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 ...

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Author:	Taylor, Jeremy, 1613-1667.
Title:	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 ...
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Print source:	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 ... Taylor, Jeremy, 1613-1667. London: Printed by James Flesher for Richard Royston ..., 1660.
Alternate titles:	Ductor dubitantium
Subject terms:	Conscience -- Early works to 1800. Casuistry -- Early works to 1800. Christian ethics -- Early works to 1800.
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Table of Contents

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frontispiece

title page

TO THE MOST SACRED MAJESTY OF CHARLES II. KING of GREAT BRITAINE, FRANCE and IRELAND, Defender of the Faith, &c.

THE PREFACE.

table of contents

A TABLE Of the TITLES of the Chapters, and the Rules of the FIRST BOOK.

SECOND BOOK. Of Divine Laws, and all Collaterall Obligations.

THE SECOND VOLVME. THIRD BOOK.Of Humane Laws, &c.

FOURTH BOOK. Of the Nature and Causes of Good and Evil.

A Table of Questions solemnly handled and under distinct Titles.

summary of contents

illustration

volume 1

DVCTOR DVBITANTIVM, OR, The Rule of Conscience.

CHAP. I. The Rule of Conscience in general.

RULE 1. Conscience is the minde of a Man governed by a Rule, and measured by the proportions of good and evil, in order to practice; viz. to conduct all our relations, and all our entercourse between God, our Neighbours, and our Selves: that is, in all moral actions.

RULE 2. The duty and offices of Conscience are to dictate, and to testify or bear witness; to accuse or ex∣cuse; to loose or binde.

RULE 3. Be careful that prejudice or passion, fancy and affe∣ction, error or illusion, be not mistaken for Con∣science.

RULE 4. The Conscience of a vicious man is an evil Judge, and an imperfect Rule.

RULE 5. All Consciences are to walk by the same Rule, and that which is just to one, is so to all, in the like circumstances.

RULE 6. In Conscience that which is first is truest, easiest, and most useful.

RULE 7. Conscience by its several habitudes and relations, or tendencies toward its proper object, is divided into several kindes.

CHAP. II. Of the Right or Sure Conscience.

RULE 1. A right Conscience is that which guides our actions by right and proportion'd means to a right end.

RULE 2. In a right Conscience, the practical judgement, that is, the last determination to an action, ought to be sure and evident.

RULE 3. The practical judgement of a right Conscience is al∣ways agreeable to the speculative determination of the Understanding.

RULE 4. A judgement of nature, or inclination, is not suffici∣ent to make a sure Conscience.

RULE 5. When two motives concurre to the determination of an action, whereof one is vertuous, and the other secular, a Right Conscience is not preju∣dic'd by that mixture.

RULE 6. An argument not sufficient nor competent, though it doe perswade us to a thing in it self good, is not the ground of a right, nor a sufficient war∣rant for a sure Conscience.

RULE 7. A Conscience determin'd by the counsel of wise men, even against its own inclinations, may be sure and right.

RULE 8. He that sins against a right and a sure Conscience, whatever the instance be, commits a great sin, but not a double one.

RULE 9. The goodness of an object is not made by Consci∣ence, but is accepted, declared, and published by it, and made personally obligatory.

CHAP. III. Of the Confident, or Erroneous Conscience.

RULE 1. An Erroneous Conscience commands us to doe what we ought to omit; or to omit what we ought to doe, or to doe it otherwise then we should.

RULE 2. An erroneous Conscience binds us to obedience, but not so as a right Conscience does.

RULE 3. A Conscience erring vincibly or culpably is an un∣avoidable cause of sin, whether it be resisted, or complied with.

RULE 4. It is greater sin to doe a good action against our Conscience, then to doe an evil action in obedi∣ence to it.

RULE 5. It is not lawful to delight in an evil action (after the discovery of our error) which we did innocently in an erroneous Conscience.

RULE 6. An innocent, or invincibly erring Conscience is to be obeyed even against the known Commande∣ment of our Superiours.

RULE 7. The error of an abused Conscience ought to be re∣formed, sometimes by the command of the will, but ordinarily by a contrary reason.

RULE 8. The error of a Conscience is not always to be ope∣ned to the erring person by the Guides of souls, or any other charitable adviser.

CHAP. IV. Of the Probable or Thinking Conscience.

RULE 1. A probable Conscience is an imperfect assent to an uncertain proposition, in which one part is indeed clearly and fully chosen, but with an explicit, or implicit notice that the contrary is also fairly eli∣gible.

