofthe
Apostles ; and founders of a party, when their avowed object is to-
merge all parties in the Catholic Church. And, after all, there is no
I*

6 "puseyism" "no popery."
party in existence : since, with the exception of three or four friends,^
other writers in the same cause, are evidently independent asserters of
their own personal views. — No, 126, " Oxford Theology.'"
In a dialogue upon the " Via Media," between a Layman and a
Clergyman, in the first volume of the Tracts, bearing date 1833 — 4,
the opening sentence of which is well nigh prophetic, is the following
statement of " irreconcileable diflierences" with Rome :
" Be assured of this — no party will be more opposed to our doctrine, if it ever
prospers and makes a noise, than the Roman parly. This has been proved before
now. In the seventeenth century, the theology of the divines of the English
Church was substantially the same as ours is ; and it experienced the full hostility
of the Papacy, It was the true Via Media : Rome sought to block up that way,
as fiercely as the Puritans, History tells us this. In a few words, then, before
we separate, I will slate some of my irreconcileable differences with Rome
as she is ; and, in stating her errors, I will closely follow the order observed by
Bishop Hall, in his treatise on The Old Religion, whose Protestantism is unques
tionable, "I consider that it is unscriptural to say, with the Church of Rome, that ' we are
justified by inherent righteousness,'
" That it is unscriptural that ' the good works of a man justified do truly merit
eternal life.'
" That the doctrine of transubstantiation, as not being revealed, but a theory of
man's devising, is profane and impious,
" That the denial of the cup lo the laity, is a bold and unwarranted encroachment
on their privileges as Christ's people,
" That the sacrifice of masses, as it has been practised in the Roman Church, is
without foundation in Scripture or antiquity, and therefore blasphemous and dan
gerous, " That the honor paid to images is very full of peril, in the case of the unedu
cated, that is, of the great part of Christians,
"That indulgences, as in use, are a gross and monstrous invention of later times,
" That the received doctrine of purgatory is at variance with Scripture, cruel to
the better sort of Christians, and administering deceitful comfort to the irreligious,
" That the practice of celebrating Divine service in an unknown tongue is a great
corruption, " That forced confession is an unauthorized and dangerous practice,
" That the direci invocation of saints is a dangerous practice, as tending to give,
often actually giving, to creatures, the honor and reliance due to the Creator
alone. " That there are not seven sacraments,
"That the Roman doctrine of Tradition is unscriptural,
" That the claim of the Pope, to be universal Bishop, is against Scripture and
antiquity. " I might add other points, in which, also, I protest against the Church of Rome,
but I think it enough to make my confession in Hall's order, and so leave it," —
No. 38, p. 11.
There was published, during the year 1840, the fourth edition of a Let
ter by the Rev. Dr. Pusey to his Diocesan, the Bishop of Oxford, " on
^ The account, which Mr, Perceval has very lately furnished, of " The Oxford Move
ment," in a Letter lo the Editor of " The Irish Ecclesiastical Journal," is one of the
most interesting pieces of literary history ever given to the world. It is not often that
we get so near to the first springs of any great controlling operation ; and still less that
they are found so perfectly transparent, and like cr}'stal, in their purity. If there has
lived a man, in our day, whose name and character could be accepted as the pledge, that
whatever he engaged in, was " honest," "just," "pure," " Ibvely," and "of good report,"
It was— alas, that it must be written, the late ,'— Hugh James Rose, And yet, it was
at his Parsonage, as Mr, Perceval tells us, that the first consultation was held. One
would think that this littie secret history alone, vouched as it is, bv one of the most
unquestionable names in England, must quite suffice to do away forever the suspicion of
Popery, The Letter will be found in the Appendix

the tendency to Romanism imputed to doctrines held of old, as now,
in the English Church ;" to which is added, " an Appendix, containing
extracts from the Tracts for the Times, and other works." The Index
to that Appendix presents the' following, with other items, under the
head of" Popery — incurable ; a falling off; pestilential ; malicious and
cruel ; rebellious ; tyrannical ; an insanity ; an evil spirit ; heretical ;
exclusive; unscriptural; presumptuous; persecuting; an Antichrist."
" An unsophisticated Protestant," beguiled by the " wolf" cry of Popery,
against these writers, might well exclaim, " call you this backing your
friends.?" rOFEET OPPOSED TO THE BIBLE,
" You have some misgivings, it seems, lest the doctrine I have been advocat
ing ' should lead to Popery,' I will not, by way of answer, say, that the question
is not, whether it will lead io Popery, but whether it is in the Bible; because it
would bring the Bible and Popery into one sentence, and seem to imply the pos
sibility of a 'communion' between 'light and darkness,' No; it is the very
enmity I feel against the Papistical corruptions of the Gospel, which leads me to
press upon you a doctrine of Scripture, [the visible Church] which we are sinfully
surrendering, and the Church of Rome has faithfully retained," — No, 20, p, 1,
CIIIJEI,TY AND COKEUPTION OF KOME,
" These false notions in themselves aggrandized the character of Ihe priesthood :
and as such, it was part of the unhappy policy of Rome to_ countenance them ;
and while (to lake the mildest view) she narrowly observed the erroneous tenden
cies, which were almost unavoidably mixed up in the minds of individuals with
the reformed doctrine, she had no sense for her own. She thought no deeds cruel,
which would remove the motes that threatened to darken her sister's eye, but
perceived not the beam in her own. While repressing, even hy the shedding of
blood, the slightest approximation to the reformed doctrine, she rebuked not errors
which entrenched on the authority of our Lord." — No, 81, p, 8,
" Mark how each Creed stands in that test reveal'd,
Romish and Swiss and Lutheran novelties !
As in the light of Spenser's magic shield.
Falsehood lets fall her poisoned cup and dies,
Rome's seven-headed monster sees and dies !"
Lyra Aposiolica, 97.
" And now thou sendest foes
Bred from thy womb, lost Church ! to mock the throes
Of thy free child, thou cruel-natured Rome '."—Ibid. 171,
UNION WITH ROME IMPOSSIBLE,
"Truly when one surveys the grandeur of their system, a sigh arises in the
thoughtful mind, to think that we should be separate I'rom them ; Cum talis sis,
utinam noster esses ! — But, alas ! an union is impossible. Their communion is
infected with heterodoxy ; we are bound to flee it as a pestilence. They have
established a lie in the place of God's truth ; and, by their claim of immutability
in doctrine, cannot undo the sin they have committed. They cannot repent.
Popery must be destroyed ; it cannot be reformed." — No. 20, p. 3.
"Having adopted the fiction of a letter from the Pope to certain members of the
Church, as being his emissaries, it became necessary, by disguise, or omission, or
perversion, to conceal whatever would have disturbed the unity of the drama.
For instance, you play not unfrequentiy upon the words which one of these wri
ters addresses to the Church of Rome — 'Cum talis sis, utinam noster ess-es ! ' And
who would not echo the wish, , .that she, as ourselves have been, might be re
stored to her primeval purity, when she was once the guardian of Christian truth ;
that God would 'break the yoke of her burden, the staff on her shoulder, and the
rod_of her oppressor? ' Taken, then, in their obvious sense, the words are the ex
pression of every Christian heart. Your fiction, however, required that they

O '-PDSEYISM
should express a desire for union with Rome as she is ; and in this sense accord
ingly you quote them. The very next words of the writer contradict this. He
proceeds (and to prevent the possibility of a mistake, he has printed these words in
capitals:) 'But, alas! an union is impossible,' Honesty required the insertion of
these words ; but they would have spoiled the jest, and so they are omitted," — Pu
sey' s Earnest Remonstrance to the Author of the Pojie's Letter, {vide Vol. iii. Tracts,) p, 8.
KOME NOT catholic,
" The deep and sincere dread with which Hooker regarded the errors and ag
gressions of Rome is apparent in every part of his writings ; and so much the
more instructive will it prove, should we find him of his own accord embracing
those Catholic opinions and practices, wliich some, in their zeal for Popery, may
have too 'lightly parted with, but which, as Rome alone could not give them, so
neither should we allow her indirectly to take them away," — Keble's Preface to
Hooker, p, iv, KOME EXOEBITANT,
" The freedom of the Anglican Church may be vindicated against the exorbitant
claims of Rome, and yet no disparagement ensue of the authority inherent in the
Catholic Apostolical Church," — Keble's Sermon on Primitive Tradition, p, 6,
KOME IN PEKNICIOUS EREOK,
" We are naturally, if not reasonably, jealous of the word Tradition, associated
as it is in our minds with the undue claims and pernicious errors of Rome," —
Ibid, p, 20, KOME A SEAT OF ANTIOHKIST,
"Alexandria, the bulwark of the faith in the Holy Trinity, and North Africa, of
the unmeritedness of God's free grace, a desolation ! Rome, once characterized
for steady practical adherence to sound doctrine, a seat of Anti-Christ ! Geneva,
once proposed as the model of all reformed Churches, and of influence well nigh
unbounded, and yet immediately the food of -Socinianism, and now a prey to the
heresy which came forth, but was for the time ejected, also from its bosom," — Pu
sey on Baptism, p, 201, ROME A PERSECUTOR,
"From the time that the Church of Rome began to forsake the principles of the
Church Catholic, and grasp after human means, she began also to take evil means
for good ends, and incurring the ApostoUc curse on those who 'do evil that good
may come,' took at last evil means for evil ends. She, the Apostolic Church of
the West, consecrated by Apostolic blood, showed herself rather the descendant of
them who slew the Apostles, and ' thought that they did God service,' stained her
self with the blood of the saints, that on her might come all the righteous blood
which was shed within her ; even of the very Apostles, who had shed blood for
her. There is not an enormity which has been practised against people or kings
by miscreants, in the name of God, but the divines of that unhappy Church have
abetted or justified," — Pusey's Sermon on Ihe Fifth of November, p, 29,
ROME IMPIOUS,
"The principle of the Romish Church was expediency; it was a plotting,
scheming, worldly spirit, having at first God's glory for its end, but seeking it by
secular means, and at last, iu punishment, left to seek its own glory, and set itself
up in the place of God," — Ibid, p, 31,
OXFORD OPPOSED TO EOME,
" Whether we be right or wrong, our theory of religion has a meaning, and that
really distinct from Romanism, They maintain -that faith depends upon the
Church ; we, that irhe Church is built upon the faith. By Church Catholic we
mean the Church Universal ; they, those branches of it which are iu communion
with Rome. Again, they understand by the faith, whatever the Church at any
time declares to be faith ; we, what it has actually so declared from the beginning.
Both they and we anathematize those who deny the faith; but they extend the
condemnation to all who question any decree of the Roman Church ; we apply it
to those only who deny any article of the original Apostolic creed,"— JVen^man 07»
Uomanism, p, 259,

EOME VENAL,
" Hence the charge, not unfounded as regards Romanism, that it views, or tends
to view, the influences of grace, not as the operations of a living God, but as a
something to bargain about, and buy, and traffic with, as if religion were, not an
approach to things above us, but a commerce with our equals, concerning things
we can master," — Newman on Justification, p, 316,
Such is a very little sample of the " Popery," which Oxford writers
are inculcating. Were it not well to agree with the Quarterly Review,
that they who condemn the Oxford writings, as favoring Popery, " are
speaking in utter ignorance?" With Mr, Baden Powell, who has writ
ten against them, (" Tradition Unveiled,") that all sensible persons will
agree in rejecting any notion, that they encourage Popery, as flowing,
either from " ignoraiKje of the question," or " disregard of distinct
avowals ,'" Nay, with the author of " Ancient Christianity," that " the
cry of Popery, raised by certain of the opponents of the Oxford doc
trines, must be granted to do as little credit to the discrimination of
those who raise it, as to their candor ;" i that " the ill-judged attempt
to confound these doctrines with Romanism, or to disparage them, un
heard, by an implication in the same obloquy, and thus to use an unfair
advantage, drawn from popular prejudices, is to be strongly condemned,
and carefully avoided ;" ^ that " whatever analogies may seem to con
nect the doctrines of the- Oxford Tracts with Popery, the difference be
tween the two is such, as that those must certainly be disappointed,
who, hastily snatching up the rusty swords and spears of the Reform
ers, rush, so accoutred, upon the Oxford divines ,''" ^ _
Specification i. " One of the first characteristics of the Oxford
writings, which will strike an unsophisticated Protestemt, as indicating a
strong Popish tendency, is the extraordinary language in which ihe
Romish and Protestant Churches are respectively spoken of.''"' (p. 31,^)
The citation from the Tracts, to prove this point, is taken from No. 71.
"The English Church, as such, is not Protestant, only politically, that
is, externally, or so far as it has been made an establishment, .md sub
jected to national and foreign influences. It claims to be merely Re
formed, not Protestant, and it repudiates any fellowship with the mixed
¦multitude, which crowd together, whether at home or abroad, under a
mere political banner." And yet this is historically true. The title
" Protestant," 3 as Dr. Pusey justly says, " has no where been adopted"
' Pp, 24, 43, American edition,
- The reference is to Mr, Boardman's pamphlet, in the words of which the specifica
tions are stated,
5 " The title, as simply negative," savs Dr, Pusey, in his Letter, p, 13, " is ill fitted to
characterize the faith of any portion of the Christian Church, It speaks only of what
we do not hold, not of what we do hold, and is accordingly in some countries, as Italy,
adopted by those who intend thereby to deny, not tjie errors only held by Rome, but the
faith which she has retained," * * * " For the most part, Protestant is there the title
assumed by the infidel. And this abuse of the title lies in its very nature : it is actually
more real to describe ourselves by what we are, than to state merely what we are not,
lest, in time, our faith should shrink into the mere denial of error, instead of being a con
fession of the truth," "And in like manner," says Mr. Newman, in his Letter to Dr,
Faussett, (pp, 29, 30,) "if persons, aware that names are thin":s, conscientiously think
that the name of Protestantism is productive of serious mischief— if it be the property of
heresy and schism, as much as of orthodoxy — if it be hut a negative word, such as almost
forces on its professors the idea of a vague, indefinite creed ; makes them turn their

10 "puseyism" "no popery."
by the Church of England, "in any formulary or document of hers."
Why should her writers, then, not say so ,' Is their saying so to be taken
as a proof of Popery ; and this, although, in the same breath, they
claim to be " Reformed,?"
Specification ii, " The Oxford School " deplore " ihe glorious Re
formation as a calamity.'''' " They are not quite as explicit on this
point, (and many others,) now, as ihey probably will be hereafter.^' (p.
33.) Suppose we wait and see ! It would be hard to hang a man for
a murder, which he will " probably " commit " hereafter," But Mr.
Boardman deals largely in this probable, paulo-post-future Popery.
" One of them, however, the late Rev, Richard H, FrotJde, a favourite
pupil of Mr, Newman's, and who is highly praised by the British Critic,
did not hesitate to characterize that work as ' the detestable Reforma
tion ! ' "1 It is very probable that he has done so, though that precise
expression, after several hours' search, is not found ; and Mr, Boardman
is very sparing of his references. But let it be granted, that he did.
He certainly has used similar expressions ; and the more's the pity.
But what then ? Did not the Editors of " Froude's Remains," know
that he had used such language ? Did they not know that it would be
caught at, dwelt on, and made the most of .' Must they not have seen
that it would be relied on, as it has, far more than all their publications?
to prove them Papists,' And is .this the conduct of "Jesuits in dis
guise ,'' " Do men, who wish to steal a march, put bells upon their
horses' feet, instead of shoeing them " with felt ? " Are they who seek
their own, disposed to put the worst side outward ? The present wri
ter never thought well of that particular publication. Many of those,
who,^hink most favourably of the Oxford writings, have regretted it.
The Quarterly Reviewer, to whom reference has been made, "reluc
tant " " to say any thing harsh of men who are evidently fighting the
battles of the Church, with no less purity of intention, than energy and
talent," thinks it " strange, and lamentable, that such a work should
have been published with the sanction of their name," What Mr. Per-
thoughts to how much they may doubt, deny, ridicule, or resist, rather than what they
believe, — if. the religion it generates, mainly consists in a mere attack upon Rome, and
tends to be a mere instrument of state purposes, — ;if it tends to swallow up devotion in
worldliness, and the Church in the executive, — if it damps, discourages, stifles the an
cient Catholic system, which| if true in the beginning, is true at all times ; and if, on the
other hand, there be nothing m our formularies obliging us to profess it, — and if external
circumstances have so changed, that what it was inexpedient or impossible to do formerly,
is both possible and expedient now, — these considerations, I conceive may form a reason
for abandoning the word," Both Dr. Pusev and Mr. Newman refer to a most interesting
historical statement, in Birch's Life of Tillotson, of the steady repudiation of the term,
" lest they should thereby seem in any way to identify themselves with the foreign
churches," by the Lower House of Convocation, in 1689. It may be found also in Tract
for the "Times, 71. — And now, lest any reader should think that too much space is occu
pied with this point, he is requested to consider, that, with the mass, "abandoning a
word " is very much the same as abandoning ihe thing- ; and that those who attempt to
lead the mass, have carefully sought to make it seem so in this instance, Mr, Boardman',
evidently means that repudiating the names " Protestant " and " Protestant Episcopalian,"
shall have " a voice potential," with his readers. At any rate, it will be seen, it does not
necessarily prove Popery, Especially it should be borne in mind, that it is a question
which does not at all concern American Churchmen, on their own account. Our branch
of the Church Catholic expressly takes the style, "the Protestant Episcopal Church, in
the United States of America,"
' Dr, Pusey has been charged with this ; and, in a letter to the Rev. Edward Churton
has expressly denied it, [Note to this Edition.]

"puseyism" "no popery." II
ceval has thought of it, the reader is requested to ascertain from the
conclusion of his most interesting Letter, in the Appendix. But, we
repeat, what then ! Had they not a riglit to publish the Remains of
their departed friend .? Is not the press as free to them, as to those who
call them, " Papists in disguise " 1 Are they, afone, of all who live
in this our age, which clamours so for the free exercise of private
judgment, to be debarred from using it > Grant that their judgment
is unsound ! Grant that they have acted indiscreetly ! Grant that
they convict themselves of utmost rashness and absurdity ! If they
are enemies of the truth, is it not so much the better ? May it not be
God's way to make the wrath of man to praise him ? Should not all
" unsophisticated Protestants " rejoice, that, now, at least, the mask is
thrown aside ? But, no ! This would not do. There must be " dou
ble corners." On one side of the same page, th^y must be charged
with the most subtle sophistry ; while, on the other, " odious Protestant
ism " must be arrayed, from Froude's Remafns, in double capitals.
To-day, they are condemned for " little qualifying words;" To-mor
row, for the most unmeasured and intemperate anti-reformationism.
Can both be true .' If either charge were clear, would both be
brought ? Until the prosecution has determined what the crime is,
shall the accused be hung ! To an honest mind, the very extravagance
of Mr. Froude's expressions will be the best protection of his Editors
from any charge, involving their integrity. Whatever they may prove,
they disprove dissimulation. They repudiate the shadow of a suspicion
of a secret influence for Popery.
Let it not be supposed that we admit, even for a single moment, that
Mr. Froude's Remains do authorize the slightest shadow of a suspicion
of Popery against him, " I am sorry," says Mr, Newman, writing to
Dr. Faussett, " considering that you have used such strong terms con
cerning Mr. Froude's volumes, you have not judged it right to state,
that they contain as strong expressions against Popery, as your pam
phlet contains against them.'" Several instances are given. " The Ro
manists [are" not, as one had suggested, schismatics in England, and
Catholics abroad, but they] are wretched Tridentines every where."
Remains, i, p. .34, — "I never could be a Romanist," Ibid. — Speaking
of the Council of Trent, he calls it " the atrocious Council ; " and says,
" it has altogether changed my notions of the Roman Catholics, and
made me wish for a total overthrow of their system," i, 308. — As,
well he might ; for, in another place he says, " I really do think them
idolaters." Preface, xiii.
Specification hi. " The Oxfordists scout the idea that the Papal
power is ihe great ' apostacy ' and '¦Antichrist ' of prophecy.'"' — Now it
may be remarked here, that it is not the practice of these writers to
"scout" any thing. They write with calmness, gentleness, and mod
eration ; without violence, and without invective. They bear in mind
— would that all Christians did I — the example of that great Archano-el,
who, contending with the very devil, brought no " railing accusation,"
but simply said, " The Lord rebuke thee !" Speaking, for instance, in
the Tract No. 71, (p, 31,) of the allowance to be made for the Angli
can Reformers, from the peculiar difficulti.es oi their condition, they
say : " these considerations cannot fairiy be taken in disparagement of

12 "puseyism" "no popery."
the celebrated men, who were the instruments of Providence in the
work, and who, doubtless, felt far more keenly than is here expressed.
the perplexities of their situation, but they will serve, perhaps, to recon
cile our minds to our circumstances, in these latter ages of the Church,
and will cherish in us a sobriety of mind, salutary in itself, and calcu
lated more than any thing else to arm us against the arguments of Rome,
and turn us in affection and sympathy towards the afl^icted Church,
which has been the ' mother of our new birth.' ' They will but lead us
to confess that she is, in a measure, in that position which we fully
ascribe to her Latin sister, in captivity ; and they will make us under
stand, and duly use, the prayers of our wisest doctors and rulers, such
as Bishop Andrewes, — ' that God would please to look down upon his
holy Catholic and Apostolic Church, in her captivity ; to visit her once
more with his salvation, and to bring her out, to serve him, in the beauty
of holiness." Who would think that any Christian " Pastor " would
take offence at language like this ? Or that these devout reflections,
together with those beautiful lines, from the Christian Year —
" And 0 ! by all the pangs and fears.
Fraternal spirits know.
When for an elder's shame the tears
Of wakeful anguish flow,
Speak gently of our sister's fall :
Who knows but gentle love
May win her, at our patient call.
The surer way to prove ? — "
could make Mr. Boardman " rejoice," that these writers " have re
nounced the name of ' Protestants' " ,?
" Tantasne animis ccelestibus^irEe ?"
Is this the charity that " rcjoiceth not in iniquity, but rejoiceth in the
truth ;" that " thinketh no evil," and " is not easily provoked ,'"
One would be led to think that the Oxford writers had laid them
selves largely out, to prove that Papal Rome is not the Antichrist. So
far from it, until the fifth volume, which contains four noble " Advent
serrnons on Antichrist" — the Pope is welcome, quite, to all the flattery
they give him — the Tracts for the Times scarcely, if at all, approach
the subject. In his Letter to. the Bishop of Oxford, Dr. Pusey just
alludes to the fierce outcry raised against them, for what they have not,
rather than for what they have, said, on this subject. And, brief as his al
lusion is, (but len lines and a half,) it is too long for Mr. Boardman to in
troduce entire ; and long enough to suffer gross misrepresentation at his
hands, WliatDr, Pusey does say is as follows : the lines in brackets being
those which Mr, Boardman finds it convenient to omit ; and that, without
the slightest indication of omission. " It is Popery again, and disaffection
to the Church, to doubt whether the Pope is the^ Antichrist, [even while
asserting that there is much Anti-Christian^ in the system of Rome ; that

2 m'' '^°?"'™"".' in quoting Dr. Pusey, has Italics for " Popery," but none for "the."
More tlian this, Dr, Pusev referg, m a note, to several passages in his Appendix,
taken Irom the ' 'Tracts," and kindred writings, in which Rome is expressly declared as
Anti-O hristian Among the rest, lo a sentence of his own, (cited page 8,) " Rome, once
characterized for steady practical adherence to sound doctrine, a seat of Anti-Christ;"

" pusseyism" "no popery." 13
as, in St. John's time,, there were many Anti-Christs,i and the mystery
of iniquity had begun already to work in St. Paul's, and his discussions
were in a great degree realized by the Gnostic heresies, so there is
also Anti-Christianism in the system of Rome,] though Anti-Christ
himself be not yet revealed, nor may we yet know when, or among
whom he will appear," Now the question at issue, not being,, whether
or not Papal Rome is Anti-Christ ; but, whether the Oxford writers,
doubtful as to that conclusion, are thus, and therefore, Papists ; — ^
and to the following from his " Earnest Remonstrance," at the beginning of the third
volume ofthe Tracts, " Those who wish well to our Church will now see, who, under
Almiehty God, are the real upholders of sound doctrine among us ; * "^ =" * * they will
see that the cry of Popery is but a feint, devised by the arch-enemy of the Church,
whereby to hurry men down the steep of ultra-rtotestantism to its uniform end, ' the
denial of the Lord that bought them,' And, knowing that that Church, alone, is safe, who
guards the deposite of sound doctrine committed unto her, they will not be scared, by
shadows, to abandon the realities ; or, shrinking from the reproach our forefathers bore
faithfully, fall into the toils on either side spread for them, whether of the Socinlan or
Papal anti- Christian,"
' " He is Anti-Christ, that denieth the Father and the Son," 1 Si, Jb/m, ii, 22, "Eve
ry spirit that confesselh not that Jesus Christ is come in the flesh, is not of God : and
this is that spirit of Anti-Christ, whereof we have heard that it should come, and even now
already is it in the world," I, iv, 3, Here, from an inspired pen, are two different de
scriptions of Anti-Christ. Does inspiration contradict itself ? No. The same Divinely-
taught Instructer solves the apparent inconsistency. " Little children, it is the last
time : and as ye have heard that Anti-Christ shall come, even now tliere are many anti
christs: whereby we know that it is the last time." 1. ii, 18, Why should Mr, Board-
man tie the subject so much more closely up, than the Evangelist St, John ? Why
should Dr, Pusey be compelled to say, Rome is the Anti-Christ ^ or he denounced for Pope
ry, when he does say (though Mr, Boardman carefully conceals it) that " there is much
anti-christian in the system of Rome," and that Rome is " a seat of Anti-Christ ?" Verily,
such dictation, lo a word, not only", but a letter, savors more of Ro.me, than any thing in
Dr, Pusey. But the Reformers declare the Pope to be Anti-Christ, says^Mr, Boardman.
Well, were they infallible ? Does not Mr. Boardman allow (p. 75) that they used un
guarded language ? Might they not fairly claim, as Dr, Pusey claims, the latitude of
the Apostle John ? In one place, before the Queen's Commissioners, Cranmer's lan-
fuage was most circumspect, " Christ saith, that Anti-Christ shall be. And who shall
e be ?• Forsooth, he that advanceth himself above all other creatures. Now, if there
be none already that hath advanced himself after such sort besides the Pope, then, in the
meantim.e, lethlm be Anti-Christ," Fox, Acts and Monuments, fol, 1694, iii, 548, But,
we repeat, even Cranmer is not to be held infallible, " The Church," says Mr, New
man, in his letter to Dr, Faussett, " is not bound up with individuals," And again, " we
are not Cranmerites, nor Jewelists, but Catholics ; members, not of a sect or party, but of
the Catholic and .ipostolic Church," pp, 27, 28, Let it not be forgotten, tne question
here is, not whether Papal Rome is the Anti-Christ : but whether they, who are not sure
that she is, are thus, and therefore. Papists,
2 This name, as applied to the members of the Church of Rome, is thought to be
oifensive. Yet it is tneir true distinctive name. Not the Catholics; that is false. Not
Roman Catholics ; that is self-contradictory and absurd. Not Romanists ; that does not
describe the case, St, Paul addressed an epistle to the Romans, or Romanists; that is,
Churchmen at Rome, We might as well call our friends at Oxford and Cambridge An-
gUcans ; and they us, Americans : which would mean just next tonothing. But the Pa
pists; -which, expresses their distinctive character. Why should Papist bemoreofliensive
to them, than Protestant Episcopalian to us 1 It would not, if tthey did not see — what
so many, who, by birthright, are true Catholics, will not see — that it stands directly in
the way of their false claim, to be ihe Church Catholic, We neec| not be discourteous.
That, the truth never requires. But " things by their right names," is no discourtesy.
With Martin Luther, we may call " a spade, a spade," " I offer no apology, whatever,"
says Mr, Palmer, " for the use of a term, which I designedly employ, for tne purpose of
marking the sectarian and schismatical character of the community alluded to, 'Truth
should never be sacrificed to a hollow and contemptible conrtesy," They seem to have
forgotten that Cardinal Hosius taught that they should glory in the name, " Si quis nos
hae de causa Papistas appellare vellet, non solum nihil nos ejus appellationis puderet ;
verumetiam cnm primis id amplum nobis ad laudem et gloriam esse judicaremus," And
again, " Tu vero, si quis te Papistam vocaverit, non modo moleste ne feras, verum te
magno potius affectum honore interpretatus, a^e gratias," vol, i, pp, 669, 735 — cited by
Mr, Palmer, This is sound and just. If the Pope he what they claim, there can
be no name, after Christian, so honourable ; as none so truly descriptive,
2

