Wisdom from Jeremy Taylor: "this is a good religion"
What particularly struck me when reading this beautiful passage is how deeply Hookerian it is in its understanding of the relationship between the visible and invisible Church. As Hooker emphasises, the difference between the two is a significant theological principle:
For lacke of diligent observing the difference, first betweene the Church of God mysticall and visible ... the oversightes are neither fewe nor light than have beene committed (LEP III.1.8).
The visible Church is a "visible body", marked by "externall profession", possessing "lawes of politie or government" (III.1.1 & 1.7):
If by externall profession they be Christians, then are they of the visible Church of Christ (III.1.7).
Regarding the "body mysticall", it is defined by "inward beleefe of hart ... hope ... Christian love and charitie" (Ibid.). And so the Church visible is, after the Lord's parable, "a net, whereunto all which cometh, neither is nor seemeth fish" (III.1.8). Taylor invokes the same parable, and similarly emphasises that it is not "external communion" but "the essential parts of religion" which determine our salvation:
it be uncertain when a man is the member of a church whether he be a member to Christ or no, because in the church’s net there are fishes good and bad; yet we may be sure that, if we be members of Christ we are of a church to all purposes of spiritual religion and salvation.
What is more, Taylor similarly applies Hooker's understanding of the mystical Body-visible Church. Hooker's concern is to refute the Puritan contention that "matters of discipline and Church-government are (as they say) matters necessarie to salvation and of faith". He, instead, contends, "whereas we put a difference betweene the one and the other" (III.2.2). As Taylor surveys the grim ecclesiastical landscape of the Interregnum, this same understanding of the difference between matters of salvation and matters of discipline allows him to encourage the Episcopalian faithful: "the other accidents and pomps of a church are things without our power, and are not in our choice", whereas "the essential parts of religion" are interior, not "the uncertain significations of any exterior adherences".
We might also consider Taylor's wisdom in the context of our own culture wars, in churches and in society. These can often concern the "accidents and pomps of a church", "a prosperous outside", "exterior adherences". They are, however, not the essentials of "a good religion":
they are good to be used when they may be had, and they help to illustrate or advantage it; but if any of them constitute a church in the being of a society and a government, yet they are not of its constitutions, as it is Christian and hopes to be saved.
The Second Collect at Evening Prayer comes to mind while reading Taylor's words, for this encapsulates his vision of the quiet, patient, humble sobriety that lives out "spiritual religion and salvation":
O God, from whom all holy desires, all good counsels, and all just works do proceed: Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour.
Taylor, therefore, can point to a significant theological rationale for an Anglican caution and reserve regarding our ecclesial and political culture wars, recalling us instead to "a good religion", in the communion of the Spirit of Christ, to "make use of his comforts, and live in his love, and in charity with all".
I know, my Lord, that there are some interested persons who add scorn to the afflictions of the Church of England; and because she is afflicted by men, call her "forsaken of the Lord;" and because her solemn assemblies are scattered, think that the religion is lost, and the church divorced from God, supposing Christ (who was a man of sorrows) to be angry with his spouse when she is like him, (for that is the true state of the error,) and that he who promised his Spirit to assist his servants in their troubles will, because they are in trouble, take away the Comforter from them; who cannot be a comforter, but while he cures our sadnesses, and relieves our sorrows, and turns our persecutions into joys, and crowns, and sceptres.
But, concerning the present state of the Church of England, I consider, that because we now want the blessings of external communion in many degrees, and the circumstances of a prosperous and unafflicted people, we are to take estimate of ourselves with single judgments, and every man is to give sentence concerning the state of his own soul by the precepts and rules of our Lawgiver, not by the after-decrees and usages of the church; that is, by the essential parts of religion, rather than by the uncertain significations of any exterior adherences; for, though it be uncertain when a man is the member of a church whether he be a member to Christ or no, because in the church’s net there are fishes good and bad; yet we may be sure that, if we be members of Christ we are of a church to all purposes of spiritual religion and salvation; and, in order to this, give me leave to speak this great truth: -
That man does certainly belong to God, who, 1. believes and is baptized into all the articles of the Christian faith, and studies to improve his knowledge in the matters of God, so as may best make him to live a holy life. 2. He that, in obedience to Christ, worships God diligently, frequently, and constantly, with natural religion; that is, of prayer, praises, and thanksgiving. 3. He that takes all opportunities to remember Christ’s death by a frequent sacrament, (as it can be had,) or else by inward acts of understanding, will, and memory (which is the spiritual communion,) supplies the want of the external rite. 4. He that lives chastely; 5. And is merciful; 6. And despises the world, using it as a man, but never suffering it to rifle a duty; 7. And is just in his dealing, and diligent in his calling. 8. He that is humble in his spirit; 9. And obedient to government; 10. And content in his fortune and employment. 11. He that does his duty because he loves God; 12. And especially if, after all this, he be afflicted, and patient, or prepared to suffer affliction for the cause of God: the man that hath these twelve signs of grace and predestination, does as certainly belong to God, and is his son, as surely as he is his creature.
And if my brethren is persecution and in the bonds of the Lord Jesus can truly show these marks, they shall not need be troubled that others can show a prosperous outside, great revenues, public assemblies, uninterrupted successions of bishops, prevailing armies, or any arm of flesh, or less certain circumstance. These are the marks of the Lord Jesus, and the characters of a Christian: this is a good religion; and these things God’s grace hath put into our powers, and God’s laws have made to be our duty, and the nature of men and the needs of commonwealths have made to be necessary. The other accidents and pomps of a church are things without our power, and are not in our choice: they are good to be used when they may be had, and they help to illustrate or advantage it; but if any of them constitute a church in the being of a society and a government, yet they are not of its constitutions, as it is Christian and hopes to be saved.
And now the case is so with us that we are reduced to that religion which no man can forbid, which we can keep in the midst of a persecution; by which the martyrs, in the days of our fathers, went to heaven; that by which we can be servants of God, and receive the Spirit of Christ, and make use of his comforts, and live in his love, and in charity with all men: and they that do so cannot perish.
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