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 XVII. Because the Lawes of Jesus Christ were delivered in Sermons to a single person, or a definite num∣ber of hearers, we are curiously to inquire and wisely to understand, when those persons were onely personally concerned, and when they were Representatives of the whole Church.

THis Rule I learn from S. Austin,* 1.1 Erit igitur hoc in observationibus in∣telligendarum Scripturarum,* 1.2 ut sciamus alia omnibus communiter praecipi, alia singulis quibusque generibus personarum: ut non solùm ad universum statum valetudinis, sed etiam ad suam cujusque membri propriam infirmita∣tem medicina pertineat. Some things are given to all; others but to a few; and some commands were to single persons and single states: God having regard to the well-being of societies, and to the health even of every single Christian. That there is a necessity of making a distinction is cer∣tain, but how this distinction is to be made is very uncertain, and no mea∣sures have yet been described, and we are very much to seek for a certain path in this intricacy. If we doe not distinguish precept from precept, and persons from states of life, and states of life from communities of men, it will be very easy for witty men to bind burdens upon other mens shoulders with which they ought not to be press'd; and it will be very ready for scrupulous persons to take loads upon themselves which appertain not to them; and very many will dispute themselves out of their duty, and say, quid ad me? I am not concerned here; and the Conscience shall be un∣guided and undetermin'd while the lawes of order shall themselves lye undistinguish'd and undiscerned in confusion and indiscrimination. There must be care taken of this, or else cases of Conscience will extremely mul∣tiply to no purposes but those of danger and restless scruple. The best measures that I know are these;

1.* 1.3 There are some precepts which are by all men confessed to be Ge∣neral, and some are every where known to be meerly Personal; and by proportion to these we can be help'd to take account of others. When Abraham as a trial of his obedience was commanded to sacrifice his Son, this was alone a Commandement given to that man concerning that child, at that time, and to that purpose. So when he was commanded to forsake his Countrey and goe to Canaan, this was personal, and could not be drawn into example: and no man could think that if he should kill his Son, or leave his country, he should be rewarded for his obedience. For the Com∣mandements given to persons are individuated as the persons themselves are, by time and place and circumstances, and a singular nature, a particu∣lar Soul: So is the Commandement also; it is made circumstantiate by all that is in and about it: and the reason of a man and his observation is the competent and final judge of these things; and no man is further required to look after significations of that which is notorious. Others also are as certainly and confessedly general; such as were the ten Commandements

to the Children of Israel; they were given to all the people, proclaim'd to the whole nation, expressly spoken to them all, exacted of them all, and under the same reason, and upon the same conditions. Now here are some proportions by which we may guess at others.

2. For whatsoever related wholly to a person,* 1.4 or was determin'd by a circumstance, or was the relative of time, that passes no obligation be∣yond the limits and definitions of those circumstances. Upon this account all the Ceremonial and Judicial law of the Jewes have lost their obligation. The service that related to a Temple that is now destroyed, and was to be performed by a Priesthood that is expir'd, can no longer be a law of con∣science. Thus the command which Christ gave that his Brethren should follow him into Galilee after the resurrection was wholly personal. The Apostles were commanded to untie another mans Asse, and without asking leave to bring him to Christ; the command was wholly relating to that occasion, and gives no man warrant to take another mans goods for pious uses without his leave. Circumstances are to actions like hedges to the grounds, they divide and defend, and assign every mans portion. And in these cases ordinary prudence is a sufficient guide.

3. Whatsoever precept was given to many,* 1.5 if it was succeeded to by another that is inconsistent, or of a quite differing nature and circumstance, the former is by the latter declared to have been personal, relative, temporary and expir'd; & nothing of it can be drawn into direct obligation. When our Blessed Saviour sent out the 72. Disciples by two and two, he commanded them to goe without sword or shooes or bag, and that they should not goe into the way of the Gentiles. That these Commandements were tem∣porary and relative to that mission appears by the following mission after Christs resurrection; by which they receiv'd command that they should goe into the way of the Gentiles, that they should teach all Nations. Therefore besides the special and nam'd permissions in this second legation, as that they might now wear a sword, that they might converse with Heathens, it is certain that those other clauses of command which were not expressly revok'd, are not obligatory by vertue of the first sanction and Commandement. And therefore if any man shall argue, Christ when he sent forth his Disciples to preach, commanded that they should not goe from house to house, but where they did first enter there to abide till the time of their permitted departure, therefore it is not lawful to change from one Church to another, from a less to a greater, from a poorer to a richer, will argue very incompetently and inartificially; for all the Com∣mandements then given were relative to that mission: and if any thing were inserted of an universal or perpetual obligation, it is to be attended to upon some other account, not upon the stock of this mission and it's relative precepts.

