Anglicans From The United Kingdom

"I do agree with him, it would be wrong for a British government to pursue no deal as a policy and I believe it will be for the House of Commons, of which I will continue proudly to be a member, to ensure that doesn't happen."

"A trade deal will only happen if it is fair and balances the interests of both sides. Given the shape of the British economy, and our trade balance with the EU27, it is hard to see how any deal that did not include services could look like a fair and balanced settlement."

"There is light at the end of the tunnel... but we are still in the tunnel at the moment."

"We understand that Israel has concerns, we understand that Hamas has concerns. We are not saying we’re not interested in those."

"So long as the European Union's laws are the way they are, many of them will only have to set foot in Europe to be pretty confident that they will never be returned to their country of origin. Now, that is not a sustainable situation because Europe can't protect itself and preserve its standard of living and social infrastructure, if it has to absorb millions of migrants from Africa."

"As my mother told me sticks and stones may break my bones but words don’t hurt me."

"But what has struck me most looking at my own constituency in-box as well as the thousands of emails that I’m receiving from the general public here is that it isn’t just the Muslim community that’s reacting to this. It’s a broad swathe of British public opinion that feels deeply disturbed by what it is seeing on its television screens coming out of Gaza."

"We have to be a forward-looking nation not a backward-looking nation, and I have to run the defence budget to deliver defence effect in the future, not to preserve regiments or shipyards just because they’ve been there for a long time in the past. And we move on. As a nation we move on."

"I think my position on the same-sex marriage thing probably sums up the kind of conservative that I am. I’m a small c conservative as well as a big C Conservative, and that means that I prefer my change to be evolutionary rather than revolutionary, and you know I got myself quite comfortable with the institution of civil partnership, but I was then quite shocked by the urge to move on so quickly to the next stage, but I dare say in time I will become quite comfortable with the institution of same-sex marriage, and I suspect I speak for a large number of Conservatives when I say it isn’t so much the substance of the change as the process and things being evolutionary and gradually taking root rather than through tumultuous change which is disturbing to the settled instinct."

"Partly that is because they are simply tired of years of fighting each other and partly it is the galvanising effect of Daesh (IS)."

"The British public has a strong sense that the situation of the civilian population in Gaza is intolerable and must be addressed — and we agree with them."

"It is clear we enter our negotiations to leave the EU from a position of economic strength"

"the first sustained fall in debt for 17 years, a turning point in the nation's recovery from the financial crisis of a decade ago"

"But let me go further - the government's analysis suggests that in a disruptive no-deal exit there will be a hit to the Exchequer of about £90bn. That will also have to be factored in to future spending and tax decisions."

"Once we get a good deal from the European Union and the smooth exit from the EU we will be able to show the British people that the fruits of their hard work are now at last in sight,"

"I believe that we have to negotiate a better solution that works better for Britain if we are going to stay in and play a part in the European Union in the future, but let me be absolutely clear: I think it is defeatist to sort of say we want to leave the European Union. We should say no, this is a club that we are members of, and before we talk about leaving it, first of all we're going to try and change the rules and change the way it works and change the objectives that it has in order to make it something that works for Britain."

"I have no doubt whatsoever that in a no deal exit we will need all of that money, and more, to respond to the immediate impacts of the disruption of a no deal exit,"

"I hope history will judge us to have tackled the problem effectively and delivered a sustainable future for Britain's public services."

"We have to demonstrate to the public that our commitment is protecting public services in the face of a spending contraction which is inevitable."

"Nobody is suggesting that the NHS doesn't have to reform, nobody is suggesting that it doesn't have to become more efficient, that productivity growth doesn't have to become positive … The only difference is that in health, because of the demographic pressure, the savings will all – and more – have to be reinvested in delivering more healthcare."

"[The] era of austerity is finally coming to an end"

"The Commons has been clear already that it does not support a no-deal exit. That is my position, and as a backbencher I will continue to argue against a no-deal exit."

"If the choice is between a European Union written exactly as it is today and not being a part of that then I have to say that I'm on the side of the argument that Michael Gove has put forward [to leave the EU]."

"Anyone who thinks about the great questions of Christian theology soon finds out that a lot of them have already been addressed. It is virtually impossible to do theology as if it had never been done before. There is always an element of looking over one’s shoulder to see how things were done in the past, and what answers were then given. Part of the notion of “tradition” is a willingness to take seriously the theological heritage of the past."