1^ "puseyism" "no popery,"
more than enough has been cited to relieve all reasonable apprehen
sion. What follows, of the second Letter, is chiefly harping on one string,
— the offence of those who " spurn all alliance with any, and every,
Protestant denomination, as ' the offspring of heresy and schism,' "
And, though we must believe him when he begs us " not to fancy
that these passages excite any personal feeling" in his breast, because
he has the infelicity " to be attached to one of these no-church organi
zations," Virgil's enumeration of the slights of Juno,
" spretseque injuria /orma,"
will rise, unbidden, to the thought. We hope that it is we, and not Mr.
Boardman, who are mistaken in this matter. If not, the only comfort
we can administer to hira, — and it must go to meet his whole array of
insinuations, that they, who will not go Geneva-ward, must take their
quarters with the "Babylonian Beast of Rome," — is, in -these words
of Richard Hooker : " To say, that in nothing they may be followed,
which are of the Church of Rome, were violent and extreme. Some
things they do, in that they are men ; in that they are wise men and
Christian men, some things ; some things, in that they are men misled
and blinded with error. As far as they follow reason and truth, we
fear not to tread the self-same steps wherein they have gone, and be
their followers. Where Rome keepeth that which is ancienter and
better, others whom we much more affect, leaving it for newer, and
changing it for worse ; we had rather follow the perfections of them
whom we like not, than, in defects, resemble those whom we love."
The hit at Archbishop Laud, for maintaining, that " there can be no
true Church without Bishops," and the complacent quotation, from the
Christian Observer,^ of the praise of those divines of England, who
have blessed God for their own exalted privileges, " without impeach
ing other communions," still whisper of the pinching shoe ; the more as
they have no connection, whatever, with the charge of Popery. We
cannot now go into this controversy, and need not. It is well left in
the hands of Hobart, the Onderdonks, Bowden, and Chapman. It will
suffice to cite, in this place, the authority of Ignatius, (who was taught
by St, John,) in his Epistle to the Trallians, that, without the Bishops,
Presbyters, and Deacons, " there is no Church ;" the allowance of
Martin Luther, {Resolutions,) that " each state ought to have one Bishop
of its own, by Divine right ;" the protestation of Beza, {Answer io Sara-
via) " if there are any, as you will not easily persuade me, who would
reject the whole order of Bishops, God forbid that any man in his
senses should assent to their madness ;" and his devout petition for the
Episcopacy of the Church of England, " let her enjoy that singular
blessing of God, which I pray may be perpetual ;" the challenge of
Richard Hooker, {Ecclesiastical Polity,) "we require you to find out
but one Church, on the face of the whole earth, that hath been ordered
by your discipline, or hath not been ordered by ours, that is to say, by
Episcopal regiment, since the time that ihe blessed Apostles were here
. ' IfMr- Boarilman will look through the volumes of this periodical, he will find much
Ne^^"f^istV^of the°piritanl' '^^""'""^''d' «^ > ^'^d^tive, among others, the Review of

15
conversant ;" and finally, though at the risk of repetition, the anathe
ma of Calvin," {Necessity of rearming the Church,) " if they will give
us such an hierarchy, in which the Bishops have such a pre-eminence,
as they do not refuse to be subject unto Christ, I will confess, that they
are worthy of all anathemas, if any such there be, who will not rever
ence it, and submit themselves to it, with the utmost obedience ;" ex
plained and applied, by Mons, Daille, {Bingham's French Church's
Apology for the Church of England,) " Calvin honored all Bishops, that
were not subjects of the Pope, such as were the Prelates of England.
We confess, that the foundation of their charge, is good, and lawful,
established by the Apostles, according to the command of Christ," If
the opinions of this worshipful company should seem to out-Laud
Laud, it is no fault of ours.
Specification iv. The Oxford System is " a Religion of Sacra
ments ;" " ihe Oxford Religion is, like Popery, a Sacramental Re
ligion.''' — Is it meant to say, that Popery is the only " sacramental re
ligion," unless the same can be proved of that of Oxford? And, if
this be the meaning, is not the ground of all religion well nigh given
up to Popery, at once ,' Has God ever revealed himself to man, but
in a " sacramental religion ,?" ^ Were there not sacraments in Eden —
outward signs of inward grace ,'' Was not the tree of knowledge such,
although forbidden ; by the outward eating of which, the man became,
as God Himself hath said, "as one of Us, to know good and evil ,-"'
Was not the tree of life, as such. Divinely guarded ; " lest he put forth
his hand," " and eat, and live forever ,^" Was not the patriarchal re
ligion sacramental ,' the ark, which was the Church to the sin-wasted
world ; the sign of Noah's covenant with God, now " round about the
throne, in sight like unto an emerald ;" the bloody rite of circumcision,
the seal and pledge to Abraham of everlasting blessedness, in which
the nations of the earth should all be blessed, through circumcision of
the heart ? Was not the covenant made with Moses sacramental ,?
The rite of circumcision established, as its seal; the paschal Lamb,
that bleeding picture of " our Passover ;" the daily sacrifice, the blood
of the atonement, all fulfilled and realized when He. " entered in,
once," " by His own blood ;" " the manna, which was spiritual meat ;"
the water in the wilderness, their "spiritual drink" — "for they drank
of that spiritual rock which followed them, and that rock was Christ ,'"
Not that any of these were, in the true sense, sactaments of salvation,
which the two Sacraments of the Gospel are ; but that they were all
" figures of the true," and the dispensations which they accompanied,
clearly " sacramental," And when Christ came, " not to destroy, but
to fulfil," what was the occupation ofthe last night before His crucifix
ion, but the institution of the Holy Eucharist? What was the subject
of His last exhortation to His Apostles, but the command to baptize all
' " Thus doth God make known His secret purpose to His Church ; first. He declareth
His mercy by His Word ; then He sealeth it, and assureth it by His Sacraments, In
the Word, we have His promises— in the Sacraments, we see them."— Bishop Jewel.
And again : "If we were nothing else but soul, He would give us His grace barely and
alone, without giving it to any creature, as He doth to His angels ; hut seeing our spirit
is drowned in our body, and our understanding dull, therefore we receive His grace by
sensible signs "

16

puseyism

nations ,? Is Mr, Boardman willing to give all this up to Rome ,' Is
he willing to accept, and teach, a religion that is not " sacramental V
And, if he undertakes to do so, is he sure of stopping short of Deism, —
a religion without sacraments, because a religion without a Saviour, —
destitute of the sign, because rejecting the thing signified,? This Mr,
Boardman does not mean ; for he allows that " Protestants have never
excluded sacraments from the ' means of grace'" — meaning, that a?Z
Protestants have not. But neither is Dr, Pusey to be understood, as
Mr, Boardman's omissions and Italics make him seem to mean. He no
where teaches — no Oxford writer teaches — that what Mr. Boardman
means by "spiritual regeneration" is "inseparably linked with bap
tism ;" nor yet, that "spiritual edification, strength, and comfort, are
imparted to "the cominunicant," unless "he feeds, in his^eart, by
faith,"with thanksgiving," — "fahh," he expressly says, " beingthcswie
qua non, the necessary condition, for duly receiving it," But, to get
the truth,, the whole connected passage, which Mr, Boardman takes, in
parts, and disconnected, must be placed before the reader.
" It will be found, that much more has been done in awakening Churchmen to
the truth of the Apostolical Commission, as a fact, and to the admission of it, as a
duty, than to the enjoyment of it, as a privilege. If asked, what is the use of ad
hering to the Church, they will commonly answer, that it is commanded, that all
acts of obedience meet with their reward from Almighty God, and this in the num
ber ; but the notion of the Church as the storehouse and direct channel of grace,
as a Divine ordinance, not merely to be maintained for order's sake, or because
schism is a sin, but to be approached joyfully and expectantly as a deiinite in
strument, or rather the appointed means, of spiritual blessings, — as an ordinance
which conveys secret strength and life "to every one who shares in it, unless there
be some actual moral impediment in his own mind, — this is a doctrine which, as
yet, is but faintly understood among us. Nay, our subtle enemy has .so contrived,
that, by affixing to this blessed^ truth the stigma of Popery, numbers among us are
effectually deterred from profiling by a gracious provision, intended for the comfort
of our faith, but in their case wasted.
" The particular deficiency, here alluded to, may also be described, by referring to
another form under which it shows itself, viz. the a priori reluctance, in those who
believe the Apostolical Commission, to appropriate to it the power of consecrating
the Lord's Supper ; as if there were some antecedent improbability in God's gifts
being lodged in particular observances, and distributed in a particular way ; and
as if the strong wish, or moral worth, of the individaal, could create, in the out
ward ceremony, a virtue, which it had not received.from above. Rationalistic, or
(as they may be more properly called) carnal notions concerning the Sacraments,
and, on the other hand, a superstitious apprehension of resting in them, and a
slowness to believe the possibihty of God's having literally blessed ordinances with
invisible power, have, alas ! infected a large mass of men in our communion.
There are those, whose "word will eat as doth a canker ; " and it is to be feared,
that we have been over-near certain celebrated Protestant teachers, Puritan or
Latitudinarian, and have suflTered in consequence. Hence we have almost era-
braced the doctrine, that God conveys grace only through the instrumentality of
the mental energies, that is, through faith, prayer, active spiritual contemplations,
or (what is called) communion with God, in contradiction to the primitive view,
according to which tihe Church and her Sacrainents are the ordained and direct
visible means of conveying to the soul what is in itself supernatural and unseen.
For example, would not most men maintain, on the firsi view of the subject, that to ad
minister the Lord's Supper to infants, or to the dying and apparently insensible, how
ever consistently pious and believing in their past lives, must be, under all circumstances,
and in every conceivable case, a superstition 7 And yet, neither practice is without the
sanction of primitive usage. And does not this account for the prevailing in
disposition to admit that baptism conveys regeneration ? Indeed, this may even
De set clown as the essence of sectarian doctrine, (however its mischief may be

'no popery.'

17

restrained or compensated, in the case of individuals,) to consider faith, and not
the Sacraments, as the proper instrument of justification and other Gospel gitfs ;
instead of holding, that the grace of Christ comes to us altogether from without,
(as from Him, so through externals of His ordaining,) faith being but the sine gua
non, the necessary condition on our parts, for duly receiving it,"
Now, is there even the shadow of fairness, in saying, as Mr. Board-
man says, "the sentences I have italicised in the above quotation, dis
close, 1 presume, the real sentiments of these writers, on the nature of
the Sacrainents ,?" Is Dr, Pusey undertaking here to teach, in full, the
nature of the Sacraments ? Is it more than an allusion, as he passes ?
Does he mean to recommend the administration of the Lord's Supper,
in such cases as he there alludes to ? Does he mean to say any more,
than that that, which once was practised, would now be regarded as a
" superstition .'" Does he mean any thing more, than to say, that the
notions of men, concerning the Sacraments and other holy things, havfr
become low, short of faith, and, what they pride themselves with call
ing, philosophical ? Has Mr. Boardman no such trouble to contend
with, in his pastoral intercourse ? Is he prepared to say, just to what
point faith may make compromise with the philosophers ,'' Is it not
just as true, that, in these days, washing seven times in Jordan, to cure
a leprosy, would be rejected as a superstition ; or St. Peter's shadow,
or a handkerchief, or an apron, from St, Paul's body, to cure diseases .'
Yet such things have been,
" Clay and Siloam's pool we find,
At Heaven's command, restored the blind,"
God's power, meanwhile, has not been shortened, but man's faith ; and
who will say that Christianity or the world has been the gainer by the
change ?
But the question is, whether the doctrine of the Sacraments, as
taught at Oxford, " denotes, at once, its affiliation with Rome ;" whether
" the Oxford religion" is " a sacramental religion," in such sense as to
convict itself of " Popery," If if be so, what becomes of Cranmer 1
" And for this cause, Christ ordained Baptism in water, that, as sure as me see,
feel, and touch, water, with our bodies, and be washed with water; so assuredly ought
we to believe, when we be baptized, that Christ is verily present with us, and that
by Him we be newly born again spiritually, and mashed from our sins, and grafted into
the stock of Christ's own body, and be apparelled, clothed, and harnessed with Him
in such wise, that, as the Devil hath no power against Christ, so he hath none
against us, so long as we remain grafted in that stock, and be clothed with that
apparel, and_ harnessed with that armour. So that the water of baptism is, as it
were, a showing of Christ before our eyes, and a sensible washing, feeling,
and groping of Him, to the confirmation of the faith which we have in Him,
And, in like manner, Christ ordained the Sacrament of His body and blood, in
bread and wine, to preach unto us that, as our bodies be fed, nourished, and preserved,
with meat and drink, so (as touching our spiritual life towards God) we be fed, nour
ished, and preserved, by the body and blood of our Saviour Christ ; and also that He
is such a preservation unto us, that neither the devils of hell, nor eternal death,
nor sin, can be able to prevail against us, so long as, by true and constant faith,
we be fed and nourished by that meat and drink," — Cranmer' s Remains, O^ioxA,
1833, pp, 302, 303,
And again :
" And, when you say, that, in iaptism, we receive the, Spirit of Christ, a.niin,the
sacrament of His body, we receive His very flesh .and bloody this your saying is no small
2*

1° " puseyism" " NO POPEEY,"
derogation to baptism ; wherein we receive, not only the Spirit of Christ, but also
Christ Himself, whole body and soul, manhood and Godhead, unto everlasting life. For
St, Paul saith, as many as be baptized in Christ, put Christ upon them. Never
theless, this is done in divers respects ; for in baptism, it is done in respect of
regeneration, and in the Holy Communion, in respect of nourishment and susten-
tation,"— Crafflmer's Remains, iii, 65,
If it be so, what becomes of Ridley ?
"As the body is nourished by the bread and wine, at the Communion, and the
soul by grace and Spirit, with the body of Christ ; even so, in baptism, the body is
washed with the visible water, and the soul cleansed from all filth by the invisible
Holy Ghost."— Wordsworth's Life of Latimer, iii, 238,
If it be so, what becomes of Hooper }
"I believe also the_Holy Sacraments (which are the second mark or badge of
the true Church) to be the signs of the reconciliation and great atonement made
between God and us, through Jesus Christ, They are seals of the Lord's
promises, and are outward and visible pledges and gi;ts of the inward faith,
and are iu number only twain ; that is to say, Baptis ii,«end the Holy Supper of
the Lord, The which two are not void and empty signs, but full ; that is to say,
they are not only signs, whereby something is signified, but, also, they are such
signs, as do exhibit and give the thing that they signify indeed," — Articles upon
the Creed, Iviii,
If it be so, what becomes of Latimer >
" Like as Christ was born in rags, so the conversion of the whole world is by
rags, by things which are most vile in this world. For what is so common as
water .? Every foul ditch is full of it ; yet we wash out remission of our sins, by
baptism, for, like as He was found in rags, so we must find Him by baptism.
There we begin ; we are washed with water, and then the words are added ; for
we are baptized in the name of the Father, the Son, and the Holy Ghost, whereby
the baptism receiveth its strength. Now, this sacrament of baptism is a thing of
great weight : for it ascertaineth and assureth us, that, like as the water wasketh
the body, and cleanseth it, so the blood of Christ our Saviour cleanseth and washeth it
from all filth, and uncleanliness of sin," — Latimer's Sermons, 1824, ii, 347,
If it be so, what becomes of Bradford .'
"As, therefore, in Baptism is given to us tjie Holy Ghost, and pardon of our sins,
which yet lie not lurking in the water ; so, in the Lord's Supper, is given unto
us the communion of Christ's body and blood, without transubstantiation, or includ
ing the same in the bread. By Baptism, the old man is put off, the new man is put
on; yea, Christ is put on without transubstantiating Ihe water. And even so it is
in the Lord's Supper." — Bradford's Sermon on the Lord's Supper, in Wordsworth's
Life of Latimer, iii, 236,
If it be so, what becomes of Jewel ?
" The grace of God doth always work with His Sacraments; but we are taught
not to seek the grace in that sign, but to assure ourselves. By receiving the sign,
that it is given us by the thing possessed, "We are not washed from our sins, by
the water, we are not fed to eternal life, by the bread and wine, but by the precious
blood of our Saviour Christ, that lieth hid in these Sacraments." — Of Sacraments.
Thus it is, that the Bishops, Doctors, Martyrs, of the Reformation,
teach a " religion of Sacraments," Such, and only such, is the Sacra
mental religion" which the men of Oxford preach. How can they do
other, when it is written, in the words of Jesus Christ, Himself, " Ver-
'^ A^*''^' ^ ^^^ ""'° thee, except a man be born again — except a man
en J "f'^'^'-^'^ "-"-d of the Spirit — he cannot enter into the kingdom
of God ;" and again, " He that eateth My flesh, and drinketh My blood,
dwetteth m Me, and Tin him ?" When it is written, in the words of

¦ puseyism'

19

St. Paul, "According to His mercy He saved us, hy the washing of regene
ration, and renewing of the Holy Ghost;" and again, " The cup of
blessing which we bless, is it not the communion of thei blood of Christ ?
The bread which we break, is it not the communion of the body of
Christ ,?" When it is written, in the words of St, Peter, " Repent and he
baptized, every one of you, in the name of Jesus Christ, ybr ihe remis
sion of sins, and ye shall receive the gift of the Holy Ghost ;" and
again, " The like figure whereunto even baptism doth also now save its.''''
But let the whole subject be summed up in the words of Mr, Simeon.
" St. Peter says, ' Repent and be baptized, every one of you, for the
remission of sins,' and, in another place, 'Baptism doth now save us.'
And, speaking elsewhere of baptized persons, who were unfruitful in
the knowledge of our Lord Jesus Christ, he says, ' He hath forgotten
that he was purged from his old sins,' Does not this very strongly
countenance the idea, which our Refoemebs entertained, thai ihe
remission of our sins, and ihe regeneration of our souls, is attendant
on ihe baptismal rite.'" ***** " Let me, then, speak the truth
before God : though I am no Arminian, .1 do think ihe refinements of
Calvin have done great harm in ihe Church ; ihey have driven multi
tudes from the plain and popular way of speaking, used by the Inspired
Writers, and have made them unreasonably and unscripturally squeam
ish in their modes of expression," — Works, ii. 259.
Specification t, " Writers, who approximate so nearly to Rome,i
in their views of the Sacraments, rival her, of course, in their notions
of Church power, and the authority of the Clergy.''' — The items, charg
ed under this specification, are, teaching that a Church, Episcopally
organized, is the only way to eternal life ; that it is the channel of
grace ; that its Sacraments are the means for the imparting of Gospel
gifts ; and that the Bishops, not only, but the Presbyters, of such a
Church, have power over the gifts ofthe Holy Ghost, and, to some ex
tent, over the things of the unseen world : and these are specified, " to
show how Papistical these writers are, in their notions of the power of
the Priesthood." (p. 47,) Papistical, more or less, Richard Hooker,
whom Mr, Boardman justly holds as high authority, had the same
notions : and, what is even more awkward for the " Pastor of the Wal
nut-street Presbyterian Church," they are taught — the Episcopacy,
which makes the high claim valid, alone excepted — not only in the
" Confession of Faith of the Reformed Dutch Church, revised in the
national synod, held at Dordrecht, in the years 1618, and 1619 ;"
but in the " Confession of Faith" and " Form of Government" con
tained in " the Constitution of the Presbyterian Church in the United
States of America," as amended in 1833.
What saith "judicious Hooker .'"
" In that they are Christ's ambassadors and His laborers, who should give them
their commission, but He Whose most inward affairs they manage ? Is not God
alone the Father of spirits ? Are not souls the purchase of Xesus Christ ? What
angels in Heaven could have said to man, as our Lord did unto St, Peter, ' Feed my
sheep, — preach — baptize — do this in remembrance of Me, Whose sins ye retain,
1 " This is not Popery, precisely, I grant," says Mr, Boardman, (p. 46,) Then why in
troduce it ?

20
they are retained ; and their offences in heaven pardoned, whose faults you shall
on earth forgive ?' "What think we ? Are these terrestrial sounds, or else are they
voices uttered out of the clouds above ? The power of the ministry of God trans-
lateth out of darkness into glory ; it raiseth man from the earth, aiid bringeth God
Himself from heaven ; by blessing visible elements, it maketh them invisible graces ; it
giveth daily the Holy Ghost ; it hath to dispose of that Flesh rvhich was given for the
life of the world, and the Blood which mas poured out to redeem souls ; when it poureth
maledictions upon the heads of the wicked, they perish ; when it revoketh the same, they
revive. 0 wretched blindness ! if we admire not so great power ; more wretched, if
we consider it aright, and, notwithstanding, imagine that any but God can bestow
it ? To whom Christ hath imparted power, both over that mystical body, which is
the society of souls, and over that natural, which is Himself, for the knitting of
both in one, (a work which Antiquity doth call the making of Christ's Body,) the
same power is in such not amiss both termed a kind of mark or character, and
acknowledged to be indelible  ' Receive the Holy Ghost ; whose sins
soever ye remit, they are remitted ; whose sins ye retain, they are retained-,' —
"Whereas, therefore, the other Evangelists had set down, that Christ did, before
His suffering, promise to give His Apostles the keys of the kingdom of heaven,
and, being risen fromt he dead, promised, moreover, at that time, a miraculous power
of the Holy Ghost, St, John addeth, that He also invested them, even then, with
the power of the Holy Ghost for castigation and relaxation of sin, wherein was
fully accomplished that which the promise of the keys did import. Seeing, there
fore, that the same power is now given, why should the same form of words
expressing it be thought fooUsh?" — Ecclesiastical Polity, Keble's edition, v,
Ixxvii, 1, 2, 7.
What saith " the Reformed Dutch Church i"
Aeticle xxvii. Of the Catholic Christian Church. — "We believe and profess one
Cathohc or universal Church, which is an holy congregation of true- Christian be
lievers, all expecting their salvation in Jesus Christ, being washed by His blood,
sanctified and sealed by the Holy Ghost, * * * *
Article xxv. That every one is bound to join himself to the true Church. — "We be
lieve, since this holy congregation is an assembly of those who are saved, and that
out of it there is no salvation, that no person, of whatsoever state or condition he may
be, ought to withdraw himself, to live in a separate state from it ;****-* all
those who separate, themselves from the same, or do not join themselves to it, act
contrary to the ordinance of God,
Article xxx. Concerning the government of, and officers in, ihe Church. — "We be
lieve that this true Church must be governed by the spiritual polity which our
Lord hath taught us in His word ; namely, that there must be ministers or pastors to
preach the word of God, and to administer the sacraments. *****
Article xxxiii. Of the Sacraments. — "We believe that our gracious God, on ac
count of our weakness and infirmities, hath ordained the sacraments for us, thereby
to seal unto us His promises, and to be, pledges of the good will and grace of God to
ward us, and also to nourish and strengthen our faith ; which He hath joined to the
word of the Gospel, the better to present to our senses both that which He signifies
to us by His word, and that which He works inwardly in our hearts, thereby assuring
and confirming in us the salvation which He imparts to us. For they are visible signs
auid seals of an inward and invisible thing, by means whereof, God worketh in us by
the power of the Holy Ghost. *****
What saith " the Presbyterian Church ?"
Confession of Faith, chapter xxv. Of the Church. § 2, The -visible Church,
which is also Catholic or vmiversal under the Gospel, ***** is the kingdom
of the Lord Jesus Christ, the house and family of God, out of rvhich there is no or-
iinary possibility of salvation.
^ 3, IJnto this Catholic Visible Church, Christ has given the ministry, oracles, and
jrdinances of God, for the gathering and perfecting of the saints in this life, to the
3nd of the world : and doth, by His own presence and Spirit, according to His promise,
make them effectual thereunto.
CHtiROH Government, Chapter iii, § 1, Our blessed Lord at first collected His

21
Church out of different nations, and formed it into one body, by the mission of men
endued with miraculous gifts, which have long since ceased,
§ 2, The ordinary and perpetual officers in the Church, are Bishops or Pastors ;
the representatives of the people, usually styled Rulers, Elders, and Deacons,
Confession of Faith, Chapter xxx. Of Church Censures. § 2. To these offi
cers, the keys of the kingdom of heaven are committed, by virtue whereof they have power
respectively to retain and remit sins, lo shut thai kingdom against the impenitent, both
by the word and censures ; and to open it unto penitent sinners, by the ministry of
the Gospel, and by absolution from censures, as occasion shall require.
Chapter xxviii. Of Baptism. § 1. Baptism is a sacrament of the New Testa
ment, ordained by Jesus Christ, not only for the solemn admission of the party
baptized into the visible Church," but also to be unto him a sign and a seal of the
covenant of grace of his ingrafting into Christ, of regeneration, of remission of
sins, *****
Chapter xxix. Of the Lord's Supper. § 1, Our Lord Jesus, in the night wherein He
was betrayed, instituted the sacrament of His body and blood, called the Lord's
Supper, to be observed in His Church, unto the end of ihe world ; for the perpetual re
membrance of the sacrifice of Himself in His death, the sealing all benefits thereof
unto true believers, their spiritual nourishment and growth in Him. *****
Chapter xxvii. Of the Sacraments, ^ 4, There be only two sacraments, ordain
ed by Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the
Lord : neither of which may be dispensed by any, but by a minister lawfully ordained.
Specification ti. "TAe doctrine of ihe Tracts on this vital point ''
"justifying righteousness," " is subsianiially that of Rome." — Notwith
standing " that the corner-stone of the Reformation," as Mr. Boardman
understands it, " was laid on the doctrine, that the Papal Church is
Anti-Christ," it is under cover of this specification, that the strongest
hopes are entertained of fixing Popery on Oxford. With how much
justice, we are now to inquire.
The Oxford views, on this subject, are presented fully in what Dr. Pu
sey well describes, as a " very elaborate and meditative work, by one
of those accused of departing from the Articles," He alludes to " Lec
tures on Justification, by John Henry Newman, B. D,, Fellow of Oriel
College, and Vicar of St, Mary the "Virgin's, Oxford." In his Letter to
the Bishop of Oxford, before quoted, he occupies but eighteen pages with
the subject ; excusing himself from ": lengthened detail upon it," by
reference to Mr, Newman's book. To the fourth edition of this Letter,
there is a Preface of fifty-nine pages, devoted to this topic ; still found
ed on Mr, Newman's book, and designed to assist the reader in master
ing, what he calls, " its thoughtfulness." It comes up, of course, in Dr.
Pusey's Scriptural " "Views of Holy Baptism." Other than in this por
tion of them, it has no prominence in the Tracts for the Times, Mr,
Newman's book, and Dr, Pusey's Preface, not having been reprinted,
are, of course, but little known. There is reason to think, that what
ever is or is not written, Mr Boardman had made up his mind that
Popery is taught at Oxford, " I am aware," he says, (p, 54,) " that in
the face of numerous statements, like those that have been cited, they
profess " (the Italics are his own,) " to exclude sanctification from hav
ing any place in our justification, and they may fancy that they really
do this." And again, (p, 56,) "They" ("the Oxfordists," he calls
them) " have much to say about 'justification by faith ' ; and those, who
are governed more by sound than sense, might, at first sight, suppose
' " Out of which there is no ordinary possibility of salvation," See above.