4.* 1.6 It is not enough to prove a precepts to be perpetual and general, that it is joyned with a body of precepts that are so, though there be no external mark of difference. Thus we find in the ten words of Moses one Commandement for resting upon the seventh day from the Creation; it is there equally prescribed, but fortified with reasons and authority, more laboriously press'd, and without all external sign of difference to distinguish the temporary obligation of this from the perpetuity of the other; and

yet all the Christian Church esteem themselves bound by the other, but at liberty for this day. But then we understand our liberty by no external mark appendent to the Sanction, but by the natural signature of the thing. The nature of the precept was ceremonial and typical; and though to serve God be moral and an Eternal duty, yet to serve him by resting upon that day, or upon any day, is not moral; and it was not enjoyn'd in that Com∣mandement at all that we should spend that day in the immediate service of God and offices of religion; and it was declar'd by S. Paul to be a shadow of good things to come, and by our Bl. Lord it was declar'd to be of a yielding nature, and intended to give place to charity and other moral duties, even to religion it self, or the immediate service of God: for though the Commandement was a precept meerly of rest, and doing no labour was the sanctification of the day; yet that the Priests in the Temple might worship God according to the rites of their religion, they were permitted to work, viz. to kill the beasts of sacrifice, which Christ call'd prophaning of the Sabbath, and in so doing he affirms them to have been blameless. From hence, that is, from the natural signature of the thing commanded, & from other collateral notices, we come to understand that in the heap of moral and Eternal precepts, a temporary, transient and rela∣tive did lie: and the reason why there was no difference made, or di∣stinctive mark given in the Decalogue, is because there was no difference to be made by that Nation to whom they were given; but as soon as that dispensation and period was to determine, then God gave us those marks and notes of distinction which I have enumerated, and which were suffici∣ent to give us witness. So that if a whole body of Commandements be published, and it be apparent that most of them are general and eternal, we must conclude all to be so, untill we have a mark of difference, directly or collaterally, in the nature of the thing, or in our notices from God: but when we have any such sign, we are to follow it; and the placing of the precept in other company is not a sufficient mark to conclude them all alike. Thus it was also in the first mission of the Disciples (above spoken of) in which the body of precepts was temporary and relative; but yet when our Blessed Lord had inserted that clause [freely ye have received, freely give] we are not to conclude it to be temporary and onely relating to that mission, because it is plac'd in a body of relative Commandements: for there is in it something that is Spiritual, and of an eternal decency, rectitude and proportion; and we are taught to separate this from the other by the reproof which fell upon Simon Magus, by the separate nature of Spiritual things, by the analogy of the Gospel, by the provisions which upon other accounts are made for the Clergy and the whole state Ecclesiastical, upon the stock of such propositions which provide so fully, that they cannot be tempted by necessity to suppose God left them to be supplied by Simo∣niacal entercourses. If there be nothing in the sanction of the Comman∣dements or any where else that can distinguish them, we must conclude them alike; but if there be any thing there or any where else that makes an indubitable or sufficient separation, the unity of place does not make an equal obligation.

5. When any thing is spoken by Christ to a single person,* 1.7 or a definite number of persons, which concerns a moral duty, or a perpetual rite of uni∣versal concernment, that single person, or that little congregation, are the representatives of the whole Church. Of this there can be no question; 1. Because as to all moral precepts they are agreeing to the nature of man,

and perfective of him in all his capacities; and therefore such precepts must needs be as universal as the nature, and therefore to be extended be∣yond the persons of those few men. Now if it be inquir'd how we shall discern what is moral in the laws of God from what is not moral, we may be assisted in the inquiry by the proper measures of it which I have already described* 1.8. Those concern the matter of the Commandement; here we inquire concerning the different relation of the Commandement when the sanction is the same with these which are of particular concernment; that is, here we inquire by what other distinction besides the matter and nature of the thing we are to separate general precepts from personal, perpetual from temporal, moral from relative. And thus to inquire, is necessary in the interpretation of the laws of Jesus Christ; because there are some precepts moral and eternal, which nevertheless are relative to particular states under the Gospel.