"The rapid establishment of Christianity must therefore have been from the conviction which those who embraced it, had of its "Truth and power unto salvation." Christianity at first spread itself amongst the most enlightened nations of the earth - in those places where human learning was in its greatest perfection; and, by the force of the evidence which attended it, amongst such men it gained an establishment. It has been justly observed, that "it happened very providentially to the honour of the Christian religion, that it did not take its rise in the dark illiterate ages of the world, but at a time when arts and sciences were t their height, and when there were men who made it the business of their lives to search after truth and lift the several opinions of the philosophers and wise men, concerning the duty, the end, and chief happiness of reasonable creatures." Both the learned and the ignorant alike embraced its doctrines; the learned were not likely to be deceived in the proofs which were offered; and the same cause undoubtedly operated to produce the effect upon each. But an immediate conversion of the bulk of mankind, can arise only from some proofs of a ddivine authority offering themselves immediately to the senses; the preaching of any new doctrine, if lest to operate only by its own force, would go but a very little way towards the immediate conversion of the gnorant, who have no principle of action but what arises from habit, and whose powers of reasoning are insufficient to correct their errors. When Mahomet was required by his followers to work a miracle for their conviction, he always declined it; he was too cautious to trust to an experiment, the success of which was scarcely whithin the bounds of probablity; he amused his followers with prtended visions, which with the aid afterwards of the civil and military powr; and as the accomplishment of that event was by a few obscure persons, who founded their pretentions upon authority from heaven, we are next to consider, what kind of proofs of their divine commission they offered to the world; and whether they themselves could have been deceived, or mankind could have been deludded by them."

"A very eminent writer has observed, that "the conversion of the Gentile world, whether we consider the difficulties attending it, the opposition made to it, the wonderful work wrought to accomplish it, or the happy effects and consequences of it, may be considered as a more illustrious evidence of God's power, than even our Saviour's miracles of casting out devils, healing the sick, and raising the dead." Indeed, a miracle said to have been wrought without any attending circumstances to justify such an exertion of divine power, could not easily be rendered credible ; and our author's argument proves no more. If it were related, that about 1700 years ago, a man was raised from the dead, without its answering any other end than that of restoring him to life, Iconfess that no degree of evidence could induce me tobelieve it; but if the moral government of God appeared in that event, and there were circumstances attending it which could not be accounted for by any human means, the fact becomes credible. When two extraordinary events are thus connected, the proof of one established the truth of the other. Our author has reasoned upon the fact as standing alone, in which case it would not be easy to disprove some of his reasoning; but the fact should be considered in a moral view - as connected with the establishment of a pure religion, and it then becomes credible. In the proof of any circumstance, we must consider every principle which tends to establish it; whereas our author, by considering the case of a man said to have been raised from the dead, simpli in a physical point of view, without any reference to a moral end, endavours to show that it cannot be rendered credible; and, from such principles, we may admit his conclusions without affecting the credibility of Christianity. The general principle on which he establishes his argument, is not the great foundation upon which the evidence of Christianity rests. He says, "Notestimony can be sufficient to establish a miracle, unless it be of such a kind, that the falsehood would be more miraculous than the fact which it endavours to prove." Now this reasoning, at furthest, can only be admitted in those cases where the fact has nothing but testimony to establish it. But the proofs of Christianity do not rest simply upon the testimony of its first promulgators, and that of those who were affterwards the instruments of communicating it; but they rest principally upon the acknowledged and very extraordinary affects which were produced by the preaching of a few unlearned, obscure persons, who taught "Christ crucified;" and it is upon these indisuptable matters of ffact which we reason; and when the effects are totally unaccountable upon any principle which we can collect from the operation of human means, we must either admit miracles, or admit an effect without an adequate cause. Also, when the proof of any position depends upon arguments drawn from various sources, all concutring to establish its turh, to select some one circumstance, and atrempt to show that that alone is not sufficient to render the fact credible, and thence infer that it is not ture, is a conclusion not to be admitted. But it is thus that our author has endavoured to destroy the credibiliry of Christianity, the evidences of which depend upon a great variety of circumstances and facts which are indisputably true, all cooperating to confirm its truth; but an examination of these falls not whithin the plan here proposed. He rests all his arguments upon the extraordinary nature of the fact, considered alone by itself; for a common fact, with the same evidence, would immediately be admitted. I have endavoured to show, that the extraordinary nature, as much as the mosst common events are necessary to fulfill the usual dispensations of Providence, and therefore the Deity was then direted by the same motive as in a more ordinary case, that of affording us such assitance as our moral condition renders necessary. In the establishment of a pur religion, the proof of its divine origin may require some very extraordinary circumstances which may never afterwards be requisite, and accordingly we find that they have not happened. Here is therefore a perfect concistencty in the operation of the Deity, in his moral government, and not a violation of the laws of nature: Secondly, the fact is immediately connected with others which are indisputably true, and which, without the supossition of the truth of that fact, would be, at least, equally miraculous. Thus I conceive the reasoning of our author to be totally inconclusive; and the argumentss which have been employed to prove the fallacy of his conclusions, appear at the same time, fully to justify our belief in, and prove the moral certainty of, our holy religion."

