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 I. In every good action the means and the end must be Symbolical: so that, 1. a good action done for an evil end, and 2. an evil action done for a good end, are alike Criminal.

THE first part of this Rule is in the express words of our Blessed Lord,* 1.1 Take heed that you give not your alms be∣fore men to be seen of them.* 1.2 Even alms, which are our righteousness, and so rendred both by the Arabick and the Vulgar Latin, yet if done to vainglorious purpo∣ses, are good for nothing, but are directly acts of vain∣glory. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Basil, The noise of a trumpet spoils our alms. For from the end every action is qualified; and an indifferent action is made good and bad by the end; and that which is so already, is made more so by a participation of that to which it is design'd. For the end changes the nature as well as the morality of the action.* 1.3 So Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that commits adultery for gain is covetous, not lascivious: but he that spends his money and suffers loss for his lusts sake, he is the wanton. And therefore God and all wise men regard not the exterior action in their accounts of vertue, but the manner and purpose of doing it. Quoniam quidem non in facto laus est, sed in eo quemadmodum fiat. Eadem res si gulae datur, turpis est: si honori, re∣prehensionem effugit. Amico aegro aliquis assidet? probamus: at hoc si hae∣reditatis causâ facit, vultur est, cadaver expectat. So Seneca. The praise and vertue is not in the thing done, but in the manner of doing it. If we spend great sums of money in our Kitchin, it is sordid: but if upon publick works, on Colleges and Hospitals, on the Poor or upon Religion, it is brave and noble. He that visits his sick friend in charity, does well; but he that sits by him and watches with him in hope to get a legacy, is a vultur, and watches for the Carcasse and the Prey.

Now concerning this,* 1.4 the best Compendium of all the Cases of Con∣science which can relate hither, is, that with hearty simplicity we pursue that rule of S. Paul,* 1.5 VVhether ye eat or drink, and whatsoever ye doe, doe all to

the glory of God: the same with those other words of his, for the one illustrates and explicates the other,* 1.6 Whatsoever ye shall doe in word or deed, doe all in the name of the Lord Jesus, giving thanks to God even the Father by him. Concerning the obligation and full sense of these precepts, the fol∣lowing measures are our Rule.

1. He that in every action that is considerable,* 1.7 and fit to be noted and discerned, and is distinguished by counsels and consultations, by delibe∣ration and observation, does actually design the glory of God, does his work most perfectly. It will shame the tepidity and incuriousness of Chri∣stians, if I tell them that this advice is given to us by some wise Heathens. When Marcus Brutus had given many excellent precepts to parents, and children, and brethren, he adds, Haec nemo faciet quemadmodum debet nisi habuerit quò referat. Proponamus oportet finem summi boni, ad quem ni∣tamur, ad quem omne factum nostrum dictúmque respiciat, veluti navigan∣tibus ad aliquid sidus dirigendus est cursus. No man can doe these things as he ought, unless he direct them to some proper end. We must propose to our selves the chiefest good for our end, to which every word and every deed of ours must have regard; as mariners in their sailing look to a star for con∣duct. This is not so to be understood as if we were to make acutal directions and dedications of every single word, or little minute action we doe, to the glory of God: this is a snare to Consciences, and an Hypochondriacal devotion which some Friers have invented, and attributed to S. Gertrude, of whom they report that Christ admonish'd her that she should conse∣crate every little part of action and word unto him; not only every wri∣ting, and every discourse, and every meal, and every prayer, but every bit she put into her head, & every letter she did write, every single step she did tread: just as if a man that were to receive a thousand pound should tell it over by so many single Maravides, and not be content to tell every shilling, but reckon how many farthings are in the whole sum; this would sound great as the Spanish Coblers portion to his daughter, but certainly a wise man will find something else to doe, which may be more really for God's glory, then so to tell his little minutes and particles of actions. It is a great piety if we dedicate to God all our states of life, and all our great actions in every state, and all changes, and every day, and every night, and every meal, and every beginning of labour, and give God thanks at every end, and invocate his help in every progression; for so doing, we shall consecrate our whole life to God.* 1.8 And this counsell S. Macarius of Alex∣andria gave to Palladius Bishop of Helenopolis; who when he was a young man was much troubled in Conscience concerning his unprofitable life, and suppos'd that he did nothing that was good, nothing that was profitable, but all he did was vain and trifling. Macarius told him, Dic tu tuis cogitatio∣nibus, Propter Christum custodio parietes, when such afflictive thoughts doe intervene, say unto them, For Christs sake I keep the walls. Nothing could be a meaner imploiment, nothing could be less usefull; for the walls were not likely to run away. His meaning was, whatsoever the imploiment of a mans day or a mans life be, though never so mean, yet if it be done with a single eye, and with an intuition to Christ, it is a holy imploiment.

2. Although our intentions by how much the more they are actual,* 1.9 by so much they are the better, yet it is not necessary that they be alwaies actual; but they are right if they be virtually and habitually directed unto

God: that is, that by some general designation of our actions, by the re∣newing of our intentions actually in certain periods of time, as in the mor∣ning of every day, or at evening, or both, or in every change of imploi∣ment, we have an actual intuition on God and God's glory; and then, though we only attend to the work without any more actual consideration of the end, the intention may be right, and the action sanctified.