But secondly, there are some precepts which are not moral, but yet they are perpetual and eternal, and concern every man and woman in the Christian Pale according to their proportion; I mean the precepts concer∣ning the Sacraments and other rituals of Christianity. In order therefore to these Evangelical concerns it is to be noted, That whatsoever concerns every one by the nature of the thing, though it was at first directed per∣sonally, yet it is of universal obligation. Thus we understand all Chri∣stians that have the use of reason, that is, which are capable of laws, and have capacities to doe an act of memory, and symbolical representment, to be obliged to receive the Holy Communion: because although the pre∣cept of [Doe this, & Drink this] was personally directed to the Apostles, yet there is nothing in the nature of the Communion that appropriates the rite to Ecclesiasticks; but the Apostle explicates it as obliging all Chri∣stians, and it was ever so understood, and practic'd accordingly: all are equally concerned in the death of Christ, and therefore in the commemo∣ration of it, and thanksgiving for it. Now thus farre is easy. But there are some interests that pretend some of the words to be proper to Eccle∣siasticks, others common to the whole Church. I have already given ac∣count of the unreasonableness of the pretension in this Chapter* 1.9. But for the present I shall observe, that there being in this whole institution the greatest simplicity and unity of design that can be, the same form of words, a single Sacrament, the same address, no difference in the sanction, no variety or signs of variety in the appendages, in the parallel places, or in any discourse concerning it, to suppose here a difference, will so intricate this whole affair, that either men may imagine and dream of varieties when they please, and be or not be obliged as they list; or else if there be a diffe∣rence intended in it by our Law-giver, it will be as good as none at all, he having left no mark of the distinction, no shadow of different Comman∣dements, under several representations. If the Apostles were onely repre∣sentatives of the Ecclesiastical state when Christ said, [Drink ye all of this] then so they were when Christ said, [This doe in remembrance of me:] the consequent is this, that either all are bound to receive the Chalice, or none but the Clergy are tied to eat the holy bread; for there is no difference in the manner of the Commandement; and the precept hath not the head of a man, and the arm of a tree, and the foot of a mountain, but it is uni∣vocal, and simple, and proper, and if there be any difference, it must be dis∣covered by some clear light from without: for there is nothing within of difference, and yet without we have nothing but a bold affirmative.

6. When the universal Church does suppose her self bound by any preceptive words,* 1.10 though they were directed to particular persons, yet they are to be understood to be of universal concernment. Now this relies not onely upon the stock of proper probability, viz. that such a multitude is the most competent interpreter of the difficulties in every Commande∣ment; but there is in the Church a publick and a holy Spirit, assisting her to guide, and warranting us to follow the measures of holiness by which she finds her self oblig'd. For besides that the questions of general pra∣ctice are sooner understood, as being like corn sown upon the furrow, whereas questions of speculation are like metals in the heart of the earth, hard to be found out, and harder to be drawn forth; besides this, no in∣terest but that of heaven and the love of God can incline the Catholick Church to take upon her self the burden of a Commandement. If it were to decline a burden, there might be the more suspicion, though the weight of so great authority were sufficient to outweight any contrary probability; but when she takes upon her the burden, and esteems her self obliged by a Commandement given to the Apostles or to the Pharisees, or to any single person among them, it is great necessity that enforces her, or great cha∣rity that invites her, or great prudence and caution for security that deter∣mines her, and therefore she is certainly to be followed. Upon this ac∣count we are determined in the foregoing instance: and because the Primi∣tive Catholick Church did suppose her self bound by the words of insti∣tution of the Chalice in the Blessed Sacrament, therefore we can safely con∣clude the Apostles to be representatives of the whole Church.* 1.11 Ad bi∣bendum omnes exhortantur qui volunt habere vitam, saith S. Austin, All are called upon to drink of the Chalice, if they mean to have life eternal. For indignum dicit esse Domino qui aliter mysterium celebrat quam ab eo traditum est,* 1.12 saith S. Ambrose; as Christ delivered it to the Apostles, so it must be observed by all:* 1.13 and therefore Durandus affirms that all who were present did every day communicate of the cup because all the Apostles did so, our Lord saying, Drink ye all of this. For the Apostles were representatives, not of the Clergy consecrating (for they then did not consecrate but commu∣nicate) but of all that should be present. Nam quae Domini sunt non sunt hujus servi,* 1.14 non alterius, sed omnibus communia, saith S. Chrysostome, The precept of our Lord belonged not to this servant, nor to another, but to all. Now things that are of this nature, and thus represented, and thus accepted, become laws even by the very acceptation: and as S. Paul said of the Gentiles, that they having not the law become a law unto them∣selves; and our conscience is sometimes by meer opinion a strict and a se∣vere law-giver: when the Church accepts any precept as intended to her, (if not directly, yet) collaterally and by reflexion it passes an obligation; and then it will be scandalous to disagree in manners from the custome and severe sentence of the Christians, and to dissent will be of evil report, and therefore at no hand to be done.

