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Liverpool, Merseyside, England, 1843-09-12 00:00:00

THE LIVERPOOL STANDAIII)

every other connexion with the subject of sleep, may
be materially influenced by habit."—Davis.
Diet and Regimen.—An extract from the life and
diary of a celebrated Italian nobleman, will be of ser-
vice to the reflecting mind. Up to the'*age of forty he
was possessed of an infirm and weakened constitution,
" when, by obstinately persisting in an exact .course of
temperance, he recovered a perfect state of health ; in-
somuch, that at fourscore he published hiq book, which
has been translated into English under the title of
Sure and certain Methods of attaining a long and
healthy Life.' He lived to give a third or fourth edi-
tion of it, and, after having passed his hundredth year,
died without pain or agony, like one who falls asleep."
Speaking of the folly of excess at table, he says :
" This error has so far seduced us, that it has prevailed
upon us to renounce a frugal way of living, though
taught us by nature, even from the beginning of the
world, as being that which would lengthen our days ;
and has cast us into those excesses, which naturally
tend to shorten the number of them. We become old,
before we have experienced the pleasure of being young;
and the time which ought to be the summer of our lives,
is frequently the beginning of their winter. We are
sensible of the failure of our strength, and of our weak-
ness and declension, even before we come to perfection.
Sobriety, on the other hand, maintains us in the natural
state wherein we ought to be : our youth is lasting, and
our manhood attended with a vigour that does not begin
to decay for several years. A whole century must pass
away, before wrinkles can be formed on the face, or
gray hairs grow on the head. This is so true, that
when men gave themselves not up to voluptuousness,
they were more strong and lively at fourscore than we
are at present at forty."—Lewis Cornaro, p. 5.
" There is no question to be made, but that a regular
life puts at distance the sad hour of death; since it is
able to keep the humours in an exact temperature :
whereas, on the contrary, gluttony and drunkenness
disturbs, heats, and puts them into a ferment ; which is
the origin of catarrhs, fevers, and almost all the acci-
dents which hurry us to our graves."—ldem, p. 119.
" Since no man, therefore, can have a better physi-
cian than himself, nor a more sovereign antidote than a
regimen, every one ought to follow my example; that
is, to study his own constitution, and to regulate his life
agreeable to the rule: of right reason."—ldem, p. 31.
(TO BE CONTINUED.)

DR. PUSEY'S CITATIONS.

[We believe that any impression produced by the publi-
cation of Dr. Pusey's recent memorable sermon was not
occasioned so much by any thing advanced by that learned
divine himself, as by the " host of witnesses" whose
names were brought forward as apparently supporting his
erroneous opinions. We anticipate that this impression
will be entirely removed by a candid perusal of the follow.
ing article, which we extract from the Churchman's
Monthly Review for the present month, a publication
which we again take the opportunity of recommending in
the strongest possible manner upon the attention of the
Protestant public. Such a catalogue of perverted quotations
was never to our knowledge given to the world. Turn
such a compiler into the British Museum or the Bodleian
Library, and give him liberty to cull four lines from
Bishop A.'s sermons, and half a sentence from Dr. B.'s
treatise, and what heresy is there that he will not be able
to maintain
" Such is the doctrine which Dr. Pusey says he has
learnt of ' our great divines,' and he then cites Ridley,
Hooker, Andrewes, Jackson, and a crowd of inferior
names, in an appendix of authorities.
The question, then, is, has he fairly cited them ? And
that he has not done so, we shall show, by remarking, in
three or four instances, his very singular and unfortunate
omissions.

Bishop Ridley, who died at the stake rather than con-
cede to the doctrine of transubstantiation, is the first wit-
ness cited by Dr. Pusey. And we cannot but regard it
as a most disengenuous act, to refuse, as Dr. Pusey did,
—to aid in raising the Martyrs' Memorial,—to refuse also
to subscribe to the Parker Society, from an avowed con-
viction, that Ridley and Latimer died in serious error;
and yet to cite Ridley himself as teaching a doctrine which
Dr. Pusey well knows he held in detestation.
The passages cited in Dr. P.'s appendix, are taken from
pages 201 and 202 of the Parker Society's edition of Rid-
ley. Now on the very leaf immediately preceding, in that
same volume, stands this passage, of which Dr. Pusey
therefore, cannot plead ignorance, but which could not
conveniently be cited.

