laudable Practice

If any good Christian visited with long sickness, and known to the pastor, by reason of his present infirmity, unable to resort to the church for receiving of the holy communion, or being sick, shall declare to the Pastor upon his conscience, that he thinks his sickness to be deadly, and shall earnestly desire to receive the same in his house, the minister shall not deny to him so great a comfort ... The Articles of Perth rightly frame the administration of Communion to the sick in terms of "comfort". For the critics of the Articles, however, the practice of 'clinical Communions' could not be countenanced. In his 1621 account of the 1618 General Assembly of the Church of Scotland held at Perth , David Lindsay, Bishop of Brechin (1619-34 and Bishop of Edinburgh 1634-38), provided a robust response to the rejection of this wise pastoral practice.  Linsday quotes an opponent claiming that administration of the Holy Communion to the sick encouraged trust not in God but t...

The two books that have most shaped my views of the Church of England during 'the long 18th century' have been Nockles' The Oxford Movement in Context: Anglican High Churchmanship 1760-1857 (1994) and Gibson's The Church of England 1688-1832: Unity and Accord (2001).  Both works point to the experience of 18th century Anglicanism differing significantly from the partisanship that came to define Anglicanism after 1833. As Nockles stated, "a much greater degree of consensus pertained prior to 1833 than afterwards". Gibson ended his book by quoting from a 1698 sermon exemplifying the "power and importance to Anglicans" of the call "to live peaceably with all men" and a 1747 episcopal visitation charge demonstrating how clergy were "more cohesive and united".  The August 1826 primary visitation charge of Bishop Thomas Burgess to the clergy of the Diocese of Salisbury could have been used by Nockles to preface his study and by Gibso...

In addition to Nelson's 1713 Life of Dr. George Bull offering us an important understanding of one of the significant - and too-often overlooked - divines of the Church of England in the 'long' 18th century', it also sets before us vignettes which capture characteristics of Anglican life in that era. Today's extract draws us to consider one of these characteristics: how sons of clergy often took holy orders. Nelson's addresses this in the context of Bull becoming Bishop of St Davids at a late stage in life. Part of the reason he assented to this, Nelson states, is that was agreed that that his son - also George - would succeed him as Archdeacon of Llandaff in the diocese. An elderly father, on assuming episcopal office, desired his accomplished clergyman son to be at his side: and that was, the Assistance he expected from his eldest Son, Mr. George Bull, a Clergyman, in the very Flower of his Age, being then about five and thirty. He was a Person truly sober an...

Percy Dearmer is not, we can confidently say, a likely source of encouragement for New Georgians. One can easily imagine how good Parson Woodforde would have been surprised and confused by the content of The Parson's Handbook . In the 12th edition of that work, however, Dearmer himself engages in a significant defence of Georgian Anglicanism. He presents it as "the popular traditional religion", opposed by 19th century "sham Gothic ... mistaken antiquarianism ... and clericalism". This in itself will appeal to those of us who are New Georgians, echoing our views of the Victorian campaign to dismantle Georgian Anglicanism.  What is particularly striking about Dearmer's account is how it captures the strengths and attractions of Georgian Anglicanism. He begins with the interior of Georgian parish churches, referring to "their beauty and their home-like charm". Such interiors, he states, make "one feel at once at home and happy". These are ...

On the Sunday after Ascension Day, many Anglicans will (in one form or another) pray Cranmer's beautiful petition: We beseech thee, leave us not comfortless; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before ... In his Sermon VI (from a collection of sermons published in 1675 but preached during the 1640s and 50s), Henry Hammond set forth how the promise of the Comforter was "the main business" of our Lord's Ascension: The third, and in sum, the powerfullest Argument to prove God's willingness that we should live, is, that he hath bestowed his spirit upon us; that as soon as he called up the Son, he sent the Comforter. This may seem to be the main business that Christ ascended to Heaven a­bout; so that a Man would guess from the xvi Chapter of St. John and Vers. 7. that if it had not been for that, Christ had tarried amongst us till this time; but that it was more expedient to send the Spirit...

On this Holy Thursday, words from Jeremy Taylor's sermon 'The Miracles of the Divine Mercy', Part I , in which he expounds how our humanity is, in the Ascension of our Lord, exalted to a dignity greater than the angels: human nature is so highly exalted and mended by that mercy, which God sent immediately upon the fall of Adam, the promise of Christ, that when he did come, and actuate the purposes of this mission, and ascended up into heaven, he carried human nature above the seats of angels ... And as the seating of his human nature in that glorious seat brought to him all adoration, and the majesty of God, and the greatest of his exaltation; so it was so great an advancement to us, that all the angels of heaven take notice of it, and feel a change in the appendage of their condition; not that they are lessened, but that we, who in nature are less than angels, have a relative dignity greater, and an equal honour of being fellow-servants.  This mystery is plain in Scripture...

... 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...

But however difficult the Employment might prove to Dr. Bull, in the decline of his Strength and Vigour, it certainly concerned the Honour of the Nation, not to suffer a Person to die in an obscure Retirement, who upon the account of his Learned Performances, had shined with so much Lustre in a neighbouring Nation, where he had received the united Thanks of her Bishops, for the great Service he had done to the Cause of Christianity. Accordingly he was consecrated Bishop of St. David's, in Lambeth Chapel on the 29th of April, 1705 ... And so it was that on the Third Sunday after Easter in 1705 that George Bull was consecrated to the episcopate. Robert Nelson, in his 1713 Life of Dr. George Bull , notes that, despite Bull's advanced age, such elevation to the episcopate was only fitting for a divine who had received the praise of the bishops of the Kingdom of France.  This passing reference to the bishops of "a neighbouring Nation" exemplifies why the early 18th century...