laudable Practice

Visiting The Middle Church during a heritage day on Saturday past, it was this view of a simple, plain pew that caught my attention. My thoughts turned to these words from Jeremy Taylor, in Ductor dubitantium (1660), words which capture the simple Prayer Book worship that would have been known in such pews of The Middle Church: For although significant ceremonies can be for edification to the Church in some degree, and in some persons; yet it is to be considered whether the introducing of such things does not destroy the Church, not onely in her Christian liberty, but in the simplicity and purity and spirituality of her religion, by insensibly changing it into a ceremonial and external service. To the Ceremonial law of the Jews nothing was to be added, and from it nothing was to be subtracted; and in Christianity we have less reason to adde any thing of ceremony, excepting the circumstances and advantages of the very ministery, as time and place, and vessels and ornaments and necessa...

Sunday coming is Yale Apostasy Day. On 13th September 1722, the day after commencement at Yale, seven New England Congregationalist ministers publicly declared their intention to seek episcopal orders in the Church of England. It was a day which shook the 'New England Way' and brought the Church of England to the land of the Pilgrim Fathers. Over the years of writing on Yale Apostasy Day on this blog, my interpretation of the event has changed. I initially regarded it as the arrival of 'Laudianism' in New England. Leaving aside the fact that I now believe the term 'Laudian' to be meaningless, it was opponents - not New England Church of England ministers and their congregations - who viewed the Yale Apostasy and its consequences in such a way. In more recent times, I have moved to emphasising what Church of England ministers and laity in colonial New England shared with their Congregationalist neighbours.  This year's Yale Apostasy Day post returns to anothe...

As we continue to explore the Aberdeen Doctors, the group of eirenic thinkers centred around Patrick Forbes, Bishop of Aberdeen 1618-35, we turn to another aspect of the sermon preached at Forbes' funeral by one of their number, Robert Baron. Last week , in the introduction to this series, we saw how Baron's sermon praised Forbes as the Athanasius of the North. This week's post considers something somewhat more subtle but no less significant in what it says about the Aberdeen Doctors.  The text for Baron's sermon was Revelation 14.13, "Blessed are the dead, which die in the Lord". As he considers the text, Baron first outlines how it was interpreted by Roman Catholic divines: But two thinges doe heere occur, which do need explicatio: One is, whether or not this particular part bee so ample, as that it comprehendeth all the godlie, or elect? The other is, how, and in what sense, these whom it comprehendeth, are sayd to die in the Lord?  As for the first; some ...

Today's post is a slight excursus as we continue to reflect on John Shepherd's discussion of absolution in A Critical and Practical Elucidation of the Book of Common Prayer, Volume I (1796). Having considered last week his emphasis on the precatory nature of the presbyter's ministry of absolution - that is, invoking God's forgiveness - before turning to see how Shepherd regards the administration of the Lord's Supper and Baptism as also sharing this precatory character, a footnote caught my attention: Unleavened bread, wafers, the elevation and adoration of the host, and the putting of it into the mouth of the communicant, all of them the offspring of transubstantiation, are not many years younger than their parent; and must all be ranked with the sacerdotal corruptions and superstitions, for which the thirteenth century is distinguished. The positive or indicative form of absolution was likewise the invention of this age. The footnote concerns how the Holy Communi...

And now that we have attended this very learned and pious Prelate, from his Birth to the last Period of his Life, let us endeavour in a few Words, to recapitulate the Excellencies of his Life; and in running over his Character, strive to copy the Example of those eminent Vertues, which in this Pattern shine brightest for our Imitation. Today we reach the conclusion of our readings from Robert Nelson's 1713 Life of Dr. George Bull . These readings commenced in mid-January 2025 : we have spent over a year and a half with Nelson's account of Bull. Over that time it has, I hope, become evident why Bull was both a formative influence on and exemplar of 18th century Anglicanism. As Nelson summarises Bull's ministry, we hear an ideal that was set forth before 18th century clergy and which shaped the aspirations of 18th century laity for their clergy: He so excelled in his Profession, that he was justly esteemed one of the greatest Divines of the Age in which he lived, and that at...

I have previously suggested that, contrary to many readings of the works of Jeremy Taylor, his 1647 The Liberty of Prophesying was no aberration but, rather, an introduction to a key enduring theme in his works - that of the influence of Remonstrant thought.  Thus, for example, Taylor's relativising of appeals to Augustine, evident in The Liberty of Prophesying , were, of course, also evident in his 1655 Unum Necessarium . At the root of this relativising of Augustine was Remonstrant thought, particularly as seen in the works of Episcopius. This is also the case with how Taylor regards the Apostles' Creed as a sufficient declaration of saving faith. This, of course, is a key theme in The Liberty of Prophesying : And according to the Rule and Reason of this Discourse (that it may appear that the Creed hath in it all Articles primo & per se, primely and universally necessary) the Creed is just such an explication of that Faith which the Apostles preached, viz. the Creed whi...