Skip to main content

Wisdom from Jeremy Taylor: "to praise God in common prayer at set hours"

Wise counsel from Jeremy Taylor, delivered during the dark days of the Interregnum, on the offering of Morning and Evening Prayer:

Keep strictly, as much as you are able, to those times of the day, which you have designed to appear in before the Lord for then you offer up not only your prayers, but the strict observation of set times, which is a double sacrifice, and an evidence that you will not dispense to pretermit that holy work for any avocation [i.e. minor occupation]. He that refers himself at large to pray, when he is at leisure, gives God the worst of the day; that is, his idle time. I account them prudent, therefore, that are precise in keeping canonical hours of prayer, as they call them, so they pray to God alone, who alone knows their heart and so they pray "with the Spirit, and with the understanding": that is, in a tongue wherein they know what they say, and understand the language wherein they vent the meditations of the Spirit. This was the milk that the church of England gave every day out of her breasts, to praise God in common prayer at set hours, before noon and after, in the assemblies of her devout children. How many have rejoiced to hear the chiming of bells to call them together, and would never miss their station! Thus "Peter and John went together to the temple at the hour of prayer, being the ninth hour". O, when will these profane days come to an end, that we may again, so orderly, so delightfully, appear before the living God?

From Taylor's sermon 'Prayer is the Great Instrument of a Christian's Comfort' in Volume I of the Works.

Comments

Popular posts from this blog

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 ...