" This carnal presence is contrary to the word of God, as ap-
peareth thus :—' I tell you the truth. It Is profitable to you that
I go a' ay ; for if I go not away, the Comforter shall not come
unto you.' Whom the heavens must receive until the time of
restoring of all things which God hath spoken." The children
of the bridegroom cannot mourn so long as the bridegroom is
with them : but now is the time of mourning.' But I will see
you again, and your hearts shall rejoice.' I will come again
and take you to myself.' If they shall say unto you, Behold
here is Christ, or there is Christ, believe them not : for where-
soever the dead carcase is, thither the eagles will resort.'

•• It varieth trom the articles of the faith : ' He ascended into
heaven, and sitteth on the right hand of God the Father, from
whence (and not from any other place, saith St. Augnistine), he
shall come to judge both the quick and the dead.'
" It destroyeth and taketh away the institution of the Lord's
supper, which was commanded only to be used and continued
until the Lord himself should crme. If, therefore, he be now
really present in the body of his flesh, then must the supper
cease: for the remembrance is not of a thing present, but of a
thing past and absent. And there is a difference between re-
membrance and presence. and, as one of the fathers saith, •A
figure is in vain where the thing figured is present.'
"It maketh precious things common to profane and ungodly
Persons, and constraineth men to confess many absurdities,
For it aflirmeth, that whoremongers and murderers, yea, and
(as some of them hold opinion) the wicked and faithless, mice,
rats, and dogs also, may receive the very real and corporal body
of the Lord, wherein the fulnessof the Spirit of light and grace
dwelletfr: contrary to the manifest words of Christ in six places
and sentences of John vi."—(Ridley'i Works, pp. 199. 199.)

such is the first witness cited by Dr. Pusey, and such
is the candour displayed in citing him !
Bat' (Tooker is even yet more unfairly represented. We
crave the reader's attention to this instance of the mode
in which an Oxford Catena is often• made up.
Dr. Tusey quotes from the Ecclesiastical Polity (to give
his own references) " Book v. chap. hail. §4, 5." He
then quotes" Book v. chap. ',Evil. § 7,8:" To a cautious
reader this- singular passing over § 6, would naturally
cause solve. suspicion. But what is this' § 6? We will
give it to our readers entire.

" [6.] Thr real presence of Christ's most blessed body and
Mood is NOT therefore to be sought for in the'savrament, but in
the worthy receiber of the• sacrament.
" And with this the very order of our Savionlos-words agreeth.
First ' take and eat';' then •this is my body which was broken
for you :' first drink ye all of this ;' then folloventh ' this is my
blood of the New Testament which is shed for many for the re-
mission of sins.' Fsee not which way it would be galhered by
the words of Christ: when and where the bread IS His• body or
the cup His blood, but only in the very heart and soul of him
which receiveth them; As- for the sacraments, they really ex-
hibit, but for aught we cati rather out of that which is written
of them, they are norredgynor do really contain in themselves,
that grace which witlithenror by them it pleaseth, God to be-
stow.

" If on all sides it betOnfessed that the grace of baptism is
poured into the soul of mei. that by water we receive it although
A be neither seated in the water nor the water changed into it,
what should induce men tb think that the grace of the Eucharist
must needs be in the Eltharlst before it can be in rerthatre-
ceive

"The fruit of the EucharistlS- the participation of the body
and blood of Christ. Thert,is no sentence of Holy Scripture
which saith that we cannorby this sacrament be made partakers
or his body and blood except, they be first contained in the sa-
crament, or the sacrament converted into them. ' This iS my
body,' and ' this is my blood;' being words of promise, sith we
alt agree that by the sacrament Christ doth really and truly in
its perform his promise, why do we vainly trouble ourselves with
so fierce contentions whetherby consubstantiation, or else by
transubstantiation the sacramentltself be first possessed With
Christ, or no? A thing which can no way either further or
hinder us howsoever it stand, because our participation of Christ
in this sacrament dependeth onrthe co operation of his omnipo-
tent power which maketh it his bodrand blood to us, whether
vrith:change or without alteration of the element such as they
imagine we• need not greatly td 'care nor inquire.—(Works,
(Oxon. 15410 vol. ii. p. 352, 353.)