22

NO POPERY.-

that they really believe with your Articles on this point ; but this is far
from being the case," One wonders which to admire most, the modesty
or charity of this ! But we must let that pass, and hasten to the ques
tion. What is the Popish error, in regard to justification ? Is it taught at
Oxford ,' The Popish error, on this subject, is variously stated by Mr.
Boardman, (pp. 50, 51,) as justification "by being made inwardly and
subjectively righteous;" confounding the gifts of "justification and
sanctification ;" making " sanctification or personal righteousness the
ground of justification :" and, in connection with these statements, he
presents the inference, that "justification is progressive," Merely re
minding the reader, in passing, that the first of the " irreconcileable
differences with Rome," as stated in Tract 38, (quoted on p. 6,) is in
these explicit words, " I consider that it is unscriptural to sat, with
the Church of Rome, that ' we are justified by inherent righteous
ness ;' " let the Oxford teaching on this subject be presented (from the
Preface to the fourth edition of the Letter to the Bishop of Oxford,
which is the latest publication on the subject,) in the words of Dr. Pusey
and of Mr. Newman,
i. " Justification is, as a cause, antecedent to sanctification, in which
it issues," — Pusey, p. xxviii,
" First, justification is, properly speaking, a declaration of righteousness ; sec
ondly, it precedes renewal ; thirdly, it is the means, instrument, or cause of renewal,"
— Newman, p, 71.
ii. Justification is a free pardon of us, when guilty, from God's mercy
alone, irrespective of any thing in man," — Pusey, p, xxix,
" The doctrine of our justification not only implies, but' derives its special force
from, our being, by birth, sinners and culprits. It supposes a judicial process ; that
is, an accuser, a judgment-seat, and a prisoner. Such is our condition by nature.
The devd is our accuser," " Then, as St. Paul says, ' Every mouth is stopped, and
aU the world is guilty before God,' Under these circumstances, when there is no
health or hope in us, when we hide our faces, and are speechless, the all-merciful
God, as we are taught in the Gospel, for Christ's sake, freely pardons ^.-ni. justifies
us," — Newman, pp, 77, 78,
ii'. " It is wholly from God," — Pusey, p, xxx
" Justification is wholly the work of God ; it comes from God to us ; it is a
power exerted on our souls by Him, as the healing of the Israelites was a power
exerted on their bodies. The gift must be brought near to us ; it is not, like the
Brazen Serpent, a mere external material local sign ; it is a spiritual gift,
and so admits of being applied to us individually, Christ's cross does not justify,
by being looked at, but by being applied ; not by being gazed at, in faith, but by
being actually set up within us, and that not by our act, but God's invisible grace.
Men sit, and gaze, and speak of the great atonement, and think this appropriating
it. Men say that faith is an apprehending and applying ; faith cannot really apply
it ; man cannot make the Sa-viour of the world his own ; the cross must be brought
home to us, not in word but iu power, and this is the work of the Spirit. —
This is justification ; but when imparted to the soul, it draws blood, it heals, it pu
rifies, it glorifies."— JVeromcre, p. 203.
iv, " Justification is perfect at once, renewal or sanctification grad
ual." — Pusey, p, XXX,
" He sanctifies us gradually ; but justification is a perfect act, realizing at once
what sanctification does but lend towards. In it, the whole course of sanctification

"puseyism" "no POPERY," 23
is anticipated, reckoned, or imputed to us, at its very beginning. Before any man
has done any thing as specimen, or paid any thing as instalment, he has the whole
treasure of redemption put to his credit, as if he were and had done infinitely more
than he ever can be or do." — Newman, p. 79.
viii, " Justification, though productive of renewal, is distinct from it,
in idea." — Pusey, p. xxxii.
" If the justifying word be attended by the spiritual entrance of Christ into the
soul, justification is perfectly distinct from renewal, -with which Romanists identify
it ; yet directly productive of it, \vhich strict Protestants depy. The latter say, that
renewal is a collateral result with justification from faith ; the former say, that it
precedes justification. Rather, Christ's sacred presence, which shines forth in the
heart, straight upon the word of justification, creates a renewal there, as certainly
as a light involves illumination, or fire heat," — Newman, pp. 170, 171"^
ix, " Justification does not consist in renewal or sanctification, or any
thing of our own." — Pusey, p. xxxii.
" Thus an examination of the promises made us in Scripture, bears out the con
clusion we had already drawn, on other grounds, that the righteousness, on which
we are caUed righteous, or are justified, that in which justification results or con
sists, which conveys or applies the great gospel privileges, that this justifying prin-
ple, though within us, as it must be, if it is to separate us from the world, yet is
not o/us, or in us, not any quality or act of our minds, not faith, not renovation,
not obedience, not any thijag cognizable by man, but a certain Divine gift, in which
all these qualifications are included," — Newman, p, 171,
Briefly thus :
Rome OxFORn
Teaches that we are justified by inher- Teaches that justification is a free par
ent righteousness ; don of us, when guilty, from God's laws
alone, irrespective of any thing in
man, ii ;
Confounds justification -with sanctifi- Distinguishes justification from renew-
cation ; al, viii ;
Makes personal righteousness the Makes justification not to consist in re-
ground of justification ; newal or sanctification, or any thing of
our own, ix ;
Holds that justification is progressive. Holds that justification is perfect at once,
sanctification gradual, iv.
But, it is objected, Mr. Newman contradicts himself What, for ex
ample," is the inference from these sentences of his, which follow, but
that in his system justification is confounded with sanctification ?
" He" (Mr, Newman) says, "justification and sanctification, are substantially
the same thing ; — parts of one gift ; properties, qualities ' or aspects of one.' In
another place, he maintains, ' their identity in matter of fact, however we may vary
our terms, or classify our ideas,' " — p, 54,
Such are Mr, Boardman's statement and quotations, always without
reference. The passage, from which these made-up sentences are vi
olently torn, taken together, reads as follows. Whether his words are
sustained, the reader is to judge. The parts which Mr. Boardman uses,
we italicise,
" Now, in the last lecture, in which I stated, what I considered as, in the main,
the true doctrine, two points were proposed for proof; &rst, that justification and
sanctification were substantially the same thing ; next, that, viewed relatively to each
other, justification followed upon sanctification. The former of these statements

24 "puseyism'
seems to me entirely borne out by Scripture ; I mean, that justification and sancti
fication are there described as parts of one gift ; properties, qualities, or aspects of
one; that renewal oiNNox exist without acceptance, or acceptance without
renewal ; that Faith, which is the symbol of the one, contains in it Love, which
is the symbol of the other. So much concerning the former of these statements ;
but as to the latter, that justification follows upon sanctification, that we are first
renewed, and then and therefore accepted, this doctrine, which Luther strenuously
opposed, is true in one sense, but not in another ; — true in a popular sense, not
true in an exact sense. Now, in the present Lecture, I propose to consider the ex
act and philosophical relation of justification to sanctification, in regard to which
Luther seems to be in the right ; in the next Lecture, the popular and practical
relation of the one to the other, which St, Austin and other Fathers set forth : and
in the sixth and following, what has partly been the subject of the foregoing Lec
ture, the real connection between the two, or rather, identity in matter of fact, how
ever we may vary our terms, or classify our ideas," — Newman, pp, 67, 68.
Now the Lecture, to which Mr. Newman here refers as " the last
Lecture," is the same from which Mr. Boardman culled the sentences,
which next precede those which we have just cited, from his 52d page.
The passage, taken in connection, will bring out his real meaning.
" It is usual, at the present day, to lay great stress on the distinction between
deliverance from guilt and deliverance from sin ; to lay down, as a first principle,
that these are two coincident, indeed, and contemporary, but altogether indepen
dent benefits, to call them justification and renewal, and to consider that any con
fusion bet-ween them argues serious and alarming ignorance of Christian truth.
Now, in opposition to this, it may surely be maintained, that Scripture itself blends
them together as intimately as any system of theology can do ; and that such a
system is not thereby dark and ignorant, unless Scripture is also. In truth. Scrip
ture speaks of but one gift, which it sometimes calls renewal, sometimes jtistification, ac
cording as it views it — passing to and fro, from one to the other, so rapidly, so abruptly,
as to force upon us, irresistibly, the inference, that they are really one. In other words,
I would say, that this distinction, so carefully made at present, is not scriptural," —
Newman, pp. 42, 43.
Into the extended illustration of this point from Scripture, the reader
cannot now be led. A single sample may be furnished, from the 51st
Psalm. " That this is an evangelical psalm, in the fullest sense, no one can doubt. It is
David's prayer for restoration to God's favour, after his grievous fall. It contains
in it the two ideas in question, of deliverance from guilt, and deliverance from sin ;
but does it accurately distinguish between them?" " For instance, which benefit
does he speak of when he says, ' Wash me thoroughly from my -wickedness, and
cleanse me from my sin ?' If we judge from a subsequent verse, ' Thou shalt purge
me with hyssop, and I shall be clean,' we shall say he must mean renewal by ' wash
ing ;' but if so, observe how the foregoing verse connects with it — ' Have mercy
upon me, O God — do away my offences, wash me.' " " Again, ' Thou shalt
wash me, and I shall be whiter than snow ; Thou shalt make me hear of joy and
gladness.' "What then? Does joy follow from sanctification ? The popular doc
trine at present connects it rigidly with justification ; as if immediately upon justifi
cation, and befo-re sanctification, 'joy and peace in believing' ensued. I really do
not understand how a Tnan can read this most important Psalm, without per
ceiving, (though I know many do not percieve it) that we are forgiven by being,
or while we are rene-wed ; and that the present broad separation of justification and
sanctification, as if they were two gifts, is technical and unscriptural," — New
man, pp, 43, 44,
Now, it is by no means necessary to espouse these views, nor yet to
be convinced by the reasonings, or the proofs from Scripture, on which
the writer urges them. And yet, is it not possible that theological
statements, on this controverted subject, may have become technical,

fl

puseyism" "no POPEEY." 25

beyond the warrant of Scripture ? Is it easy to draw, in the mere
words of inspiration, tlie exact distinction between justification and
sanctification } Is it the office of Holy Writ to be exact and logical ?
Are we not rather taught in it to choose the mean between what seem
to be opposing propositions ? As when St. Paul says, (Romans iii. 28,)
" Therefore we conclude that a man is justified by faith, without the
deeds of the law;" and St. James, (ii. 24,) "Ye see, then, how that
by works a man is justified, and not by faith only :" as when St. Paul
says, (Philippians ii. 12, 13,) " Work out your own salvation, with fear
and trembling; for it is God which worketh in you both to will, and to
do, of His good pleasure :" as when Solomon says, (Proverbs xxvi.
4, 5,) " Answer not a fool according to his folly ;" and again, "Answer
a fool according to his folly." Is it the object of the sacred writers to
instruct us in the rationale, near so much as to constrain us, by the
abounding grace of the salvation which is by Christ Jesus ? How does
the sentence marked in small capitals, from Mr. Newman, (on p. 24,)
" renewal cannot exist without acceptance, or acceptance without re
newal," exceed, or differ from, the expression of Mr, Boardman, that
"justification and regeneration are inseparably associated ; that is, that
all who are justified, are, at ihe same time, reneioed and sanctified ?"
And, when Mr. Boardman, in the same sentence, denies that " this
personal holiness, which is communicated by the Holy Spirit, in regen
eration, constitutes any part of that righteousness, on the ground of
which the sinner is pardoned and accepted of God, although," as he
admits above, " inseparably associated," however just the exception, is
it not technical, more than Scriptural } And is it more than just to al
low to Mr. Newman the full benefit of an explanatory statement, such
as this which follows 1
"Justification, then, -viewed relatively to the past, is forgiveness of sin, for noth
ing more it can be ; but, considered eis to the present and future, it is more ; it is
renewal, wrought in us by the Spirit of Him, who, -withal by His death and pas
sion, washes away its still adhering imperfections, as well as blots out what is
past. And faith is said to justify in two principal ways : — first, as continually
pleading before God ; and, secondly, as being the first recipient of the Spirit, the
root, and, therefore, the earnest and anticipation, of perfect obedience." — New
man, p. 38.
Is there not warrant for such an explanation in the Articles ,? of
which the twelfth, entided, " Of good works," speaks of them as " fruits
of faith," which follow after "justification;" while the thirteenth, en
titled, " Of works before justification,'" describes them as " works done
hefore the grace pf Christ, and the inspiration of His Spirit" — as if the
phrases in italics were convertible terms .' And, finally, is not this the
very distinction of the Catechism ,' " I heartily thank our heavenly
Father, that He hath called me to this state of salvation, through Jesus
Christ our Saviour ; and I pray unto God to give me His grace, that I
may continue in the same unto my life's end," — where the " state of
salvation," viewed relatively to the past, is attained "through Jesus
Christ our Saviour ;" but, considered as present and future, is to be
continued in, by God's " grace :" the state attained to, and the state
continued in, being, "the same;" both, therefore, a state of justifica-

26
tion — though, in the latter, most undoubtedly, including the renewal of
the Spirit ? Surely, there is a claim, before the sentence be pro
nounced, to listen to these words of Dr, Pusey ; words, like all he
writes, of soberness and piety. " With regard to those, who dread lest
sanctification should be unduly mixed up with justification, these difii-
culties appear to have arisen chiefly from confounding the act of justi
fication with the state of justification, (or, as our Catechism expresses
it, of 'salvation ;') God's gracious act with our condition ; God's 'jus
tifying' with our 'being justified:' and again, our condition upon our
first entrance into that state with our subsequent continuance. For
these would obviously be distinct subjects of inquiry, and would re
quire different answers, wherein justification consisted, as God's act,
(which is the remission of our sins ;) and wherein our continuing to be
justified consists, which is our being members of His Son, which we
do remain, through His Spirit dwelling in us." Letter, pp. xiii. xiv.
But it is time that Dr, Pusey and Mr, Newman should come up to
gether, again. They have been cited, jointly, as declaring, 1. that
justification, as a cause, is antecedent to sanctification ; 2, that it is a
free pardon of us, when guilty, from God's mercy alone, irrespective
of any thing in man ; 3, that it is wholly the work of God ; 4. that it
is perfect, at once, while renewal or sanctification is gradual ; 5, that,
though productive of renewal, it is distinct from it ; 6. that it does not
consist in renewal or sanctification, or any thing of our own. They
are now — still using their joint teaching, as in the Preface to the fourth
edition of the Letter — to explain themselves still further,
X. " Our justification consists in our being members of Christ," Pu
sey, p, xxxiii.
" That our justification, or our being accounted righteous by Almighty God,
consists in our being grafted into the Body, or made members of Christ ; in God
dwelling in us and our dwelling in God ; and that the Holy Ghost is the gracious
agent in this wonderful work, — all this has been argued from Scripture, in various
ways, — Newman, p. 233,
xiii. " The source of our acceptance is our union with Christ, and
the Father looks upon us as acceptable, as being in Him." — Pusey. p,xl,
" "What, in truth, is the gift even in this our state of humiliation, but a grafting
invisibly into the 13ody of Christ ; a mysterious union -with Him, and a fellow
ship in all the grace and blessedness which is hidden in Him, Thus it separates
us from other children of Adam, is our badge and distinction in the presence
of the unseen world, and is the earnest of greater good in store. It is an angelic
glory which good spirits honor, which devils tremble at, and -which we are bound
reverently to cherish, with a careful abstinence of sin, and -with the sacrifice of
good works, "Well then may Prophets and Apostles exult in it, as the great gift of
Divine mercy, as the rich garment of salvation, and the enjewelled robe ol right
eousness ; as linen clean and white, or, as it is elsewhere expressed, as ' Christ
in us,' and 'upon us,' and around us ; as if it were a light streaming from our
hearts, pervading the whole man, enwrapping and hiding the lineaments and mem
bers of our fallen 'nature, .circling around us, and returning inward to the centre
from which it issues. The Almighty Father, looking on us, sees not us, but this
sacred Presence, even His dearly beloved Son spiritually manifested in us ; with
His blood upon our door-posts, in earnest of that final abolition of sin which is
at length to be accomplished in us," — Newman, pp, 183, 184,
" Just the reverse of this is the Romanist, His theory leads men as naturally
to look chiefly to their works, and as it has a Pelagian tendency (although it has

"puseyism" "no popeky." 27
been held, together with high Augustinian doctrine,) so may it readily lead them
to look to their own works as their own ; to weigh them, balance them, evil against
good, make the one compensate for the other, settle their several values ; at last,
hold the Almighty their debtor, as if the more eminent saints had a supereroga
tion of merits. ''It makes,' to use Mr. Newman's words, 'its heavenly grace a
matter of purchase and trade.' ' Romanism,' as he again says, ' by its pretence
of infaffibiUty, lowers the standard and quality of Gospel obedience, as well as un-
pairs its mysterious and sacred character ; and this in various ways. When reli
gion is reduced in all its parts to a system, there is hazard of something earthly
being made the chief object of our contemplation, instead of our Maker, Now
Romanism classifies our duties and their rewards, the things to do, the modes of
pleasing God, the penalties and the remedies of sin, with such exactness, that an
individual knows, (so to speak) just where he is upon his journey heavenward,
how far he is got. how much he has to_ pass, and his duties become a matter of
calculation. It provides us -with a sort of graduated scale of devotion and obedi
ence, and engrosses our thoughts -with the details of a mere system, to a compara
tive forgetfulness of its professed Author, But it is evident that the purest reh-
gious services are those which are done, not by constraint, but voluntarily, as a
free offering to Almighty God, Tfue faith does not like to realize to itself what it
does ; it throws off the thought of it ; it is carried on and reaches forward to-wards
perfection, not counting the steps it has ascended, but keeping the end steadily in
its eye, knowing, only, that it is advancing, and glorying in each sacrifice or ser
vice which it is allowed to offer, as it occurs, not remembering it afterwards. But
in Romanism, there would seem to be little room for this unconscious devotion.
Each deed has its price, every quarter of the land of promise is laid down and
described. Roads are carefully marked out, and such as would attain to perfec
tion, are constrained to move in certain lines, as if there were a science of gaining
heaven. Thus the Saints are cut off from the Christian multitude, by certain fixed
duties, not rising out of it by the continuous growth, and flowing forth, of services
which in their substance pertain to all men. And Christian hoUness, in conse
quence, loses its freshness, vigour, . and comeliness, being frozen (as it were) into
certain attitudes, which are not graceful, except when unstudied,
" ' The injury resulting to the multitude, from the same circumstance, is of a
different, but not less serious nature, "While, of those who aim at the more per
fect obedience, many are ma:de self-satisfied, and still more formal, the mass of
Christians are either discouraged from attempting, or countenanced in-neglecting
it. If, indeed, there is one offence, more than the rest, characteristic of Roman
ism, it is this, its indidging the carnal tastes of the multitude of men, setting a
limit to their necessary obedience, and absolving them from the duty of sacrificing
their whole lives to God.'
" The Anglican doctrine, directs men to look neither to their faith nor their
works, but to Christ, alone, ' the Author and Finisher of their faith,' not staying to
analyze their feelings, nor weighing their works in the balance, as if claiming hea
ven either by faith or works, but looking simply to Him, striving to follow Him,
to do as he bids ; to act as He guides ; to look off from things behind, to press for
ward to things before, as having Him ever before our eyes, whose goodness and
greatness, and holiness, and glory, are immeasurable, yet who bade us follow in
His steps, and ' in whom instrengthening,' (ivSwafiov-m,) because indwelling, St,
Paul could do all things ;" ' "Who is our righteousness, by dwelling in us by the
Spirit ; justifies us by entering into us ; continues to justify us by remaining in us.
This is really and truly our justification, not faith, not holiness, [with the Roman
ist,] not (much less) a mere imputation, [with the Lutheran,] but through God's
mercy, the very presence of Christ,' " — Pusey, pp. 75, 78.
" 0 great and noble system, not of the Jews, who rested in their rights and pri-
-vileges, not of Christians, who are taken up with their own feelings, and who de
scribe what they should exhibit, but of the true saints of God, the undefiled and
virgin souls, who follow the Lamb whithersoever He goeth ? Such is the difference
between those whom Christ praises, and those whom He condemns or warns. The
Pharisee recounted the signs of God's mercy upon and in him ; the Pubhcan sim
ply looked to God. The young Ruler boasted of his correct life, but the penitent
woman anointed Jesus' feet, and kissed them ; nay, holy Martha herself spoke of
her ' miich service ;' while Mary waited on Him for the ' one thing needful,' The

28
one thought of themselves ; the others thought of Christ, To look at Christ, is 1
be justified by faith ; to think of being justified by faith, is to look from Chrii
and to faU from grace,'" — Newman, pp. 80, 81,
It surely cannot be required, to pursue, at any greater length, th
charge alleged against the Oxford writers, that they teach the Popis
error of justification by inherent righteousness ; a justification, whic
allows of merit in good works. With two extracts from Dr. Pusey, thi
portion of the subject may be well dismissed.
" All, indeed, are agreed, on Ihe one side, that the only intrinsically meritorioi
cause of our salvation is the atoning death of our redeeming Lord, embraced b
faith ; all, but the extreme Antinomian, that good works are essential to salve
tion ; all, that every thing we are and have, onr justification and sanclificatioi
are the free gifts of God, not for our worthiness, but effacing our unworthiness
all, that justification and sanctification are inseparable in act, that none can I
justified without being sanctified, nor remain in a state of justification any longe
than be continues to be sanctified ; all, that the sanctification of God's great saini
continues to be imperfect in this life, and that they have, even to the end, need (
the prayer, which the Lord taught us, ' Forgive us our trespasses,' as well fc
their actual and present daily short-comings and infirmities, as for their pa;
offences ; and so, that, superadded to sanctification, purifying us within, there i
need of continual remission, cleansing us from without ; that, while God sanct
fies the living members of His Son, and makes them more and more righteous, H
also, by remitting sin, for Christ's sake, accounts them righteous, in so far as the
are not so; all, that the best are but 'unprofitable servants;' all, that even God'
best servants have need of His merciful judgment ; all, that He will bestow
different crown upon each in proportion to their faithfulness ; all, that this crow
is His gift, (grace rewarding upon grace sanctifying,) not their desert ; all, tha
although sanctification be necessary for our ultimate acceptance, yet to the en
we may and must look, over and above, to God's mercy in Christ ; all, that ou
hope of salvation rests not upon our sanctification, without an accompanying at
of God's mercy, forgiving our trespasses," — Letter, pp, vii, viii,
" It would, then, be an unwarrantable misrepresentation, if any one should coi
tinne to speak of the view of justification here taken, as any ways trenchin
upon the free mercy of God in Christ ; in Him it begins, it ends in Him ; begin
in Him, as the source whence it flows, the only meritorious cause of our accep
ance ; by Him it is sustained, rendering well-pleasing to Him, through His ii
dwelling Spirit, those -whom He has made members of Himself; in Him it endi
pardoning, for the sake of the precious blood-shedding, ' the sins, which,' notwitl
standing that sanctifying presence, 'we, by our frailly, have committed,' Thei
is, then, no question about ihe meritorious cause of our acceptance, the atoning blood
none, whether we be not, at first, justified reithout works ; none, about the source <
all good works, the indroelling grace of Christ, preventing, helping, perfecting ; nom
whether the works, so wrought, can, in themselves, sustain the righteous judj
ment of God ; none, whether, to the end, there be not need of the continual sprinl
ling of the blood of Christ, making acceptable our otferings, and cleansing ot
pollutions ; none, whether all sin deserve not God's wrath, and be not pardone
I "True faith," observes Mr, Newman, " is what may be called colourless, like a
or water; it is but the medium throuE;h which the soul sees Christ; and the souls
little .really rests upon it, and contemplates it, as the eye can see the air, "When, the
men are bent in holding it (as it were) in their hands, curiously inspecting, analy
ing, and so aiming at it, thev are obliged to colour and thicken it, that it may be seen ai
touched. That is, they substitute lor it something or other, a feeling, notion, sentimer
conviction, or act of reason, which they may hang over and dote upon. They rather ai
at experiences (as they are called) withm them, than at Him that is without thei
They are led to enlarge upon the signs of conversion, the variations of their feeling
their aspirations and longings, and to tell all this to others ; — ^to tell others how thi
fear, and hope, and sin, and rejoice, and renounce themselves, and rest in Christ onl;
how conscious they ave, that they are but ' filthy rags,' and all is of grace ; till, in fai
they have little time left them, to guard against what they are condemning, and to e
ercise what they seem lo themselves to be so full of." — p. 385,

¦ PUSEYISM

29

for the sake of that blood alone ; or, in whatever other way it could be said, that,
in all things, God is to us the beginning and the end ; the First and the Last ; the
Author and Finisher of our faith." — Letter, pp, xl, xii.
But, far as, by the "copious extracts given, our discussion of the sub
ject has already led us, it may not yet be left. The Oxford writers are
not only charged as Popish, for teaching that men are justified by their
inherent righteousness ; but for the prominence assigned by them to
Baptism, in the scheme of man's salvation. As the reply to the first
charge is, the denial that it is Oxford teaching ; the defence against the
second charge is, that, though taught at Oxford, it is far from Po
pish. The sentence following, will state, as well as any, the matter in
dispute, "According to our Church," says Dr. Pusey, " we are, by
Baptism, brought into a state of salvation or justification, (for the words
are, thus far, equivalent,) a »X^\.e into which we were brought, of God's
free mercy alone, without works, but in which, having been placed, we
are to ' work out our own salvation, whh fear and trembling,' through
the indwelling Spirit of ' God, working in us, to will, and to do, of His
good pleasure ;' " — Letter, p, 82. This is charged as Popish teaching.
" Dr. Pusey," says Mr, Boardman, (p, 61,) " earnestly maintains, that,
by baptism, an individual receives 'the forgiveness of sin, and a new
nature,' and is ' made a real child of God, and a real member of Christ,
not simply an outward member of an outward body of people called
Christians,' This sounds very Popish to Protestant ears," And yet,
St, Peter taught it : — '¦'¦ Repent, and be baptized, every one of you, in the
name of Jesus Christ, for the remission of sins, and ye shall receive the
gift of the Holy Ghost," ( Actsii, 38,) It is what Ananias was sent of God,
to say to Paul, — "And now, why tarriest thou i Arise, and be baptized,
and wash away thy sins, calling on the name of the Lord," (Acts
xxii. 16,) It is what St. Paul constitntly taught: — "According to His
mercy He saved us by the washing of regeneration, and renewing of
the Holy Ghost ; " (Titus iii. 5,) and again, — "As many of you as have'
been baptized into Christ, have put on Christ ;" (Galatians iii, 27,) and
again, — "By one Spirit we are all baptized into one body," (1 Co
rinthians xii. 13.) Nay, it is the very teaching of our blessed Lord
Himself: — " Verily, verily, I say unto you, except a man be born of
water, and of the Spirit, he cannot enter into the kingdom of God ;"
(John iii, 5,) and again, — " He that believeth, and is baptized, shall be
saved." (Mark xvi, 16,)
So it was understood by Archbishop Cranmer :
"And the second birth, is by the water of Baptism, which Paul called the bath
of regeneration, because our sins be forgiven us in Baptism, and the Holy Ghost is poured
into us as into God's beloved children, so that, by the power and working of the Holy
Ghost, we be born again, spiritually, and made new creatures. And- so, by Baptism, we
enter into the kingdom of God, and are saved for ever, if we continue, to our lives'
end, in the faith of Christ," — Of Baptism, (Tracts of the Anghcan Fathers,)^, 1,
And again :
""When we are born again, by Baptism, then our sins are forgiven us, and the
Holy Ghost is given us, which doth make us also holy, and doth move us-to all
goodness." — p. 7,
3*

30

' puseyism" "no popery."

And

again :

" Therefore, consider, good children, the great treasures and benefits whereof God
maketh us partakers, when we are baptized, which be these. The first is, that in
Baptism our sitls be forgiven us, as Saint Peter witnesseth, saying, ' Let every one
of you be baptized for the forgiveness of his sins.' The second is, that fhe Holy
Ghost is given us, the which doth spread abroad the love of God in our hearts,
whereby we may keep God's commandments, according to this saying of St, Peter,
' Let every one of you be baptized in the name of Christ, and then you shall re
ceive the gift of the Holy Ghost,' The third is, that, by Baptism the whole right
eousness of Christ is given unto us, that we may claim the same as our own. For
so Saint Paul teacheth, saying, 'As many of you as are baptized in Christ have
put upon you Christ,' "—p. 8.

And

again :

" But, peradventure some will say, how can water work such great things ? To
whom I answer, that it is not the water, that doeth these things, but the almighty
word of God, (which is knit and joined to the water,) and faith, which receiveth
God's word and promise. For, without the word of God, water is water, and not
Baptism, But when the word of the living God is added, and joined to the water,
then it is the bath of regeneration, and baptism-water, and the lively spring of
eternal salvation, and a bath that washeth our souls by ihe Holy Ghost, as St, Paul
calleth it, saying, 'God has saved us through His mercy, by the bath of regenera
tion and renewing of the Holy Ghost, whom He hath poured upon us, plenfeously,
by Jesus Christ our Saviour, that we, being made righteous by His grace, may be
heirs of everlasting Ufe,' This is a sure and trne word,"— pjp. 11, 12,
And again :
"And when you shall be asiked, ' "What availeth Baptism ? ' you shall answer.
Baptism worketh forgiveness of sin, it delivereth from the kingdom of the devil
and from death, and giveth life and everlasting salvation to all them that believe
these words of Christ, and promise of God, which are written in the last chapter
of Saint Mark, his gospel, ' He that will beUeve and be baptized shall be saved,
but he that will not believe shall be damned.' " — p. 13.
And again :
"But, after that our sins in Baptism be forgiven us, and we believe ihe promise of God,
and so by our faith be justified, then our consciences be quieted, and we be glad and
merry, trusting assuredly that God is no more angry with us for our former offen
ces, and that we shall not be damned for the same," — p. 9,
And again :
" The wonderful work of God is not in the water, which only washeth the body,
but God, by His omnipotent power, worketh wonderfully in the receivers thereof, scour
ing, washing, and making them clean, inwardly, and, as it were, new men, and celestial
creatures." — Answer to Gardiner,^ Fol, 1551, p. 74.
And again :
" As in Baptism we must think, that, as the Priest putteth his hand to the child
outwardly, and washeth him with water, so must we think that God putteth to His
hand inwardly, and washeth the infant with His Holy Spirit ; and moreover that
Christ Himself cometh dorm upon the child, and appardleth him with His own self." —
Ibid, 444,

And

again :

" Learn these things, diligently, and thank God, who, in Christ, hath called you
to be partakers of so large and ample benefits. And express Baptism in your life,
» Cranmer's latest work, so that this is, as it were, hisdying testimony.

"puseyism" "no popeky." 31
and Baptism shall be the greatest comfort to you, both in your life-time, and also
in your death-bed. For by Baptism we be grafted into the death of Christ, wherefore
sin, death, or hell, cannot hurt us, but we shall overcome all these things, by faith,
as Christ Himself overcame them. And so, by this new birth, ne shall enter into the
kingdom of God and life everlasting. The which God grant us all. Amen."— 0/
'^ tism, p, 14.

