Ductor dubitantium, or, The rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by Jeremy Taylor ...

RULE XII. All those Rituals which were taught to the Church by the Apostles concerning ministeries, which were of Divine institution, doe oblige all Chri∣stendome to their observation.

I Instance in the Holy Sacrament first of all:* 1.1 concerning which the Apostles delivered to the Churches the essential manner of celebration, that is, the way of doing it according to Christs commandement: for the words themselves being large and indefinite were spoken indeed onely to the Apostles, but yet they were representatives of all the whole Ecclesiasti∣cal order in some things, and of the whole Christian Church in other, and therefore what parts of duty and power and office did belong to each the Apostles must teach the Church, or she could have no way of knowing without particular revelation.

Thus the Apostles taught the Bishops and Priests to consecrate the Symbols of bread and wine before they did communicate;* 1.2 not onely be∣cause by Christs example we were taught to give thanks before we eat, but because the Apostles knew that the Symbols were consecrated to a my∣stery. And this was done from the beginning, and in all Churches and in all ages of the Church; by which we can conclude firmly in this Rule, that the Apostles did give a Canon or rule to the Churches to be observed al∣ways, and that the Church did never believe she had authority or reason to recede from it. For in those rites which are Ministeries of grace no man must interpose any thing that can alter any part of the institution, or make a change or variety in that which is of Divine appointment. For the effect in these things depends wholly upon the will of God, and we have nothing to discourse or argue; for we know nothing but the institu∣tion, nothing of the reason of the thing: and therefore we must in these cases with simplicity and obedience apply our selves to practice as we have received, for we have nothing else to guide us: memory and obedience, not discourse and argument, are here in season.

And in this we have an evident and apparent practice of the Church handed to us by all hands that touch these mysteries:* 1.3 as who please may see ina 1.4 Justin Martyr,b 1.5 Irenaeus,c 1.6 Origen,d 1.7 S. Cyril of Jerusalem, and ofe 1.8 Alex∣andria, f 1.9 S. Basil, S. Gregory Nyssen de vita Moysi,g 1.10 Optatus Milevitanus, h 1.11 S. Chrysostom,i 1.12 S. Ambrose,k 1.13 S. Hierom,l 1.14 S. Austin,m 1.15 Theodoret,n 1.16 Grego∣rius Emissenus,o 1.17 Gregory the Great,p 1.18 Damascen,q 1.19 Remigius,r 1.20 Paschasius and divers others, & absolutely in all the liturgies that ever were us'd in the Church: so that the derivation of this Canon from the Apostles is as evident as the obedience to it was universal.

But where the Apostles did not interpose,* 1.21 there the Churches have their liberty; and in those things also which evidently were no part of the appointed liturgy or ministration, in those things though it be certain the Apostles did give rules of order and decency, yet because order is as varia∣ble as the Tactics of an army, and decency is a relative terme, and hath a transient and changeable sense, in all these things there is no prescription to the Church, though we did know what the Churches Apostolical did pra∣ctise, for they did it with liberty: and therefore we are not bound; the Churches are as free as ever; though the single persons in the Churches can be bound, yet the Churches always have liberty.

And indeed that is the best signe that the Apostles gave no perpetual order in any instance,* 1.22 and that it is no part of the institution or the mini∣stery of grace, when the Ancient Churches, who were zealous for the ho∣nour Apostolical, and accounted every thing excellent that deriv'd from them, did differ in their practices. Thus the Greek and Latine Churches did always differ in the Sacramental bread, the Latins consecrating in un∣leavened bread which the Greeks refuse: if either one or other had been necessary they should have been clearly taught it, and if they had, there is no reason to believe but they would have kept the depositum, there being no temptation to the contrary, and no difficulty in the thing, and no great labour to preserve; the daily use of the Church would have had in it no variety; for no traditions are surer, or easier preserved then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the matters of liturgy and the Rituals Apostolical: which when we find that they were unitedly and consentingly kept by the Ancient Churches, we may well suppose the Apostles to be the first principle of derivation, and that the thing it self was necessary and a part of the religion; but if at first they varied, they had no common principle, and therefore they had no necessity.

Thus that the Bishop or Priest should be the onely Minister of conse∣cration is an Apostolical Canon or Rule,* 1.23 ad quorum preces Christi corpus sanguisque conficitur,* 1.24 saith S. Hierom: and the continuation and descent of this particular from the manners of the Apostolical ministration is evident in the fore-alleged testimonies. Now because by this constant derivation we can pursue the track up to the Apostles, and from their practice and teaching of it we can understand it to be the will of God, and because this whole mi∣nistery is an act of grace and depends onely upon the will of God, we per∣ceive the thing to be necessary and unalterable, we must look for grace in the ministeries of grace so as God hath appointed them; and therefore in these things the Churches of the succeeding ages have no authority, no li∣berty, no variety. * That women do communicate in the holy mysteries is not set down in the institution: but the Church derives her warranty from the interpretation and order and practice Apostolical: the Church was taught by the Apostles to admit them, and she always did it: and these things amongst sober and modest men doe sufficiently prove one another. They always did it, and therefore they were taught it by the Apostles: and they were taught to doe so by the Apostles, and therefore they were ob∣lig'd to doe it. And now in matters of salvation and common duty, the rule of the Church is,* 1.25 Scriptura loquens in Masculino procedit etiam in foeminino. There is no difference in sexes, and before God it is now as it shall be in the resurrection, There is neither male nor female with him, but all alike.