RULE 2. A Conscience that is at first, and in its own nature probable, may be made certain by accumulation of many probabilities operating the same perswa∣sion.

RULE 3. Of two opinions equally probable, upon the account of their proper reasons, one may be safer then an∣other.

RULE. 4. An opinion that is speculatively probable, is not al∣ways practically the same.

RULE 5. The greater probability destroys the less.

RULE 6. When two opinions seem equally probable, the last determination is to be made by accidents, circum∣stances, and collateral inducements.

RULE 7. It is not lawful to change our practical sentence about the same object, while the same probability remains.

RULE 8. An opinion relying upon very slender probability is not to be followed, except in the cases of great ne∣cessity, or great charity.

RULE 9. Multitude of Authors is not ever the most probable inducement, nor doth it in all cases make a safe and probable Conscience.

RULE 10. In following the authority of men, no Rule can be antecedently given for the choice of the persons, but the choice is wholly to be conducted by pru∣dence, and according to the subject matter.

RULE 11. He that hath given assent to one part of a probable opinion, may lawfully depose that Conscience, and that opinion upon confidence of the sentence of another.

RULE 12. He that inquires of several Doctors until he finde one answering according to his minde, cannot by that inquiry make his Conscience safe; but ac∣cording to the subject matter, and other circum∣stances he may.

RULE 13. He that is asked concerning a case that is on either side probable, may answer against his own opi∣nion, if the contrary be probable and more safe, or more expedient and favourable.

RULE 14. When the guide of souls is of a different opinion from his charge or penitent, he is not bound to ex∣act conformity to his own opinion that is but pro∣bable, but may proceed according to the consci∣ence of the penitent.

RULE 15. The sentence and arbitrement of a prudent and good man, though it be of it self but probable, yet is more then a probable warranty to actions other∣wise undeterminable.

CHAP. V. Of a doubtful Conscience.

RULE 1. A doubtful Conscience assents to neither side of the question, and brings no direct obligation.

RULE 2. A negative doubt neither binds to action, nor inqui∣ry, nor repentance; but it binds onely to caution and observance.

RULE 3. A privative doubt cannot of it self hinder a man from acting what he is moved to by an extrinsick argu∣ment, or inducement that is in it self prudent or innocent.

RULE 4. In doubts of Right, or Law, we are always bound to inquire; but in doubts of fact not always.

RULE 5. In doubts the safer part is to be chosen.

RULE 6. It is lawful for the Conscience to proceed to action against a doubt that is meerly speculative.

RULE 7. Every dictate and judgement of the Conscience, though it be little and less material, is sufficient and may be made use of for the deposition of a doubt.

RULE 8. VVhen two precepts contrary to each other meet to∣gether about the same question, that is to be pre∣ferred which binds most.

CHAP. VI. Of the Scrupulous Conscience.

RULE 1. A Scruple is a great trouble of minde proceeding from a little motive, and a great indisposition, by which the conscience though sufficiently determi∣ned by proper arguments, dares not proceed to action, or if it doe, it cannot rest.

RULE 2. A Conscience sufficiently instructed by its proper arguments of perswasion, may without sin proceed to action against the scruple and its weaker argu∣ings or stronger tremblings.

RULE 3. He that is troubled with scruples, ought to rely upon the judgement of a prudent Guide.

RULE 4. When a doubt is resolved in the entrance of an acti∣on, we must judge of our action afterwards by the same measures as before; for he that changes his measures, turns his doubt into a scruple.

RULE 5. A scrupulous Conscience is to be cured by remedies proper to the disease, and remedies proper to the man.

OF THE RVLE OF CONSCIENCE. viz. The Laws Divine and Humane, And All collateral Obligations.

CHAP. I. Of the Law of Nature in general.

RULE 1. The Law of Nature is the Universal Law of the world, or the Law of mankinde, concerning com∣mon necessities to which we are inclined by Na∣ture, invited by consent, prompted by reason, but is bound upon us onely by the commands of God.

RULE 2. The law of Nature is the foundation of all laws and the measure of their obligation.

RULE 3. The first and greatest band of the law of Nature is fear of punishment.

RULE 4. The second band of vertue is love, and its proper and consequent deliciousness.

RULE 5. The imperfection of some provisions in civil laws are supplied by the Natural obligation remaining up∣on persons civilly incapable.

RULE 6. Sins against the laws of Nature are greater or less, not by that proportion, but by the greatness of the matter, and the evil consequent, or the ma∣lice of the sinner.

RULE 7. Actions which are forbidden by the law of Nature either for defect of power, or for the incapa∣city of the matter, are not onely unlawful but also void.