So it was understood by Bishop Hooper :
"Baptism is an outward washing, done with water, thereby signifying an in
ward washing of the Holy Ghost, wrought through the blood of CAnsf.— Articles upon
the Creed, Ux, edit, 1583.
And again :
" I believe, also, that Baptism is the entry of .the Church, a washing into a new
birth, and a renewing of the Holy Ghost, whereby we do forgake ourselves, the devil,
the flesh, sin, and the world.
" For, being once rid of the old man, with all his concupiscences, we are clothed with
the new man which is in Jesus Christ, in righteousness and holiness, and with Him we die,
and are buried in His death, to the end that, with Christ, we may rise from death
to the glory of the Father. And even, likewise, being thus new born, we should
walk in newness of life." — Ibid.
So it was understood by Dr, Lancelot Eidley :
"Here, (Ephesians, v, 26,) is shewed how Christ hath purged His Church truly
in the fountain of water, by His word, although God, of His mere mercy and good
ness, without all man's deserts or merits, only for Christ's sake, hath washed and
purged man from sin ; yet He useth a mean, by the which He cleanseth man from sin,
which is Baptism, in water, by the Word of God ; and so, in Baptism are our sins
taken away, and we from sin purged, cleansed, and regenerated in a new man, to live an
holy life, according to the Spirit and will of God. It is not the water, that washes
us from sin, but Christ, by llis "Word and His Spirit, given to us in Baptism, that
washes away our sins, that we have of Adam, by carnal nature," — Commentary
on the Ephesians, in Richmond's Fathers ofthe English Church, ii.
And again :
"Except a man be born again, of the Holy Ghost and of water, he cannot enter
the kingdom of heaven. To be bom again, of the Holy Ghost and of water, is to
be christened, as Paul sheweth to Titus, (iii,) when Baptismis called the fountain of
regeneration, and renewing of the Holy Ghost. Children, therefore, must be christ
ened, if they shall enter the kingdom of heaven, and be partakers of life celestial."
—Ibid. So it was understood by Bishop Jewel :
" St, Chrysostom saith, 'Plain or bare water worketh not in us ; but when it
hath received the grace of the Holy Gfiost, it washeth away our sins.' So saith St,
Ambrose, also, 'The Holy Ghost cometh down and halloweth the water;' and
' There is the presence of the Trinity,' So saith St, Cyril, ' as water, thoroughly
heated with fire, bumeth as well as the fire, so the waters, that wash the body of
him that is baptized, are changed into Divine Power by the working of the Holy
Ghost.' So saith St, Leo, .-iometime Bishop of Rome, ' Christ hath given like pre
eminence to the water of Baptism, as He gave to His mother, for that Power of
the Highest, and that overshadowing of the Holy Ghost, which brought to pass
that Mary should bring forth the Saviour of the world, hath also brought to pass
that the water should bear anew, or regenerate him that believeth.' Such opinion had
the ancient learned Fathers, and such reverend words they used when they en
treated of the Sacraments, For it is not man, but God which worketh by them,"
— Of Sacraments, (Tracts of the Anglican Fathers,) p, 72.
And again :
"Christ, saith the Apostle, 'loved the Church, and gave Himself for it, that He
might sanctify and cleanse it, by the washing of water through the word,' Again,

32 "puseyism" "no POPb.Y."
' according to His mercy He saved us, by the washing of the new birth, and the
renewing of the Holy Ghost,' For this cause, is Baptism called salvation, life, re
generation, and forgiveness of sins, the power of God to resurrection, the image and
pledge of the resurrection, and the word of immortality." — p. 78.
And again :
" Such a change is made in the sacrament of Baptism ; through the power of
God's working, the water is turned into blood ; they that be washed in it, receive the
remission of sins ; their robes are made clean in the blood of the Lamb. The water
itself is nothing ; but, by the working of God's Spirit, the death and merits of our
Lord and Saviour Christ, are thereby assured unto us." — p, 80.
And again :
" And this much of the sacrament of Baptism, which is the badge and cogni
zance of every Christian, Jf any be not baptized, but lacketh the mark of God's
fold, we cannot discern him to be one of the flock ; if any take not the seal of regene
ration, we cannot say he is born the child of God. This is the ordinary way ; let us
use it, let us not despise, nor be slow to receive the Sacraments ; they are the
means, by which God maketh sure His good will towards us." — p. 83.
Such is the teaching ofthe Homilies :
" Insomuch that infants, being baptized, and dying in their infancy, are by this
sacrifice washed from their sins, brought to God's favour, and made His children, and
inheritors of His kingdom of heaven. And they, which in act or deed do sin after
their Baptism ; when they turn again to God, unfeignedly, they are likemse wash
ed by this sacrifice from their sins, in such sort, that there remaineth not any spot
of sin, that shall be imputed to their damnation." — First part of the Sermon of Sal
vation, Oxford, 1832, pp. 25, 26.
And again :
" We must trust only in God's mercy, and that sacrifice which our High Priest
and Saviour Christ Jesus, the Sou of God, once offered for us upon the cross, to
obtain thereby God's grace, and remission as well of our original sin in Baptism, as of
all actual sin, committed by us after Baptism, if we truly repent, and turn unfeign
edly to Him again, — Second part of the same, p, 31,
And again :
"Our otfice is not to pass the time of this present life unfruitfuUy and idly, after
that we are baptized or justified, not caring how few good works we do, to the
glory of God, and profit of our neighbours : much less is it our ofiice, after that we
be once made Christ's members, to live contrary to the same," — Third part, p, 34.
And again :
""We be therefore washed, in our Baptism, from the fUthiness of sin, that we should
live afterward in the pureness of life." — Sermon of the Passion, p, 377,
Such is the teaching of the Articles :
" Sacraments, ordained of Christ, be not only badges or tokens of Christian
men's profession; but rather they be certain sure witnesses, and effectual signs of
grace and God's good will towards us, by the which He doth work invisibly in us, and
doth not only quicken, but also strengthen and confirm our faith in Him," — xxv.
And again :
"Baptism is not only a sign of profession and mark of difference, whereby
Christian men are discerned from others that be not christened, but it is also a
sign of regeneration, or new birth, whereby, as by an instrument, they that receive Bap
tism rightly are grafted into tfte Church : the promises of forgiveness of sin, and of our

"puseyism" " no popery." 33 t
adoption to be the sons of God by the Holy Ghost are visibly signed and sealed : faith is
confirmed and grace renewed, by virtue of prayer unto God," — xxvii.
Such is the teaching of the Catechism .
Question, ""Who ga-ve you this name ?
Answer, My Sponsors in Baptism, wherein I was made a member of Christ, the
child of God, and an inheritor of the kingdom of Heaven.
Q, Dost thou not think that thou art bound to believe and to do, as they have
promised for thee ?
A. Yes,- verily ; and by God's help so I will, and I heartily thank our heavenly
Father, that He hath called me to this state of salvation, through Jesus Christ our
Saviour : and I pray unto God to give me His grace that / may continue in the same,
unto my life's end,
Q, "What is the inward and spiritual grace ? (of Baptism.)
A . A death unto sin, and a new birth unto righteousness ; for, being by nature bom
in sin, and the children of -wrath, we are hereby made the children of grace."
Such is the teaching of the Liturgy :
" Almighty and everlasting God * * * * who didst sanctify the element of wa
ter to the mystical washing away of sin ; we beseech Thee, for Thine infinite
mercies, that Thou wilt mercifully look upon these thy servants ; wash them, and
sanctify them with the Holy Ghost ; that they, being delivered from Thy wrath,"
# * » * * — Ministration of Baptism to such as are of Riper Years.
**¦«.»* "w^e call upon Thee for these persons, that they, coming to Thy holy
Baptism, may receive remission of their sins, by spiritual regeneration. * * * * —
Ibid. ***** Doubt ye not, therefore, but earnestly believe, that He will favora^
bly receive these present persons, truly repenting and coming unto Him by faith ;
that He will grant them remission of their sins, and bestow upon them the Holy Ghost ;
that He will give them the blessing of eternal life, and make them partakers of
His everlasting kingdom, — Ibid.
***** giwc Thy Holy Spirit to these persons ; that they may be bom- again,
and be made heirs of everlasting salvation, through our Lord Jesus Christ, * *
* *—lbid.
Seeing now, dearly beloved brethren, that these persons are regenerate, anA graft
ed into the body of Christ's Church. * * * ^ — Ibid.
************ (Jive xhy Holy Spirit to these persons ; that, being
now bom again, and made heirs of everlasting salvation, through our Lord Jesus
Christ, they may continue thy servants, and attain thy promises." * * * * — Ibid.
Nay, such is the teaching of " the Reformed Dutch Church :"
****** It As water washeth away the filth of the body, when poured upon
it, and is seen on the body of the baptized, when sprinkled upon him ; so doth the
blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it
from its sins, and regenerate us from children of wrath unto children of God. Not that
this is effected by the external water, but by the sprinkling of the precious blood
of the Son of God, who is our Red Sea," through which we must pass, to escape
the tyranny of Pharaoh, that is, the Devil, and to enter iuto the spiritual land of
Canaan. Therefore, the ministers, . on their part, administer the sacrament, and
that which is visible, but our Lord giveth that which is signified by the sacrament,
namely, the gifts, and invisible grace ; washing, cleansing, and purging our souls, of
all filth and unrighteousness ; renerving our hearts, and filling them with all comfort,
giving unto us a true assurance of His fatherly goodness; putting on the new man, and
putting off the old man -with all his deeds," — Confession of Faith, article xxxiv.
• Such, finally, is the teaching of the Presbyterian Church :
'< Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not

34 puseyism" no
only for the solemn admission of the party baptized into the visible Church, but also
to be unto him a sign and seal of the covenant of grace, of his ingrafting into
Christ, of regeneration, of remission of sins, and of his giving up unto God through
Jesus Christ, to walk unto newness of hfe : * * * * * *
* * * * -If * * ?" By the right use of this ordinance, the grace promised is
not only offered, but really exhibited and conf erred by the Holy Ghost to such, (wheth
er of age or infants) as that grace belongeth unto, according to the coun,cil of God's
own will, in His appointed time." — Confession of Faith, chap, xxviii. §^ 1, 6.
And now, what is it that Mr. Newman does teach, on the subject of
justification } Let him answer for himself !
" The point is this : that neither the imputed righteousness of Christ, nor im
parted or inherent righteousness, is the constituting or formal cause of justification,
or that in which a justified state consists ; but a gift which includes both of them,
and is greater than either ; viz, the actual Presence, in a mysterious way, or in
dwelling in the soul, through the Spirit, of the Word incarnate, in whom is the
Father,'" — Newman, p. 172,
And again :
" In the foregoing Lectures, a view has been taken, substantially the same as
this, but approaching more nearly in language to the Calvinists ; viz, that Christ
iNnwEtuNG- is ock kighteousness ; only what is with them a matter of words, I
would wish to use in a real sense, as expressing a sacred mystery ; and therefore
I have spoken of it, in the language of Scripture, as the indwelling of Christ through
the Spirit. Stronger language cannot be desired, than that which the Calvinists
use on the subject ; so much so, that it may well be believed that many who use
it, as the great Hooker himself, at the time he wrote his Treatise, meant what they
say. For instance, the words of a celebrated passage, which occurs in it, taken
literally, do most entirely express the doctrine on the subject, which seems to me
the Scriptural and Catholic view. > ' Christ hath merited righteousness for as many
as are found in Him. In Him God findeth us, if we be faithful ; for by faith we
are incorporated into Christ. Then, although in ourselves we be altogether sinful
and unrighteous, yet even the man which is impious in himself, full of iniquity,
full of sin, him being found in Christ through faith, and having his sin remitted
through repentance, him God beholdeth with a gracious eye, putteth away his sin
by not imputing it, taketh quite away the punishment due thereto by pardoning it,
and accepteth him in Jesus Christ, as perfectly righteous, as if he had fulfilled all
that was commanded him in the Law ; shall I say more perfectly righteous than
if himself had fulfilled the whole law? I must take heed what I say ; but the
Apostle saith, God made Him which knew no sin, to be sin for us ; that we might
be made the righteousness of God in Him. Such we are in the sight of God the
Father, as is the very Son of God Himself Let it be counted folly, or phrensyj
or fury, or whatsoever, it is our comfort and our wisdom ; we care for no know
ledge in the world but this, that man hath sinned, and God hath sufi"ered ; that God
hath made Himself the sin of man, and that men are made the righteousness of
God.' "''—Newman, pp, 43, 25.
Can words be used, farther from that which Hooker states to be the
essence of the Romish error ? " Then what is the fault of the Church
of Rome .? Not that she requireth works, at their hands that will be
saved : but that she altrihuteth unto works the power of satisfying God
for sin ; and a virtue io merit both grace here, and in heaxen glory." ^
Can there be more explicit reference of all to God .? of all to grace ,'
How clearly is it taught, that all we are or have, that ventures to pre
sent itself before the Holy One, is through, not only, Jy, and of, but —
I In connection with this, Mr, Newman quotes largely from the Homily on the Resuis-
rection, as sustaining this view,
^Keble's edition, iii. p, 610. sjbid, iii, 661,

35
more endearing, far — in Christ ; "accepted," if acceptable, " in the
Beloved :" nay, yet more intimate, and more endearing, " we in Him,
and He in us !" ¦
How this mystical incorporation of the believer with " the Beloved "
takes place, and is maintained, let Cranmer teach us, almost in Jesus
Christ's own words.
"Our Lord Jesus Christ, good children, in the xv, chapter of John, speaketh
thus : ' I am the true Vine, and My Father is the Husbandman, Every branch
that beareth not fruit in Me, He will take away. And every branch that beareth
fruit. He will prune, that it may bring forth more fruit. Now are ye clean, through
the words which I have spoken unto you. Dwell in Me, and I will dwell in you.
As the branch cannot bear fruit of itself, except it grow in the vine, no more can
ye, except ye abide in Me, I am the Vine, ye are the branches. He that abideth
in Me, and I in him, bringeth forth much fruit. For without Me ye can do nothing,'
By these words, our Lord Jesus Christ doth teach us very plainly how we be jus
tified and saved before God.» For, as the branch of a vine bringeth forth no fruit,
except it abide in the vine, so we cannot be righteous, except we abide in Christ,
And as the branch of a vine doth not flourish, nor keep long his sap, but withereth
away, and is cast into the fire, when it is cut from the vine, even so we be damned,
and cannot be saved, when we forsake our Master Christ, Now ye have heard,
good children, how, by Baptism, we are so planted in Christ, that, by Him, we
have forgiveness of our sins, and are grafted in Him as the branch is in the vine.
And as the branches have sap and life of the vine, that they may bring forth fruit,
so we, also, (which believe in Christ, and are baptized) have received of Him the
Holy Ghost, that we may be justified, * * * * Seeing our Saviour Christ doth give
us His Body to be our meat, and His Blood to be our drink, and thereby doth de
clare Ihat He -will effectually dwell in us, strengthen, and preserve us to everlasting
life, we may steadfastly believe that Christ doth work in us, and that He will give
us ghostly strength and steadfastness, that we, like green branches, may continue
in the Vine, and so be full of sap, and bring forth good fruit," — Of the Lord's
Supper, (Tracts of the Anglican Fathers) 35, 42,
How close, and clear, and living, and eflfectual, is this union of thg
believer with the " Beloved," is well expressed by South.
"It (faith) gives them a real union with Christ; concerning which, we must
know, that, as the union of the soul to the body is the cause of life natural, so the
union of Christ to the soul is the fountain of life spiritual. Christ being to the
soul like armor, He then only defends it, when He is close united to it. And that
such a nearness to Him will afford us such protection from Him, is evident from
the nature of those things by which this union between Him and believers is ex
pressed. In St, John xv, 1, 2, Christ compares Himself to the Vine, and believers
to the branches. And in Colossians i, 18, he is compared to the Head, and be
lievers to the members, "Where we see that, as long as the branch continues
united to the Vine, it receives both life and sap from it, whereby it is enabled to
fructify and flourish^ and so long as the members preserve their conjunction with
the Head, they derive from thence spirit and motion, whereby they are enabled to
preserve themselves. But let there be a separation, or disjunction, between either
of these, and then presently the branch withers and dies, and the members putrify
and rot, and at length pass into a total corruption. And just so it is with Christ
and believers ; through Him strengthening them, they can do all things; and, on
the other side, -without Him they can do nothing. It is from His fulness, that -life
and strength flows in upon every part of His mystical body. And, as our- union
to Him is the great conduit by which all this is conveyed to us, so faith is the cause
of this union. Faith ties the conjugal knot, and is that uniting principle, that, like
a great nerve or string, fastens us to our spiritual Head, and so makes us partake
of all its enhvening and supporting influences," — Sermons, v, 316,
"Will any one still say, that, on the subject of justification, Oxford
teaches after Rome ? Can any one confound the doctrine, that " Cheist

36 "puseyism" "no popery."
INDWELLING is our rightcousness," with that which attributeth, as Hook
er saith, to human works, " a virtue, to merit both grace here, and in
heaven glory .'' Can language be employed, more perfect in its efficien
cy, to humble the sinner, to exalt the Saviour, to refer every thing to
mercy, to make Christ the all in all, and yet, to stimulate to utmost
effort, to be holy as He is holy, perfect as He is perfect, — "an habita
tion of God, through the Spirit ?" Yet this is Oxford teaching.
Specification vii. " The views of the Tractists respecting sin com
mitted after Baptism."^ — ^The reader will remember, that the charge
' It is right to say that Dr, Pusey, with characteristic manliness, assumes the sole
responsibility of this whole subject. In his Letter to the Bishop of Oxford, under the
head " Of Sin after Baptism," he says, " the charges on this subject relate simply to my
self," The reader will do well, before he enters final judgment against Dr, Pusey, to
bear in mind the terms of the xvith article — " Not every deadly sin, willingly committed
after Baptism, is sin against the Holy Ghost, and unpardonable ;" and to weigh well those
solemn words of the Apostle to the Hebrews — " if we sin wilfully, after that we have
received the knowledge of the truth, there remaineth no more sacrifice for sins, hut a cer
tain fearful looking for of judgment, and fiery indignation, which shall devour the adver
saries. He that despised Moses' law, died without mercy, under two or three witnesses:
of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trod
den under foot the Son of God, and hath counted the blood ofthe covenant, wherewith
he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace," And
again, — " it is impossible for those who were made partakers of the Holy Ghost, and
have tasted the good word of God, and the powers of the world to come, if they shall
fall away, to renew them again unto repentance : seeing they crucify to themselves the
Son of God afresh, and put Him to an open shame," "What the meaning of these texts
may be, is not to be shown now. They are at least sufficient to induce solemnity of
thought and soberness of judgment. The errors, of which Dr, Pusey would admonish
us, and the wholesome dealing of the Church with sinM man, may be well gathered
from the passages wliich follow,
" This modern system, whose very boast it is to make works of no account ; which
teaches people, on their death-bed, after a life of profligacy and infamy, servants of sin
and Satan, destroying, as far as in them lay, the souls of others, to put away all painful
Eemembrance of past sin, and to exult and triumph in having cast away ' their righteous
ness' (which they had not) ' like filthy rags,' and to joy as though they had ' fought the
good fight,' and been approved soldiers ; which would make it practically easier, and
safer, almost, to be saved without works than with them, speaking often of the danger
of relying upon works, and but little of the danger of being lost for -want of them ; which
stifles continually the strong emotions of terror and amazement which God has -wrought
upon the soul, ' and healing slightly the wound' which He has made, makes it often m-
curable ; which makes peace rather than holiness, the end of its ministrations, and hy
an artificial wrought-up peace, checks the deep and searching agony, whereby God, as in
a furnace of fire, was purifying the whole man, ' by the spirit of judgment, and by the spirit
of burning' — this is altogether a spurious system, misapplying the promises of the Gos
pel, usurping the privileges of Baptism, which it has not to confer, gi-ving peace which
It has not to bestow, and going counter to the whole tenor of Scripture — ' that every man
shall be judged according to his works,'
" Romanism, as well as Ultra-Protestantism, practically frees a man from his past sins ;
our Church bids him confess that he is ' tied and bound with the chain' of them, and to
gray Him that ' the pitifuluess of His great mercy may loose us ;" she teaches us, in
er daily service, to have onr ' sins ever before us, tiat so God may ' hide His face from
our sins, and blot out all our iniquities ;' she bids us come, day by day, with ' broken and
contrite hearts, which God will not despise ; ' to rend our hearts,' that ' God may repent
Him of the evil ;' to seek of God ' correction,' though ' with judgment, not in His an
ger;' to go daily to our Father, and say unto Him that we are ' no more worthy to be
called His sons. She teaches us daily to confess all the sins of our past life ; all our
past ' erring and straying,' our ha-ving ' offended against His holy laws,' having ' left un
done, what we ought to have done, and done what we ought not to have done ;' three
times a week she teaches us to pray to be delivered ' from His -wrath, and from everlast
ing damnation,' and ' in the day of judgment ;' that He would give us ' true repentance,
forgive us all our sins, negligences, and ignorances,' And in ner most solemn service,
she would have us approach with ' true penitent hearts ;' still gathering before our eyes
all the sins of our past lives, that the ' remembrance of them' being ' grievous unto
us, and the burthen of them intolerable,' we may bring them all before Him, pray Him,
for Jesus Chkist's sake to forgive us all that is past,'

"puseyism" "no popery." 37
is, that the Oxford writers teach " some of the worst errors of Popery ;"
and that it is on that point, only, that issue now is joined. He will be
surprised, then, lo learn, that while, in one sentence, the shocking
doubt, " whether any provision has been made, in the glorious plan of

'• She guides us from herself, cither preaching or blessing, to Him who is the Merci
ful Receiver of all true penitent sinners, and to His untold, unfathomable mercies in
Chbiet Jesus ; she would have us continually lean on His mercy, not as confident that
our sins were already blotted out, but rather as beholding ourselves ' full of all the
' sores' which, by our past sins, we had inflicted upon our souls, yet trusting that His mer
cy will yet be greater than our sins, striving to cleanse ourselves, yet awaiting to the end
His gracious sentence, whereby He shall say, ' I will, be thou clean,' and ' deliver us
from the extreme malediction which shall light upon them that shall be set on the left
hand, and set us on His right hand, and give us the gracious benediction of Btis Father,
commanding us to take possession of His glorious kingdom,' And so she continues even
to the end ; she exhorts us oZJ twice every day, after her Absolution, to beseech God to
' grant us true repentance' — a truer and deeper repentance than we have ; prays for it in
tne Litany, iu connection with our past ' sins, negligences, and ignorances ; prays again
tliroughout Lent, that (what a modern system looks upon as taking place once only in
life) ' God would create and make in us neio and contrite [broken] liearts ; ihat we, xcor-
ihily lamenting our sius and acknowledging our wretchedness,' ^,, ami thus, to the verge
of the grave, or whenever sickness brings death and judgment in nearer sight, she not
only exhorts all ' truly to repent,' but prays for them that ' the sense of their weakness
may add strength to their faith, and serioiisness to their repentance,' She would have -
both deepened in us to our last breath that we may in penitent trust close our eyes and
approach the Judge of all — with the words of that great example of humble repentance
and exceeding faith, ' Lord, remember me, when Thou comest into Thy Kingdom,'
" "This appears to me, then, the characteristic difference of the three systems ; — ' Ro
manism, as well as Ultra-Protestantism, would consult readily for man's feverish anxi
ety to be altogether at ease ; our Church sets him in the way in which God's peace may
descend upon him, but forestalls not His sentence. She has no second Baptism to give,
and so she cannot pronounce him altogether free from his past sins. There 'are but two
periods of aisofcie cleansing, — Baptism and the Day of Judgment, She therefore teaches
faim continually lo repent, that so his sins may be blotted out, though she has no commis
sion to tell him that they are; she repeats to him his Loed's words, ' Come unto me,
all ye tliat labor and are heavy-laden, and / will give you rest,' and so sends him to
her Lord that he may ' find rest for his soul,' but does not anticipate His gracious a«t ;
she absolves him, ' if he earnestly and heartily desire it," by His authority committed unto'
her, and then, (even while holding out her most solemn form of Absolution, as a
means of relieving the troubled conscience,) she confesses the incompleteness of her own
act, in that she subjoins a prayer for pardon of those sins, from which she had just ab
solved him, ' O most merciful God, who dost so put away the sins of those who truly
repent, that Thou rememberest them no more ; open Thine eye of mercy upon this Thy
servant, who most earnestly desireth pardon and forgiveness ; impute not unto him his
former sins.' The very renewal of her Eucharistic absolution, ' pardon and deliver you
from all your sins,' attests that she does not hold them to have been all absolutely re
mitted ; but thus she sets him in a way whereby he may obtain peace; she bids him re
pent, sorrow, sue for pardon, not forget his repentance, come to Him who can and will
give rest, pronounces over him His .4.bsolution, invites him where ' his sinful body
maybe made clean by His Body, and his soul washed through His inost precious Blood,'
blesses him with His blessing, ' the peace of God, which passelh all understanding, — and
so dismisses him, bearing with him, as she hopes. His peace, Who alone is ' the Author
of peace, — Whose alone it is to bestow it. And this is altogether in accordance with
Scripture, which uniformly speaks of ' peace,' as the direct gifl of God. ' Grace be unto
you, and peace, from God our Father, and the Lord Jesus Christ,' is the standing Apos
tolic salutation to the Church ; and thence is the Church's blessing, — ' 'The peace of God,
which passeth all understanding, keep your hearts and minds ;' so again, ' the Lord of
' ¦ '¦•' ' • itoyou;' 'the God of"
;he Spirit is love, joy,
— 1 peace spoken of any 1
ing from any other source but directly from Him.
" The difference, then, between the views in question, is not, as to the hope of pardon
to the penitent, not even as to the prospect of peace in this world ; but as to what
is penitence, and how that, peace is to be obtained ; whether from man's declarations,

or amid exultation, at being free from

38 "puseyism" "no popery."
redemption, for the remission of post-baptismal sins," is arrayed agains
them ; the next but two or three contains the information, that " thi
Church of Rome has provided for ihis exigency, by the sacrament oi
Penance." If their views, on this subject, common sense will say, b«
not Popish, why employ them as a proof of Popery ?
Specification viii. "Another of the worst errors of Popery, which
pervades this system, is the distinction of mortal and venial sin."  "God
has taught," says Mr, Boardman, " ' that the wages of sin is death,' and
that all sin is deadly," (p, 66,) And yet, St. John hath said, (1. v. 16,)
" If any man see his brother sin a sin which is not unto death, he shall
ask, and He shall give him life for them that sin not unto death. There
is a sin unto death : I do not say that he shall pray for it," "Again,"
says Mr, Boardman, " the Romanists deny this," (that all sin is deadly,)
" and so do the Oxfordists, Both teach, with the ancient Pagans, that
there are two kinds of sins, mortal and venial," And yet Mr, Boadr-
man's " Confession of Faith " teaches, (chap, xxi, § 4,) that " prayer is
Jo be made for things lawful, and' for all sorts of men living, or that
shall live hereafter ; but not for the dead, nor for those of whom it may
be known that they have sinned the sin unto death." Surely, they must
be naughty people, those Presbyterians, to hold, not only with the "Ro
manists," and " Oxfordists," but even with the " ancient Pagans !" That
Dr, Pusey did not think particularly well of Romish views, on this and
kindred subjects, the following extract will suffice to show. As for the
" ancient Pagans," we may as well turn them quite over to " Chief Jus
tice Rhadamanthus."
"The Article expressly condemns persons holding two opposite errors, 'those
which say they can no more sin as long as they live here,' and 'those who deny
the place of forgiveness to such as truly repent,' But who ' truly repent ;' what are
helps towards true repentance ; when a man, who has been guilty of 'deadly sin
wilfully committed after Baptism,' may be satisfied that he is truly repentant for
it ; whether and to what degree he should, all his life after, continue his repentance
for it ; whether he be altogether pardoned, or whether only so long as he continue
self-righteousness. As repentance is God's gift, and God's work in a man's soul, so is
there obviously great danger in interfering with it ; ' He woundeth,' and He must ' heal ;'
He 'killeth,' and He must 'make alive;' He 'bringeth down to the grave, and bringeth
up,' They must have had but little acquaintance with wounded consciences, who know
not how terribly He does ' chasten man for sin, making his beauty to consume awayj'
how ' He writeth hitler things against him, and maketh him to possess his former iniqui
ties ;' and in this awfuluess of His chastisements, which we veiT often cannot mitigate,
though we would. He bids us beware how we interfere with His work in the soul, or
apply lenitives, when He is probing the diseased and ulcerous part ' to the very dividing
of the soul and body,' These false kindnesses, (which, in one body of Christians, now
daily parting more from the Church, are become systematic,) are continually marring the
work, which Goo had with a healthful severity begun. The penitent, untimely deliver
ed from his distress, loses the energy of repentance, and the hatred of sin, which God
was annealing into his soul, and becomes a common-place and sickly Christian. What I
would urge, then, is, to hold out the prospect of peace, but as God's gift through the
deepening of repentance ; not to cut short His work, whether by the sacrament of pen
ance, or inward persuasions, or misapplied promises of the Gospel ; but to direct to His
mercies in CuniaT; and He, ' who knoweth whereof we are made, and rememhereth that
we are but dust,' will have pity on them, ' as a father pitieth his own children,' when
they have learnt to 'fear Him. ' Not peace, but salvation is our end ; but peace, also,
He the God of peace, will bestow, as He sees most healthful for them, according to the
evenness and consistency of their course ; clouding it, if they are amiss or halting ; re
newing it, when they humble themselves and press onward ; and in all cases bestow
ing upon us more than we deserve, for His sake, 'Who is our Peace,'" — Letter, pp.
87, 88; 89, 90, 91 ; 98-93,

"puseyism" "no popery." 39
in a state of penitence ; wherein his penitence should consist ; whether continued
repentance would efi'ace the traces of his sin in himself; whether he might ever in
this life look upon himself as restored to the state in which he had been, had he not
committed it ; whether it affect the degree of his future bliss, or its effects be effaced
by his repentance, but their extinction depend upon the continued greatness of his
repentance ; whether cessation of his active repentance may not bring back degrees
of the sin upon him ; whether it shall appear again in the day of judgment ; these,
and the hke, are questions upon which the Article does not speak, but upon which
a modern popular theology has decided very peremptorily, and will have no inter
ference -wiih its decrees. According to it, the whole otfice of repentance is to bring
men lo Christ, the terrors of the law are to drive memo dread the punishment
due to their sins, to renounce them, to seek for reconciliation through the free mer
cy of Christ ; and so far is, of course, true ; but when men have thus been brought
to ' lay hold of His saving merits,' then, according to them, their sins are done
away; they 'are covgred;' theycan appear no more ; ' the handwriting is blotted
out ;' a man has no more to do with them than to thank Christ that he has been
delivered from them. This ' apprehension of Christ's merits ' is to them instead of
Baptism, a fall remission of sins, completely effacing them ; and so often as any
man embraces those merits, so often, according to them, are his sins effaced. To
re-vert to past sin, is to doubt of Christ's mercy ; to bear a painful recollection of
it, is to be under the bondage of the law ; to seek to efface it by repentance, is weak
ness of faith ; to do acts of mercy, or self-denial, or self-abasement, or to fast, with
reference to it, is to interfere with the freeness and fulness of the Gospel ; to insist
upon them, is, to place repentance instead of Christ, This system has but two
topics, 'repent, and believe the Gospel;' and so far right ; but these two so nar
rowed, that repentance is to precede faith, faith to supersede repentance. Other
ofiices of repentance, it scarcely entertains, in thought, except to denounce or to
scoff at.
" It was against this system, my Lord, that I spoke : this abuse of the doctrine
of justification by faith, is searing men's consciences, now, as much as the 'indul
gences ' of the Romish system did before. It used to be said, that ' the Romish was
an easy religion to die in ;' but even the Romish, in its corruptions, scarcely offered
terms so easy, at all events made not a boast of the easiness of its terms ; if it had
but the dregs of the system of the ancient Church, stale and unprofitable as these
often were, they had yet something of the strength of the bitterness of the ancient
medicine ; they, at least, testified to a system, when men made sacrifices for tlie
good of their souls ; humbled themselves in dust and ashes ; practised self-disci
pline ; ' accused and condemned themselves, that so they might find mercy at their
heavenly Father's hand, for Christ's sake, and not be accused and condemned in
that fearful judgment ;' felt ' the remembrance ' of their past sins to be ' grievous
unto them,' 'the.burthen' to be 'intolerable ;' 'were grieved and wearied with the
burthen of their sins ;' ' turned to God in weeping, fasting, and praying ;' bewailed
and lamented their sinful life, acknowledged and confessed their ofl'ences, and
sought to bring forth worthy fruits of penance;" and, in cases of notorious sin,
were 'put to open penance, and punished in this world, that their souls might be
saved in the day of the Lord.' The sun of the ancient Church was setting, sadly
obscured by the mists and vapours of earth, which had gathered round it ; yet it
did occasionally gleam through on the eye, which watched constantly for it behind
those mists ; and even to those cloud.s which half hid it, it imparted oftentimes its
own, though a melancholy, lustre. Romanism Was, in practice as well as in doc
trine, decayed ; yet, to those who ' loved the stones, and pitied the dust,' of the
ancient city of God, its very ruins marked the outline, which they might trace out
for themselves ; treasures were buried there, for those who would clear away the
heaps which decay accumulated over them. To the many, her's was a debasing
system ; yet there might be, and was often, reality in it, to those who would find it,
" The refined distinctions, which she made in carrying out her divisions of mor
tal and venial sins ; her accurate allotment of punishments, (as if she could
measure out the degree of guilt contracted by each offence against God ;) her in
ventions of attrition and contrition ; the assumption of an absolute power to remit
altogether venial, and the eternal consequences of mortal, sins ; not to speak now
of the sale of indulgences, "or the commutation of penance for money ; these
favoured the corruptions of carnal men, stifled the misgivings which might

40

' puseyism" " no popeky."

awaken them from their security, lowered the tone and standard, whereat they
were to aim, and threw them on the Church, to whom the dispensation of those
treasures of mercy was committed, rather than on Him, in -H'hose name she dis
pensed them. She took upon herself the office of the Judge, anticipated His sen
tence, and stood in His place," — Letter, pp, 82, 87,
In this connection, Mr. Boardman quotes the Bishop of Exeter's
Charge, describing him as their " friend," and " an admirer ofthe Ox
ford writings," and all the while rejoicing greatly in the reproofs which
he administers. " The Bishop," says Mr, Boardman, after an extract,
touching the remission of sin after Baptism, " was not ' as one that
beateth the air,' when he penned the latter part of this fine passage."
(66,) Well ; very probably ! The Bishop of Exeter is not often, the
Radicals and Romanists both know it well, "as one that beateth the
air." But why does .Mr. Boardman altogether overlook the Bishop's
qualifying words? "Why does he leave his readers to suppose that he
has nothing to bestow upon the Oxford writers besides reproof ,? Why
did he not find room for this " fine passage," also ?
" There is another subject, on which I would say a few words, because it also
has been, and continues to be, the occasion of much excitement and uneasiness to
many, who sincerely seek, and would gladly acquiesce in, the Truth, on which
ever side it be ; — I mean the use of primitive tradition. Some learned and pious
ministers of our Church, claim for it that it not only was a mode of imparting
Divine truth, chosen in the Apostolic age, by the Holy Spirit, before the Canon of
Scripture was formed ; but also is still continued to the Cliurch, — and that, as
such, it demands the attention and reverence of all Christians,
"I will not express an opinion on this matter, because, the Church having deliv
ered no judgment upon it, it would be foreign to my present purpose to give any
of my own ; my sole object being to caution you against adopting false or exag
gerated opinions from others,
"I need not tell you, that the notion, which I have just stated, has excited the
warmest and most clamorous opposition. Those who pnt it forth, are unsciupu-
lously charged with wishing to raise tradition to equal authority with the .Scrip
tures, though they distinctly declare, that they look to it only as 'subsidiary to the
Scriptures," In spile, however, of every such declaration, the notion is assailed,
with more than ordinary violence ; — 'Popery,' 'Heresy,' 'The awful Oxford Her
esy,' are among the phrases unreservedly applied to it,
" Now, do the persons, who use this language, consider, or understand, what they
say ? Do they remember, or do they know, that no private man can, without sin
ful presumption, pronounce any opinion to be heresy, until the Church shall have
solemnly declared it such ? Do ihey further remember, or do they need to be in
formed, that it is not every false opinion in religion, which the Church pronounces
to be heresy ; but only such as is contrary to some article of the Faith, or some
thing, which, by necessary consequence, leads to the subversion of some funda
mental truth ? In the present case, has the Church made any such declaration ?
Has it either condemned as heresy, or, in any way, condemned, the opinion in
question? "^es, — we shall be told, — in its Sixth Article, That Article says, ' Holy
Scripture containeth all things necessary to salvation : so that, -H'halsoever is not
read therein, nor may be proved thereby, is not to be required of any man, that it
should be believed as an Article of the Faith, or be thought requisite or necessary
to salvation,' Do the writers, whose opinion of tradition is so fiercely assailed,
contradict this ? So far from it, they ex pre.<.sly state, that 'Scripture is the sole
and paramount rule of faith ;' that every fundamental point of doctrine is con
tained in Canonical Scriptures ; and that nothing is to be insisted on, as an Article
of Faith, necessary to salvation, which is not contained therein,
"But, while such is their language, while they may truly thus assert, that they
> "Primitive Tradition recognized by Scripture," — A Sermon by the Eev. Mr. Keble,
p, 33.

