laudable Practice

... that the rule of Divine government is one of benevolence, and nothing but benevolence ... sentiments of this character are evidently the animating principle of the false cheerfulness, and the ill-founded hope, and the blind charitableness, which I have already assigned to the man of the world. So said John Henry Newman in his 1832 sermon ' On Justice, as a Principle of Divine Governance '. It may, of course, be due to my rather engrained prejudice against Newman and his tiresome, perpetual angst, particularly in the 1830s, but one does get the impression that benevolence and cheerfulness were not exactly welcome guests in Newman's mind. The phrase "false cheerfulness" is directed by Newman against William Paley's Natural Theology  (1802). My initial reaction, however, is to - admittedly rather unfashionably - instinctively warm to and be grateful for the vision of benevolence and cheerfulness in Paley's great work. In his 2024 paper ' Revisiting Pa...

In late 1645, with Royalist defeat imminent in the first civil war and with Parliament dismantling the Church of England, Jeremy Taylor became chaplain to Richard Vaughan, 2nd Earl of Carbery. The seat of the Carberys was Golden Grove in Carmarthenshire. The name of the estate gave Taylor the title to his two volumes of sermons for " the summer half-year " (1651) and " for the winter half-year " (1653), preached to the Carbery household. I read through the sermons over the space of year, beginning in Advent 2024 and ending in early 2026. There is an abundance of riches in the Golden Grove sermons. Many passages are delightful examples of 'the Shakespeare of divines'. I was also struck by the consistent invocations of classical wisdom, demonstrating how Taylor understood this to cohere with Christian teaching. The allusions to the circumstances of the Interregnum were also noticeable. Amongst all this, however, one particular small, playful detail joyfully am...

Rogationtide. It is a time, surely, for the Benedicite at Morning Prayer. In his 1805 An Exposition of the Book of Common Prayer according to the use of the Protestant Episcopal Church in the United States of America , the New Jersey PECUSA cleric Andrew Fowler offered an effective summary of well-established 18th century Church of England commentary on the place and use of the Benedicite in the Prayer Book .  It is worth noting the 1786 proposed PECUSA revision - which provoked a critical response from the bishops of the Church of England - did not include the Benedicite. This was probably influenced by the 1689 Liturgy of Comprehension, albeit that the latter, unlike the 1786 proposals, provided Psalm 148 as a replacement for the Benedicite. It is probable that its restoration in 1789 was to reassure the bishops of the Church of England that PECUSA was not seeking radical reform of the Prayer Book. We can be grateful, then, that the Benedicite was restored to the PECUSA Prayer ...

In early 1623, Francis White was one of the Church of England divines who took part in a disputation , ordered by James I/VI, with Fisher the Jesuit. Later that year, White was appointed Dean of Carlisle, a clearly a sign of royal approval. In 1626, early in the reign of Charles I, he was appointed Bishop of Carlisle, with Cosin preaching at his consecration. He was closely associated with the ecclesiastical policies of the Personal Rule, with his Treatise of the Sabbath Day published in 1635 at the direction of Charles and dedicated to Laud. The trajectory of White post-1623 career in the Church of England - Jacobean and Caroline - is mentioned in order to emphasise that his role in the disputation was clearly highly regarded. It is this which makes his handling of one issue in the debates particularly significant. Regarding the apostolicity of the Church, Fisher had stated: The Church is Apostolicall, and that apparantly descending from the Apostolicall Sea, by succession of Bishops...

The ministers shall often admonish the people, that they defer not the baptizing of infants any longer than the next Lord's day after the child be born, unless upon a great and reasonable cause, declared to the minister, and by him approved, the same be postponed.  As also, they shall warn them, that without great cause, they procure not their children to be baptized at home in their houses. But when great need shall compel them to baptize in private houses - in which case the minister shall not refuse to do it, upon the knowledge of the great need, and being timely required thereto - the baptism shall be ministered after the same form, as it should have been in the congregation - and the minister shall the next Lord's day after any such private baptism, declare in the church, that the infant was baptized, and therefore ought to be received as one of the true flock of Christ's fold. Amidst the provisions of the Articles of Perth was that, when necessity required it, minist...

Now then let me come at once to the subject which leads me to address you. Should the Government and Country so far forget their GOD as to cast off the Church, to deprive it of its temporal honours and substance, on what will you rest the claim of respect and attention which you make upon your flocks? Hitherto you have been upheld by your birth, your education, your wealth, your connexions; should these secular advantages cease, on what must CHRIST'S Ministers depend?  With these words, published on 9th September 1833, did Tracts for the Times begin. In the first of the Tracts , John Henry Newman painted a picture of a Church of England corrupted by the Georgian era. Its clergy were dependent, we are told, on "birth ... education ... wealth ... connexions". He issued a trumpet call to the parsons of the Georgian Church, "to draw you forth from those pleasant retreats" and that "idle habit" of relying upon "that secular respectability, or cultivat...