"Like the colt of a wild ass in the wilderness": Bramhall's critique of the "trim state" of Hobbes

From John Bramhall's The Catching of Leviathan or the Great Whale (1658), a critique of Hobbes. Here Bramhall describes Hobbes's "trim commonwealth" as leaving humanity "in the wilderness", stripped of natural law and its 'thick' account of our obligations to God and neighbour:

Yet, to let us see how inconsistent and irreconcileable he is with himself, elsewhere, reckoning up all the laws of nature at large, even twenty in number, he hath not one word that concerneth religion, or that hath the least relation in the world to God. As if a man were like the colt of a wild ass in the wilderness, without any owner or obligation. Thus, in describing the laws of nature, this great clerk forgetteth the God of nature, and the main and principal laws of nature, which contain a man’s duty to his God and the principal end of his creation. Perhaps he will say, that he handleth the laws of nature there, only so far as may serve to the constitution or settlement of a commonwealth. In good time; let it be so. He hath devised us a trim commonwealth; which is neither founded upon religion towards God, nor justice towards man, but merely upon self-interest and self-preservation. Those rays of heavenly light, those natural seeds of religion, which God Himself hath imprinted in the heart of man, are more efficacious towards the preservation of a society, whether we regard the nature of the thing or the blessing of God, than all his “pacts,” and “surrenders,” and “translations of power".” He who unteacheth men their duty to God, may make them ‘eye-servants,’ so long as their interest doth oblige them to obey, but is no fit master to teach men conscience and fidelity. Without religion, societies are but like soapy bubbles, quickly dissolved.

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Why I support the ordination of women: a High Church reflection

A number of commenters on this blog have asked about my occasional expressions of support for the ordination of women to all three orders. With some hesitation, I have decided to post a summary of my own views on this matter. The hesitation is because I have sought on this blog to focus on issues and themes which can unify those who identify with or have respect (grudging or otherwise!) for what we might term 'classical' Anglicanism (the Anglicanism of the Formularies and - yes - of the Old High Church tradition). Some oppose the ordination of women (and I have friends and colleagues who do so, Anglo-Catholic, High Church, and Reformed Evangelical). Some of us support it (again, friends and colleagues covering a wide range of theological traditions). Below, I have organised my thinking around 5 points (needless to say, no reference to Dort is implied). 1. The Declaration for Subscription required of clergy in the Church of Ireland states: (6) I promise to submit ...

How the Old High tradition continued

Charles Gore's 1914 letter to the clergy of his diocese, ' The Basis of Anglican Fellowship ', can be regarded as a classical expression of the Prayer Book Catholic tradition. A key part of the letter - entitled 'Romanizing in the Church of England' - addressed the "Catholic movement", questioning beliefs and practices within it which tended to "a position which makes it very difficult for its extremer representatives to give an intelligible reason why they are not Roman Catholics". Gore provides the outlines of an alternative account and experience of catholicity within Anglicanism, defined by three characteristics. What is particularly interesting about these characteristics is their continuity with the older High Church tradition. Indeed, the central characteristic as set out by Gore was integral to High Church claims over centuries: To accept the Anglican position as valid, in any sense, is to appeal behind the Pope and the authority of t...

1928 practices and the 1979 book: unthinking conservatism or popular piety?

Those responsible for Earth & Altar - a new blog emanating from a group within TEC - are to be congratulated for an excellent contribution to wider Anglican discussion and debate. The commitment to "an expansively conceived credal orthodoxy as fully compatible with LGBTQ inclusion, gender equality, and racial justice" is an important part of a wider retrieval of creedal orthodoxy within what we might call the post-liberal generation. It is in this spirit that I want to respond to a recent post on the site by Andrew McGowan , Dean of the Berkeley Divinity School at Yale and Professor of Anglican Studies at Yale Divinity School. Against the background of another round of "ill-defined" liturgical revision in TEC, he understandably urges that a fuller reception of the 1979 BCP should occur before further reforms. In doing so, however, he takes aim at what he describes as "clinging to the ritual structures of 1928" while using the text of 1979. We ...

laudable Practice

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