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Updated: May 24, 2025
In 1841 he preached against it at St. Paul's. "I wish you had witnessed, the other day, my incredible boldness in attacking the Puseyites.
After attending several of our services, he came up to speak to me, and said that he had seen an account of "the fall of a High Churchman into Dissent," which was regarded as a very extraordinary thing, for at that time some Dissenters were becoming High Churchmen, or what used to be called then "Puseyites."
Long may these oaks remain to remind us that, if there be utility in the new, there was beauty in the old, leafy Puseyites of Nature, calling us back to the past, but, like their Oxford brethren, calling in vain; for neither in polemics nor in art can we go backward in an age whose motto is ever "Onward."
This leads us to mention another conspicuous characteristic of Dr. Cumming’s teaching—the absence of genuine charity. It is true that he makes large profession of tolerance and liberality within a certain circle; he exhorts Christians to unity; he would have Churchmen fraternize with Dissenters, and exhorts these two branches of God’s family to defer the settlement of their differences till the millennium. But the love thus taught is the love of the clan, which is the correlative of antagonism to the rest of mankind. It is not sympathy and helpfulness toward men as men, but toward men as Christians, and as Christians in the sense of a small minority. Dr. Cumming’s religion may demand a tribute of love, but it gives a charter to hatred; it may enjoin charity, but it fosters all uncharitableness. If I believe that God tells me to love my enemies, but at the same time hates His own enemies and requires me to have one will with Him, which has the larger scope, love or hatred? And we refer to those pages of Dr. Cumming’s in which he opposes Roman Catholics, Puseyites, and infidels—pages which form the larger proportion of what he has published—for proof that the idea of God which both the logic and spirit of his discourses keep present to his hearers, is that of a God who hates his enemies, a God who teaches love by fierce denunciations of wrath—a God who encourages obedience to his precepts by elaborately revealing to us that his own government is in precise opposition to those precepts. We know the usual evasions on this subject. We know Dr. Cumming would say that even Roman Catholics are to be loved and succored as men; that he would help even that “unclean spirit,” Cardinal Wiseman, out of a ditch. But who that is in the slightest degree acquainted with the action of the human mind will believe that any genuine and large charity can grow out of an exercise of love which is always to have an arrière-pensée of hatred? Of what quality would be the conjugal love of a husband who loved his spouse as a wife, but hated her as a woman? It is reserved for the regenerate mind, according to Dr. Cumming’s conception of it, to be “wise, amazed, temperate and furious, loyal and neutral, in a moment.” Precepts of charity uttered with a faint breath at the end of a sermon are perfectly futile, when all the force of the lungs has been spent in keeping the hearer’s mind fixed on the conception of his fellow-men not as fellow-sinners and fellow-sufferers, but as agents of hell, as automata through whom Satan plays his game upon earth—not on objects which call forth their reverence, their love, their hope of good even in the most strayed and perverted, but on a minute identification of human things with such symbols as the scarlet whore, the beast out of the abyss, scorpions whose sting is in their tails, men who have the mark of the beast, and unclean spirits like frogs. You might as well attempt to educate the child’s sense of beauty by hanging its nursery with the horrible and grotesque pictures in which the early painters represented the Last Judgment, as expect Christian graces to flourish on that prophetic interpretation which Dr. Cumming offers as the principal nutriment of his flock. Quite apart from the critical basis of that interpretation, quite apart from the degree of truth there may be in Dr. Cumming’s prognostications—questions into which we do not choose to enter—his use of prophecy must be
So while Everett was obnoxious to the Puseyites, Jelf was obnoxious to the undergraduates; the cannonade of the angry youngsters drowned the odium of the theological malcontents; in the words of Bombastes: "Another lion gave another roar, And the first lion thought the last a bore."
He believes in Spurgeonism so thoroughly and so simply that toleration is out of the question, and doctrines opposed to his own he refers, with instantaneous and ingenuous dogmatism, to folly or wickedness. "I think," he says, in one of his sermons, "I have none here so profoundly stupid as to be Puseyites.
Great writers, who have modestly contented themselves with putting their experience into fiction, and have thought it quite a sufficient task to exhibit men and things as they are, she sighs over as deplorably deficient in the application of their powers. “They have solved no great questions”—and she is ready to remedy their omission by setting before you a complete theory of life and manual of divinity in a love story, where ladies and gentlemen of good family go through genteel vicissitudes, to the utter confusion of Deists, Puseyites, and ultra-Protestants, and to the perfect establishment of that peculiar view of Christianity which either condenses itself into a sentence of small caps, or explodes into a cluster of stars on the three hundred and thirtieth page.
Pusey, a divine, whose name is known wherever the religion of Jesus is known and taught, and the acknowledged head of the Puseyites. On the second morning of my visit, I proceeded to Christ Church Chapel, where the rev. gentleman officiates. Fortunately I had an opportunity of seeing the Dr., and following close in his footsteps to the church.
Meanwhile the Pre-Raphaelites wrote to tell him that they were neither Papists nor Puseyites. The day after his second letter was published he received an ill-spelt missive, anonymously abusing them. This was the sort of thing to interest his love of poetical justice. He made the acquaintance of several of the Brethren.
He used to say he could "do nothin' at exhortin' without a white handkercher on his neck and money in his pocket," a fact going far to confirm the opinions of the Bishop of Exeter and the Puseyites generally, that there can be no priest without tithes and surplice.
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