RULE 8. When an act is forbidden by the law of Nature for the turpitude and undecency that it hath in the matter of the Action, the act is also void when the turpitude remains or hath a perpetual cause.

RULE 9. The law of Nature can be dispensed with, by the Divine power.

RULE X. The law of Nature cannot be dispensed with by any humane power.

RULE 11. That the obligation to a Natural law does cease in any particular, is not to be presum'd by every one, but is to be declared by the publike voice.

RULE 12. The exactness of Natural laws is capable of inter∣pretation, and may be allayed by equity, and piety, and necessity.

CHAP. II. Of the Law of Nature, or of all Man-kinde, As it is commanded, digested, and perfected, By our Supreme Lawgiver JESVS CHRIST. viz. Of the Christian law, the great Rule of Conscience.

RULE 1. When the law of Jesus Christ was established, the old Testament, or the law of Moses did no lon∣ger oblige the Conscience.

RULE 2. The Ceremonial law of Moses is wholly void.

RULE 3. The Judicial law of Moses is annul'd, or abroga∣ted, and retains no obliging power either in whole or in part over any Christian Prince, Commonwealth, or Person.

RULE 4. The ten Commandements of Moses, commonly called the Moral law, is not a perfect digest of the law of Nature.

RULE 5. All the explications of the Moral law which are found in the Prophets and other holy writers of the Old Testament, are to be accounted as parts of the Moral law, and equally obliging the Conscience.

RULE 6. Every thing in the Decalogue is not obligatory to Christians, is not a portion of the Moral or Na∣tural law.

RULE 7. There is no state of Men or things but is to be gui∣ded by the proportion of some Rule or precept in the Christian law.

CHAP. III. Of the Interpretation and Obligation of the Laws of JESVS CHRIST.

RULE 1. In Negative precepts the Affirmatives are comman∣ded, and in the Affirmative commandements the Negatives are included.

RULE 2. When a Negative and an Affirmative seem op∣posite in any sence, the Affirmative is to be expounded by the Negative, not the Negative by the Affirmative.

RULE 3. In the Affirmative and Negative precepts of Christ, not onely what is in the words of the Comman∣dement, but whatsoever is Symbolical or alike, is equally forbidden or commanded.

RULE 4. When any thing is forbidden, by the Laws of Jesus Christ, all those things are forbidden also which follow from that forbidden action, and for whose sake it was forbidden.

RULE 5. The laws of Jesus Christ are the measures of the Spi∣rit, and are alwaies to be extended to a Spiritual signification.

RULE 6. The imperate acts or outward expressions of the Vertue of one Commandement, must not con∣tradict the elicite acts of another.

RULE 7. When any thing is forbidden by the Lawes of Christ, all those things also by which we come to that Sin are understood to be forbidden by the same Law.

RULE 8. The suppositive propositions with the supervening advices of our Blessed Saviour are alwaies equi∣valent to matter of duty, and are by interpretati∣on a Commandement.

RULE 9. The institution of a Rite or Sacrament by our Bles∣sed Saviour is a direct law, and passes a proper obligation in its whole integrity.

RULE 10. If the sence of a Law be dubious, we are some∣times to expound it by Liberty, sometimes by Restraint.

RULE 11. The positive laws of Jesus Christ cannot be dispensed with by any humane power.

RULE 12. Not every thing that is in the Sermons and Doctrine of Jesus Christ was intended to bind as a law or Commandement.

RULE 13. Some things may be used in the service of God which are not commanded in any Law, nor explicitely commended in any doctrine of Jesus Christ.

RULE XIV. The Christian law both of Faith and Manners is fully contained in the Holy Scriptures; and from thence onely can the Conscience have divine Warrant and Authority.

II. Question.

III. Question.

RULE XV. In the Law of Christ there is no precept that wholly ministers to the Law of Moses; but for a time onely and less principally.

RULE XVI. The Lawes of Jesus Christ are to be interpreted to the sense of a present obedience according to their subject matter.

Question II.

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.

RULE XVIII. Evangelical Lawes given to one concerning the duty of another doe in that very relation con∣cern them both; but in differing degrees.

RULE XIX. Custome is no sufficient interpreter of the Lawes of Jesus Christ.

RULE XX. The measure of perfection and obedience expected of Christians, is greater then that of the Jews, even in moral duties common to them and us.

volume 2

title page

book 3

title page

CHAP. I. Of Humane Laws in general; and what Obligation they pass upon the Conscience.

RULE I. The Conscience is properly and directly, actively and passively, under pains of sin and punishment, obliged to obey the Laws of men.

Of Christian Liberty.