Seth is- the passage which D?. Phsey and his assisting
friend have chosen to leave out from &efween two pas.
.sangdes... %sh.hoilethutfheyy. Lazve,_ cited.at,
d p
pTh_
35ey44h35.5.ave, prbinuttetdh,
the t pl3Zir
part of p. 352, and all p. 353 they pass over. The reason
for the-omission is obvious. This '6, at orme sets Hooker.
in direct opposition to Dr. Pusey!s scheme. Words can.
not more distinctly condemn the whole of Dr. Pusey's-
system, than do those of Hooker ;"'f see not which way
it should be gathered by the words of Christ, when and
where the bread is his body or the cup his blood, but only
in the verv,heart and soul of him which receiveth them."
But what shall we say to the honesty which can thus ad—
duce select passages from Ridley, and Hooker, and others,
to cause it to, be believed that Dr. Pusey had been con-
demned for preaching merely what 'Ridley and Hooker
preached, Mien• they knew well, all the time, that if they.:
had but fairly cited these writers, it 'would have been seen
that they opposed, not supported, thesemi-Romish theory •
which Dr. Pusey espouses.
The third- witness 'cited, of any note, is Bishop An-
drewes. And he is similarly misused. From Sermon xv.
on the resurrection, a passage is taken, which is broken
off, like that from Hooker, rather too soon. Here is the
rest of it, conveniently omitted in Dr. Pusey's Appendix

" Do butssk the Church of Rome : even with them it is not
the bodily touch in the sacrament that doth the good. Wicked;
men, very:reprobates, have that touch, and remain reprobates
as before. Nay, I will go farther; it is not that toucheth,
Christ at all. EXample, " the multitude that thronged and
thrust Hial,'''yet for all that, as if none-of them all had touched.
Him, He asks, Quis Me titigitt So that one may rudely thrust
Him, and not touch Him though, not to any pnrpose so.
" Christ resolves the point in that very: place. The flesh, the
touching, the eating it, profits nothing. "The words he spake
were spirit ;"so the touching, the eating, to be spiritual. And.
St. Thomas and Mary Magdalene, or whosoever touched Him
here on earth; nisi firlicius fide quam nitcnu tetigissent 'if they ,
had not been more happy to touch Him with their faith than
with their fingers' end,' they had had no part in Him; no good
by it all. It was found better with it to "-touch the hem of His
garment," than without it to touch any part of His body.
" Now, if faith be to touch, that wilt touch Him no leSsin
Heaven than here; one that is in heaven may be touched so.
No ascending can hinder that touch. Faith will elevate itself,
that ascending in spirit we shall touch Him, and take hold of
Him. Matt fidena et tenuisti—itis St. Augustine. It is a touch
to which there is never a noli, fear it not.
" So do we then ; send up our faith, and that shall touch
Him, and there will virtue come from, him; and it shall take
such hold on Him, as it shall raise us up to where He is ; bring
us to the end of the verse, and to the end of all our desires;. to
Ascendo aft•Patrezn, a joyful ascension to our Father and His,
and to himself, and to the unity of the li3lessed Spirit. To whom,
in the Trinity of Persons, &c."

The next is Dr. Donne ; who is handled after a like
fashion. A- piece is taken from his fourth Sermon-on the
Nativity, in which Dr. Doune appears to use exceedingly
" high language" in speaking of the sacrament. Butalmost
immediately before the few sentences which Drr Pusey
extracts, there appear these words :--
- -

- -
" That bread which thou seest after the consecration is not
the same bread which it was before;; not that•it is traAsubstan-
tiated into another substance, for it: is bread still,"—" but that
it is severed and appropriated by God in that ordinance to
another. use. It is other bread ; sa. as a judge is aaatizer man
upon the bench, than he is at home in his own house."-

And the very next words which follow Dr. Pusey's ci
:ation are these :

"You would have said, at noon, this light is tha Sun, and you
will say now, this light is the candle ; that ligh;-: was not the
san this light is not the candle; but it is that portion of the air
which the sun did then, and the candle cloth now, enlighten.
We say the sacramental bread is the body of Christ, because
God hath shed his ordinance upon it, and made is of another na-
ture in the use, though not the substance. (Sarm. iv. p. 75.)