That the Symbols were to be consecrated,* 1.26 and who were to conse∣crate, and who were to receive, were of great necessity to be taught and determin'd: and in all this we see unity and necessity, authority and obedi∣ence; but when we goe beyond this and the plain & necessary & constituent parts of the institution we find variety and uncertainty. That bread is to be us'd is plain: but whether leavened or unleavened neither Christ nor his Apostles have left in charge or memory. That wine is to be bless'd is cer∣tain: but whether mingled with water or not mingled, we are not determi∣ned by any authority. That the bread and wine are to be bless'd we are sure: but in what form of words, and whether by the mystic prayer, or the words of institution, is not deriv'd to us by sufficient tradition. That the Lords Supper is sacredly and with reverence to be receiv'd is taught us by the Apostles: but whether this reverence ought to be express'd by taking it virgine salivâ, fasting, or not fasting, the Apostles left the Churches to their choice. In those things which did cooperate immediately to the grace of the Sacrament, in those we were not to invent any thing, and in those we were tied to obey what was deliver'd us.

And the same is the case in Baptisme,* 1.27 in which that which was neces∣sary is that the person be baptized in water, and in the name of the Father, Son and holy Ghost: but whether the Priest shall say, Ego te baptizo, as the Latins doe, or Baptizetur servus Christi, as the Greeks doe, is indiffe∣rent: and if the Apostles had us'd any other little variety of words, yet if there was not in the first Churches an unity and universality of practice, it is certain the Apostles did not by their act or Canon intend to oblige all Christendome; but themselves did it with liberty, and therefore so might the Churches after them.

For,* 1.28 excepting those things which the Apostles received from Christ in which they were ministers to all ages, once for all conveying the mind of Christ to the generations to come, in all other things they were but ordi∣nary Ministers, to govern the Churches in their own times, and left all that ordinary power to their successors, with a power to rule their Churches, such as they had, and therefore what ever they conveyed as from Christ, a part of his doctrine or any thing of his appointment, this was to bind for ever; for Christ onely is our law-giver, and what he said, was to last for ever: in all things which he said not, the Apostles could not be law-givers, they had no such authority; and therefore whatsoever they order'd by their own wisdome, was to abide as long as the reason did abide; but still with the same liberty with which they appointed it; for of all men in the world they would least put a snare upon the Disciples, or tie fetters upon Christian li∣berty. But in Divine Commandements, and in what were the appointed ministeries of grace, they were but the mouth of Christ and Ministers of his holy spirit; and in those things, what they told to the Churches is our law for ever.

Of the same nature is the distinction of Bishops from Presbyters,* 1.29 and the government of the Church by them: for this being done in the Apostles times, and immediately receiv'd by all Churches, who every where and ever since were governed by Bishops and by Presbyters under them, it is not onely still to be retain'd unalterably, and is one of those great things in which the present Churches have no liberty or authority to make a change,

but it is to be concluded to be a law of Christ, which the Apostles did con∣vey with an intent to oblige all Christendome; not onely because the Apo∣stles could not in things indifferent oblige or make a law to succeeding ages, for they had no authority and could not govern Churches after they were dead, and it was against the laws of Christ that the commandements of men should be taught for doctrines, and it is against Christian liberty, that a lasting necessity should by man be put upon any thing, and the succeeding Churches would be streightned in the liberty which Christ had given them, and in which they were bound to stand fast; not onely all this, but this was a Ministery of grace, the Bishops were for ever appointed to give a gift by the laying on of hands: and therefore here was an appointment by Christ and by Christs spirit; for there is not in the world a greater presumption then that any should think to convey a gift of God, unlesse by God he be appointed to doe it. Here then could be no variety, and no liberty: this Canon Apostolical is of eternal obligation, and the Churches cannot other∣wise be continued.

But then in the appendages and annexes of this,* 1.30 the Apostles did doe their ministeries; they did invocate the holy Spirit upon those which were to be ordained: but in these they had no commandement what form to use. Imposition of hands and prayer were the necessary and appointed ministery; for in these things the Churches did not vary, but took them from the Apostles as the appointed liturgy: but with what forms of words, and with the tradition of what instruments, is left to the choice and Oeco∣nomy of every Church.

Notes

• * 1.1

  1.
• * 1.2

  2.
• * 1.3

  3.
• a 1.4

  Apol. 2. ad Anton.
• b 1.5

  lib. 4. Ad. haer. c. 34.
• c 1.6

  lib. 8. contr. Celsum.
• d 1.7

  Mystag. Catech. 3. & 4.
• e 1.8

  in. Johan. lib. 10. c. 13.
• f 1.9

  lib. De spir. S. cap. 27.
• g 1.10

  lib. 2. Contr. Par.
• h 1.11

  in 2. Tim. Hom. 2. Serm. de prodit. Jud.
• i 1.12

  de Sacram. lib. 4. c. 4.
• k 1.13

  Ep. 1. & Ep. 85. ad Evagrium, & in Sophon. c. 3.
• l 1.14

  de Trinit. lib. 3. c. 4. contra Faust. Manich. lib. 20. cap. 13. & Serm. 28. de verbis Domini.
• m 1.15

  Dial. 1.
• n 1.16

  Serm. 5. de Paschate.
• o 1.17

  Dial. l. 4. ••. 58.
• p 1.18

  de Fide. l. 4. c. 14.
• q 1.19

  in 1 Cor. cap. 10.
• r 1.20

  lib. de Corpore Domini.
• * 1.21

  4.
• * 1.22

  5.
• * 1.23

  6.
• * 1.24

  Epist. 85.
• * 1.25

  Panormitan. in capit. Majores in princip. in 5¹⁰ Notab.
• * 1.26

  7.
• * 1.27

  8.
• * 1.28

  9.
• * 1.29

  10.
• * 1.30

  11.