"I have lately spent some Thoughts relative to the Nature of Light, whether it be subject to the common Laws of Motion. In this particular Newton seems to contradict himself. For in his Principia Sect. 14th he applies the common Laws of Motion to account for Reflection and Refraction, as he does also in one Part of his Optics where he proves the Sine of Incid. to Sine Refr, in a given in a given Ratio. But in another Part he says, “nothing more is requisite for producing all the Variety of Colours and Degrees of Refrangibility than that the Rays of Light be Bodies of different Sizes, the least of which may make Violet, and the Greatest the Red"; this manifestly is not consistent with the Theory of Motion applied to Bodies, where the Magnitude of the Bodies is of no Consequence. Now it is evident that if the common Theory of Motion can be applied to Light, the Red Light must have had the greatest Velocity before Incidence, as it suffers the least Deviation, for if the Vels of all the Difft colour'd Light were equal before Incidence, they must by Newton's Principia Sect. Sect. 8. Prop. 1. have continued equal after, and therefore must have suffered the same Deviation. The Determination of this Point seems to be of considerable Importance, as we so often apply the Theory of Motion to Light."

"Make me like a little child, Simple, teachable, and mild; Seeing only in Thy light; Walking only in Thy might!"

"Avoid all controversy in preaching, talking, or writing; preach nothing down but the devil, and nothing up but Jesus Christ."

"Run, John, and work, the law commands, Yet finds me neither feet nor hands; But sweeter news the gospel brings, It bids me fly and lends me wings."

"Perhaps the most surprise, the most shock, should arise when what is said is really most orthodox and ancient, since the tradition is so rarely re-performed in practice today."

"I seek, after George Berkeley, especially, to elaborate a notion of the real itself as linguistic, and as divine language, and, after Robert Lowth and Johann Georg Hamann, to develop a theory of human being as linguistic being which participates in the divine linguistic being."

"In focusing in this section on Lowth and Berkeley, I am also deliberately trying to disinter a spirit within British tradition which runs counter to the myth of British identity to which it has nonetheless surrendered: that it is empiricist, philistine and basely pragmatic."

"Tenderness and sympathy were indeed prominent features of Bradford’s character. Fuller remarks: “It is a demonstration to me that he was of a sweet temper, because Parsons, who will hardly afford a good word to a Protestant, saith “that he seemed to be of a more soft and mild nature than many of his fellow." Indeed he was a most holy and mortified man, who secretly in his closet would so weep for his sins, one would have thought he would never have smiled again; and then, appearing in public, he would be so harmlessly pleasant, one would think he had never wept before.” The familiar story, that, on seeing evil-doers taken to the place of execution, he was wont to exclaim, “But for the grace of God there goes John Bradford," is a universal tradition, which has overcome the lapse of time. And Venning, writingin 1653, desirous to show that, “by the sight of others' sins, men may learn to bewail their own sinfulness and heart of corruption,” instances the case of Bradford, who, “when he saw any drunk or heard any swear, &c., would railingly complain, 'Lord, I have a drunken head; Lord, I have a swearing heart!'” His personal appearance and daily habits are graphically described by Foxe. “He was, of person, a tall man, slender, spare of body, somewhat a faint sanguine colour, with an auburn beard“). He slept not commonly above four hours a night; and in his bed, till sleep came, his book went not out of his hand. ...His painful diligence, reading, and prayer, I might almost account it his whole life. He did not eat above one meal a day, which was but very little when he took it; and his continual study was upon his knees. In the midst of dinner he used oftentimes to muse with himself, having his hat over his eyes, from whence came commonly plenty of tears, dropping on his trencher. Very gentle he was to man and child.... His chief recreation was, in no gaming or other pastime, but only in honest company and comely talk, wherein he would spend a little leisure after dinner at the board, and so to prayer and his book again. He counted that hour not wellspent, wherein he did not some good, either with his pen, study, or exhortation to others.”"