"puseyism" "no popery." 41
are innocent of violating the Sixth Article, can their accusers say the same of
themselves ? Are they equally free from the offence which they thus unscrupu
lously charge upon others ? Let us see.
"By calling the opinion, which they oppose, heresy, they affirm, by implication,
that it is contrary to an article of the faith ; in other words, they say that we are
bound to believe, as a fundamental article of faith, and therefore of necessity to
salvation, that the Holy Spirit did not give tradition as a permanent mode of im
parting Divine truth, subsidiary to Scripture, But, if they affirm this, Ihey are
required, by the Sixth Article, to adduce proof of their assertion from Scripture,—
a task, which, I am sure, would be most dilficult, which I believe is impracticable,
and which has not. so far as I know, been seriously attempted, by any one worthy
of notice. When it shall have been accomplished, -we will join in calUng on the
Traditionists to renounce their wicked error, or to submit to be branded as ' here
tics,' But, meanwhile, their accusers should beware how they violate, not only the
Sixth Article of the Church, but also the Ninth Commandment of God."
Will Mr. Boardman tell us who, besides " the air," is beaten in the
last sentence ? The Bishop of Exeter does certainly dissent from
many of the Oxford views. But his language is throughout respectful,
mild and kind, " After all," he says, " let me not be supposed to set
myself forward as the advocate of these writers. They need not the
aid of such an advocate, and 1 will not encumber them with it. I am
not even their partisan ; for I am far from sub.scribing to all they say,
and still farther from always approving the mode in which they say it,"
This is a manly and a Christian course. The Oxford writers ask, and
have a right to ask, no more, " Again," he.,says, " while I regret the
charge of Popery, applied to them, as being as absurd as it is unchar
itable, I yet cannot but lament that they sometimes deal with some of
the worst corruptions of Rome, in terms not indicating so deep a sense
of their pernicious tendency, as yet, I doubt not, they feel," These
passages are not adduced, as if the point at issue were to be settled by
the opinions of any, even of eminent prelates ; and there is none more
so, than he of whom we speak ; but, because, if Dr, Philpotts's testi
mony is good against, it is at least as good in favor of, the accused ;
because justice is due to him as well as them ; and because it is but
right to say, that those, who catch at a sentence, separated from the
context, and applaud it, when it suits them, " to the echo," are the same
persons, who habitually treat the Bishop of Exeter with the rudest dis
respect. Specification ix. "Closely allied to the dogma of mortal and
venial sins ; is that of Purgatory." Doubtless, it is. But, do the Ox
ford writers teach it } To say, Yes, " sticks in the throat," To say,
No, would be to lose the benefit of a most pregnant prejudice. Hence,
such sentences " about it and about it," as the follo^ying : " On this
subject, again, the Tractists are reserved and enigmatical. Sometimes
they condemn the Romish doctrine stoutly. But this seems to be
aimed rather at its details, than the principle of it. And the prevailing
tone of their observations leaves the impression on the reader's mind,
that their antipathy to the doctrine is not so very bitter, but that they
might be persuaded out of it," (p. 80.) And again, "This theory
lacks but one feature of Purgatory, namely, suffering or discipline,"
(p. 69,) as the old lady's gun wanted nothing, to make it dangerous,
but a lock, a stock, and a barrel ! And again, " There seems no good
reason why the Oxfordists should not avail themselves of it in thevi*
4*

43 "puseyism" "no popery."
purgatory, as well as the Romanists and the Pagans," (poor Pagans,
how they haunt him!) " in theirs." And again, "It will be no "marvel,
if some future Tract for the Times should tell 'the Anglo Catholic
Church,' " &c. &c. But, though, to answer words like these, would
be something worse than " beating the air ;" it is well to give some
little sample of the Oxford teaching on this subject, for their benefit,
who are acquainted with it only through Mr. Boardman.
"Purgatory may be mentioned, as another grievous doctrine of Romanism,"
(It had found a place, the reader will remember, both in the " practical grievan
ces" and in the "irreconcileable differences,") * * * * "I have already stated
that Scripture, as interpreted by tradition, does not teach that doctrine," Tract,
No, 71, pp, 12, 13.
"One great unfairness practised by Roman conlroversialists, has been, to ad
duce, in behalf of their own peculiarities, doctrines or customs of the Primitive
Church, which, resembling them in appearance, are really of a different charac
ter." ****** "But in no instance, is this fallacious procedure more
strikingly seen, than as regards their doctrine of Purgatory, which they defend by
notions and usages in the eariy Church, quite foreign lo the distressing tenet
which we challenge them to prove." No. 52, p. 1.
" As regards the doctrine of Purgatorial suffering, there have been, for many
ages, in the Roman Church, gro-ss corrnpiions of its 6wn doctrine, hntenable as
that doctrine is, even by ilself The decree of Ihe Council of Trent, which will
presently be introduced, acknowledges the fact. Now, we believe that those cor
ruptions still continue ; that Rome has never really set herself in earnest to erad
icate them. The pictures of Purgatory, so commonly seen in countries in com
munion with Rome, the existence of Purgatorian societies, the means of subsist
ence accruing to the clergy from the belief in it, afford a strange contrast to the
simple wording and apparent innocence of the decree by which it is made an arti
cle of faith. It is the contrast between poison in its lifeless seed, and the same
developed, thriving, and rankly luxuriant, in the actual plant,
" And lastly, smce we are- in no danger of becoming Romanists, and may bear
lobe 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 us. Nor is it
unprofitable to weigh, accurately, how much Ihe Romanists have commitied them
selves, in their formal determinations of doctrines, and how far, by God's merciful
providence, they have been restrained and overruled; and again how far they
must retract, in order to make amends to Catholic truth and unity." Tract 79, p, 3,
Calm words are these, and Christian-like ; and make us think of
that beautiful text of Isaiah, which Keble takes as the motto for 'his
" Christian Year," — " In quietness and in confidence shall be your
strength." " There are many men," says a late writer, " who are
content to allege, with a noisy and eternal iteration, that the Pope is
Anti-Christ, and that the Roman Church is the harlot of Babylon. Mr.
Newman stands at the Antipodes from these declaimers, and treats the
system of Popery in another way. In declaring against the corrup
tions of Romanism, he is as staunch a Protestant as themselves ; but
the diffiirence is, that he does more than protest : he searches and dis
criminates, he argues and demonstrates, while they can only cry,
Wolf!" This is not quoted, as knowing, or even conjecturing, that
Mr. Newman is the author of the Tract just cited. Those who would
know his views upon this subject, will find them in his " Lectures on
the Prophetical office of the Church, viewed relatively to Romanism
and popular Protestantism ;" Lecture iii. " Doctrine of Infallibility
morally considered."

43
Specip.ication X. " If the Oxford writers are shy of confessing a
Purgatory, no ^uch difference can be imputed to them, in reference to
the practice oi offering prayers for the dead." — And the proof of this,
is just one page, — a mutilated quotation from a Tract, and a mutilated
quotation from the Bishop of Exeter's Charge ; carefully inserting all
his words of disagreement, (for it amounts to nothing more,) and as
carefully omitting what he says, in this connection, and takes delight
in saying again and again, of his " unfeigned respect for the integrity
and simplicity of these writers, as well as for their eminent learning
and ability." The history of their connection with the subject will be
interesting ; and illustrate, at the same time, the sort of dealing to which
their opponents have thought it lawful, not to say, have been compelled,
to have recourse. Tract No. 63, entitled, " The Antiquity of the ex
isting Liturgies,' contained a statement, from Mr, Palmer's " Origines
Liturgicse," ofthe particulars in which all ancient Liturgies agree. All,
for instance, contain, in the Communion service, the Hymn, " There
fore with Angels and Archjingels," &c. ; all contain a prayer, answer
ing, in substance, to that " for the whole state of Christ's Church ;" all
contain " another prayer," (which has been excluded from the English
Ritual,) " for the rest and peace of all those who have departed this life
in God's faith and fear," concluding with a prayer for communion with
them. To this mere statement of a historical fact, nothing was added,
nor any more importance given to it, than to any other that was
named. It was barely mentioned, and, from the nature of the case,
could not have been omitted. When, some time after, it was drawn
into notice by an opponent, with a view to invojve the Tracts in
the suspicion of a Popish tendency, Dr, Pusey replied to the writer,
in what is now Tract No. 77, in a way which he will never be
able to forget : showing that the usage alluded to was not connected
with the doctrine of Purgatory ; that it had been justified by such divines
as Archbishops Wake' and Usher,^ and Bishops Taylor ,3 Bull,* and An-
i It appears that all the ancient Tjiturgies agree in containing the commemoration of
the faithful dead. The value of this circumstance is thus presented by Archbishop
Wake, Disseriaiion an the Apostolical Fathers, (chap, ix, § 20,) " Since it can hardly
be doubted, but that those holy Apostles and Evangefists did give some direction for the
administration of the blessed Eucharist in those Churches ; it may reasonably be pre
sumed that some of those orders are still remaining in those Liturgies which have been
brought down to us under their names ; and that those prayers, wherein they all agree,
{in sense, at least, if not in -words) -were Jlrst prescribed in the , same, or like terms, by
those Apostles and Evangelists."
' Arcnbishop Usher, m his "Answer to a Jesuit's Challenge," treats the subject fully.
Two sentences will here suffice, (chap, vii,) " Our Romanists, indeed, do commonly
take it for granted, that ' Purgatory and Prayer for the Dead be so closely linked together,
that the one necessarily doth follow the other ;' but in so doing, they reckon without
their host, and greatly mistake the matter. For, however they may deal with their own
devices, as they please, and link their prayers with their Purgatory, as closely as they
list ; yet shall they never be able to show, that the com-memoration and prayers, for the
dead, -used by the ancient Church, had any relation unto their Purgatory ; and, therefore,
whatever they were, Pc^pish prayers, -we are sure, they were not."
"" ' Just as clear and confident is Bishop Taylor, Dissuasive from Popery^ (chap, i,
S iv,) " The ancient Churches, in their offices, and the Fathers, in their writings, did
teach, and practise, respectively, prayer for the dead. Now, because the Church olRome
does so, too, and more than so, relates her prayers to the doctrine of Purgatory, and for
the souls there detained ; her doctors vainly suppose, that whenever the holy Fathers
speak of prayers for thedead, that they conclude for Purgatory ; -which vain conjecture
is as false as it is unreasonable,"
* "Prayers for the Dead," says Bishop Bull, {Corruptions of the Church of Rome,

44 "puseyism" "no popery."
drewes,! to mention no more names ; and that even Bucer and Calvin,
though they objected to it in the former Liturgy^^ from which it was
withdrawn, clearly denied that it connected itself at all with Purgatory.
" Since that time," says Dr. Pusey, in his Letter, " neither in Tracts
nor Sermons, orally or in writing, have we any way inculcated it ; and
the late publicity, which the topic has acquired, has been independent
of us."
" Here, also, my Lord," he -writes to his Diocesan, " we would contend that our
Church keeps her ' via media ;' both Romanist and Ultra-Protestant dogmatize
about the state of departed souls ; the Romanist, following a natural instinct of
human nature, decides that ahnost all souls undergo a painful purification after
death, by which ' Infectum eluitur scelus, aut exuritur igni,' The Ultra-Protest-
vol, ii. p. 261, Burton's edition,) " as founded on the hypothesis of Purgatory, (and we no
otherwise reject them,) fall together with it. The prayers for the dead, used in the an
cient Church, were of two sorts ; either the common aWi general commemoration of all
the faithful at the oblation of the Holy Eucharist, or the paj'ticular prayers, used at the
funerals of any of the faithful, lately deceased, 'The former respected their final absolu
tion, and the consummation of their bliss at the resurrection ; like as that our Church
useth, both in the Office for the Communion, and in that for the Burial of the Dead:"
(see the extract from Dr. Pusey's letter :) " which, indeed, seems to be no more than
we daily pray for, in that petition of the Lord's Prayer, (if we rightly understand it,)
' "Thy kingdom come !' The latter were also charitable omens and good wishes of the
faithful living, as it were accompanying the soul of the deceased to the joys of Par
adise, of which they believed it already possessed, * * * * In a word, let any under
standing and unprejudiced person attentively observe the prayers for the dead, in the
most undoubtedly ancient Liturgies, * * * and he will be so far from believing the Ro
man Purgatory upon the account of those prayers, that he must needs see they make di
rectly against it. For they all run (as even that prayer for the dead which is unadvisedly
left, by the Romanists, in their own Canon ofthe Mass, as a testimony against them
selves) in this form — 'for all that are in peace or at rest in the Lord,' Now how
can they be said to be ' in peace or at rest in the Lord, who are supposed to be in a state
of misery and torment !"
' The following, which was incorporated by Bishop Asdhewes in his Private Devo
tions, will afford, what the reader will desire to see, a specimen of the prayers under con
sideration. It is from the ancient Liturgy of the Church of Jerusalem, " Grant that
we may all find mercy and favour, with all Thy saints, who, from the beginning of this
world, have pleased Thee, in their several generations. Patriarchs, Prophets, Apostles,
Martyrs, and every just spirit made perfect in the faith of Thy Christ, from righteous
Abel even unto this day ; do Thou give them and us rest in the region of the living, in
the bosom of our holy fathers, Abraham, Isaac, and Jacob, whence sorrow, grief, and
lamentations are bamshed away, where the light of thy countenance shines continu
ally ; and vouchsafe to bring them, and us, to the full enjoyment of Thy heavenly
kingdom." " The part of this prayer omitted, in the revision of the Liturgy, was as follows : —
" We commend unto ITiy mercy, O Lord, all other Thy servants, which are departed
hence from us with the sign of faith, and do now rest in the sleep of peace : grant unto
them, we beseech Thee, Thy mercy and contenting peiice ; and that, at the day of the gen
eral resurrection, ive, and all they which be of the mystical body pf Thy Son, may alto
gether be set at His right hand, and hear that His most joyful voice, • Come unto Me, O ye
that be blessed of My Father, and possess the kingdom which is prepared for you
from the beginning of the world. Grant this, O Father, for Jesus Christ's sake, our only
Mediator and Advocate," Neither Calvin nor Bucer, as indeed they could not, — they
were too well versed in ancient learning, — objected to this prayer, as Papistical, Bu
cer says, ( Works, p, 467,) " I know that this custom of praying for departed saints, is
very old, although there is no mention of it in the description of the Lord's Supper
by Justin Martyr ;" and rejects it as not in Scripture. Calvin {Letter to the Protector)
says, " I hear that in the celebration of the Supper there is repeated a prayer for the de-
?arted, and I well know that this cannot be const-rued into an approbation ofthe Papistical
'urgatory. Nor am I ignorant that there can be brought forward an ancient rite of
making mention of the departed, that so the communion of all the faithful, being
united into one body, might be set forth," He rejects it, as a human addition to a
thing so holy as the Supper of the Lord, Would that Calvinists were more like
Calvin !

" puseyism" "no popery." 45
ant, supposing all sins to be absolutely hidden and covered by the imputation of
Christ's righteousness, decides, as peremptorily, that the departed saints are
already 'mfull possession of the joys of heaven ; he conceives of them as already
" like the angels of God in heaven ;' he speaks of the 'joys of Heaven' as already
bestowed upon them : consistently with his theory, he leaves out of sight, 'judg
ment to come' as well as the ' resurrection of the body,' The world, now, as in
Homer's time, thinks .of them as ifievtjra kuqiji-u, compassionates them as inactive,
and withdrawn from their world, despises or forgets them. Our Church, in con
trast to aU these, cherishes their memory ; blesses God for them ; thinks of them
as ' resting in Christ,' and of their ' spirits' as ' living with God in joy and felicity,'
yet desires ' their and our perfect consummation and bliss, both in body and soul,
in His eternal and everlasting glory,' She holds ' all who depart hence in the
Lord,' to be ' in peace and at rest,' and this was held by the Ancient Church, also ;
and, as being inconsistent with Purgatory, is the very point of divergence from
Rome ; she regards them as in a slate of, as yet, imperfect happiness, and so dif
fers from the Ultra-Protestant : and in both, her view coincides with the prayers of
the Ancient Church, which speak of those departed as at rest, yet prays ' that God
would show them mercy, and hasten the resurrection, and give a ' blessed sen
tence in the great day.' So that, although, for the safety of her children, she
relinquished the practice, her doctrine is in accordance with it,
""Why narrow thus what our Church has left undefined? "Why, if, when our
Church prays that God would ' give us grace to follow their good examples, that
with them, we may be partakers of His heavenly kingdom,' any think that she
longs for their ' final consummation in bliss,' also, should any one seek to hinder
it ? Or, if any, understanding in a primitive sense, a primitive prayer, ' most
humbly beseeching Thee lo grant, that, by the Merits and Passion of Thy Son
Jesus Christ, and through faith in His Blood, we, and all Thy whole Church, may
obtain remission of our sins, and all other benefits of His Passion,' should think
that those emphatic words, 'all Thy whole Church,' -were not to be restrained to
the Church militant, but included that portion of the Church, also, which is at
rest, and prayed that they also might enjoy such 'benefits of His Pashion,' as be
longed to their state of rest, why should he be hindered?" — pp. 188, 189.
Such is the case, and such the course adopted by the Oxford writers.
Many will agree, no doubt, whh learned Mr. Palmer, in his judgment,
as to the omission made at the revision of the Liturgy ; " The satisfac
tory and sufficient reason for the omission of such prayers in the Eng
lish Liturgy, is, that they were inexpedient. Considering the circum
stances of the times, more evil than good would have been the result of
the continuance of this practice " Origines Liiurgica, ii. p, 96. But
none, who understand the subject, can well presume to say, what Cal
vin so expressly disavowed, that the commemoration of the faithful,
practised, of old, and favoured by Dr. Pusey, was a Popish error.
None, who respect themselves, will charge upon the Oxford writers the
desire to force it upon others, or even to bring it into public notice.
So far from wishing that the prayers in question should be re-inserted,
they say emphatically, (No. '77, p. 28,) — " We never have, nor do we
wish for any alteration in the Liturgy of our Church. We bless God
that our lot has fallen in her bosom ; that He has preserved in her the
essentials of primitive doctrines, and a Liturgy so holy ; and although I
cannot but think its first form preferable, alteration is out of the ques
tion : there cannot be real alteration without a schism." These
capitals are theirs ; and the more forcible, as they seldom use them.
Specification xi. " Another indication of the Popish tendency of
this system, is to be seen in the experiment its authors are trying, of
instituting new Saints' days. My Right Rev. correspondent does not
require to be informed, that they have (in imitation of the Papists) set

46 "puseyism" "no popery."
apart a day for the religious commemoration of Bishop Ken, and even
constructed and published a Matin Service for Bishop Ken's day." —
One scarcely knows by what name such a statement should be called.
The impression it must leave upon the minds of those who know no
more than is here said, will certainly be false. There is no evidence
at all, that the authors of " this system" are " trying" the experiment
of " instituting new Saints' days ;" neither have they set apart a day to
the religious commemoration of Bishop Ken. What they have done,
is best stated in their own words. The 75th number of the Tracts for
the Times, is entitled, " On the Roman Breviary, as embodying the
substance of the devotional services of the Church Catholic." It opens
thus :
" There is so much of excellence and beauty, in the services of the Breviary,
that, were it skilfully set before the Protestant, by Roman controversialists, as her
Book of Devotions received in their communion, it would undoubtedly raise a pre
judice in their favour, if he were even ignorant of the circumstances ofthe case, and
but ordinarily candid and unprejudiced. To meet this danger, is one principal object
of the following pages ; in which, what is good and true in those Devotions will be
claimed, and on reasonable grounds, for the Church Catholic, in opposition to the
Roman Church ; whose only real claim, above other Churches, is that'of having,
on the one hand, preserved the service with, less of mutilation and abridgment,
and, on the other, having adopted into it certain additions and novelties, ascertain
able to be such in history, as well as being corruptions doctrinally. In a word, it
will be attempted to wrest a weapon out of our adversaries' hands ; who have in
this, as in many other instances, appropriated to themselves a treasure, which
was ours as much as theirs ; and then, on our attempting to recover it, accuse us
of borrowing what we have but lost through inadvertence. The publication, then,
of the selections, which it is proposed presently to give from their services, is, as
it were, an act of re-appropriation,"
Among the uses of the undertaking, are mentioned, — to illustrate our
own Prayer Book ; to suggest matter for our private devotions ; to im
press a truer sense of the excellence and profitableness of the Psalms
than it is the fashion of this age to entertain ; and, by showing the cor
ruptions to be of late date, to add one more fact, discriminating the Roman
from the Primitive Church. With these views, there is, first, the his
tory of the Breviary, and, then, selections from it. After the selections,
the author gives, by way of illustrating the mode of its compilation,
two sketches of services, after the manner of the Breviary ; remarking,
" these have been added, to suggest to individual Christians a means of
carrying out, in private, the principle and spirit of those inestimable
forms of devotion, which are contained in our authorized Prayer Book."
One of them, expressly enthled, " for social or private devotion," is a
design for a service for March 21st, "the day on which Bishop Ken
was taken from the Church below ;" the other, " a service of thanks
giving and commemoration for the anniversaries of the days of death
of friends or relations." They are nothjng more than exercises in litur
gical composition. They propose neither new saints, nor new saints'
days. They are not in imitation of the Papists ; since the models, on
which they are formed, are older far than the corruptions of the Church
of Rome, They aim not at canonizing Bishop Ken, or in any other
way intruding on the Calendar. They are but hints for their devotions,
after primitive models, which private Christians may adopt and vary,
at their pleasure. And, instead of meditating any innovation on the

"puseyism" "no popeey."^ 47
Prayer Book, as the Bishop of Exeter seems to have misunderstood
them ; when the author speaks of " carrying out and completing" what
the Reformers have begun, he merely means, by taking, for private
use, such of the Catholic portions of the Breviary, as they have not
adopted for our public services.
Specification xii. " For instance, the invocation of Saints and
the teorship of Images.'" — These ominous words, displayed on Mr.
Boardman's page in double capitals, seem " confirmation strong" that
the writers, of whom he speaks, must be far gone in Popery. But
it is not half so bad as it appears. '-'¦I do not charge them," he says, in the
very next sentence, " with advocating these practices, but" — but what }
— " they are far from dealing with them in the ordinary style of Pro
testants." Very true, no doubt : and perhaps not the worse for that.
What Mr. Boardman alludes to, as " the ordinary style of Protestants,"
is very ordinary. Mr. Boardman occupies but half a dozen lines with
this head ; and them, with an extract, which amounts to nothing, from
Mr. Froude's Remains. A great improvement, this, within a year or
two : since there were persons, professing and calling themselves Chris
tians, who deliberately made the Tract on the Breviary, just spoken of,
the ground of charging on the Oxford writers, that they recommend
the invocation both of Saints and Angels ; and this, notwithstanding
sentences like these, — " these portions of the Breviary (the invocation
of the Virgin, and other Saints,) carry with them their own plain con
demnation, in the judgment of an English Christian ;" and the least ob
jectionable of the corrupt additions, " do but sanction and encourage
that direct worship of the Blessed Virgin, and the Saints, which is the
great practical oflTence of the Latin Church, and so are a serious evil."
Specification xiii. " This brings me to the doctrine of the Real
Presence." — " The Tractists," Mr. Boardman adds, " deny Transub
stantiation," One would suppose that this should end the matter. But,
no ! " They hold that the real body and blood of Christ are present
in the Eucharist ;" and then, after a few quotations from a tract by
Bishop Cosin, — " nothing certainly could be more at variance with the
language of your 28th Article, which says, ' The body of Christ is
given, taken, and eaten in the supper only after an heavenly and spir
itual manner ; ' " — as if " heavenly" and " spiritual" were the antithe
sis of " real." Much more sensibly does Dr. Pusey write, " the more
real, because spiritual." But we must proceed on this important point,
in order, and with the adduction of authorities, — the more, as the
reverential suggestion of a writer in the Tracts, that " the unnecessary
discussion of the Holy Eucharist should be avoided, as almost certain
to lead to profane and rationalistic thoughts," has seemed to Mr, Board-
man to authorize a most unworthy and unwarrantable suspicion.' The
^ Referring to this recommendation, he remarks : — " One is ready to suspect that ther6
must be some other motive than the one assigned, for wishing to arrest the controversy
about transubstantiation, I offer no conjecture, as to what it is ; but there is a sentence
or two in Knox and Jebb's correspondence, (a work which contains not merely the
' germs' of this system, but in some particulars a fuller developement of it than we have
yet been favored with in the Tracts,) which I beg leave to quote on this point : ' Deep
measures (says Mr, Knox) have been taken for making our re-union (the Church of Eng
land and the Roman Catholic Church) practicable in the fulness of time ; but little less

48 "puseyism" "no popery."
two points are, that, in the Tracts, Transubstantiation is not taught •
and that the doctrine of the Real Presence, which is taught, is not Po
pery. For the first, there needs no proof, so far as Mr. Boardman is con
cerned ; since he expressly says, " The Tractists deny Transubstanti
ation." But, to make " assurance doubly sure". — reminding the reader
of the expression of the " irreconcileable differences," " the doctrine
of Transubstantiation" " is profane and impious" — some half dozen
passages are taken, as at random, from their writings.
" As to the manner of the presence of the Body and Blood of our LoEn in the
Blessed Sacrament, we, that are Protestants and Reformed, according to the an
cient Catholic Church, do not search into the manner of it with perplexing inqui
ries, . , , Had the Romish maintainers of Transubstantiation done the same,
they would not have determined and decreed, and then imposed, as an article of
faith, absolutely necessary to salvation, a manner of presence, newly by them in
vented, under pain of the most direful curse ; and there would have been in the
Church less wrangling, and more peace and unity than now is," — No, 27, p, 2, —
Bishop Cosin on Transubstantiation.
" It is In vain that they bring Scripture to defend this their stupendous doctrine,
[Transubstantiation ;] and it is not true, what they so often and so confidently
affirm, that the Universal Church hath always constantly owned it, being it was
not so much as heard of in the Church, for many ages, and hath been but lately
approved by the Pope's authority, in the Councils of Lateran and Trent," — Ibid.
p. 16,
" The Romish Church corrupted and marred the Apostolic doctrine in two ways
— first, by the-error of Transubstantiation, secondly, by that of Purgatory; and
in both there occurs that peculiar corruption of the administrators of the Romish
Church, that they countenance so much more of profitable error than in their ab
stract system they acknowledge," — No, 81, (Mthe Eucharistic Sacrifice, p. 7,
" We can see how a person's whole views of sanctification by the Holy Shost
will be affected by Hoadley's low notions of the Loko's Supper ; or how the error
of Transubstantiation has modified other true doctrine, so as lo cast into the shade
the one oblation once offered upon the Cross ; or how the addition of the single
practice of ' soliciting the saints to pray for men,' has in the Roaiish Church ob
scured the primary articles of Justification and of the Intercession of our Blessed
Loun, — Ibid. 2d Ed, p, 6,
" It is ' Jesus Christ, before our eyes evidently set forth, crucified among us.'
Not before our bodily eyes ; so far, every thing remains to the end of that hea
venly communion, as it did at the beginning. What was bread remains bread,
and what was wine remains wine. We need no carnal, earthly, visible miracle,
to convince us of the presence of the Loud incarnate," — Ibid, vol, iv, p, 167,
deep measures have also been taken for keeping it off until that time should he fully come,
gucn a measure I take to be the decree of the Council of Lateran in the year (I think)
I2I5, under Innocent III, Until then, the actual tenet of Transubstantiation had not been
enjoined, and the believer in the Real Presence was equally Catholic, whether he did, or
did not, suppose a change in the substance of the elements, * * * * * I am ready to
think this will prove our last remaining barrier to coalescence.' "
It were well if he had begged leave to quote correctly. The real sense of Mr, Knox,
is had, by adding what follows, to the words " substance ofthe elements," " Accordingly,
our Church is undeniably Catholic, according to. the catholicity which preceded that peri-
ed ; but what was then, for the first time, so pronounced, we resist, and must resist,
I am ready to think this will prove our last remaining barrier to coalescence. Had Arch
bishop Wake known as much as I happen by this time to know, of the differences be
tween us and the Church of Rome, he would not have written a second letter on the sub
ject. He would have seen, at once, that the project was'as unfeasible, rebus sic stan
tibus, as a camel going through the eye of a needle," And, in the Wilberforce Cor
respondence, Mr, Knox concurs in the opinion, "that of all possible projects, which could
be devised by the wayward will of man, that of such a re-union is the wildest and most
pernicious." So much for being " ready to suspect !"

