Theologians From England

"Neither in science itself, nor in that lower class of the arts which arise out of its practical application, has any individual work an enduring ultimate value, unless from its execution; and this would be altogether independent of its scientific value, and would belong to it solely as a work of art. In science its main worth is temporary, as a stepping-stone to something beyond. Even the Principia, as Newton, with characteristic modesty entitled his great work, is truly but the beginning of a natural philosophy, and no more an ultimate work than Watt's steam-engine or Arkwright's spinning-machine. It may have a lasting interest from its execution, or from accidental circumstances, over and above its scientific value: but, as a scientific treatise it was sure to be superseded; just as the mechanical inventions of one generation, whatever ingenuity they may betoken at the time, are superseded and thrown into the background by those of another. Thus in science there is a continual progress, a pushing onward: no ground is lost; and the lines keep on advancing. We know all that our ancestors knew, and more: the gain is clear, palpable, indisputable. The discoveries made by former ages have become a permanent portion of human knowledge, and serve as a stable groundwork to build fresh discoveries atop of them: as these in their turn will build up another story, and this again another."

"Nothing is further from Earth than Heaven: nothing is nearer than Heaven to Earth."

"If then I am addressing one of that numerous class, who read to be told what to think, let me advise you to meddle with the book no further. You wish to buy a house ready furnished: do not come to look for it in a stonequarry. But if you are building up your opinions for yourself, and only want to be provided with materials, you may meet with many things in these pages to suit you."

"Half the failures in life arise from pulling in one's horse as he is leaping."

"Be what you are. This is the first step towards becoming better than you are."

"A Faith that sets bounds to itself, that will believe so much and no more, that will trust thus far and no further, is none. It is only Doubt taking a nap in an elbow chair. The husband, whose scepticism is prurient enough to contemplate the possibility of his wife's proving false, richly deserves that she should do so."

"A weak mind sinks under prosperity, as well as under adversity."

"I seek, after George Berkeley, especially, to elaborate a notion of the real itself as linguistic, and as divine language, and, after Robert Lowth and Johann Georg Hamann, to develop a theory of human being as linguistic being which participates in the divine linguistic being."

"In focusing in this section on Lowth and Berkeley, I am also deliberately trying to disinter a spirit within British tradition which runs counter to the myth of British identity to which it has nonetheless surrendered: that it is empiricist, philistine and basely pragmatic."

"Perhaps the most surprise, the most shock, should arise when what is said is really most orthodox and ancient, since the tradition is so rarely re-performed in practice today."

"But alas! all these unkindnesses and neglects were trivial to the irreparable loss of his eye sight: of which he found a sensible and gradual decay for many years; and therefore was the better enabled to endure it. But about the year 1654. tenebrescunt videntes per foramina [darkly you look through the holes]; those that looked out of the windows were darkened, and he was constrained to make use of other mens eyes (but not in the sense as great persons do) to guide him in the Motions of his Body, tho not in the Contemplations of his Mind."

"Even as late as the middle of the seventeenth century Heylin, the most authoritative English geographer of the time, shows a like tendency to mix science and theology."

"Heylyn,... with commendable honesty, will not make himself and his readers merry with the follies of the Spanish character, without also enumerating its virtues; one of which he asserts to be "an unmoved patience in suffering adversities, accompanied with a settled resolution to overcome them: a noble virtue, of which in their [West] Indian discoveries they showed excellent proofes, and received for it a glorious and a golden reward." It is to be feared that the Spaniards have degenerated since those days. Adversities enough, Heaven knows, they have had to encounter; but as yet they have not overcome them."

"There are some... Points relating to Episcopacy, which Dr. Heylyn has long time since cleared and determined. And if some of our pretending States-men had considered and read what was written upon those Subjects, their time and pains would have been more profitably spent to the honor and security of this Church and Kingdom, than in raising doubts and scruples which had long before been so clearly stated and resolved. For, 1. As for Bishops sitting in Parliament to Vote in Causes of Blood and Death, this the Doctor evinced not only in the Tract, entituled, De Jure paritatis Episcoporum, but in his Observations upon Mr. L'Estrange's History, where he says, "that altho the ancient Canons disable Bishops from Sentencing any man to Death, yet they do not from being Assistants in such cases; from taking Examinations, hearing Depositions, of Witnesses, or giving Counsel in such matters as they saw occasion. The Bishops sitting as Peers in the English Parliament, were never excluded from the Earl of Straffords Trial, from any such Assistances, as by their Gravity and Learning and other Abilities, they were enabled to give in any dark and difficult business (tho of Blood and Death) which were brought before them. 2. With the like solid reasoning, the Doctor has evinced the Bishops to be one of the Three Estates."

