A Following Holy Life. Kenneth Stevenson

SPCK, 1952; P. G. Stanwood (ed.), Jeremy Taylor: Holy Living and Holy Dying, vol. I: Holy Living, Oxford: Clarendon Press, 1989; Thomas Carroll, Wisdom and Waterland: Jeremy Taylor in his Prose and Preaching Today, Dublin: Four Courts Press, 2001; H. Boone Porter, Jeremy Taylor – Liturgist, Alcuin Club Collections 61, London: SPCK, 1979; and the ‘Life’, in Reginald Heber and Charles Eden (eds), The Whole Works of Jeremy Taylor, vol. I, London: Longmans, 1847, pp. ix–ccl.

[2]See Reginald Heber and Charles Eden (eds), The Whole Works of Jeremy Taylor, vols I–X, London: Longmans, 1847–54; which should be read with Robert Gathorne-Hardy and William Proctor Williams, A Bibliography of the Writings of Jeremy Taylor, Dakelib IL: Northern Illinois University Press, 1971.

[3]Quoted, for example, in Gathorne-Hardy and Proctor Williams, A Bibliography of the Writings of Jeremy Taylor, p. 17.

[4]H. R. McAdoo, First of Its Kind: Jeremy Taylor’s Life of Christ, Norwich: Canterbury Press, 1994; see also Ian Green, Print and Protestantism in Early Modern England, Oxford: University Press, 2000, pp. 173–4; I am particularly grateful to Jessica Martin for the analysis in her paper, ‘Jeremy Taylor’s Life of Christ’.

[5]Reginald Askew, Muskets and Altars: Jeremy Taylor and the Last of the Anglicans, London: Mowbrays, 1997, pp. 182–90.

[6]Kenneth W. Stevenson, Covenant of Grace Renewed: A Vision of the Eucharist in the Seventeenth Century, London: Darton, Longman and Todd, 1994, pp. 111–27.

[7]Quoted in C. J. Stranks, The Life and Writings of Jeremy Taylor, Church Historical Society, London: SPCK, 1952, p. 216.

[8]Stranks, Life and Writings, pp. 289–96.

[9]Perhaps the most difficult area of interpretation; see general Kenneth W. Stevenson, The Lord’s Prayer: A Text in Tradition, London: SCM and Minneapolis: Fortress Press, 2005, and esp. pp. 182–3, on Taylor, who, like other seventeenth-century Anglican writers, deals with the prayer in seven petitions (the Latin tradition), but structures it round six, merging temptation and evil, and commends the doxology (the Greek – Erasmus – Calvin tradition), not added to the Prayer Book version, and only in certain services, till 1662.

[10]Paul Avis, Anglicanism and the Christian Church: Theological Resources in Historical Perspective, Edinburgh: T & T Clark, 1989, pp. 121–7.

[11]See Charles Taliaferro and Alison J. Teply (eds), Cambridge Platonist Spirituality, Classics of Western Spirituality, New York: Paulist Press, 2004.

[12]H. R. McAdoo, The Eucharistic Theology of Jeremy Taylor Today, Norwich: Canterbury Press, 1988, pp. 143, 189; this is the definitive study of all aspects of Taylor’s eucharistic theology.

[13]See Daniel B. Stevick, The Altar’s Fire: Charles Wesley’s Hymns on the Lord’s Supper, 1745: Introduction and Exposition, Peterborough: Epworth Press, 2004, p. 22; cf. a similar view on Taylor’s view of consecration, p. 17.

[14]Bryan D. Spinks, ‘Two Seventeenth-Century Examples of Lex Credendi, Lex Orandi: The Baptismal and Eucharistic Theologies and Liturgies of Jeremy Taylor and Richard Baxter’, Studia Liturgica 21.2 (1991), pp. 165–89; see also Kenneth W. Stevenson, The Mystery of Baptism in the Anglican Tradition, Norwich: Canterbury Press, 1998, pp. 96–111.

[15]See B. A. Gerrish, Grace and Gratitude: The Eucharistic Theology of John Calvin, Minneapolis IL: Fortress Press, 1993, p. 167.

[16]I owe the term ‘effectual instrumentalism’ to Jeffrey Steel and his work on Lancelot Andrewes; for more on Taylor’s liturgy, see W. J. Grisbrooke, Anglican Liturgies of the Seventeenth and Eighteenth Centuries, Alcuin Club Collections 40, London: SPCK, 1958, pp. 19–36, 183–99; also Porter, Jeremy Taylor, pp. 71–82.

      In addition to its appearance in the Heber–Eden edition (vol. VIII), pp. 631–8, see Porter, Jeremy Taylor, for text of rite in facsimile between pp. 40 and 41.

[17]Criticized by Edmund Gosse, Jeremy Taylor, London: Longmans, 1903, p. 75.

[18]P. G. Stanwood (ed.), Jeremy Taylor: Holy Living and Holy Dying, vol. II: Holy Dying, Oxford: Clarendon Press, 1989.

[19]See Bryan D. Spinks, Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices, Liturgy Worship, Society Series, Aldershot: Ashgate, 2006, pp. 74–6; Stranks, Life and Writings, pp. 145–51; McAdoo, Eucharistic Theology, pp. 25–34.

[20]F. R. Bolton, The Caroline Tradition of the Church of Ireland with particular reference to Jeremy Taylor, London: Longmans, 1958.

[21]L. Tyerman, The Life and Times of John Wesley, vol. 1, London: Hodder and Stoughton, 1870, p. 36.

[22]A point made by H. R. McAdoo, The Structure of Caroline Moral Theology, London: Longmans, 1949, pp. 67ff.

[23]Stevenson, Covenant of Grace Renewed, pp. 149–63 and The Mystery of Baptism in the Anglican Tradition, pp. 125–38; on encouragement for increased frequency of the Eucharist at the Restoration, to which Taylor and Patrick (among many others) contributed, see John Spurr, The Restoration Church of England, 1646–1690, New Haven and London: Yale University Press, 1991.

[24]Denise Inge (ed.), Happiness and Holiness: Thomas Traherne and His Writings, Canterbury Studies in Spiritual Theology, Norwich: Canterbury Press, 2008 and Wanting Like a God: Desire and Freedom in Thomas Traherne, London: SCM Press, 2009.

[25]See Thomas K. Carroll, ‘Jeremy Taylor: Liturgist and Ecumenist: a study of Taylor’s sacramental theology and its ecumenical implications’, doctoral dissertation, Angelicum University, Rome, 1970.

      Taylor’s Works Listed Chronologically

      Roman and Arabic numerals refer to the relevant volume and page numbering in the Heber–Eden edition. Some of the datings have to be checked against the Gathorne-Hardy and Proctor Williams Bibliography, while others are occasionally published together in different assortments, as was common practice at the time.

      1 Gunpowder Sermon, 1638, VIII, pp. 451–96.

      2 Episcopacy Asserted, 1642, V, pp. 1–226.

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