It is difficult to say what people mean when they designate a class of views by my name; for since they are no peculiar doctrines, but it is rather a temper of mind which is so designated, it will vary according to the individual who uses it. Generally speaking, what is so designated may be reduced under the following heads; and what people mean to blame is what to them appears an excess of them.

(1)     High thoughts of the two Sacraments.

(2)     High estimate of Episcopacy, as God's ordinance.

(3)     High estimate of the visible Church as the Body wherein we are made and continue to be members of Christ.

(4) Regard for ordinances, as directing our devotions and disci–plining us, such as daily public prayers, fasts, and feasts, &c.

(5) Regard for the visible part of devotion, such as the decoration of the house of God, which acts insensibly on the mind.

(6)     Reverence for and deference to the Ancient Church, of which our own Church is looked upon as the representative to us, and by whose views and doctrines we interpret our own Church when her meaning is questioned or doubtful: in a word, reference to the Ancient Church, instead of the Reformers, as the ultimate expounder of the meaning of our Church.

But, while these differences are of degree only, there is a broad line of difference between the views so designated (Puseyism) and the system of Calvin (which has been partially adopted in our Church), though not as it is for the most part held by conscientious and earnest-minded persons: such points are

(1)     What are the essential doctrines of saving faith? The one says, those contained in the Creeds, especially what relates to the Holy Trinity. The other (Calvinist), the belief in justification by faith only.

(2) The belief of an universal judgment of both good and bad according to their works.

(3) The necessity of continued repentance for past sins.

(4) The intrinsic acceptableness of good works, especially of deeds of charity (sprinkled with the Blood of Christ), as acceptable through Him for the effacing of past sins.

(5) The means whereby a man, having been justified, remains so. The one would say (the Calvinist), by renouncing his own works and trusting to Christ alone; the other, by striving to keep God's com–mandments through the grace of Christ, trusting to Him for strength to do what is pleasing to God, and for pardon for what is displeasing, and these bestowed especially through the Holy Eucharist as that which chiefly unites them with their Lord.

(6) The Sacraments regarded in this, the Calvinistic system, as signs only of grace given independently of them; by our Church, as the very means by which we are incorporated into Christ, and subse–quently have this life sustained in us.

(7) The authority of the Universal Church as the channel of truth to us. The one (our Church) thinks that what the Universal Church has declared to be matter of faith (as the Creeds) is to be received by individuals, antecedently to and independently of what they themselves see to be true. The other, that a person is bound to receive nothing but what he himself sees to be contained in the Holy Scriptures.

I am, however, more and more convinced that there is less difference between right-minded persons on both sides than these often suppose--that differences which seemed considerable are really so only in the way of stating them; that people who would express themselves very differently, and think each other's mode of expressing themselves very faulty, mean the same truths under different modes of expression.

Liddon, Life of Pusey, vol, II p. 140.

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