"In all things that were either spoke or writ by him, he did loqui cum vulgo so speak as to be understood by the meanest Hearer, and so write as to be comprehended by the most vulgar Reader. "It is true indeed" (as he himself observes) "that when there is necessity of using either Terms of Law, or Logical Notions, or any other words of Art, an Author is then to keep himself to such Terms and Words as are transmitted to us by the Learned in their several Faculties. But to affect new Notions and indeed new Nothings, when there is no necessity to invite us to it, is a Vein of writing which the two great Masters of the Greek and Roman Eloquence had no knowledg of. But knowledg many think that they can never speak elegantly, nor write significantly, except they do it in a language of their own devising, as if they were ashamed of their Mother-Tongue, and thought it not sufficiently curious to express their fancies. By means whereof more French and Latine words have gained ground upon us since the middle of Queen Elizabeth, than were admitted by our Ancestors (whether we look upon them as the British or Saxon Race) not only since the Norman, but the Roman Conquest. A folly handsomly derided in an old blunt Epigram, where the spruce Gallant thus bespeaks his Page, or Laquey Diminutive and my defettive Slave, Reach my Corps Coverture immediately: 'Tis my complacency that Vest to have, T' insconce my person from Frigidity. The Boy believed all Welsh his Master spoke, Till rail'd in English, Rogue go fetch my Cloak.""

"Here also is a dictum in respect to the political position and power of islands which, could the author be suddenly reanimated, he would find had been startlingly disproved in the course of a few generations. "As concerning the situation of ilands," says Peter, "whether commodious or not, this is my judgment. If a Prince desire rather to keep than augment his dominions, no place fitter for his abode than an iland, as being by itself and Nature sufficiently defensible. But if a King be minded to adde continually unto his empire, an iland is no fit seat for him; because, partly by the uncertainty of winds and seas, partly by the longsomenesse of the wayes, he is not so well able to supply and keep such forces as he hath on the continent. An example hereof is England, which hath even to admiration repelled the most puissant monarch of Europe [ Philip II of Spain ]; but for the causes above-named cannot show any of her winnings on the firme land: though shee hath attempted and atchieved as many glorious exploits as any country in the world." See what genius and energy can effect, even in spite of what seems a very plausible theory. Our insular position remains unchanged; yet we have acquired and maintained a foreign empire greater than Alexander's. On the other hand, Spain, then "the most puissant" of monarchies, has been stripped of nearly all its foreign possessions."

"A Continent is a great quantity of Land, not separated by any Sea from the rest of the World, as the whole Continent of Europe, Asia, Africa."

"Here we have lying before us an old geography book, printed early in the reign of Charles the First. It is what Mr. Carlyle happily designates "a dumpy quarto"... presenting somewhat the appearance of a modern school-book; and is entitled Mikrokosmos: A Little Description of the Great World. The Fourth Edition. Revised. By Peter Heylyn. Oxford, Printed by W. T. for William Turner and Thomas Huggins. 1629." The first edition appeared in sixteen hundred and twenty-one; so that we see the work was held in no inconsiderable estimation at the time. Indeed, Peter, though now known only to a few inquirers, was a man of some importance during his life; and, for several years after his death, was quoted as an authority. The substance of the quarto now before us was originally delivered in the form of lectures at Magdalen College, Oxford, when the writer was only seventeen years of age; and, being afterwards enlarged, was published as a book. Subsequently, Heylyn entered the Church; became one of the chaplains of Charles I., a great favourite of Laud, and a doughty champion of kingly and priestly domination; suffered for his opinions under the Commonwealth; and finally died in prosperity after the restoration of the Stuarts. He was a ready and voluminous author; and will be regarded with interest as one of our earliest newspaper-press men, having published at Oxford a weekly paper called the Mercurius Aulicus."

"Our most provident and glorious Creator so furnished countries with severall commodities that amongst all there might be sociable conversation; and, one standing in need of the other, all might be combined in a common league, and exhibite mutuall succours. This abundance of all countries in everything, and defect of every country in most things, maintaineth in all regions and every province a most strict combination. So that, as in the body of the little world, the head cannot say to the foot, nor the foot to the head, 'I stand in no need of thee:' so, in the body of the great world, Europe cannot say to Asia, nor Asia to Africke, 'I want not your commodities, nor am defective in that of which thou boastest of abundance.'"

