told at length by Dr. Liddon in the biography: the indignation of Dr. Hook at the Romanising ways of the new clergy; his plain-dealing with Pusey for his hair-splitting, "reserve," and "economy"; the secessions to Rome. Perhaps the example of St. Saviour's strengthened for the time by the influence of reaction the preaching of the true Gospel of Christ. There were men in Leeds capable of turning all the excitement and scandal to the best ends, and to the true glory of God.

In 1850 Dr. Pusey remonstrated against the Gorham judgment on Baptismal Regeneration. He also wrote vigorously against Essays and Reviews; and it is curious to note that the main positions of that work with regard to the Old Testament are now adopted by his own school. He took the lead in a committee formed to see what could be done to prevent Dr. Temple, who is now trusted as much by High Churchmen as by any other party in the Church, from being made a bishop. He protested also against Dean Stanley being appointed Select Preacher.

He was a voluminous writer. His Library of the Fathers was a great work, and so was his Commentary on the Minor Prophets. His

defence of the Book of Daniel was specially learned and valuable.

Dr. Pusey's share in the revival of Sisterhoods in the English Church was thus sketched by the Standard: Dr. Pusey's eldest daughter, Miss Lucy Pusey, had long entertained a desire to become a Sister of Mercy, and after her death, which occurred before she had been able to put her aspiration into practice, it became a sacred obligation with her family to endeavour to give effect to her wishes. A few years afterwards Miss Sellon was invited by the then Bishop of Exeter to make a similar attempt, and this at once brought her into communication with Dr. Pusey, who saw in her the instrument of accomplishing what his daughter had so earnestly desired. The two together founded the first Sisterhood, and in process of time Dr. Pusey became its warden and chaplain. Nor did he shrink, when necessary, from taking a personal share in the selfimposed labours of the Sisterhoods. In 1866,

when the cholera was so bad in the north-east parts of London, Dr. Pusey took lodgings near the City Road, to be in the immediate neighbourhood of the outbreak, and to cheer with his presence and counsel the charitable

women who spent their days and nights among the sick. In his later days Dr. Pusey would leave Oxford during the vacation, and in a single room, in a small cottage, in the pine woods of Ascot, pursue his studies alone. Miss Sellon had with him built a Convalescent Hospital in the middle of some forty acres of heath and pines which she purchased not far from Ascot. The sick poor came from the East of London, where Miss Sellon's Sisters worked, and from the London hospitals, to reap such good as he could provide for them. It was his pleasure to be near them, to join in their services, to witness the devoted work of the Sisters; and it was here he passed away.

The Sisters have everywhere been enthusiastic promoters of the mediaval movement; let us add, of much Christian philanthropy.

Dr. Pusey died quietly on Saturday, September 16th, 1882, in his eighty-third year, of no specific illness, but decay of nature. He was never robust, and had been enfeebled by several severe illnesses bronchitis, pleurisy, weakness of the heart. He lived a life of the greatest self-devotion of the Roman type, and his work may be summed up by the fact that Lord Halifax, the President of the English

Church Union, is able at the present day to say, without contradiction from the thirty-six thousand members of that society, that there is now no difference of sentiment or opinion between themselves and the Church of Rome.

Bishop Samuel Wilberforce, himself a High Churchman of the modern type, was obliged to write to him: "I firmly believe the influence of your personal ministry does more than the labours of a personal enemy to wean from the pure faith and simple ritual of our Church the affections of many amongst her children. You seem to me to be habitually assuming the place and doing the work of a Roman confessor, and not that of an English clergyman."

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Pusey's influence, continuing that of Newman, has been thus described by an adverse critic, Cardinal Vaughan : The very Establishment which was set up in rivalry to the Church, with a royal supremacy triumphantly triumphantly pitted against a Papal supremacy-this very Establishment has changed its temper and attitude. [A section of its] . . . ministers and people are busily engaged in ignoring or denouncing those very Articles which were drawn up to be their eternal protest against the old religion.

The sacramental power of orders, the need of jurisdiction, the Real Presence, the daily sacrifice, auricular confession, prayers and offices for the dead, belief in purgatory, the invocation of the Blessed Virgin and the Saints, religious vows, and the institution of monks and nuns the very doctrines stamped in the Thirty-nine Articles as fond fables and blasphemous deceits-all these are now openly taught from a thousand pulpits in the Establishment, and as heartily embraced by as many crowded congregations." This somewhat undiscriminating statement is made in language which in some details none of us inside the English Church would adopt; but many High Churchmen sincerely lament the extremes into which a section of the movement has drifted. From a good man, however, whether we agree with him or not, we know that good must come. The self-sacrificing zeal of Dr. Pusey's followers has in instances past counting been an example to the Church; and the influence of his work, in combination with the revival of Romantic æstheticism, in adding beauty to churches and church services, is universally acknowledged.