"Summa, "the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man," that they shall then inherit and most surely enjoy; although here they be tormented, prisoned, burned, solicited of Satan, tempted of the flesh, and entangled with the world; wherethrough they are enforced to cry, "Thy kingdom come:" come, Lord."

"The father is against the son, the brother against the brother: and, Lord, with what conscience! O be thou merciful unto us, and in thine anger remember thy mercy; suffer thyself to be entreated; be reconciled unto us; nay, reconcile us unto thee. O thou God of justice, judge justly. O thou Son of God, which earnest to destroy the works of Satan, destroy his furors, now smoking, and almost set on fire in this realm. We have sinned; we have sinned: and therefore thou art angry. O be not angry for ever. Give us peace, peace, peace in the Lord. Set us to war against sin, against Satan, against our carnal desires; and give us the victory this way. This victory we obtain by faith. This faith is not without repentance, as her gentleman usher before her: before her, I say, in discerning true faith from false faith, lip-faith, Englishmen's faith: for else it springs out of true faith."

"The life we have at this present is the gift of God, "in whom we live, move, and are:" and therefore is he called Jehovah. For the which life as we should be thankful, so we may not in any wise use it after our own fantasy, but to the end for the which it is given and lent us; that is, to the setting forth of God's praise and glory, by repentance, conversion, and obedience to his good will and holy laws: whereunto his long-suffering doth, as it were, even draw us, if our hearts by impenitency were not hardened. And there fore our life in the scripture is called a "walking:" for that as the body daily draweth more and more near his end, that is the earth, even so our soul draweth daily more and more near the death, that is salvation or damnation, heaven or hell."

"There, but for the grace of God, goes John Bradford."

"Because of that corporate life, transfusing you, giving to you and taking from you - conditioning you as it does in countless oblique and unapparent ways - you are still compelled to react in to many suggestions which you are no longer able to respect: controlled, to the last moment of your bodily existence and perhaps afterwords, by habit, custom, the good old average way of misunderstanding the world."

"The redeeming character of Franciscan enthusiasm-it's ability to change, brace and expand the most unlikely spirits and impel them to exacting discipline and selfless work-are fully shown in her. (Angela of Fogligno)."

"Going forth into the bareness and darkness of this unwalled world of high contemplation, you will find stored for you, and at last made real, all the highest values, all the dearest and noblest experiences of the world of growth and change."

"The deeper your realisation of the plant in its wonder, the more perfect your union with the world of growth and change, the quicker, the more subtle your response to its countless sugestions; so much more acute will become your craving for Something More."

"As it is not by the methods of the laboratory that we learn to know life, so it is not by the methods of the intellect that we learn to know God."

"True contemplation can only thrive when defended from two opposite exaggerations : quietism on the one hand, and spiritual fuss upon the other."

"Francis must rank with those creative personalities to which all the deepest developments of Christian consciousness are due."

"It is a lonely and arduous excursion, a sufficient test of courage and sincerity: for most men prefer to dwell in comfortable ignorance upon the lower slopes, and there to make of their obvious characteristics a drapery which shall veil the naked truth."

"Recollection, the art which the practical man is now invited to learn, is in essence no more and no less than the subjection of the attention to the control of the will."

"For years your treasure has been in the Stock Exchange, or the House of Commons, or the Salon, or the reviews that "really count" (if they still exist), or the drawing-rooms of Mayfair; and thither your heart perpetually tends to stray. Habit has you in its chains. You are not free."

"As to the most prudent logicians might venture to deduce from a skein of wool the probable existence of a sheep; so you, from the raw stuff of perception, may venture to deduce a universe which transcends the reproductive powers of your loom."

"Meekness and temperance or as we may quite properly translate, Humility and Moderation, - the graces of the self forgetful soul - manifest not in some peculiar and supernatural spiritual manner, but in ordinary human nature."