"Water, making but one globe with the earth, is yet higher than it. This appears, first, because it is a body not so heavy; secondly, it is observed by sailors that their ships move faster to the shore than from it, whereof no reason can be given but the height of the water above the land; thirdly to such as stand on the shore the sea seems to swell into the form of a round hill till it puts a bound upon our sight. Now that the sea, hovering thus over and above the earth doth, not overwhelm it, can be ascribed only to his Providence who 'hath made the waters to stand on an heap that they turn not again to cover the earth."

"High Churchman and scholar though was, our friend Heylyn puts on no saturnine or crabbed visage. His manner, on the contrary, is gay, lively, unctuous, flavorous, good-humoured, and full of character. His style has a chuckle in it whenever he can tell you a quaint story or an odd bit of national manners. Great relish for a joke has Peter; and you may now and then catch him telling a naughty tale with a twinkle in the eye. With no solemn pretence of abstruse wisdom does our geographical mentor conduct us on the long pilgrimage through a world; but rather with the air of a genial and well-informed companion, familiar with history, antiquity, and tradition; full of anecdote and illustration; observant of new forms and modes of life; not deficient in the broad daylight of statistics (such as were then known) yet having strong love for glimmering fables and twilight myths; no indiscriminate swallower of lies, though willing to believe any strange tale; and, poet-like, increasing in riches as he passes onward into regions and more remote. Sometimes we laugh with Peter, sometimes at him; yet there is no denying that his book is the result of great industry, great learning, much careful research in many volumes, and considerable literary tact in selection and condensation. Let us dip a little into the old quarto, and see how the world has altered in many things—how remained stationary in some—since the year sixteen hundred and twenty-nine."

"Concerning rivers, we find a scientific opinion which we fear will not pass muster with the learned of our own times. It appears that rivers are "engendered in the hollow concavities of the earth," and are derived from congealed air: to give us a lively idea of which engendering, Peter informs us that it is in the same manner "as we see the aire in winter nights to be melted into a pearlie dew, sticking on our glasse windowes.""

"The life we have at this present is the gift of God, "in whom we live, move, and are:" and therefore is he called Jehovah. For the which life as we should be thankful, so we may not in any wise use it after our own fantasy, but to the end for the which it is given and lent us; that is, to the setting forth of God's praise and glory, by repentance, conversion, and obedience to his good will and holy laws: whereunto his long-suffering doth, as it were, even draw us, if our hearts by impenitency were not hardened. And there fore our life in the scripture is called a "walking:" for that as the body daily draweth more and more near his end, that is the earth, even so our soul draweth daily more and more near the death, that is salvation or damnation, heaven or hell."

"The father is against the son, the brother against the brother: and, Lord, with what conscience! O be thou merciful unto us, and in thine anger remember thy mercy; suffer thyself to be entreated; be reconciled unto us; nay, reconcile us unto thee. O thou God of justice, judge justly. O thou Son of God, which earnest to destroy the works of Satan, destroy his furors, now smoking, and almost set on fire in this realm. We have sinned; we have sinned: and therefore thou art angry. O be not angry for ever. Give us peace, peace, peace in the Lord. Set us to war against sin, against Satan, against our carnal desires; and give us the victory this way. This victory we obtain by faith. This faith is not without repentance, as her gentleman usher before her: before her, I say, in discerning true faith from false faith, lip-faith, Englishmen's faith: for else it springs out of true faith."

"Summa, "the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man," that they shall then inherit and most surely enjoy; although here they be tormented, prisoned, burned, solicited of Satan, tempted of the flesh, and entangled with the world; wherethrough they are enforced to cry, "Thy kingdom come:" come, Lord."