"puseyism" "no popery." 49
The more important point, then, is to show, secondly, that the doc
trine of the Real Presence, which they do teach, is not Popish. Their
teaching may be stated thus :
" We believe the doctrine of our Church to be, that in the Communion, there is
a true, real, actual, though spiritual, (or rather the more real, because spiritual,) ctmi-
munication of the Body and Blood of Christ to the believer through the Holy El
ements ; that there is a true, real, spiritual. Presence of Christ at the Holy Sup
per ; more real than if we could, with Thomas, feel Him with our hands, or thrust
our hands into His side ; that this is bestowed upon faith, and received by faith, as
is every other spiritual gift, but that our faith is but a receiver of God's real, mys
terious, predotis, gift ; that faith opens our eyes to see what is really there, and
our hearts to receive it; but that it is there, independently of our faith. And this
Real, Spiritual Presence it is, which makes it so awful a thing to approach un
worthily," — Pusey's Letter, pp. 128, 129,
That this is no Popish teaching, our Lord Jesus Christ Himself is
witness :
" And as they were eating, Jesus took breao, and blessed it, and brake it, and
gave it to the disciples, and sAin, Take, eat ; ims is My Body, And He took
THE cue, and gave thanks, and gave it to them, sayino, Drink ye all of it ; for
THIS IS My BiiOOD of the New Testament, which is shed for many for the remis
sion OF SINS." — St. Matthew, xxvi, 26, 27, 28.
The Apostle Paul i s witness :
" The cup of blessing which we bless, is it not the communion of the blood of
Christ ? The bread which we break, is it not the communion of i/jc body of Christ ?"
1 Corinthians, x. 16,
And again, " not discerning the Lord's Body,'' 1 Corinthians, xi, 29,
The Liturgy is witness :
" 'Wherefore it is our duty to render most humble and hearty thanks to Almighty
God, our heavenly Father, for that He hath given His Son our Saviour Jesus
Christ, not only to die for us, but also to be our spiritual food and sustenance in that
holy Sacrament."
" Grant us, therefore, gracious Lord, so to eat the flesh of Thy dear Son Jesus
Christ, and to drink His blood, that our sinful bodies may be made clean by His
body, and our souls washed through His most precious blood, and that we may
evermore dwell in Him, and He in us."
" Humbly beseeching Thee, that we, and all others who shall be partakers of
this Holy Communion, may worthily receive the most precious Body and Blood of Thy
Son Jesus Christ, be filled with Thy grace and heavenly benediction, and made one
body with Him, that He may dwell in them, and they in Him."
" "We most heartily thank Thee, for that Thou dost vouchsafe to feed us who
have duly received these holy mysteries, with the spiritual food of the most precious
Body and Blood of Thy Son our Sa-viour Jesus Christ."
The Catechism is witness :
" Q, "What is the inward part or thing signified ?
" A, The Body and Blood of Christ, which are spiritually taken and received by
the faithful in the Lord's Supper.
" Q, What are the benefits whereof we are partakers thereby ?
" A, The strengthening and refreshing of our souls by the Body and Blood of
Christ, as our bodies are by the bread and wine."
The Article is witness :
" The Supper of the Lord is not only a sign of the love that Christians ought to
have among themselves, one to another ; but rather, it is a Sacrament of our re
demption by Christ's death : insomuch that to such as rightly, worthily, and with
5

50 " puseyism"
faith receive the same, the bread, which we break, is a partaking of the body of
Christ ; and hkewise the cup of blessing is a partaking of the blood of Christ."
" The body of Christ is given,'^ taken, and eaten, in the Supper, only after a
heavenly and spiritual manner,"
The Homily is witness :
" But thus much we must be sure to hold, that in the Supper of the Lord there
is no vain ceremony, no bare sign, no untrue figure of a thing absent : But, (as
the Scripture saith,) the Table of the Lord, the Bread and Cup of the Lord, the
Memory of Christ, the Annunciation of His Death, yea, the Communion of the Body
and Blood of the Lord, is a marvellous incorporation, which, by the operation of the
Holy Ghost, (the very bond of our conjunction with Christ,) is, through faith,
wrought in the souls of the faithful ; whereby not only their souls hve to eternal life,
but they surely trust to win to their bodies a resurrection to immortahty," — Con
cerning the Sacrament, Oxford, p, 406,
The Martyr Cranmer is a witness :
" Christ saith of the Bread, ' This is My Body ;' and of the Cup He saith, ' This
is My Blood.' Wherefore we ought to believe that in the Sacrament we receive
truly the Body and Blood of Christ. For God is almighty, (as ye heard in the
- Creed,) He is able, therefore, to do all things, what He will. And, as St, Paul
writeth. He called those things which be not as if they were. Wherefore, when
Christ taketh Bread, and saith, 'Take, eat, this is My Body,' we ought not to doubt
but we eat His very Body. And when He taketh the Cup, and saith, ' Take, drink,
this is My Blood,' we ought to think assuredly that we drink His very Blood. And
this we must believej^il'fve will be counted Christian men,
" And whereas, in this perilous time, certain deceitful persons be found, in many
places, who, of very frowardness, will not grant that there is the Body and Blood
of Christ, but deny the same, for none other cause but that they cannot compass,
by man's bhnd reason, how this thing should be brought to pass ; ye, good child
ren, shall with all diligence beware of such persons, that ye suffer not yourselves
to be deceived by them. For such men surely are not true Christians, neither as
yet have they learned the first article of the Creed, which teacheth that God is al
mighty, which ye, good children, have already perfectly learned. Wherefore,
eschew such erroneous opinions, and believe the words of our Lord Jesus, that
you eat and drink His very Body and Blood, although man's reason cannot compre
hend how and after what manner the same is there present. For the wisdom of
reason must be subdued to the obedience of Christ, as the Apostle Paul teacheth,"
Tracts of Anglican Fathers, p, 38,
The Martyr Ridley is a witness :
" For both you and I agree herein, that in the Sacrament is the very true and nat-
mall Bodie and Bloud of Christ, even that which was borne of the Virgine Mary,
which ascended into heaven, which sitteth on the right hand of God the Father,
which shall come from thence to judge the quicke and the deade, only we differ in
modo in the way and manner of being ; we confess all one thing to be in the Sac
rament, and dissent in the manner of being there : I, being fully by God's word
thereto perswaded, confess Christ's natnrall bodie to be in the Sacrament mdeede,
by spirit and grace, because that whosoever receiveth worthilie that bread and wine,
receiveth effectuously Christ's Bodie and drinketh His Bloud, that is, he is made effec
tually partaker of His passion, . , .,. ,. . ¦ ...
" Now, this difference considered, to the question thus I answere ; that in the
Sacrament of the Altar is the nalurall Bodie and Bloud of Christ, vere et realiter,
indeed and really, if you take these tearmes, in deede and reaUy, for spiritually
by grace and eflicacie ; for so every worthy receiver receiveth the vene true boi^e
of Christ ; but if you meane really and indeed, so that thereby you would include
a lively and a moveable bodie under the formes of bread and wine, then, in that
sense, is not Christ's body in the Sacrament really and indeed,"— ITor&roortA i
Biography, iii, 237, ' Not merely received.

puseyism

51

" Judicious Hooker" is a witness :
"The Eucharist is not a bare sign or figure only. These holy mysteries, received
in due manner, do instrumentally both make us partake-rs of that Body and Blood
which were given for the life of the world; and, besides, also impart unto us, even
in tru.e and real, though mystical, manner, the very Person of our Lord Himself,
whole, perfect, and entire," — Ecclesiastical Polity, V, Ixvii. 8.
And again :
" Let it be sufficient for me, presenting myself at the Lord's Table, to know
what there I receive, from Him, without searching or inquiring ofthe manner how
Christ performeth His promise ; let disputes and questions, enemies to piety, abate
ments of true devotion, and hitherto in this cause but over patiently heard, let
them take their rest ; let curious and sharp-witted men beat their heads about
what questions themselves will, the very letter of the word of Christ giveth plain
security that these Mysteries do as nails fasten us to His very Cross, that by them we
draw out, as touching efficacy, force, and virtue, even the blood of His gored side ; in the
wounds cf our Redeemer we there dip our tongues, we are dyed red both within and
without, our hunger is satisfied, and our thirst for ever quenched ; they are things
wonderful which he feeleth, great which he seeth, and unheard of which he utter
eth, whose soul is possessed of this Paschal Lamb, and made joyful in the strength
of this new wine, this Bread hath in it more than the substance which our eyes
behold, this cup, hallowed with solemn benedictions, availeth to the endless life and
welfare of the soul and body, in that it serveth as well for a medicine to heal our
infirmities and purge our sins, as for a sacrifice of thanksgiving ; with touching
it sanctifleth, it enlighteneth with belief, it truly conformeth us unto the image of
Jesus Christ ; what these elements are, in themselves, it skilleth not, it is enough
that to me which take them, they are the Body and Blood of Christ. His promise in
witness hereof sufficeth, His word He knowelh which way to accomplish ; why
should any cogitation possess the mind of a faithful communicant, but this, 0 my
God, Thou art true ! O my soul, thou art happy !" — Ecclesiastical Polity, V. Ixvii, 12,
" The Reformed Dutch Church" is a witness :
" We err not, when we say, that what is eaten and drunk by us is the proper and
natural Body, and the proper Blood of Christ. But the manner of our partaking of
the same is not by the mouth, but by the Spirit, through faith, *#**** This
feast is a spiritual table, at which Christ communicates Himself, with all His ben-
fits, to us, and gives us there to enjoy both Himself, and the merits of His suffer
ings and death, nourishing, strengthening, and comforting, our poor comfortless
souls, by the eating of His flesh, quickening and refreshing them by the drinking of
His blood." — Confession of Faith, Article xxxv.
Nay, " the Presbyterian Church" is a clear witness :
" Worthy receivers, outwardly partaking of the visible elements in this Sacra
ment, do then also inwardly, by faith, really and indeed, yet not carnally and cor
porally, but spiritually, receive and feed upon Christ crucified, and all benefits of
his death : the body and blood of Christ being then, not corporally or carnally in,
with, or under, the bread and wine ; yet as really, but spiritually, present lo the
faith of believers in that ordinance, as the elements themselves are, to their oat-
ward senses," — Confession of Faith, xxix. 7,
How can we better close the subject, than in Dr. Pusey's words, —
enclosing, as they do, those beautiful sayings of the Fathers, from the
first part of the Homily, Of the Worthy Receiving of the Sacrament ,'
" We do not, then, yield to the Romanists, as to the greatness of our privileges ;
We do not think that our Lord is less really and spiritually present than they ;
that He communicates Himself less by His Sacraments than they ; that we less
receive His Body and Blood, that our sinful bodies are less cleansed by His glori
ous Body : that it is less ' the salve of immortality and sovereign preservative

52 "puseyism" "no popeky."
against death ; a deifical communion ; the sweet dainties of our Saviour ; the
pledge of eternal health ; the defence of faith ; the hope of the Resurrection ; the
food of immortality ; the healthful grace ; the conservatory to everlasting life ;'
we do not believe ' This is My Body' less than they ; we blame theip, not as ex
ceeding, as to the greatness of the spiritual gift contained in that Sacrament, (all
human language and thoughts must fall short,) but for their carnal conceptions of
it ; for attempting to explain to man's senses the mode of his Saviocr's Presence ;
for trying to solve the apparent contradiction that the elements are still what they
were, but are, over and above, to us the Body and Blood of our Lord ; for long
ing, with the weak faith of Nicodemus, to know the how of things Divine and
Spiritual, and so for debasing them, and by their explanations leading, at least
their Priesthood, to pride, and then to unbelief." — Letter, pp, 129, 130,
Specification xiv. " The only remaining feature of these Tracts I
propose to notice, is their doctrine concerning the Rule of Faith."—
" On this fundamental question," says Mr, Boardman, " they side with
the Church of Rome, in maintaining the insufficiency of the Bible as a
rule of faith, and the binding obligation of ' Catholic traditions.' " And,
in the next sentence, he strangely observes — " that they differ from
Rome, as to what these traditions are, is a matter of subordinate mo
ment !" The very point in question, we assert, and mean to show.
Does Mr. Boardman, in his zeal against the very name " tradition,"
forget that St. Paul speaks of them .' As, to the Corinthians, (1, xi, 2,)
" Now I praise you, brethren, that ye remember me in all things, and
keep the ordinances [the marginal reading is, tradiiionsj as I delivered
them unto you," And, to the Thessalonians, ('2, ii. 15,) " There
fore, brethren, stand fast, and hold the traditions which ye have been
taught, whether ij/ tcord, or our epistle ;" and again, (2, iii. 6,) " Now
we command you, brethren, in the name of our Lord Jesus Christ, that
ye withdraw yourselves from every brother that walketh disorderly,
and not after the tradition which he received from us," Would it be
" a matter of subordinate moment," if the " Catholic traditions," of
which the Oxford writers speak, were shown to be of the same nature
as St. Paul's traditions ? But, " the Bible is, in the judgment of these
writers, a very obscure book," (p. 76,) Well; did not St. Peter en
tertain very much the same judgment, not only of St. Paul's writings,
but of " the other Scriptures ,'" — " Even as our beloved brother Paul,
also, according to ihe wisdom given unto him, hath written unto you ;
as also in all his epistles, speaking in them of these things ; in which
are some things hard to le understood, which they that are unlearned
and unstable, wrest, as they do also the other Scriptures, unto their own
destruction," (2, iii, 15, 16.)—" With her. (Rome,) they hold that
the Bible cannot be understood without the aid of the Church." (76.)
Was it Romish, in the Ethiopian Eunuch, to answer, and in St. Luke
to record his answer, to the Deacon Philip, — " Understandest thou what
thou readest ?" " How can I, except some man should guide me >"
(Acts viii. 30,) Could it have been with Romish views that Dr. Miller,
in his Lecture, wrote, " we may infer from what has been said, the
duty and importance of all the members, and especially the ministers
ofthe Presbyterian Church, exerting themselves to spread a knowledge
of her ' public standards,' notwhhstanding all the sneers and censure
which have been cast on this language ; for every intelligent and can
did man in the community knows, that we employ it to designate, not

" puseyism" " no popery." 53
formularies which we place above the Bible, but merely those which
ascertain and set forth how we interpret the Bible ?" Nay, could it
be that he intended to speak well of Popery in others, when he said,
" our Episcopal brethren exercise a most laudable diligence in placing
the volume which contains their articles, forms, and offices, in every
family within their reach, which belongs to their communion, or can
be considered as tending towards it : all this is as it should be ; it be
speaks men sincere in their belief, and earnest in the dissemination of
what they deem correct principles ?"'^ " Nay," with her (Rome) they
hold that " the Church has ever been the primary source of faith.' "
(76.) And is it Romish to say, that, long before the Evangelists had
written. Apostles, Elders, and Deacons, had preached, the Gospel ,''
Was it Romish, in St, Paul, to style " the Church of the living God,"
"the pillar and ground of the truth ,'" (1 Timothy, iii, 15.) But "an
inquirer ' must go first to the Church ;' then, if he chooses," {the.ifis
Mr. Boardman's own,) " to the Bible " (76) And is not this the very
ground on which St, Luke commended the Bereans, as " more noble,"
" in that they received the word" spoken by Paul and Silas, " with all
readiness of mind, and searched the Scriptures daily whether these
things were so." But all this, to Mr. Boardman's eye, is " Oxford
Tracts and Popery :" just as the wolf, (I believe it is Jeremy Taylor
tells the story,) who had learned to read ; but, put together what letters
soever he might, or in whatever order, he could not for his life make
any thing out of it, but l-a-m-b ! And then, we have ever so much
about Chillingworth's famous maxim, " the Bible and the Bible only,
' Neither was Dr. Mdledoler at all afraid of Popery, when he gave utterance, like Dr,
Miller, to these " words of truth and soberness -,"
"Much recent altercation has taken place in the Churcli, on the subject of creeds and
confessions, ft has not been unfrequentiy intimated, that narrow-hearted bigots have
substituted them for the Bible, and have made them of equal if not superior authority.
It has also been, not obscurely, hinted, that it was time that they should be brushed away
with the rubbish and traditions of former ages : and that men should drink their waters,
immediately and solely, from the pure fountain head,"
" Nothing has been so perverted by erring man, even in the plainest matters, as the
Bible, No fancy, no folly, no downright contradiction to that sacred book, that imbecil
ity or wickedness could invent, but has at one time or other been substituted for truth,
and palmed upon the Bible.
" is it to be wondered at, under these circumstances, that holy men of God, and learn
ed in the Scriptures, have deemed it their duty, both in Church council, and on their
own responsibility, to draw up summaries of Christian doctrine, iu the form of cate
chisms or confessions 1
" If these catechisms and confessions were really substituted for the Holy Scriptures,
as has been said, they ought to he hurled, without delay, without distinction, and without
remorse, from the Church of God, But is this the case 7 We answer, no— certainly it
is not. Does not the whole Protestant world read the Bible ? Is it not almost the
very first book that is put into the hands of our children ? Do we not hear the voice of
Christ, ' Search the Scriptures,' reiterated from church to chuich, throughout all Protest
ant Christendom ?"
" What are our catechisms and confessions of faith, but systems of truth, profess
ing to be drawn from the Bible 1 What is their test but the Bible 1 What is their
appeal but to the Bible ? And in what is their worth, but in conformity to the
Bible 7"
" How shall two walk together, except they be agreed 7 Can we blend all princi
ples and practices professed to be drawn from the holy oracles 7 Can we bind together
materials the most discordant in the world, and then worship God in that discord 7 No,
it cannot be. In essential things, at least, men must see eye to eye, or they cannot com
fortably he united in a church state," Concio ad Clerum, at the opening of the General
Synod ofthe Reformed Dutch Church in North America, pp, II, 13, 13,
5*

54 "puseyism" "no

\

the religion of Protestants," which shall be noticed by and by : and a
shameful thrust at holy Bishop Jebb, which shall be noticed now.i
The summary of " principles," " common to the two systems,"
which Mr. Boardman has drawn up, we leave to the protection of his
saving clause, " as I understand them ;" charitably hoping, that the
fault lies there -.^ and hasten to conclude this portion of the subject, by
' " Bible religion," says Mr, Boardman, speaking of the Oxford writers, "is an offence
to those gentlemen. They ' cannot away with it.' It is too simple in its doctrines, its
order, its worship. Hence we hear one who was as much the god-father, as Knox was
the father, of the system, exclaiming ; ' It is my wish and prayer^ that I may be saved
from the simplicity of Bible religion !' What a prayer for a Christian Bishop!" — Here
were an end of Bishop Jebb, if Mr, Boardman had his way. Actum est de illo. But
we move an arrest of judgment. What are the facts in the case 7 Bishop Jebb — against
whom it is Mr, Boardman's distinguished honour to have cas< the first stone — is writing
to Mr, Knox, The first portion of the letter, how much we do not know, is omitted, as
two lines of asterisks indicate. Then follow these sentences, " What you say about
 , is truly both melancholy and instructive. The good man himself will, I trust, be
saved, though as through fire ; but what wood, hay, and stubble, may he not accu
mulate and vend 7 It is my wish and prayer, that I may be saved from the simplicity
of Bible religion. Indeed, I believe, that. in my very constitution I have some safeguard.
i love system, antiquity, and authority," Now, in the mind of any who knew that Bish
op Jebb, living and dead, was habitually known and spoken of as " the good Bishop of Lim
erick," this extract, even without an explanation, could occasion no distrust, " The lofty,
uncompromising, unswerving, integrity, which never trifled with principle, in the veriest
trifle ; the noble disregard of every rule, but the rule of right ; the generous disdain
of every thing like meanness, in the guise of prudence ; the free expenditure of money,
(looked on only as a means of doing good,) on every thing which became a man, a gen
tleman, and a Christian Bishop ; the holiness of the life, the affectionate kmdness ol^the
heart, its warm, its earnest, true piety, its thorough devotion to the cause of Christ's
Church — who can tell these things as they ought to be told 7 These, however," said
Hugh James Rose, who knew him well, " were things which belonged to his whole life,"
Not lightly, would the evil, which Mr, Boardman means should be inferred from his
quotation, be believed of such a man, even were there no possible solution of it. But
what will the reader say, when, from the page nearest but two to that from which he
quotes, we cite, in Mr, Knox's words, to which he was replying, the clear and perfect ex
planation 7 (It is Mr, Knox's I06th Letter, and is dated, March 6, 1813, as Mr, Jebb's—
he was not^Bishop for ten years after— was, March 8, 1 81 3,)—" I thank you for giving me
the exquisite epitaph, as well as for the accompanying passages. The latter I might
have relished more, had they not reminded me of that uncatholic doctrine of the interme
diate sleep, the Socinians are so fond of ; and which, to my sorrow unfeigned, my friend
K  , has openly broached to his congregation at A  , This, I fear, is the begin-
nii^ of troubles, I believe no one yet nas held this opinion by itself; either Ariamsm
or Socinianism, being hitherto its constant accompaniment ; and to you, I say, that some
such unhappy bewilderment, I expect, if I live, to witness, in that most amiable, but dis
tressingly misled, man. Painful as such an instance is, it conveys deep instruction. It
shows, that in that simplicity of Bible religion, which so many exclusively contend for,
and so many more unconsciously strive to diffuse, there is no security for any man,
however honest, however intentionally pious, being completely, himself, what he sub
stantially now is, at any future period ; suppose at twenty, fifteen, ten, or even seven,
years' end. Were there no resource against this versatility, the case of the religious
world were deplorable. Yet sectarianism has no resource ; as they who sail East or
West, without a time-keeper, cannot tell where they are, so the honest sectarian, who
is not content with the coasting movement of feeling, but launches into the sea of thought.
' Children tossed to and fro, and carried about with every wind of doctrine,' is the com
mon character of them all, except when secured by a steady habit of mind, an unwinged
ponderousness, which keeps its place, through an insuperable vis inertiEe," Now, grant
the unpalatableness of these remarks of Mr, Knox, — the more unpalatable for their home
truth,— to one in Mr. Boardman's position ; what is there in Bishop Jebb's wish and
prayer, taken in this connection^ unsuited to a Christian Bishop 7 'Why did not Mr,
Boardman quote the whole of Bishop Jebb's own words 7 Why did he keephack the oc
casion which his correspondent, Mr, Knox, supplied him 7 Nay, why did he go out of
his way, to bring in Bishop Jebb at all 7 Of this unworthy thrust at the grave of a dead
saint, there is, to me, the farther aggravation, that, in addition to the combination that
was in him, of all that was pure, lovely, and of good report, he was my kind, affection
ate, and faithful friend,
' "It is nothere intended," says Bishop Taylor, " that the doctrine of the Church should

"puseyism" " no popeky," 55
showing what is the teaching of the Tracts, as to the Rule of Faith ;
and how far it is from being Popery, or Popish. We have a personal
concern, in making this point clear : since never would we have used
the name of Cranmer, Ridley, Latimer, or Jewel, as authorities, but as
they built their conclusions upon the universal testimony of the earli
est ages. Cranmer is nothing to us, as Cranmer." Ridley is nothing
to us, as Ridley. Reformers, though they were, they still were nothing
to us, as Reformers. Their weight and value lie entirely in the care
fulness and honesty with which they went to the first fountains, and drank
there. Had Luther, Calvin, Bucer, done as they did, what reams of
controversy had been unwritten !
What Oxford teaches, may be presented, in few words, from Dr.
Pusey's Letter.
"In brief, then, my Lord, the meaning of our Church, (as we conceive) in these
Articles, is, that the Scripture is the sole authoritative source of the Faith, i, e, of
' things to be believed in order to salvation ;' the Church is the medium, through
which that knowledge is conveyed to individuals ; she, under her responsibility to
Gon, and in subjection to His Scripture, and with the guidance of His Spirit, testi
fies to her children, what truths are necessary to be believed in order to salvation ;
expounds Scripture to them ; determines, when controversies arise ; and this, not
in the character of a judge, but as a witness, to what she herself received."
"And in this view of the meaning of our Church, we are further confirmed by
the Canon of the Convocation of 1571, to which we have of late often had occasion
to appeal ; the same Convocation which enforced subscription to the Articles."
" ' They [preachers] shall in the first place be careful never to teach any thing
from the pulpit, to be religiously held and believed by the people, but, what is
agreeable to the doctrine of the Old or New Testament, and collected out of that
very Doctrine by the Catholic Fathers and ancient Bishops'
" So have we ever wished to teach, ' what is agreeable to the Doctrine of the
Old or New Testament :' and, as the test of its being thus agreeable, we would
take, not our own private and individual judgments, but that of the Universal
Church, as attested by the ' Catholic Fathers, and Ancient Bishops,' "
"Nor do we, in this, nor did they, approximate to Romanism : but rather they
herein took the strongest and the only unassailable position against it, Rome
and ourselves have alike appealed to the authority of ' the Church ;' but, in the
mouth of a Romanist, the Church means, so much of the Church as is in com
munion with herself, in other words, it means herself: with us, it means the Uni
versal Church, to which Rome, as a particular Church, is subject, and ought to
yield obedience. With Rome, it matters not whether the decision be of the Apos
tolic times, or of yesterday ; whether against the teaching of the early Church, or
with it ; whether the whole Church universal throughout the world agree in it, or
only a section, which holds communion with herself: she, as well as Calvin,
makes much of the authority of the Fathers, when she thinks that they make for
her ; but she, equally with the founder of the Ultra-Protestants, sets at naught
their authority, so soon as they tell against her : she unscrupulously sets aside the
judgment of all the Ancient Doctors of the Church, unhesitatingly dismisses the
necessity of agreement even of the whole Church at this day, and proudly taking
to herself the exclusive title of Catholic, sits alone, a Queen in the midst of the
earth, and dispenses her decrees from herself No, my Lord ! they ill understand
the character of Rome, or their own strength, who think that she would really
commit herself, as Cranmer did, to Christian Antiquity, or who would not gladly
bring her to that test ! What need has she of Antiquity, who is herself infallible,
except to allure mankind to believe her so ?'" — pp, 30, 31, 35, 36,
be the rule of faith distinctly from, much less against, the Scripture ; for that were a con
tradiction, to suppose the Church of God, and yet speaking and acting against the will of
God ; but it means, that where the question is concerning an obscure place of Scripture,
the practice ofthe Catholic Church is the best commentary," — vi, 521, Bishop Heber's Ed,
' See Mr, Newman's Lecture on "Romanism as neglectful of Antiquity," and the whole
of that sidmirable book, " The Prophetical Office of the Church,"

56 " puseyism" " no popeky."
That this was the course pursued by our Reformers ; that it is any
thing but Popery ; that it is the course of common sense and true phi
losophy, is what we now propose to show.
We call up Cranmer, Archbishop and Martyr -.^
" Wherefore by your own description and rule of a Catholic faith, your doctrine
and teaching: in these four articles cannot be good and Catholic, except you can
find it in plain terms in the Scripture, and old Catholic doctors, which when you do, I
will hold up my hand at the bar, and say, guilty. And if you cannot, then it is rea
son that you do the like, per legem talionis." — Answer to Gardyner. Works, iii. 42.
And, again, among his last words :
" Touching my doctrine of the Sacrament, and other my doctrine, of what kind
soever it be, I protest it was never my mind to write, speak, or understand any
thing contrary to the most holy Word of Gon, or else against the holy Catholic
Church of Christ, but purely and simply to imitate and teach those things only
which I have learned from the Sacred Scriptures, and of the holy Catholic Church
of Christ, from the beginning, and also according to the exposition of the most holy
and learned fathers and martyrs of the Church."
"And if any thing hath peradventure chanced otherwise than I thought, I may
err ; but heretic I cannot be, forasmuch as I am ready in all things to follow the
judgment of the most sacred Word of God, and of the holy Catholic Church, desiring
none other thing than meekly and gently to be taught, if anywhere (which God
forbid) I have swerved from the truth," .
" And I profess and openly confess, that in all my doctrine and preaching, both
of the Sacrament, and of other my doctrine whatsoever it be, not only / mean and
judge those things, as the Catholic Church and the most holy fathers of old, roith one
accord, have meant and judged, but also I would gladly use the same words that they
used, and not use any other words, but to set my hand to all and singular their
speeches, phrases, ways, and forms of speech, which they do use in the treatises
upon the Sacrament, and to keep still their interpretation. But in this thing I only
am accused for a heretic, because I allow not the doctrine lately brought in of the
Sacrament, and because I consent not to words not accustomed in Scripture, and
unknown to the ancient fathers, but newly invented and brought in by men, and
tending to the destruction of souls, and overthrow of the old and pure religion," —
Appeal from the Pope to the next General Council. Works, vol, iv, pp, 126, 127,
We call up Ridley, Bishop and Martyr :
" In that the Church of God is in doubt, I use, herein, the wise counsel of Vin-
centius Lirinensis, whom I am sure you will allow, who, giving precepts how the
Catholic Church may be known, in all schisms and heresies, writeth in this man
ner : ' When,' saith he, ' one part is corrupted with heresies, then prefer the whole
world before that one part ; but if the greater part be infected, then prefer an
tiquity,' In like sort, now, when I perceive the greatest part of Christianity to be
infected with the poison of the See of Rome, I repair to the usage of the Primitive
Church ;" which I find clear contrary to the Pope's decrees, as in that the Priest
receiveth alone, that it is made unlawful to the laity to receive in both kinds, and
such like, wherefore it requireth, that / prefer the antiquity of the Primitive Church,
before the novelty ofthe Church of Rome." ^ — Life, pp, 613, 614,
We call up Bradford, Priest and Martyr :
" To believe, as the Word of God teacheth, the Primitive Church believed, and all
the Catholic and good holy fathers taught, for flve hundred years, at least, after Christ,
will not serve, and therefore I am condemned and burned, out of ha-uA.— Martyrs'
Letters, p, 270,
' There would be no end of extracts from the Homilies, to illustrate this point. The
volume is referred to,
^ It was his thorough acquaintance with antiquity, that recommended Ridley, in the
first instance, to Cranmer, — Soames's Reformation, iii, 26.
3 Those who would know thoroughly what this means, are referred to Dr. Hook's ex
cellent Sermon, " The Novelties of Romanism."

