laudable Practice

On this day after Trinity Sunday, we turn to words from Jeremy Taylor's Ductor dubitantium (1660), in which he gives a negative answer to the question of whether it is is lawful to depict in imagery the Three Persons of the Holy Trinity. He begins by considering what would be necessary for the explicit prohibition contained in the Second Commandment to be set aside: if it should please God any person of the Blessed and most holy Trinity should appear in any visible shape; that shape might be depicted; of that shape an image might be made; I mean, it might naturally; it might if it were done for lawful ends, and unless a Commandement were to the contrary; and therefore so long as God keeps himself within the secret recesses of his sanctuary, and the Majesty of his invisibility, so long it is plain he intends the very first sense and words of his Commandement: but if he should cancel the great reason of his Commandement; and make that by an act of his own to become possible which in...

I had occasion this week, in preparation for delivering a presentation on Charles Inglis, to re-read his 1768 work An Essay on Infant Baptism: In which the Right of Infants to the Sacrament of Baptism is Proved from Scripture . While not the focus of this work, Inglis did address the meaning of the references to regeneration in the Prayer Baptismal rite. He expounded what he clearly understood to be the settled, consistent, and uncontroversial view of Church of England divines - that the Sacrament of Baptism bestows that grace which brings us into the covenant of Jesus Christ, but it is not that grace which renovates, or regenerates, the heart. The latter is a "a progressive, internal Renovation of the Soul"; the former, in the words of the Prayer Book rite, "graft[s] into the body of Christ's Church".  Three things are particularly significant with regards to Inglis' account of this "relative and federal" regeneration by Holy Baptism. Firstly, thr...

Today is the final post - of a series which commenced in late August last year - on the 1621 account of the 1618 General Assembly of the Church of Scotland held at Perth , by David Lindsay, Bishop of Brechin (1619-34 and Bishop of Edinburgh 1634-38). I return to the preface of the work, in which Lindsay sets out the very basis for the moderation and eirenicism which accepts the Articles of Perth . Holy Scripture, he stated in Hookerian fashion, provided latitude to the Church in ordering its life and worship: Finally, to end this point of the power of the Church, when the people are conuened in the ordinarie place, and at the times appointed, the Scripture hath not set downe, whereat the Pastour should beginne, how hee should proceed, and wherewith hee should close vp this Seruice: as whether hee should beginne with singing of Psalmes, or praying, or reading, or preaching; and when hee prayes, with what petition he shall beginne, what he shall subioyne next, and so forth: what order ...

In his Lord Liverpool: A Political Life (2018), William Anthony Hay notes that by 1825 "Tory opinion, both elite and popular, had moved from an earlier neutral or even sympathetic view of Catholicism to seeing a resurgent post-Napoleonic Church as a threat to Britain's Protestant constitution". This was the context in which debates surrounding a Roman Catholic Relief Act - enabling Roman Catholics to sit in Parliament without taking an oath denying transubstantiation - took place. It was also the background to Thomas Burgess, Bishop of Salisbury, in his August 1826 primary visitation charge to his clergy in Salisbury Cathedral, addressing the matter. He began in an innocuous, fashion, referring to how Canon One of the Canons of 1604 required clergy to teach the Royal Supremacy: One of these subjects respects the very first Canon of our Church, by which you are required, four times every year at the least, in your Sermons and Lectures, to maintain the King's Supremac...

For this Tuesday in Whitsun Week, from an 1814 volume of sermons by Richard Mant - appointed Bishop of Killaloe and Kilfenora in 1820, translated to Down and Connor in 1823 - further words from his sermon 'The Aid of the Spirit, the gift of God', on how the working of the Spirit is ordinarily dependent upon "certain means", chiefly prayer.  Again we see Mant's emphasis on the presence and working of the Holy Ghost known in and through the ordinary practice of the Christian life: The gift of the Holy Ghost then is of the free grace of our heavenly Father, granted by him in his goodness, and purchased by his Son. But free as is this gift of God, and utterly incapable as we are of meriting or purchasing it for ourselves, it remains in the third place to be remarked that he has appointed certain means, by which the aid of the Holy Spirit is to be procured. All the blessings, which we receive from God, are free gifts of his mercy and loving kindness; but they are all ...

For this Monday in Whitsun Week, from an 1814 volume of sermons by Richard Mant - appointed Bishop of Killaloe and Kilfenora in 1820, translated to Down and Connor in 1823 - words from his sermon 'The Aid of the Spirit, the gift of God', on a trust in the ordinary working of the Holy Spirit in the Christian life, requiring no speculative inquiries or attempts to probe beyond the plain assurance of holy Scripture: But whatever improvement our spiritual part is capable of receiving, it is not capable of furnishing that improvement to itself. We must be wrought upon by supernatural power: we must be "strengthened with might by the Spirit of God in the inner man." How he works upon us we know not: we need not, we cannot know; and it were useless and rash to inquire; for the scriptures, not only do not supply a clue to guide us in the search, but close the door upon such inquiries, by authoritatively asserting the fact, and requiring us to believe it as an article of fait...