"Tenderness and sympathy were indeed prominent features of Bradford’s character. Fuller remarks: “It is a demonstration to me that he was of a sweet temper, because Parsons, who will hardly afford a good word to a Protestant, saith “that he seemed to be of a more soft and mild nature than many of his fellow." Indeed he was a most holy and mortified man, who secretly in his closet would so weep for his sins, one would have thought he would never have smiled again; and then, appearing in public, he would be so harmlessly pleasant, one would think he had never wept before.” The familiar story, that, on seeing evil-doers taken to the place of execution, he was wont to exclaim, “But for the grace of God there goes John Bradford," is a universal tradition, which has overcome the lapse of time. And Venning, writingin 1653, desirous to show that, “by the sight of others' sins, men may learn to bewail their own sinfulness and heart of corruption,” instances the case of Bradford, who, “when he saw any drunk or heard any swear, &c., would railingly complain, 'Lord, I have a drunken head; Lord, I have a swearing heart!'” His personal appearance and daily habits are graphically described by Foxe. “He was, of person, a tall man, slender, spare of body, somewhat a faint sanguine colour, with an auburn beard“). He slept not commonly above four hours a night; and in his bed, till sleep came, his book went not out of his hand. ...His painful diligence, reading, and prayer, I might almost account it his whole life. He did not eat above one meal a day, which was but very little when he took it; and his continual study was upon his knees. In the midst of dinner he used oftentimes to muse with himself, having his hat over his eyes, from whence came commonly plenty of tears, dropping on his trencher. Very gentle he was to man and child.... His chief recreation was, in no gaming or other pastime, but only in honest company and comely talk, wherein he would spend a little leisure after dinner at the board, and so to prayer and his book again. He counted that hour not wellspent, wherein he did not some good, either with his pen, study, or exhortation to others.”"

"There, but for the grace of God, goes John Bradford."

"He was a man of large designs; he had a hopeful, sanguine mind; he had no fear of others; he was haunted by no intellectual perplexities."

"His great learning, his immense diligence, his scholarlike mind, his simple devotion to the cause of religion, overcame me; and great of course was my joy, when in the last days of 1833 he showed a disposition to make common cause with us... He at once gave to us a position and a name. Without him we should have had no chance, especially at the early date of 1834, of making any serious resistance to the Liberal aggression. But Dr. Pusey was a Professor and Canon of Christ Church; he had a vast influence in consequence of his deep religious seriousness, the munificence of his charities, his Professorship, his family connexions, and his easy relations with University authorities. He was to the Movement all that Mr. Rose might have been, with that indispensable addition, which was wanting to Mr. Rose, the intimate friendship and the familiar daily society of the persons who had commenced it. And he had that special claim on their attachment, which lies in the living presence of a faithful and loyal affectionateness. There was henceforth a man who could be the head and centre of the zealous people in every part of the country, who were adopting the new opinions; and not only so, but there was one who furnished the Movement with a front to the world, and gained for it a recognition from other parties in the University... Dr. Pusey was, to use the common expression, a host in himself; he was able to give a name, a form, and a personality to what was without him a sort of mob; and when various parties had to meet together in order to resist the liberal acts of the Government, we of the Movement took our place by right among them."

"Dr. Pusey's influence was felt at once. He saw that there ought to be more sobriety, more gravity, more careful pains, more sense of responsibility in the Tracts and in the whole Movement. It was through him that the character of the Tracts was changed."

"There is complete unity in Pusey's ecclesiastical work. He believed that the true doctrines of the church of England were enshrined in the writings of the fathers and Anglican divines of the seventeenth century, but that the malign influences of whig indifferentism, deism, and ultra-protestantism, had obscured their significance. To spread among churchmen the conviction that on the doctrines of the fathers and early Anglican divines alone could religion be based was Pusey's main purpose. With this aim he set out in company with Newman and Keble. At its inception the movement occasioned secessions to Rome which seriously weakened the English church, and seemed to justify the storm of adverse criticism which the Oxford reformers encountered. Unmoved by obloquy, Pusey, although after the secession of Newman he stood almost alone, never swerved from his original purpose. He possessed no supreme gifts of rhetoric, of literary persuasiveness, or of social strategy. Yet the movement which he in middle life championed almost single-handed proceeded on its original lines with such energy and success as entirely to change the aspect of the Anglican church. This fact constitutes Pusey's claim to commemoration. Of himself he wrote with characteristic self-effacement when reviewing his life: ‘My life has been spent in a succession of insulated efforts, bearing indeed upon one great end—the growth of catholic truth and piety among us.’"

"At that time indeed (from 1823) I had the intimacy of my dear and true friend Dr. Pusey, and could not fail to admire and revere a soul so devoted to the cause of religion, so full of good works, so faithful in his affection."