"puseyism" "no popeky." 57
We call up Bishop Jewel :
" The words that I then spake, as near as I can call them to mind, were these :
If any learned man of all our adversaries, or if all the learned men that be alive,
be able to bring any one sufficient sentence out of any old Catholic Doctor, or Father, or
out of any old general Council, or out of the Holy Scriptures of God, or any one ex
ample of the primitive Church, whereby it may be clearly and plainly proved, that
there was any private mass in the whole world at that time, for the space of six
hundred years after Christ ; or that there was then any communion ministered
unto the people under one kind ; or that the people had their common prayers then
in a strange tongue, that they understood not : or that the Bishop of Rome was
then called an universal Bishop, or the head of the universal Church, &c, ; if any
man alive were able to prove any of these articles, by any one clear or plain
clause or sentence, either of the Scriptures or ofthe old Doctors, or of any old gen
eral Council, or by any example of the primitive Church : I promised then that I
would give over and subscribe unto him,"
" Thus have we been taught by Christ, the Apostles, and by the holy Fathers, and
we do faithfully teach the children of God the same things, and for so doing are
we to be called heretics by their great high priests ? Oh ! immortal God ! Have
Christ and his Apostles, and so many Fathers, all erred? WJjat, are Origen, Am
brose, Augustine, Chrysostom, Gelasius, and Theodoret, apostates from the Cath
olic faith ? Was the consent of so many bishops and learned men nothing but a
conspiracy of heretics ? Or that which was commendable in them, is it now
blameable in us ? Or that which was once true, is it now, because it displeaseth
them, become false ?" — Sermon, preached at St. Paul's Cross,
We call up Bishop Cheney :
"These new writers in matters of controversy, as Mr, Calvin and others, agree
not together, but are at dissension among theihselves, and are together by the ears.
Therefore take heed of them. Yet read them: for in opening the text, they do
pass many of the old Fathers. And they are excellently well learned in the
tongues : but in matters now in controversy, follow them not, but follow the old
Fathers and Doctors, although Mr, Calvin denieth some of them, ' Scriptures, Scrip
tures,' do you cry ? Be not too hasty ; for so the heretics always cried, and had
the Scriptures, I would ask this question ; I have to do with an heretic; I bring
Scripture against him ; and he will confess it to be Scripture. But he will deny
the sense that I bring it for. How now? How shall this be tried? Marry, by
consent of Fathers only, and not by others. Good people, I must now depart shortly.
Keep, therefore, this lesson with you. Believe not, neither follow this city, nor
yet 2, 3, 4, 5, 6, 7 ; but follow you the Catholic and universal consent." — Strype's
Annals, i, pt, 2, pp, 278-280,
We call up Bishop Hall :
"In truth, he who sincerely subscribes to the Word of God, consigned, as it is,
to the everlasting record of letters, to all the primitive creeds, to the four general
councils, to the concordant judgment of the Fathers for the first six hundred years
from Christ, which we of the Reformed Church religiously profess to do, even
though he be not exempt from error, in minor points, yet he shall never be an
heretic. Any particular church may easily err, by affixing heresy to an opinion
tmdeserving of it, whether a truth, or a light error ; but heavily neither soul nor
church can err, which walks heedfully in the steps of the universal and ancient
Church," — Concio ad Clerum, 1623,
We call up Archbishop Potter :
" I must not forget, under this head, that I am again charged, not only with fa
vouring Popery, but with being a Papist in disguise, with acknowledging the Pro
testant principles for decency's sake, but steadfastly adhering to the Popish, And
all this, it seems, for having referred you to the practice and writers of the Primi
tive times, and of the next ages after the Apostles ; whereby I am represented to
understand the reign of Constantine, which happened as he (the objector) saith,
almost three hundred years after. Now, I am not in the least apprehensive of my

68 ,
being suspected as a favourer of Popery, by any man who knows the true meaning
of Popery ; but sure it is such a compliment to the Popish religion, as no Protes
tant would have made, who understands his own principles, to date its rise from
the time of Constantine ; the claim of Infallibility, and of the Papal Supremacy
as now exercised, the doctrine of Transubstantiation, Invocation of Saints, Image
worship, prayers in an unknown tongue, forbidding laymen to read the Scriptures,
to say nothing of other peculiar tenets of the Church of Rome, having never been
heard of during the reign of this great Emperor, or for a long time after ; as a
very little insight into the Popish controversies, or Ecclesiastical historians, would
have informed the writer. It would hive been much more to his purpose, and
equally consistent with truth and justice, to have told his readers, that, by the next
ages after the Apostles, I meant the times immediately preceding the Reformation ;
but theii one opportunity would have been lost, of declaiming against the times in
which the Nicene Creed was composed, and Arianism condemned. As to the
primitive writers, I am not ashamed or afraid to repeat, that the best method of inter
preting Scripture seems, to me, to be the having recourse to the writers who lived nearest
to the times wherein the Scriptures were first published, that is, to the next ages after
the Apostles ; and that a diligent inquiry into the faith of the Church in the same
ages, would be the most effectual way, next after the study of the Scriptures, to prevent
innovations in doctrine ; and lastly, that this hath been practised, with great success,
by some of our best advocates for the Protestant cause, as Bishop Jewel, for ex
ample. Archbishop Laud, Archbishop Usher, Bishop Cosin, Bishop StilUngfleet,
Dr, Barrow, Bishop Bull, with many others, at home and abroad," — Charge to the
Clergy of the Diocese of Oxford.
We call up Chillingworth :
" Neither is that true, which you pretend, that we possess the Scripture from
you, or take it upon the integrity of your custody, but upon universal tradition, of
which you [Rome] are but a little part," — Works, (Oxford,) i. 159,
And again :
" If there be any traditive interpretation of Scripture, produce it, and prove it to
be so, and we embrace it. But the tradition of all ages is one thing ; and the au
thority of the present Church, much more of the Roman Church, which is but a
part, and a corrupted part, of the Catholic Church, is another. And therefore,
though we are ready for both Scripture, and the sense of Scripture, upon the authority
of original tradition, yet we receive neither the one nor the other upon the author
ity of your Church,"— i, 218.
And again :
" Methinks so subtil a man as you are, should easily apprehend a wide difference,
between authority to do a thing, and infallibility in doing it ; and again, between
a conditional infalhbility, and an absolute. The former, the Doctor,' together with
the Church of England, attributeth to the Church, nay, to particular Churches, and
I subscribe to his opinion; that is, an authority of determing controversies of faith
according to plain and evident Scripture, ahd universal Tradition, and infalli
bility, while they proceed according to this rule." — ^i, 276, 277,
And again :
" He that pretends to believe in God, obligeth himself to believe it necessary to
obey that, which reason assures him to be the will of God, Now, reason will as
sure him that believes the Creed, that it is the will of God he should believe the
Scripture ; even the very same reason which moves him to believe the Creed ;
universal and never-failing tradition having given this testimony, both to Creed and
Scripture, that they both, by the works of God, were sealed, and testified to be the
words of God," — ii, 36,
And again :
" To the third, I answer, that the certainty I have of the Creed, that it was from
' Dr, Potter.

"puseyism" "no POPEEY." 59
the Apostles, and contains the principles of faith, I ground it not upon the Scrip
ture; and yet not upon the infallibility of any present, much less upon your Church ;
but upon ihe authority of the ancient Church, and written tradition, which, (as Dr.
Potter hath proved,) gave this constant testimony unto it," — ii, p, 37.
And again :
"And moreover, to clear myself, once for all, from all imputations of this.' na
ture, which charge me injuriously with denial of supernatural verities, I profess
sincerely that I believe all those books of Scripture, which the Church of England
accounts canonical, to be the infallible word of God, I believe all things evidently
contained in them ; all things evidently, or even probably, deducible from them ;
I acknowledge all that to be heresy, which, by the Act of Parliament, primo of
Queen Elizabeth, is declared to be so ;' and though, in such points, which may be
held diversely by divers men,' salva fidei comfaoe, I would not take any man's liberty
from him, and humbly beseech all men that they would not take mine from me ;
yet, thus much I can say, (which, 1 hope, will satisfy any man of reason,) that
whatsoever hath been held necessary to salvation, either by the Catholic Church
of all ages ; or by the consent of the Fathers, measured by Vincentius Li-nnensis' rule,
or is held necessary, either by the Catholic Church of this age, or by the consent
of Protestants, or even by the Church of England, that, against the Socinians, and
all others whatever, I do verily beUeve and embrace." — i. 28, 29-
And again :
" I beseech you, pardon me if I choose mine [the foundation of my faith] upon
one that is much firmer and safer, and lies open to none of these objections, which
is. Scripture akd Universal Traditioic," ii, 498.
And again :
* * * * i< Divers ways, the doctors of your Church |of Eome] do the principal
and proper work of the Socinians for them, undermining the doctrine of the Trin
ity, by denying it to be supported by those pillars of the faith, which alone are fit and
able to support it: I mean Scripture, and the consent of the amciemt Doctors,'"
i, p, 18,
We call up Mr. Faber, and with him a host of witnesses:
" Renouncing the self-sufficient hcentiousness of that miscalled and misappre
hended right of private judgment, which dogmatically pronounces upon the meaning
of Scripture from a mere insulated inspection of Scripture, and which rapidly de
cides that such must be the sense of Scripture, because an individual thinks that
such is the sense of Scripture : renouncing this self-sufficient and strangely unsat
isfactory licentiousness, the Church of England, with her usual sober and modest
judiciousness, has always professed to build her code of doctrine, authoritatively, in
deed, upon Scripture alone, but . hermeneuiically upon Scripture, as understood and
explained by Primitive Antiquity.
" Herein she has judged well and wisely.
" Scripture and Antiquity are the two pillars, upon which all srationally-establishcd
faith must ultimately repose.
' The rule given in the Act, is, the Canonical Scriptures, and the first four General
Councils, ' Of this Catholic liberty of interpretation, which pervades the teaching of the Church,
and is indeed the ground-work of it all, Mr, Boardman, of course, can lorm no compre
hension. In the straitness of his sect, a man must say " Shibboleth," not " Sibboleth •"
•or he is taken and slain. Hence, a man becomes an enemy for a word. Hence divisions
without end or sense. As one tells cf that dispute between the famous Puritanical lead
ers, Ainsworth and Broughton, whether the color of Aaron's Unen ephod was of a blue
or a sea- water green ; which threw their followers into parties and factions, and puzzled
all the dyers of Amsterdam,
' No one has shown, more conclusively, how regardless Rome is of " the consent
of the ancient Doctors," than Mr, Newman, in his " Romanism and Popular Pro
testantism .J'

60 "puseyism" "no popery."
" If we reject Scripture, we reject the very basis of theological belief. If we re
ject Antiquity, we reject all historical evidence of soundness of interpretation,
" When, in our inquiries after revealed truth, the two are combined, we attain to
moral certainty ; and in matters which, by their very nature, admit not of mathe
matical proof, moral certainty is the highest point to which we can possibly attain."
Primitive Doctrine of Election, pp, II, 13,
Again, he says, in another place :
" Among unread or half-read persons, of our somewhat confident age, it is a not
uncommon saying : That they disregard the early Fathers : and that they will abide
by nothing save the decision of Scripture alone.
" If, by a disregard of the early Fathers, they mean that they allow them not, in
dividually, that personal authority, in exposition, which the Romanists claim for
them, they certainly will not have me, at least, for an opponent : and, accordingly,
1 have shown, that, in the interpretation of the Scripture terms, Election, and Pre
destination, I regard the insulated individual authority of Augustine, just as httle
as I regard the insulated individual authority of Calvin,
" But, if, by a disregard of the early Fathers, they mean, that they regard them
not as evidence to the fact of what doctrines were or were not received by the
Primitive Church, and from her were or were not deUvered to posterity ; they
might just as rationally talk of the surpassing wisdom of extinguishing the Ught of
history, by way of more effectually improving and increasing our knowledge of
past events ; for, in truth, under the aspect ui which they are specially important
to us, the early Fathers are neither more nor less than so many historical witnesses.
" Again : if, by an abiding solely by the decision of Scripture, they mean, that, as
a binding or authoritative rule of faith, they will receive nothing save what is con
tained in Scripture.; nt^person, I suppose, who rejects that idle supplemental tra
dition, which the Council of Trent invites us to receive with the same confidence as
Holy Scripture itself, will think of differing from them : for the Bible, and the Bible
alone, is doubtless the rule of faith with all Protestants,
" But, if, by an abiding solely by the decision of Scripture, they mean that, utterly
disregarding the recorded doctrinal system of that Primitive Church, which con
versed with, and was taught by, the Apostles, they wUl abide by nothing save their
own crude and arbitrary private expositions of Scripture ; we certainly may weU
admire their intrepidity, whatever we may think of their modesty : for, in truth,
by such a plan, while they call upon us lo despise the sentiments of Christian an
tiquity, so far as we can learn them upon distinct historical testimony, they expect
us to receive, without hesitation, and as undoubted verities, their own mere modern
upstart speculations upon the sense of God's Holy Word ; that is to say, the evi
dence of the early Fathers, and the hermeneutic decisions of the Primitive Church,
we may laudably and profitably contemn, but themselves we must receive, (for they
themselves are content to receive themselves,) as well nigh certain and infallible
expositors of Scripture," — Bid, p, 184,
And again :
" Now, whatever gratuitous absurdities may have been personally advocated by
the Fathers, as we descend the stream of chronology, and whatever unscriptural
notions may have been by them heaped upon sound Catholic doctrines, this cannot
affect their unanimous testimony to the universal reception of really Scriptural doc
trines, from ihe very beginning. "^Primitive Doctrine of Regeneration.
And again :
" It will be observed, that the writers of this Homily' appeal, in the way of ev
idential confirmation of their doctrine, to the early Fathers, In this, they exem
plify the sound principle of the Church of England ; the principle of Cranmer and
of Ridley, of Jewel and of Hooker, of Pearson and of Beveridge : — that Scripture
is the Sole Rule of Faith ; but that, since no Rule can be used as a Rule, until it be
first interpreted, we must resort, for its interpretation, not to the wantonness of our own
arbitrary dogmatism, but to the ascertained general consent ofthe Primitive Church."
• He is alluding to the Sermon of the Salvation of Mankind.

" puseyism" •" NO POPERY," 61
" We have seen how the English Church speaks, in her nineteenth canorl ;' and
we have noted, how, in the matter of Justification, she appeals to Ecclesiastical
Antiquity : let us now hear, how Bishop Jewel expounds her sentiments, and how
the great Casaubon understood them,
" ¦ These doct-rines have roe learned, from Christ, from ihe Apostles, and from the
Holy Fathers -• and the same, with all good faith, we teach to the people of God.' —
Juell, Apol. Eccles, Anglican, apud Enchir, Theol, vol, i, p, 228,
" ' From the Primitive Church, from the Apostles, from Christ, we hatie not departed.'
Ibid, p, 295,
" ' We have resorted, as much as we possibly could, io the Church of the Apostles and of
the ancient Catholic Bishops and Fathers ; and we have carefully directed, according to their
rites and institutes, not only our Doctrinal System, but also our Sacraments and the Form
of our Public Prayers. For we judged, that we ought to take our commencement from
that precise quarter, whence the firsi beginnings of Religiortwere derived.' — Ibid, p, 323,
" ' From Holy Scripture, which we know to be infallible, roe have sought out a certain
sure form of Religion : and we have returned to the Primitive Church of the Ancient
Fathers and Apostles, that is to say, io the very rudiments and beginnings, and, as it were,
to the very fountains.'^\bidL. p, 340,
"' I could wish, wiih Melaticthon and the Church of England, that our articles of
faith should be derived from the fountain of Holy Scripture, through the channel of
Antiquity. Otherwise, what end will there be of perpetual innovation V — Casaub,
Epist, 744,
" ' If I am not greatly mistaken, the soundest part of the whole Reformation is to be
found in England : for there, along wiih the study of Essential Truth, flourishes also
the study of Antiquity,' — Ibid. Epist. 837.
" ' The King and the whole Church of England pronounce, that they acknowledge, for
true, and, at the same time, necessary to salvation, that doctrine, alone, which, welling
out from the fountain of Holy Scripture, has bee-n. derived, through the consent of the
Ancient Church, as through a channel, down to these present times.' — Ibid, Epist, 838.
" Thus rationally and soberly theologizes the truly Apostolic Church of Eng
land: and those moderns know little, either of her principles or of her practice,
who would expose her to the not unmerited scoffs of such writers as Dr, Wiseman
and his Romish brethren, by exhibiting her as the advocate of all the wildness of
insulated and uninformed private judgment ; as if she made every man, qualified or
unquaUfied, his own prophet and his own church. Truly, in the hands of such a
company of preachers, the City of God would indeed become a Babel, a City of
confusion! The English Church say's to her children: Qualify yourselves; and
then judge, upon the intelligible principles of adequate testimony, whether I indeed
declare unto you the mind of Scripture, But, without qualification, what can your
mere insulated private judgment be worth ? If you either cannot, or will not,
qualify yourselves, your judgment must, as plain common sense teaches, Ue in
abeyance. In that case, just as you depend upon your lawyer or your physician,
so must you be even content to depend upon my decisions. Meanwhile, fancy
not, that I have the slightest wish to hoodwink you, or to exact the blind submis
sion demanded by the Romish Priesthood. I simply say. Qualify yourselves ; and
then, like reasonable beings, exercise your right of private judgment. I no more
deny your right of jjidging for yourselves, in Theology, than I deny your right of
prescribing for yourselves, in Medicine. But, as I suppose you would scarcely
undertake to be your own Physicians, without study : so, I think, you will act not
much more wisely, or much more safely, if you determine to become your own
Theologians, purely by force of instinct, and without any adequate preparation, —
Primitive Doctrine of Justification, p. 52,
But, if any one would see this subject treated with a master's hand,
let him read the Appendix to Archdeacon Manning's noble Sermon,
" The Rule of Faith :" in which, the practice of the Church of England
is discriminated from that of Rome, and of the modern school ; and the
' " Let them, in the first place, take care that they never teach any thing in sermons,
wliich they would have the people hold and believe, but what is agreeable to the doc
trine of the Old and New' "Testaments, and which the Catholic Fathers and Ancient
Bishops have collected, from that very doctrine," — Vide Canons of 15717
6

62

PUSEYISM''

two latter shown to come together in result, with such luminousness of
statement, and conclusiveness of reasoning, that any one, with half an
eye, can see it. Gladly would I give it all ; but have no room for a
single extract.
But the Papists claim the Oxford writers as their own. No new
claim this. See how Chillingworth dealt whh the same trick'of Popery,
in his days.
" The other part of your accusation strikes deeper, and is more considerable ;
and that tells us, that ' Protestantism waxeth weary of itself; that the professors
of it, they especially of greatest worth, learning, and authority, love temper and
moderation ; and are at this time more unresolved where to fasten, than at the in
fancy of their Church ; that their Churches begin to look with a new face; their
walls to speak a new language ; their doctrine to be altered in many things, for
which their progenitors forsook the then visible Church of Christ ; for example,
the pope not antichrist, prayer for the dead; limbus patrum ; pictures; that the
Church halh authority in determining controversies of faith, and to interpret Scrip
ture about freewill, predestination, universal grace ; that all our works are not
sins ; merit of good works; inherent justice ; faith alone doth not justify ; charity
to be preferred before knowledge ; traditions ; commandments possible to be kept ;
that their Thirty-nine Articles are patient, nay, ambitious, of some sense wherein
they may seem Catholic ; that lo allege the necessity of wife and children, in these
days, is but a weak plea, for a married minister to compass a benefice; that Cal
vinism is at length accounted heresy, and little less than treason ; that men in talk
and writing use willingly the once fearful names of priests and altars; that they
are now put in mind, that, for exposition of Scripture, they are by Canon bound to
follow the Fathers ; which, if they do with sincerity, it is easy to tell what doom
will pass against Protestants, seeing that, by confession of Protestants, the Fathers
are on the Papists' side, which tlie answerer to some so clearly demonstrated that
they remain convinced ;' in fine, as the Samaritans saw in the disciples' counte
nances, that they meant to go to Jerusalem, so you pretend it is even legible in
the foreheads at these men, that they are even going, nay, making haste to Rome :
which scurrilous libel, void of all truth, discretion, and honesty, what effect it may
have wrought, what aid it may have gained, with credulous Papists, (who dream
wbat they desire, and believe their own dreams,) or with ill-affected, jealous, and
weak Protestants, I cannot tell ; but one thing I dare say boldly, that you yourself
did never belierve it. '-
" For, did you indeed conceive, or had you any hope, ihat such men as you describe,
men of worth, of learning, and authority too, were friends and fovovrrers of your religion,
and inclinable to your party, can any man imagine thai yeu would proclaim it, and bid
the world take heed of them ? Sic notus Ulysses ? Do we know the Jesuits no better
than so ? What ! are they turned prevaricators against their own faction ? Are
they likely men to betray and expose their own agents and instruments, and to
aw^aken the eyes of jealousy, and to raise the clamour ofthe people against them.
Certainly your zeal to the See of Rome, testified by your fourth vow of special
obedience to the Pope, proper to your order, and your cunning carriage of all
affairs for the greater advantage and advancement of tfeat See, are clear demon
strations, that, if you had thought thus, you would never have said so. The truth is,
they that can run to extremes, in opposition against you ; they that pull down your
infallibility and set up their own ; they that declaim against your tyranny, and exercise
ii themselves over others ; are the adversaries that give you greatest advantage, and such
es you lom- tft deal with. Whereas, upon men of temper and moderation, such as
will oppose nothing becaitse you maintain it, but will draw as near to you (that
they may draw you to them) as the truth will let them ; such as require of Chris
tians to believe only in Christ, and will damn no man or doctrine withonj express
and certain warrant from God's word ; upon such as these, you know not how to
fasten ; but if you chance to have conference with any such, (which yet, as much
as possibly you can, you avoid and decline,) you are very speedily pnt to silence,
and see the indefensible weakness of your cause laid open to all men. And this,
I verily believe, is the true reason that you thus rave and rage against them ; as
foreseeing your time of prevailing, or even of subsisting, would be short, if other
adversaries will give you no more advantage than they do." — Works, iii, 47 — 49,

"puseyism" "no POPEEY." 63
A few words more, and this reluctant work is done. The hope was
entertained that, Mr. Boardman, on a reconsideration, would candidly
admit that he had been mistaken ; that, whatever else the Tracts might
be, they were not Popish ; and that, therefore, to approve them, more
or less, as many Churchmen do, was not to favour Popery, Such a
discrimination, honourable to himself, and just to all, would have met
fully all the objects of the Call for Proof. The course which he has
chosen, will remind intelligent readers of his "Reply," of those judicious
words of " the Judicious Hooker," — " They which measure religion by
dislike of the Church of Rome, think every man so much the more
sound, by how much he can make the corruptions thereof to seem more
large. Wisdom, therefore, and skill, is requisite, to know, what parts
are sound in that Church, and what corrupted. Neither is it to all men
apparent, which complain of unsound parts, with what kind of unsound
ness every such part is possessed. They can say that in doctrine, in
discipline, in prayers, in sacraments, the Church of Rome hath (as it
hath indeed) very foul and gross corruptions ; the nature whereof, not
withstanding, because they have not, for • the most part, exact skill and
knowledge to discern, they think that amiss many times' which is not ;
and the salve of reformation they mightily call for, but where, and what
the sores are which need it, as they wot full little.'so they think it not
greatly material to search," — Ecclesiastical Polity, IV. ch, viii, § 2.
But why should Mr. Boardman be so utteriy prescriptive of the
Church of Rome ? Grant all her corruptions : yet she does hold some
truths, and^hey cardinal ; and common to her with the. Church of Eng
land not only, and the Protestant Episcopal Church in the United States,
but, thus far, with Mr Boardman, and his communion. Such are the
doctrines of the Trinity, of the atonement, of sanctification by the Spirit,
and of a final judgment, when the righteous and the wicked shall be
separated forever. Grant that she has been, and is, " a blasphemer, and
a persecutor, and injurious :" yet there are enemies common to her,
and those who hold with Mr, Boardman, Such are they, whom St
Paul describes as " denying the Lord that bought them," Now, it
Eome were overthrown, would these, and all who would make common
cause with these, be satisfied ? Would the warfare then be stayed ?
Would there be no farther call for " Reformation ?" " The argu
ment," says Mr, Newman, {Letter to Dr. Faussett, p. 35,) " was evol
ved to its last link, at the time of the Reformation. The followers of
Socinus then proclaimed that Rome was Babylon ; and that those, who so
thought, could not consistently stop, till they thought Socinianism the
Gospel." What else was indicated by those well known lines, so cur
rent then, by one of the extremest of the party,
" Tota jacet Babylon, destruxit tecta Lutheras,
Calvinus muros, sed fundamenta Socinus?"
Which may^be rendered some how so —
Whole Babylon is down, unroofed in Luther's reformation ;
The walls, John Calvin overthrew ; Socinus, the foundation.
Of the good will to have it so, there can be little doubt. The sad
history of the Reformation in Germany, Switzeriand, and Scotland, to
come no nearer home, invests the homely distich with " something of

'64 " puseyism" " NO POPERY."
prophetic strain," Mr. Boardman, no doubt, would stop the work of
demolition at the middle ofthe second line, I3ut it is hard to jump but
half way down a precipice. The beginning of an overthrow is easier
than its termination. And why should any wish that Rome should be
destroyed > Would not reform be better ? Is even that impossible to
faith and prayer ? Nay, is not England, Rome relormed ?
For the Oxford writers, nothing need be asked, but that they be read.
Just in proportion as this is done, the outcry is diminished. Not that
all agree with them. Far from it I But that the charge of Popery or
heresy is seen at once to be erroneous or malicious. Before they had
been read at all, the Trojan horse was not regarded as a more pernic
ious portent, A portion of them were reprinted ; and the well-informed
among their readers said, at once. This is not new ! We knew all this
before ! These are the old Church principles, stated with fairness, and
drawn out to just conclusions ! And so far from being Popish, those
who have but little sympathy on many points with Isaac Taylor, have
felt, what he has honestly declared, — " the mode of repelling the pre
tensions of the Romish Church, recommended by the writers of the
Oxford Tracts, seems to me to be at once legitimate and conclusive ;
it is in substance an appeal from the alleged authority of that Church to
a Catholicity more Catholic,' and to an antiquity more ancient. On
I Of the truth and power of this appeal, a better illustration cannot well be furnished
than the following, which is extracted, for this edition, from the Notes to the Sermon on
the Death ofthe Kev, Benjamin D. Winslow : — " Mr, Winslow was a Catholic Church
man, in equal contradistinction to the Papist and th^ Puritan. He had acquainted him
self with both. It was THE CATHOLIC SYSTEM, saving him,, in Christ,./ro'?n either error, in
which jie lived and iu which he died ; and of whose training, he approved himself, through
grace, so beautiful a specimen. Few men have had experience, so critical, of the dan
gerous influence of Popery, Never has there been exhibited a clearer demonstration,
than in his case, of the effectual resistance of the catholic system to its most winning
blandishments, A piece of private history, as interesting as it is instructive, will per
fectly establish, while it well illustrates, this statement,
" It was during his residence at the University, that the Romish convent at Charlestown
was destroyed, by an outrageous act of lawless violence, Winslow was a young man
of an enthusiastic, not only, but highly excitable temperament. He felt, most strongly,
the indignation which thai deed enkindled in every generous breast. What he felt deep
ly, he was wont to express warmly. In some such wav, his feelings were enlisted on the
side of Rome, A young man of " mark and likelihood," his case attracted the notice of
the clergy of that communion, in Boston. One thing led to another, until he found him
self admitted to, what seemed, their fullest confidence. Books were put into his hands.
The enticing arts, which none know belter how to use, were sedulously applied. His
very position, as a leader among the Churchmen of the University, when neither his years
nor his acquirements had enabled him to know, much less to give, a reason of the hope
that was in him, increased his exposure. With just enough acquaintance with
the Church to feel a reverence for antiquity, and a disposition to he governed by au
thority ; he had made but little proaress in that search of Holy Scripture, and of an
cient authors, hy which, alone, the Christian can be guarded against the countless forms
of error — more dangerous, in proportion as they seem the more to assimilate themselves
to truth. The result of such a state of things was natural and obvious, A young man
of less than twenty, his spirit all alive to classical and chivalrous associations, thrown
^off his guard by the stirring up of all his deepest impulses,thinking himself to he some
what as a Churchman, in close and constant conference with a Papal Bishop and his
: Priests ! Who could hesitate a? to the issue ? Of all this, I was in perfect ignorance ;
¦ when I received from him the following letter : " 'Harvard University, Peb'y, 23, 1835,
"" My dear Uncle,
" ' The contents of the following letter will undoubtedly give you both surprise and
I pain; but duty to myself, to you, and to God, compel me to make this disclosure. The only
tlhing for which I lament, is, that I did not write you my doubts and difficulties six weeks
igo ; and then I might have been rescued from what you will consider a great error. To