3.* 1.10 But because thousands of words and actions may pass wise and good men in which they do not actually reflect upon the end of God's glory, and that possibly the thinking of it, and saying, I design this to God's glory, is of no more value then if a man saies, I love God; which if it be only an act of fancy, or of ineffective affection, is no sure indication of the true love of God, but must be expressed by something that is more mate∣rial and properly significative of love according to the Commands of God and the manner of Men; therefore we cannot better judge of the goodness of our intentions, or that we do our actions for the glory of God, then when we are in all things carefull that we doe nothing against any of the laws of God. For this is that charity which is the singleness of a Christian eye: Ut noverimus omnia opera nostra tunc esse munda, & placere in conspectu Dei, si fiant simplici corde, id est, intentione supernâ, fine illo charitatis, quia & plenitudo legis charitas est. Oculum ergo hic accipere debemus ipsam intenti∣onem quâ facimus quicquid facimus: quae si munda fuerit & recta, & illud aspiciens quod aspiciendum est, omnia opera nostra quae secundum eam opera∣mur, necesse est bona sint. So S. Austin. He does all to the glory of God, that does all his works, and speaks all his words in charity; just as he works for a reward, who does that good thing which shall be rewarded, though it may be he thought not of it since his first beginning of his Un∣dertaking. To doe all things by the rule of God's will, is to doe all things for the end of God's glory. For he that walks with his eye upon the rule, is all the way carefull that he may not dishonour God; and that's a great matter towards it:* 1.11 and he may at least say of himself, Non ideo tamen eximiam gloriam meruisse me credo, sed tamen effugisse flagitium; if God hath acquired no honour by my action, I am glad I have not dishonoured him: and yet he that actually takes care that God be not dishonoured, does obey God, and that's our best love to God, and in this world our greatest glorification of him; it is more then all songs and thanksgivings expressed in words or transports of fancy. If we take care that all our actions be obedience, and nothing be against God's will, we glorifie God rightly. Adjice nunc, quod nihil honeste fit,* 1.12 nisi cui totus animus incubuit atque affuit, cui nullâ parte sui repugnavit. That is done honestly that is done with an honest and a whole heart, and is all of a piece, nothing at all repugnant to the Rule.

4. He does all things for the glory of God,* 1.13 that does nothing for an evil or a forbidden end: that is, if we take care that there be no foulness or any unlawfull thing in our purposes. For if a man does things wisely, he must design some end; and therefore if his end be not evil, then it is a law∣full end: and if he studiously declines every end that is evil, he is carefull that God be not displeased, that God be not dishonoured, and whatever ends can be besides all ends that are evil, are certainly good, that is, eligi∣ble for some good purpose; it comes from God, & to him it returns. The first of these waies is a doing all things to the glory of God actually. The second

does it virtually, or habitually. The third is a glorifying of God interpreta∣tivè, by equivalence and interpretation: and this fourth does it consecuti∣vè, by way of consequence and acceptation.

5. There is yet another way of doing it,* 1.14 which is so perfect an indi∣cation of the designing God's glory, that unless our hearts deceive us, the sign will not; and that is, a beginning all our actions and changes with prayer,* 1.15 and ending them with thanksgiving: this is that which S. Paul cals a doing all things in the name of the Lord Jesus; giving thanks to God the Father by him. For to doe things in the Name of Christ can signifie no∣thing but a doing them at his word, and by his aid; which when we pray for of God in his Name, and then return thanks to God by him, we have evidently directed that action to the Divine glory. And this is the full meaning of those words of the Apostle, Every creature is sanctified by the word of God and prayer. That is, whatsoever is taken according to God's word, and upon whatsoever so taken we pray for the Divine blessing, it is sanctified, and ministers to the good pleasure and glory of God. So that if God be at any end of the action, and be at no end of it displeased, we have secur'd our intentions: and there will be the less need by scrupulous fears to afflict our selves concerning actual remembrances and intuitions of the end; since there are so many waies of supply and equivalent perfor∣mances. For

6. He that does all that he does because he supposes God commands him or allows him,* 1.16 and abstains from all things from which he does abstain only because God hath forbidden those things, this mans intentions are right, and his actions pointed to a proper end. For then every act is an act of obedience, and that is love, and that is the great instrument of the glori∣fication of God.

The second part of this Rule, viz. An evil action done for a good end is Unlawfull, is plainly enough taught us by S. Paul, Rom. 3. 8. and I have alrea∣dy * 1.17 given account of such particulars as are under the general Considera∣tion. This only is to be added; that an evil done for a good end merely and intirely, is less then that which is not so alleviated; according to that saying of S. Austin, Pejor est qui concupiscendo quam qui miserando furatur, He that steals that he may give alms is not so bad as he that steals in Co∣vetousness and for his own increase.

Notes

• * 1.1

  1.
• * 1.2

  Matth. 6. 1.
• * 1.3

  Lib. 5. Ethic. cap. 2.
• * 1.4

  2.
• * 1.5

  1 Cor. 10. 31.
• * 1.6

  Coloss. 3. 17.
• * 1.7

  3.
• * 1.8

  Hist. Lausiac. c. 20.
• * 1.9

  4.
• * 1.10

  5.
• * 1.11

  Plin. lib. 3. ep. 11.
• * 1.12

  Seneca ep. 82.
• * 1.13

  6.
• * 1.14

  7.
• * 1.15

  Ubi suprá.
• * 1.16

  8.
• * 1.17

  Book 1. ch. 5. rule 8.