"Dr. Pusey was the only member of the Tractarian School to whom the Evangelical party had any kind of attraction. His piety was not only most real, but it was of a popular and impressive character. He had also a way peculiarly his own, and entirely consistent with sincerity and simplicity, of rounding off the sharp edges of the strong and offensive statements of others, and thus presenting them under a far less odious aspect to those who disliked them. Hence Dr. Pusey had a definite and most important place in the movement. While it was Mr. Newman's office to stimulate, and his misfortune to startle, to Dr. Pusey, on the other hand, belonged the work of soothing and the ministry of conciliation. He was the St. Barnabas of the movement."

"Lord, without Thee I can do nothing; with Thee I can do all. Accept, Good Lord, this my desire; help me by Thy grace, that I fall not; help me by Thy strength, to resist mightily the very first beginnings of evil, before it takes hold of me; help me to cast myself at once at Thy sacred Feet, and lie still there, until the storm be overpast; and, if I lose sight of Thee, bring me back quickly to Thee, and grant me to love Thee better, for Thy tender mercy's sake."

"God does not take away trials, or carry us over them, but strengthens us through them."

"Let me not seek out of Thee what I can find only in Thee, peace and rest and joy and bliss, which abide only in Thy abiding joy. Lift up my soul above the weary round of harassing thoughts to Thy eternal Presence. Lift up my soul to the pure, bright, clear, serene, radiant atmosphere of Thy Presence, that there I may breathe freely, there repose in Thy love, there be at rest from myself, and from all things which weary me; thence return, arrayed with Thy peace, to do and bear what shall please Thee. Amen."

"Fix, by God's help, not only to root out this sin, but to set thyself to gain, by that same help, the opposite grace. If thou art tempted to be angry, try hard, by God's grace, to be very meek; if to be proud, seek to be very humble."

"Practice in life whatever thou prayest for, and God will give it thee more abundantly."

"While Newman's dialectical explanation allows us to follow this very process, we have to look for the most genuine expression of mystical communion with God, not in him, but in the first instance in Pusey. That he is properly the doctor mysticus in earlier Neo-Anglicanism, has scarcely received sufficient notice from its historians. In his biography the multiplicity of trivial daily affairs has partly concealed this deep and genuine well-spring in the soul. But it seems to me of the greatest importance for comprehending the place of sacramental religion in Neo-Anglicanism."

"For an hour Pusey would wrestle with the argument and the theology of his subject, bringing all his masses of thought and erudition to bear on the establishment of his doctrine. Then his method and attitude would suddenly change. He would lift his eyes from his manuscript to the Undergraduates' Gallery, and, addressing us as "My sons," would give us a quarter of an hour of directly personal appeal; searching the heart's secrets, urging repentance, and exhorting to a way of life more consistent with our Divine vocation. Then indeed we seemed to be listening to the voice of a god."

"The Book of Daniel is especially fitted to be a battle-field between faith and unbelief. It admits of no half-way measures. It is either Divine or an imposture. To write any book under the name of another, and to give it out to be his, is, in any case, a forgery, dishonest in itself, and destructive of all trustworthiness. But the case as to the Book of Daniel, if it were not his, would go far beyond even this. The writer, were he not Daniel, must have lied on a most frightful scale."

"Human praise and human blame are mostly valueless, because men know not the whole which they praise or blame."

"Never dwell on the morrow. Remember that it is God's, not thine."

"In all adversity, what God takes away He may give us back with increase."

"Take steadily some one sin, which seems to stand out before thee, to root it out, by God's grace, and every fibre of it. Purpose strongly, by the grace and strength of God, wholly to sacrifice this sin or sinful inclination to the love of God, to spare it not, until thou leave of it none remaining, neither root nor branch."

"Intensely and fearfully as I differed from him in many points of unspeakable importance, I could not but love the man. Had known him for sixty years! Was at college with him. We read Aristotle to each other; but while I formed a correct opinion of his diligence, I had not formed, at that time, a correct one of his powers. He has had a prodigious effect on his generation. I greatly admired his talents, fully acknowledged and wondered at his immense learning, and reverenced his profound piety. His work on Daniel exhibits all the three; and surely he was called and supported by our Lord in that illustrious effort of wisdom, labour, and courage."

"Learn to commend thy daily acts to God, so shall the dry every-day duties of common life be steps to Heaven, and lift thy heart thither."

"My bark is wafted to the strand By breath Divine; And on the helm there rests a hand Other than mine."

"Truth does not consist in minute accuracy of detail; but in conveying a right impression."

"The Holy Spirit of God dwelling in us, knowing our wants better than we, Himself pleads in our prayers, raising us to higher and holier desires than we can express in words, which can only find utterance in sighings and aspirations."