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 them delated the sermon to the vice-chancellor, who, in accordance with the statute which regulated the examination of delated sermons, appointed six doctors of divinity to investigate its teaching. The proceedings formed a series of most unfortunate mistakes, although in such a complicated matter it is impossible to charge any one with intentional unfairness; and in the end Pusey was suspended for two years from his office as a preacher before the university. The only charge alleged against him in the formal judgment was that he had taught ‘quædam doctrinæ ecclesiæ Anglicanæ dissona et contraria.’ There was a general outcry against this severe punishment, inflicted for an undefined offence upon one of the most learned and revered members of the university, who had not been allowed a hearing in self-defence. Among those who signed an address to the vice-chancellor regretting Pusey's condemnation was Mr. Gladstone, who also wrote to Pusey in the same sense. From this time their relations were cordial; they frequently corresponded, and Pusey supported Mr. Gladstone's candidature for the university in 1847. But he strongly objected to Mr. Gladstone's support of the removal of Jewish disabilities, to his advocacy of the admission of the laity to convocation; and further divergence of opinion manifested itself over the University Reform Act of 1854.

During the three years following Pusey's condemnation events moved rapidly. The sentence upon Pusey was one of the many causes which, to Pusey's great sorrow, led Newman to resign his living in Oxford; and on 9 Oct. 1845 Newman was received into the Roman church. Pusey, who never lost his deep personal affection for his friend, was thenceforward left to guide the revival. His nature was less sensitive; he was far less disturbed by abuse, and was never haunted by theological spectres, as Newman had been since 1839. He strenuously maintained that Newman's action was not the legitimate goal of his earlier belief; and, without Newman, he continued his work as before. In the same month as Newman seceded, he faced a storm of attack at Leeds at the consecration of St. Saviour's Church, of which he was the unknown founder. The first idea of the scheme occurred to him in 1839 after his wife's death; it was to be an act of penitence, and Pusey kept his share in it a complete secret. The foundation-stone was laid on 14 Sept. 1842, and, after many objections raised to details in its construction by Dr. Longley, bishop of Ripon, the church was finally consecrated in October 1845. The total cost to Pusey was some 6,000l., which he saved entirely out of income. He preached a series of sermons at the consecration, which were afterwards published in a volume. On 1 Feb. 1846 he resumed his preaching before the university, and there he reiterated the teaching for which he believed that he had been condemned. In this sermon, however, the objectionable doctrine was expressed in the language of English divines whose orthodoxy was unimpeachable.

During the years that immediately followed, Pusey's work lay less in the university than in the church at large. With the generous assistance of a large body of laymen, he made in 1845 the first attempt for at least two hundred years to establish an Anglican sisterhood (in London). This was followed in 1849 by the establishment of another institution of the same kind in Devonport; and it was not long before the example was followed at Oxford, Clewer, Wantage, and other places. Pusey was the chief pioneer throughout. He was confident that such machinery was needed for the sake of the poor, for the development of spiritual life in the church of England, and for the protection and support of ladies who wished to devote their lives to charitable effort. But ordinary Englishmen only knew such institutions as part of the system of the Roman church; and the suspicion with which Pusey was regarded in protestant circles increased. The numerous sisterhoods attached to the church of England at the present day are the results of his labour and the proofs of his faithfulness. To Pusey also was mainly due the revival of the practice of private confession, which he declared to be authorised by the teaching and custom of the Anglican church since the reformation. He defended his action in the matter in a letter addressed to the Rev. W. U. Richards in 1850, called ‘The Church of England leaves her Children free to whom to open their Griefs,’ and he contributed an elaborate preface to a translation of the Abbé Gaume's ‘Manual for Confessors.’ He encouraged the spread of ritualism, though he himself used but little ceremonial; and he took a leading part in the defence of those who were from time to time charged with ritualistic practices.

Despite the persistent outcry against him, Pusey continued to reassert the principles on which tractarianism rested, and to strain all his energies in dissuading those who held those principles from yielding to the temptation of joining the church of Rome. His position grew increasingly difficult. The decision of the privy council in the Gorham case in 1850 was followed by the secession of many distinguished clergymen, including