7. When a precept is addressed to particular persons,* 1.15 and yet hath a more full, useful, and illustrious understanding, if extended to the whole Church, there it is to be presumed it was so intended; and those particu∣lar persons are representatives of the Church. S. Austin extends this Rule beyond precepts, even to priviledges and favours; Quaedam dicun∣tur quae ad Apostolum Petrum propriè pertinere videantur, nec tamen habent illustrem intellectum nisi cum referuntur ad Ecclesiam, cujus ille agnoscitur in

figura gestasse personam, propter primatum quem in discipulis habuit. Some things are spoken which seem to relate particularly to the Apostle Peter, but yet they are better understood when they are applied to the whole Church. But this must needs be true in Commandements; for where nothing hinders it, the Commandement is supposed to be incumbent up∣on us; and therefore when the Commandement is better understood, and hath a more noble and illustrious sense, that is, promotes the interest of any grace remarkably, there the particular address must mean a general obli∣gation.

8. When any Commandement is personally addressed,* 1.16 and yet is in∣forced with the threatning of death eternal, that Commandement is of uni∣versal obligation. The reason is, because the Covenant of life and death is the same with all men; and God is no respecter of persons, and therefore deals alike with all: and upon this account, the words which our Blessed Saviour spake to some few of the Jews upon occasion of the Galilean Mas∣sacre, and the ruine of the Tower of Siloam, had been a sufficient warning and Commandement to all men, though besides those words there had been in all the Scriptures of the New Testament no Commandement of repentance. Except ye repent, ye shall all likewise perish] does mean that all the world should repent for the avoiding of the final and severest ••••dge∣ments of God.

But this Rule is to be understood onely in Commandements that are not relative to the differing states of men,* 1.17 but are of an absolute and inde∣finite nature. For where the Commandement is relative, and yet personally addressed or represented, there that person is the representative, not of all mankinde, but of that whole state and order. Thus when S. Paul said, There is a necessity laid upon me, and woe is unto me, if I doe not preach the Gospel, he was a representative of the whole order of the Cura••es of Souls. But when he said, I press forward to the mark of the price of the high calling, and if by any means I may comprehend, here he spake of his own person what is the duty incumbent upon all Christians, and he was a repre∣sentative of the whole Church.

9. When any good action is personally recommended upon the pro∣position of reward,* 1.18 it does not always signify an universal Commandement; but according as it was intended personally, so it signifies universally: that is, if it was a counsel to the person in the first address, it is a counsel to all men in the same circumstances; if it was a Commandement to one, it was a Commandement to all. Thus when Christ said to the young man in the Gospel, Goe and sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; here the precept or the counsel is propounded under a promise: but because there is no threatning so much as implied, whether it be a command or no cannot be known from these words, nor from the appendant condition; because that which is not under command may be excellently good, and therefore fit to be incouraged and invited forward. But whether it was a precept or a counsel, that young man, though alone spoken to, was not alone intended; because the thing to which he was invited is an excellency and a spiritual worthiness in all men for ever that can and will receive it.

Notes

• * 1.1

  1.
• * 1.2

  〈…〉〈…〉 c. 17.
• * 1.3

  2.
• * 1.4

  3.
• * 1.5

  4.
• * 1.6

  5.
• * 1.7

  6.
• * 1.8

  Lib. 2. Ch. ••. Rule 6. Nu. 65.
• * 1.9

  Rule 9. num. 7, 8, 9.
• * 1.10

  7.
• * 1.11

  In Levit. qu. 57.
• * 1.12

  In 1 Cor. 11.
• * 1.13

  Rationale Di∣vin. lib. 4. cap. 1.
• * 1.14

  In 1 Cor. 11. homil. 24.
• * 1.15

  8.
• * 1.16

  9.
• * 1.17

  10.
• * 1.18

  11.