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 ...

What diligence is necessary that our ignorance may be innocent.

1. Our inquirie after things necessary must have no abatement or di∣minution,* 1.1 nothing lesse then that it be so great and diligent as that the work be done. Because whatsoever is necessary is sufficiently communi∣cated, and without that we cannot doe our duty, or receive the felicity de∣sign'd for us; and in that where God's part is done, if the event answer not, it is because we have not done our part, and then we are not innocent. So that in these inquiries we are no otherwise to make a judgement of our diligence then by the event: whatsoever is lesse then that, is lesse then duty.

2. But in things not absolutely necessary,* 1.2 such which are of conve∣niency and ornament, of advantage and perfection, it is certain we are not tied to all diligence that is naturally possible: and the reason is, because these things are not simply necessary, and therefore not of necessity to be ac∣quir'd by all means. Adde to this, if a man were bound to use all dili∣gence to acquire all notices that can be usefull to him in his general or in his special calling, he should fall under a perpetual rack of Conscience. For considering that a mans life were not sufficient to doe this in some callings, and it is necessary in this world that a man doe many things more then the works of his office, he could never be suffer'd to attend to any necessity but what is mere and indispensable and indivisible, and never use any diver∣tisement, recreation, variety or ease, but he must first be tied upon the wheel, and feel the pains of a doubting and tormenting Conscience, by rea∣son of the impossibility of knowing whether we have done all that we can.

3. In acquiring notices concerning doing any work with advantages a moral diligence is necessary:* 1.3 for he that stops at the gate of simple necessi∣ty hath some love to himself, and great dread of God, but no love to him; for love cannot consist with a resolution of knowing no more then we must needs; to get so much and no more will well enough serve the ends and the design of fear, but not of love: and therefore although the man that does so is innocent as long as he is in that state, and as long as that state is ac∣ceptable; yet because the state of fear is but the state of infancy and imper∣fection, it must proceed further, or be imperfect for ever; that state will not be accepted long. For if a man does his duty in that state, he shall be

enabled to goe further; and then he must, or else he sins by despising the spirit of grace. But if he does not doe his duty in the first state, then he must not in that state of carelesnesse and neglect of using moral diligence pretend that he is innocent. A man that hath been blessed in his first at∣tempts must still follow the method and Oeconomy of the Divine spirit; that is, as God increases in aides, so the man must increase in diligence and labour, and must use what means are before him to doe still better and better.

4. In acquiring notices not simply necessary,* 1.4 a moral diligence is suffi∣cient. This is an immediate consequent of the second Rule, and therefore needs not particular confirmation, but explication rather.

Therefore by Moral diligence is to be understood such a diligence in acquiring notices as can * 1. consist with our other affairs, and the requi∣sites of our calling and necessities; * 2. such as is usual by our selves in the obtaining things which we value; * 3. such which is allowed by wise men, such which a spiritual guide will approve; * 4. and such as we our selves doe perceive to be the effects of a real desire. For there ought to be no∣thing of scruple or vexation in the acts of this diligence, nor in the inqui∣ries concerning it. And therefore if we are sure we desire to know what we can, and doe towards it such like things as we doe in the purchase of other things which we greatly value, we may be at peace. For this thing does not consist in an indivisible point, it is not just thus much, neither more nor lesse; but it is more or lesse according as our love is and our lei∣sure, our opportunities and abilities: and if we cannot judge concerning our selves so well as to rest in peace, let us ask a spiritual guide, having first declar'd to him the narrative of our life and actions whereby he shall be enabled to make a judgement.

Notes

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