had long meditated the step, but Pusey was so determined not to believe it that Newman found it difficult to convince him. He wrote letters to be shown to Pusey.

"On receiving these letters, my correspondent, if I recollect rightly, at once communicated the matter of them to Dr. Pusey, and this will enable me to state, as nearly as I can, the way in which my changed state of opinion was made known to him. I had from the first a great great difficulty in making Dr. Pusey understand such differences of opinion as existed between himself and me. He would not take any hints which I gave him on the subject of my growing inclination to Rome. When I found him so determined, I often had not the heart to go on. And then I knew that, from affection for me, he so often took up and threw himself into what I said that I felt the great responsibility I should incur if I put things before him just as I might view them. And, not knowing him so well as I did afterwards, I feared lest I should unsettle him. A common friend of ours broke it all to him in 1841, as far as matters had gone at that time, and showed him clearly the logical conclusions which must lie in

propositions to which I had committed myself; but, somehow or other, in a little while his mind fell back into its former happy state, and he could not bring himself to believe that he and I should not go on pleasantly together to the end. But that affectionate dream needs must have been broken at last; and two years afterwards that friend to whom I wrote the letters which I have just now inserted set himself, as I have said, to break it. Upon that, I too begged Dr. Pusey to tell in private to any one he would that I thought in the event I should leave the Church of England. However, he would not do so, and at the end of 1844 had almost relapsed into his former thoughts about me, if I may judge from a letter of his which I have found. Nay, at the Commemoration of 1845, a few months before

I left the Anglican Church, I

think he said

about me to a friend, I trust, after all, we shall keep him.'"

Newman's secession left Pusey as sole head of the Tractarian, Oxford, Anglo-Catholic, or Mediæval movement.

Pusey," says a discriminating writer, "took his position as the great spiritual teacher and preacher of the patristic revival. The solemnity of his tone

continually deepened; his consecration of life was more and more recognised; his earnestness was profound and contagious; sin and holiness, the solemnities of life and death, were the themes of his awakening sermons. The great sorrow of his life-the loss of his wife— came upon him before the excitement occasioned by his baptismal utterances had passed away. Even in connection with her death there is a touching, but surely also a painful, example in which his legal and, in honest truth, Pharisaic teaching had taken hold of the wife he so passionately loved, and who seems to have been so worthy of his love. As we have already noted, Mrs. Pusey had been baptised by a Dissenter. In her last lingering illness this matter disturbed her peace. She could not find 'rest to her soul' simply in her Saviour; she could find no peace till 'conditional baptism' had been administered to her. Newman accordingly re-baptised her.

Her

Not

death (in 1839) left Pusey disconsolate. only so he regarded this sorrow and bereavement as a chastisement laid on him for his sins, and himself as only fit to be regarded as a lifelong penitent, who was to take his place alongside of guilty sinners at the feet of Jesus,

his duty through life being facere pænitentiam. This feeling deepened the sombre tone of his saintliness . . and increased the severity of his discipline both towards himself and others. From this time he lived an absolutely secluded life. He shut up the drawing-room at his Christ Church house, never to open it again; he did not go into public; he shunned society."

The medieval character of his self-discipline is indicated by the following letter written in 1844 to his friend Hope (afterwards HopeScott, of Abbotsford) when travelling on the Continent:

"There is yet a subject on which I should like to know more, if you fall in with persons who have the guidance of consciences-what penances they employ for persons whose temptations are almost entirely spiritual, of delicate frames often, and who wish to be led on to perfection. I see in a spiritual writer that, even for such, corporal severities are not to be neglected, but so many of them are unsafe. I suspect the discipline' to be one of the safest, and with internal humiliation the best. Could you procure and send me one by B.? What was described to me was of a very sacred character-five cords, each with five knots, in

I should be glad to know also whether there were any cases in which it is unsafe, e.g. in a nervous person."

One of the least pleasing phases in the life of Pusey is the story of St. Saviour's, Leeds Almost immediately after the death of his wife in order to carry out his plan of penitent selfsacrifice, he thought of building this church and combining in it all the results of his teaching and opinions. It was to be the concrete model of all that was meant by the Oxford movement His friend Hook was Vicar of the Parish Church and the way seemed clear. Pusey took an enthusiastic interest in it from the beginning; it was to be the completest and richest type in all respects. The famous Church windows (probably painted by Holbein) in his wife's home at Fairford were to be rivalled; his friends were to contribute their jewels for enriching chalice, paten, and cross: unfortunately Keble had none. There were difficulties from the beginning even about the consecration; the amiable Bishop of Ripon (Longley, afterwards Archbishop of Canterbury) foresaw what was coming, and was particularly cautious about images and inscriptions. The whole story is