Edward Bouverie Pusey was, as regards his contributions to formal theology, superior to Newman; both as a man and as a writer he was indefinitely smaller. Pusey early won a great reputation for learning, and Newman considered his accession to the movement an event of the first importance. He had great tenacity, and his adhesion, once given, was sure. Notwithstanding suspicions at the time of Newman's perversion, there never was the least chance that Pusey would go over to Rome; the _Via Media_, which had crumbled under Newman's feet, was solid enough for him. He was not sufficiently imaginative to push his way into the bog which, like another Chat's Moss, swallowed up all the material Newman could collect. On the contrary, for the forty years of his life after Newman's secession, he went on diligently stopping the holes which Stanley and others were 'boring in the bottom of the Church of England.' And it is certainly a wonderful tribute to the strength of Pusey's character that, never quailing beneath the blow of Newman's perversion, never yielding to the opposition which looked so formidable when his party was small and feeble and despised, unretarded and unhurried, he should have steadily pursued his course and raised that party to a foremost place in the Church. One or two events of his life make it matter of thankfulness that its temporal power was not equal to its spiritual fervour. He did all he could to maintain the Anglican exclusiveness of the universities; and he would, if he could, have used the civil power to suppress opinions he deemed dangerous. Pusey's writings are purely technical theology, not literature like those of Newman. Of their value diverse opinions will long be entertained. They are oracles to the High Church party; but it is well to consider what opponents think, especially such as have some grounds of sympathy. Pius IX. compared Pusey to 'a bell, which always sounds to invite the faithful to Church, and itself always remains outside.' In a similar spirit another great Romish ecclesiastic, when questioned as to Pusey's chance of salvation, is said to have playfully replied, 'Oh, yes, he will be saved _propter magnam implicationem_.' These are just the criticisms of those who have attacked the Puseyite position from the point of view of free thought. They are also the criticisms implied in Newman's action. It is at least remarkable that critics from both extreme parties, together with the ablest of all the men who have ever maintained the views in question, should concur in the same judgment. [Sidenote: Samuel Wilberforce (1805-1873).]