"puseyism" " NO POPERY." 65
this ground, British Protestantism, or, let us say, if the phrase is pre
ferred, British Christianity, stands on a rock, clear of all exception;
and, so far as relates to Popery, is exempt from all peril. Within the
well-defined limits which it observes, this line of argument is equally
be brief, / am all but converted to ihe faith of ihe Roman Catholic Church ; and un
less I am to be reclaimed, I must, in the course of a few weeks, openly join her commu
nion. My affections, my sympathies, are all wkh the Protestant Episcopal Church;
but my judgment is almost convinced that she is in a state of schism. But you will na
turally enough inquire, how did this come about 7 Ever since the destruction of the
convent at Uharlestown, my attention has been directed to the faith of the [Roman]
Catholic Church, I have perused the works of several of her best champions ; and
have had long conversations with Bishop Penwick, of Boston, and another Roman Cath
olic Clergyman, Not that I would give you to understand that my investigations
have been of an ex parte nature ; I have also studied the ablest Protestant authors : and
yet, the result is, that I am nearly, if not quite, convinced that the Church of Rome is
the only Church of Christ,
'"It is not my design, in writing these lines, to enter into a full relation of the va
rious reasons which have led me to such conclusions ; suffice it to say, that my present
views seem to my mind to be the Church theory of our owu Church, carried out to
its legitimate result. I have always believed that Christ is not divided ;— that there should
be but one fold, as there is one Shepherd ; — that our Lord hath promised to be with His
visible Church, to the end of the world ;— that His Church should be guided into all
truth, and be the pillar and ground of the truth, because He was to be with it al-
clays. Now, these are truths, as I humbly think, which are so firmly founded in Scrip
ture, antiquity, reason, and common sense, that they cannot be overthrown. But, if
these views be true, the Church of Rome, as it appears to me, is the only true
Church, Where was our Church, before the (so called) Reformation ? Did she not
separate from the Catholic Church at that time 7 If she be the true Church, then
Christ deserted His Church, and was false to His promise of being with her all days.
There certainly cannot be two true Churches, so at variance as Rome and England, If
Rome be right, England must be wrong, if Rome be wrong, then our views of the
Church must be erroneous. Such is my dilemma. And I cannot see any better al
ternative than that of returning to the Mother Church,
" ' No dissenter can possibly meet my objections. Churchmen, and Churchmen alone,
can understand my peculiar difficulties. I would therefore beg you, my dear uncle, if you
should have time, to recommend any work which will meet my case ; and also give me any
light, by which I may, conscientiously, remain in the Protestant Episcopal Church —
a Church which I have so much loved and honoured. Excuse my troubling you with
this letter. It is no less painful to me than it can prove to you. But it is my duty, and
duty must be done. Very affectionately yours,
Benjamin Davis Winslow.'
"In a moment, I saw his position, I saw, that to refer him to books, while Jesuit
expositors had his confidence, was in vain, I saw, that he was not accessible to reason.
I saw, that, to remain at Cambridge, was to rush, and that at once, into tl;e gulf that
yawned for him. The image that possessed my mind, at once, and haunted it, by
day and night, for weeks and months, and has not yet lost all its vividness, was, the
poor bird, charmed by the rattlesnake, and shooting with a desperate impulse into his
sanguinary jaws, I resolved, if there was help in God, to save him ; and, by the help of
God, I did, I wrote to him briefly, but peremptorily, to come at once to me, "That
the subject was of the utmost moment. That no corresiiondence at a distance could
meet its requirements. That it called for time, and thought, and careful study of au
thorities, without the bias of an overruling influence on either side. That Burlington
was a calm, sequestered place. That my books were at his service. That he should' in
vestigate the, subject thoroughly. That he should follow implicitly, wherever that in-
- vestiration, guided by the promised Holy One, should lead. If it led to Rome, he should
go. If, convinced himself^ he could convince me, I would go with him. If convictioi'
failed, his place was where the Providence of God had set him, I used no word of ar
gument, and I referred to no authority against the Popish claim : for I felt sure, that
they who had so far secured him, would have access to my letters, I told him to go at'
once to the President, To say that I had need for him ; and that he must rely on my
character that the occasion was sufficient, without a statement of the reasons. He
went to the President, At first, he refused permission. Then he sent for him, and told'
hiin, that, on further consideration, he felt assured my reasons must be good; and grant
ed leave of absence. As I had anticipated, so it was. My letter was shown to his se
ducers. Every argument, that Popish craft could' suggest, was used, to prevent, or to
delay, his coming. One of them was going on soon, and would accompany him. If he
6*

66 "puseyism" "-no popery."
simple and irrefragable." Give them, therefore, a candid hearing,
and fair trial. Let it not be among the Christian freemen of America
that they are treated as the Chief Captain would have treated Paul, who
" bade that he should be examined by scourging, that he might know
went, he must take letters to the communion in Philadelphia, At least, he must take
books. But it was all in vain. The principle of loyalty was in him more strongly
than in any man I ever knew ; and knowing that his allegiance was to me, to me
he came,
" Never shall I forget the day of his arrival, nor the peculiar exp.-ession with which he
came to me, I saw that he was Wrought up to the highest pilch, and that the first thing
for him was rest. Day after day he sought to engage me in the topic, and day after
day I avoided it. At last, when he became solicitous to hear my views, I told him, no;
he was to make out his own case, I gave him then, on a small slip of paper — I have it
now — a single point in the great controversy between the Truth and Rome ; and told him
to go into my Library, and satisfy himself: when that was mastered, he should have the
next. " The point was this ; — The Papal Supremacy ;
" i. Can the primacy of Peter in authority and power be established 7
" ii. If established, can it be shown that it was to be transmitted 7
" iii. If designed to be transmitted, can it be proved to appertain to the Bishop of
Rome 7
" The appeal to be, I, to Scripture ; 2, to ancient authors,
" He spent five weeks with me, I never dictated to him even the shadow of an
opinion , He traced the truth up to its first fountains. He looked for Popery in Holy
Scripture and ancient authors ; and it was not there. He perfectly satisfied himself that
the claims of Rome were arrogant and unfounded. He settled perfectly in the convic
tion, that the Church of his choice was a true and living branch of the Catholic Church
of Christ, And he went forward, from that moment, increasing in wisdom and stature,
through the grace of her communion ; and growing in knowledge and in virtue, by the
wholesome nutriment of her Divine instructions. Never did he cease to rejoice, that He
had taken him from the mire and clay, and set his feet upon a rock, and ordered his go
ings. Never did he speak of that eventful moment of his life, but with devoutest grati
tude to Him, who had delivered him from the snare of the fowler,
" I have put this narrative on record, here, as part of the true history of the lamented
subject of this memoir, on the one hand, that it may correct their error, who underrate Ihe
dangerous attraction of the Church of Rome ; and, on the other, that it may reprove their
calumny, who connect the teachings of the Catholic Church of Christ with the corrup
tions of the Papal schism. Multitudes lie within reach of the danger, by which Winslow
was beset. The searching spirit of inquiry into old foundations, which is now- abrrad, it
rudely checked, or wrongly guided, infinitely increases their danger. Meanwhile, Rome
lies her wily wait. Is there one, for whom Antiquity presents its just attractions ,' Rome
is ready with her claim of prhnitive antiquity. Is Unity relied on 7 Rome presents
her claim of perfect unity. Are the associations of taste, and the synipathies of nature,
and the refinements of art, seductive 7 Rome is skilful to combine them all, and make
them most seducing. Now, false and groundless as the pre'ensions are to antiquity and
unity on her part ; and ineffectual as is her utmost use of all " appliances, and means to
boot," to hide the mass of error and corruption, which festers at her heart, it is not the
bare denial of her claims, far less vituperation and abuse, that will restram the tide, when
once it strongly sets towards Rome. Unless there be the unquestionable argument ot Holy
Scripture, as interpreted by the consent of ancient authors, her pretensions will prevail :
and unless there be a system, palpable, that men can grasp «: ™.f ^^^1^'^' ^^' ?^^,^
may reverence it ; affectionate, t^at men will feel it, and respond to it, and sympathize
with it; the well-compacted, well-drilled, well-directed, Romish system-hollow as it
is, at heart, and hateful-will get the advantage. Man's heart is warm, and cannot live
with cold abstractions, Man's heart is social, and will not dwell alone, Man s nature
is dependent, and must lean on something, Man's nature is religious, and must look up
to that on which it leans. The system which meets these necessities of our condition
will be the prevailing system, Rome would prevad, could it be shown that Rome alone
could meet them, It is incumbent on us, then, to show-which is the truth-that
men may have them all, without a pilgrimage to Rome : nay, that there, they will not
find them. Hence, the Catholic system : ' its daily services, its frequent communions,
its weekly fasts, its holy anniversaries ;' ' an attempt lo realize heaven upon earth, to mane
God all in all, to hind men together bv the ties of Christian brotherhood, to promote tuose
tempers of childlike submission, and"humility, and unselfishness, which no believerin Di
vine revelation doubts to he the distinctive feature in the Evangelical character, ±lenc«
the duty, incumbent on the Church, to develope her full system ; that it may meet, to
the full, the natural wants of men, ' She has ample powers at her command,' says one

"puseyism" "Na POPEEY." 67
wherefore they cried so against him," Of what they have not written,
It beconies us to anticipate no judgment. But let those who wish to try
their spirit, try it by their works, A portion of the Tracts have been
reprinted. These are accessible. The " Christian Year " comes in
their name. That is established as a household book, already. If, to
these be added the five volumes of Mr. Newman's excellent Parochial
Sermons, Mr. Keble's valuable Sermon on Primitive Tradition as recog
nised in Scripture, and the admirable little work by Archdeacon Man
ning, on the Rule of Faith, their mosf solicitous friends may safely
trust their cause.
To those who shrink from controversial topics, and would shun all
controversy, let it be said, in parting, it is not given to man. We hold
the truth, only by dint of never-flinching firmness. The price of reli
gious, not less than civil, freedom, is perpetual vigilance. It is the in
junction of a holy Apostle, " earnestly contend for the faith once de
livered to the saints !" That priceless treasure has been perilled,
through our carelessness and self-indulgence. The simple faith which
the first twelve proclaimed, and which was rescued at the Reforma
tion, and restored, by hands that clasped the burning stake for love of
it, to its primeval purity, has suffered compromise, through an undue
respect for Martin Luther and John Calvin ; and been conceded, as
the price of peace, or through the flattery of smooth words, to the
" mixed multitude" of their discordant followers. Those trumpet
words of Paul to the Ephesians, " One Lord, One Faith, One Bap
tism," are shrunk from, as discourteous to the great Diana of our Ephe-
sus, which rejoices in that descriptive title, " other denominations."
" O, that we knew," I quote the burning words of Mr. Newman, " O,
that we knew our own strength as a Church I O, that instead of keep
ing on the defensive, and thinking it much not to lose our remnant of
Christian light and holiness, which is getting less and less, the less we
use it; instead of being timid, and cowardly, and suspicious, and jeal
ous, and panic-struck, and grudging, and unbelieving, we had a heart
to rise, as a Church, in the attitude of the Spouse of Christ, and the
Dispenser of His grace ; to throw ourselves into that system of truth
which our fathers have handed down, even through the worst of times,
whom I have just quoted, ' why does she keep them back 7 Why does she suffer mere
human systems to usurp the empire over the neart 7 To take advantage of those crav
ings of man's religious nature, which must be satisfied ; and which, if we will not give
them wholesome food, will seek out for themselves the unwholesome 7 Man's inward
nature longs (for instance) for frequent opportunities for social prayer ; and the Church
provides them in her daily mormng and evening services. We love to think that our
friends are engaged in prayer at the same time, and, if possible, in the very same words,
with ourselves. For this feeling, again, the Church provides a direct satisfaction.
When friends are elsewhere in the world, or have been taken out of the world, we cannot
bear to lose them from our thoughts ; and the Church consoles us with her doctrine of
the Communion of Saints, We recoil from solitude, yet must often be alone ; but though
alone, the Church suffers us not to be lonely ; for she brings us into company with
saints and angels. We are much influenced by the power of association ; and the Church,
accordingly, has her consecrated times and places. The Holy Communion is another
provision for the wants of our spiritual nature. The occasional services (again) both
elicit and sanctify the purest affections of our hearts. What, then, is the charge of apa
thy 7 Where else is there such an opportunity, as the Church Catholic offers, for
the developement of those affections (the only affections worth developine) which we
shsdl carry with us beyond the world,' — Oakley's Whitehall Sermons, Preiace, pp. ix,,
xl,, xiii,"

68 "puseyism" "no popery,"
and to use it like a great and understanding people ! O, that we had
the courage, and the generous faith, to aim at perfection, to demand
the attention, to claim the submission, of the world ! Thousands of
hungry souls, in all classes of life, stand around us : we do not give
them what they want, the image of a true Christian people, living in
that Apostolic awe and strictness which carries with it an evidence
that they are the Church of Christ ! This is the way to withstand, and
repel, the Romanists : not by cries of alarm, and rumours of plots,
and dispute and denunciation, but by living up to the precepts and doc
trines of the Gospel, as contained in the Creeds, the Services, the Or
dinances, the Usages of our own Church, without fear of consequences,
without fear of being called Papists ; to let matters take their course
freely, and to trust to God's good providence for the issue,'"
Let it not move us from this steadfast trust and hope — let it rather
greatly encourage us ! — that now, as of old, there is " no small stir
about that way," It is a vain endeavour. The Ephesian cry, " Great
is Diana!" will not now, as it did not then, arrest the progress of the
truth. In vain the makers of the " silver shrines" are called together.
In vain, the motley host of sects make common cause. In vain, the
wily Papist presses, with an oilier tongue, his specious claims. In
vain, the appeal, " Sirs, ye know that by this craft we have our" influ
ence ! Men are determined to inquire. The title-deeds must be inves
tigated. Truth will be traced to its first fountains. That which is
new, will be spurned off, as false. That which is old, will be em
braced, as therefore true. And, while the German and Genevan glos
ses are rejected, and "the novelties of Romanism," stripped of the
" old garments," and the " clouted" " shoes," with which " they did
work wilily, and went, and made as if they had been" ancients, are
trampled underfoot ; the Catholic doctrine, which St, Paul preached,
and which the Anglican Reformers, through blood and fire, restored,
will be proclaimed again, and owned, " the truth as it is in Jesus,"
" the same yesterday, and to-day, and forever." Proclaimed, as at
the first, and owned, in that one Church, " the Church of God, which
He hath purchased with His blood ;" " built upon the foundation of
the Apostles and Prophets, Jesus Christ Himself being the chief cor
ner-stone," which that " great Poet,^ who is the glory and the blessing of
our age,"^ so well portrays :
" In my mind's eye, a Temple, like a cloud
Slowly surmounting some invidious hill,
Rose out of darkness : the bright work stood still.
And might of its own beauty have been proud ;
But it was fashioned, and to God was vowed.
By virtues that diffused, in every part,
Spirit divine, though forms of human art ;
Faith had her arch — her arch, when winds blew loud.
Into the consciousness of safety thrilled ;
And Love her tower of dread fovindation laid
Under the grave of things ; Hope had her spire
Star-high, and pointed still to something higher :
Trembling, I gazed, but heard a voice. It said,
Hell-gates are powerless phantoms, when we build."
' Letter to Dr, Faussett, pp, 102, 103, ^ Wordsworth, ' Hugh James Rose,

APPENDIX

MR, PERCEVAL'S LETTER.
To, the Editor ofthe Irish Ecclesiastical Journal.
Sir, — The sight of Mr, Sewell's letter, in the Ecclesiastical Journal of November
last, has induced me, with the hope of furthering the good work of reconcihation,
to request permission to offer a word of explanation on a point connected with the
Theological or Ecclesiastical movement, of which Oxford has been the centre,
which has given rise to much misunderstanding, I allude to the notion which has
gone abroad, of there being, or having been, some secret association, combination,
or conspiracy, among the original promoters of that movement, to alter the doc
trine or discipline of the Church of England, from that which is exhibited in her
authorized formularies, I believe the notion took its rise, chiefly from an express
ion in one of the Letters in "Froude's Remains," vol i, p, 377, where, writing to
one of his friends, he observes, " Do you know, I partly fear that you, and  ,
and  , are going to back out of the conspiracy, and leave me and  to our
fate ;" at least, I find this passage referred to, by the Margaret Professor, as the
ground of imputing, to the parties in question, the design above named. As I am
myself the individual last referred to, by Mr, Froude, as likely, in his opinion, to
continue steadfast with him in " the conspiracy," even if deserted by others, I may,
perhaps, be allowed, as a competent witness, to speak of the origin, nature, and
extent, of the same. This, therefore, I proceed to state ; and, if there is any body
of men likely to receive that statement favourably, I venture to think it is the
body of the Irish clergy, when they shall be informed, that that combination and
conspiracy had its rise in sympathy for their deep affliction, when, in 1833, their
loyal obediencee to the British Crown, their faithful testimony to the truth, and
their patient endurance of murderous persecution, were requited, by the ministers
of the day, with that wanton act of sacrilege, which produced an outcry of shame,
from some, even of their bitterest enemies ; I mean the destruction of the ten bish
oprics. This monstrous act had the effect of awakening some, who till then had
slumbered in the secure and easy confidence that the Church had nothing to fear
from the State, into whatever hands the management of tlie latter might fall ; and
it set those, whose attention had long been painfully alive to the diflicidlies and
dangers of the time, upon considering whether some combined effort might not or
could not be made, with the hope, if possible, even at that late hour, to arrest that
fatal measure, or, at any rate, to offer resistance to further outrage upon the
Church, on either side of the channel ; and, whether the resistance might or might
not be successful in arresting the evil, yet, at all events, to leave on record a wit
ness of the evil, and a protest against it. With this view, three of the parties
alluded to in the passage of Froude's letter, given above, (Mr, Froude, another,
and myself,) met at the house of a common friend,' now no more, in July of that
year, to talk over matters, and consider what could be done. And it being very
clear, that the support, which such a measure as the Irish Council Bill had re
ceived, in both Houses of Parliament, was to be attributed to ignorance of the con
stitution and nature of the Church ; ignorance of its existence as a Society dis
tinct from the State, and ignorance of the Divine commission and authority of
govemmen t which its chief pastors had received ; we came to the conclusion, that
the first and most necessary step, to be taken for the defence and preservation of
the Church, was, lo revive, in men's minds, a practical recognition of the truth
set forth in the -Preface to the Ordination Service, On the breaking up of our meet-
1 The Rev, Hugh James Rose, then Rector of Hadleigh, in Suffolk,

70 APPENDIX.
ing, Mr, Froude and  returned to Oxford, from whence, after they had con
sulted with the two others, alluded to in the extract cited above, I heard from them
both, to the effect, that it was agreed we should at once make a united effort, both
by ourselves and as.iiAny as we could, by private or public appeal, induce to ex
ert themselves, in behalf of these two points: namely, first, the firm and practical
maintenance of the doctrine of the Apostolic Succession, so grievously outraged
by the Irish Church Act, Secondly, the preservation, in its integrity, ofthe Chris
tian doctrine in our Prayer-books, with a view to avert the Socinian leaven with
which we had reason to fear it would be tainted, by the pariiamentary alteration
of it, which, at that time, was openly talked of. These formed the whole and sole
basis ofthe agreement, for united exertions, then entered into by the five individ
uals of whom Mr, Froude speaks, -Nor was any extension of the objects either
agreed to, or proposed, at any subsequent period.
Appeal was forthwith extensively made to the members of the Church for their
support of these two objects. And one of the first results of " the conspiracy,"
was, the clerical address to the Archbishop of Canterbury, signed by (I think)
about 7,000 of the clergy ; and another was the lay declaration of attachment to
the Church, signed by not less than 800,000 heads of families. From which two
events, we may date the commencement of the turn of the tide, which had threat
ened to overthrow onr Church and our religion.
Now, that it may not be supposed that this explanation is an after-thought, or
that I have in any way misrepresented the state of the case, I subjoin an extract
from the letter which I received from Mr, Froude, after his return to Oxford, from
the meeting of which I have spoken, and also the statements of two others of
" the conspirators," on the same subject. It is dated. Oriel College, Aug, 14, 1833,
"My Dear  : The impression left on my mind, by my visit to Rose, was,
on the whole, a gloomy one ; i, e,, that, in the present state of the country, we
have very poor materials to work upon ; and that the only thing to be done, is, to
direct all our efforts towards the dissemination of better principles,
" Since I have been back at Oxford, Keble has been here, and he,  , and
Newman, have come to an agreement, that the points which ought to be put for
ward by us are the following :
"I, The doctrine of Apostolic Succession, as a rule of practice ; i, e,
" (1,) That the participation of the Body and Blood of Christ is essential to the
maintenance of Christian life and hope in each individual ;
" (2,) That it is conveyed to individual Christians only by the hands of the suc
cessors of the Apostles and their delegates ;
" (3,) That the successors of the Apostles are those who are descended, in a di
rect line, from them, by the imposition of hands ; and that the delegates of
these are the respective presbyters whom each has commissioned;
"II, That it is sinful, voluntarily lo allow the interference of persons or bodies,
not members of the Church, in matters spiritual ;
"III, That it is desirable" to make the Church more popular, as far as is consistent
with the maintenance of its Apostolic character,
" Newman and  add, but Keble demurs,
"IV, We protest against all efforts directed to the subversion of existing institu
tions, or to the separation of Church and State ;
"V, We think it a duty steadily to contemplate and provide for the contingency
of such a separation,
" Keble demurs to these, because he thinks the union of Church and State, as it
is now understood, actually sinful. In the next we all agree,
"V, We hold it to be the duty of every clergyman to stir up his brother clergy to
the consideration of these and similar subjects, and, if possible, to induce them
to do the same,"
Having expressed to my friends, my concurrence in the objection, under the ex
isting aspect of the times, to any such pledge as that implied in the fourth section,
considering, that, unless the course, then pursued and threatened by the State,
were altered, we had no alternative between separation and apostacy, I received
from one of them the following statement, dated, Oxford, August 23, 1833,

APPENDIX. 71
"With respect to your observations, it seems to me that Froude has made a
mistake in sending you some articles which, on further dicussion, we thought it
better not to introduce. The two ' principles of the society would be— a firm
maintenance of the Apostolical succession, and a resolution to preserve the integrity
of Christian doctrine in our Prayer-book, that is, not to allow it to be watered
down to Socinianism,
" Such would simply be the principles of the society."
From another of them, ("Mr, Newman,) I received the following matured accovmt,
(drawn up by Mr, Keble,) dated, Oxford, Sept, 6, 1833,
" Considering, 1, That the only way of salvation is the partaking of the Body
and Blood of our sacrificed Redeemer ;
" 2, That the mean expressly authorized by Hun, for that purpose, is the Holy
Sacrament of His Supper ;
" 7, That the security, by Him no less expressly authorized, for the continuance
and due application of that Sacrament, is, the Apostolical commission ofthe Bish
ops, and, under them, the Presbyters of the Church ;
" 4, That, under the present circumstances of the Church in England, there is
peculiar danger of these matters being slighted and practically disavowed, and of
numbers of Christians being left or tempted to precarious and unauthorized ways
of communion, which must terminate often in virtual apostacy :
" We desire to pledge ourselves, one to another, reserving our canonical obedi
ence, as follows :
" 1 , To be on the watch for all opportunities of, inculcating, on all committed to
our charge, a due sense of the inestimable privilege of communion with our Lord,
through the successors of the Apostles ; and of leading them to the resolution to
transmit it, by His blessing, unimpaired to their children ;
" 2, To provide and circulate books and tracts, which may tend to familiarize
the imaginations of men to the idea of an Apostolical commission, to represent to
them the feelings and principles resulting from that doctrine, in the purest and
earliest Churches, and especially to point out its fruits, as exemplified in the prac
tice of the primitive Christians ; their communion with each other, however widely
separated, and their resolute sufferings for the truth's sake ;
" 3, To do what lies in us towards reviving among Churchmen the practice of
daily common prayer, and more frequent participation ofthe Lord's Supper, And
whereas there seems great danger, at present, of attempts at unauthorized and in
considerate innovation, as in other matters, so especially in the service of our
Church, we pledge ourselves,
"4, To resist any attempt that may be made, to alter the hturgy on insufficient
authority ; i, e,, without the exercise of the free, and deliberate judgment of the
Church on the alterations proposed :
" 5, It will also be one of our objects to place, within the reach of all men,
sound and true accounts of those points in our discipline and worship, which may
appear, from time to time, most likely to be misunderstood or undervalued, and to
suggest such measures, as may promise to be most successful in preserving them," .
. And thus. Sir, without the slightest reserve, have I given to the inspection of
my Irish brethren all the communications which I received, on the principles to be
aimed at by the united effort, which, at that season of peril and alarm, it was
agreed to make, in defence of our Master's house, and of the principles of truth
and order on which it is founded ; and when the whole affair is calmly weighed, it
will amount to no more than this, namely, a stirring up of ourselves and others to
an active and faithful discharge of duties, which, by our very calling as members,
and by our office, as ministers, of the Church, were already binding upon us. It
is but right to add, that Dr, Pusey, who has been held in general estimation as re
sponsible for the whole affair, had nothing to do with the first promotion of the
undertaking. With respect to the exceptions taken against many of the publications, which
from various quarters were circulated, with the design of aiding the attempt above
named ; let any man consider how extremely ditficult, if not impossible, it would
be, for the most practised hands, in the calmest times, and with the utmost delibe-

72 APPENDIX.
ration, to produce a series of papers free from real or supposed grounds of cen
sure ; and then he will cease to wonder that publications, put forth in times of the
greatest excitement, by hands for the most part unpractised, and under the influence
of the strongest apprehension of real danger, should contain many things, which
either as to matter, or manner, or both, might have been better otherwise. When
I offered objections to some of the things which appeared, I received the following
answer, which, under the emergency of the case, satisfied me, and wdl, I think,
satisfy any dispassionate person, who considers the subject in relation to that
emergency. It is dated, Oxford, July 20, 1834,
" As to the tracts, every one has his own taste. Yon object to some things,
another to others. If we altered to please every one, the effect would be spoiled.
They were not intended as symbols e cathedrd, but eis the expression of individual
minds ; and individuals, feeling strongly, while, on the one hand, they are incident
ally faulty, in mode or language, are still peculiarly effective. No great work was
clone by a system ; whereas systems rise out of individual exertions, Luther was
a!n individual. The very faults of an individual excite attention ; he loses, but
his cause (if good, and he powerful-minded) gains ; this is the way of things, we
promote truth by a self-sacrifice. There are many things m  's tract  ,
which I could have wished said otherwise, for one reason or other ; but the whole
w£is to my mind admirable, most persuasive, and striking."
In short, if those publications served the purpose of a rallying cry to the fiiends
of the Church ; if they have availed, directly or indirectly, to satisfy men, that
the Church in these kingdoms is not a creature of the State, professing merely a
negation of certain errors, to be changed or modified to suit the spirit of the age ;
but that it is a Divinely-constituted society, with a Divinely-commissioned govern
ment, having fixed and heaven-descended principles, which, being founded on
immutable truth, can endure neither mutilation nor compromise, but must be de
fended and abided by in time, by those who would secure in Christ the reward of
eternity ; and in defence of which, if need be, all suffering must be undergone :
if, I say, those publications have at all prevailed, and in proportion as they have
availed, under Gon, to impress this view of sacred things on men's minds, and so
to secure, to those who come after us, unimpaired, those blessings which have been
transmitted to us, they have answered the object of those who promoted the under
taking ; who will count so great a blessing cheaply purchased, at the cost of the
temporary misrepresentation, obloquy, and reproach, which it has been their lot to
bear in the prosecution of this good design.'
I am, Sir, your obedient servant, Arthur P. Perceval,
Formerly of Oriel, now of All Souls' College, Oxford.
P, S, — To prevent misunderstanding, I think it right to add, with respect to the
" Tracts for the Times," that I am myself answerable for three of the early num
bers, 23^ 35, and 36, and for these only. My opinion as to some of the later ones,
will be found in the British Magazine for May, 1839,

' Some paragraphs, not particularly relevant to this subject, have been omitted from the
conclusion of this Letter,

hi