The difference of Divine and Humane laws in their obligation.

RULE II. Humane laws doe not oblige the Conscience to an active obedience, when there is an imminent danger of death, or an intolerable, or very grie∣vous evil in the obedience.

RULE III. The Laws of our Superiour that are not just and good, doe not oblige the Conscience.

RULE IV. A law that is founded upon a false presumption, does not oblige the Conscience.

RULE V. Humane laws doe bind the Conscience to or from an act in secret, as well as in pubick.

RULE VI. Humane Laws, before sufficient promulgation, doe not oblige the Conscience.

RULE VII. That a law should oblige the Conscience, does not depend upon the acceptation of the Law by the people.

RULE VIII. Humane laws of indifferent matter doe not oblige the Conscience of the Subjects out of the domi∣nions of the Superior.

RULE IX. Obedience to Laws is to be paid according to what is commanded, not according to what is best.

CHAP. II. Of Laws Penal and Tributary.

RULE. I. It is lawful for Christian Magistrates to make penal Laws, not onely pecuniary and of restraint, but of loss of member and life it self.

RULE II. Penal laws doe sometimes oblige the guilty person to the suffering the punishment, even before the sentence and declaration of the Judge.

In what cases the Criminal is to be his own executioner.

Signs by which we may judge when the Criminal is condemn'd ipso facto.

RULE III. Penalties impos'd by the Judge must be suffered and submitted to, but may not after such sentence be inflicted by the hands of the condemned.

RULE IV. He that hath suffered the punishment is not dis∣charg'd in Conscience, unless he also repent of the disobedience.

RULE V. It is not lawfull for a guilty person to defend himself by calumny, or a lie, from the penalty of the law, though it be the sentence of death.

Question I. Whether it can in any case be lawful to tell a lie.

Question II. Whether it be lawful to use restrictions and mental reservations, so that what we utter is false, but joyned to something within does integrate a truth, and make up a true answer.

Question III. Whether it be lawfull to equivocate, or use words of doubtfull signification with a purpose to deceive, or knowing that they will deceive; and in what cases it is so.

Question IV. Whether it be lawful by false signes, by actions and pretences of actions, to deceive others for any good end: and in what cases it is so.

RULE VI. It is not lawfull for private Christians without publick authority to punish Malefactors, but they may require it of the Magistrate in some cases.

Whether it be lawfull for a Christian to require of the Magistrate that his offending Brother may be punished.

RULE VII. It is not lawfull to punish one for the offence of a∣nother; meerly, and wholly.

Of Laws of Tribute. RULE VIII. The laws of Tribute are moral laws, and not penal, except it be by accident; and therefore doe ob∣lige the Conscience to an active obedience.

RULE IX. The laws of Tribute have the same conditions, causes, powers, and measures with other laws of Government.

RULE X. Tribute, and Customes which are due, are to be paid whether they be demanded or no.

CHAP. III. Of Kings, Princes, and all Supreme civil powers; and their Laws in special.

RULE I. The Supreme power in every Republick is univer∣sal, absolute, and unlimited.

RULE II. The Supreme power is superior to the Civil laws, but not wholly free from them.

RULE III. It is not lawfull for Subjects to rebel, or to take up arms against the supreme Power of the Nation, upon any pretence whatsoever.

RULE IV. The Supreme Civil Power is also Supreme Gover∣nour over all persons and in all causes Ecclesias∣tical.

RULE V. Kings have a legislative power in the affaires of Re∣ligion and the Church.

RULE VI. The Supreme Civil Power hath a power of Coercion of every person in the whole Order Ecclesiasti∣cal.

I. Question. In what sense the service of God is to be preferr'd before every thing else.

Question II. Which are to be preferr'd, and which are better, things Spiritual or things temporal?

Question III. Whether are to be preferr'd, Spiritual or Temporal persons?

Question IV. Whether the Eminency of the spiritual calling, and the consequent prelation of spiritual persons, can exempt them from secular coercion, and make them superior to Princes.

Question V. Whether is to be obeyed, the Prince or the Bishop, if they happen to command contrary things?

Question VI. Whether in the Civil affaires and causes of the Ecclesiastical power and persons the presumption ought to lie for the King, or for the Church.

RULE VII. The supreme Civil power hath jurisdiction in causes not onely Ecclesiastical, but internal and spiritual.

RULE VIII. The supreme Civil power is to govern in Causes Ec∣clesiastical by the meanes and measures of Christ's institution, that is, by the assistance and ministeries of Ecclesiastical persons.

CHAP. IV. Of the power of the Church in canons and censures, with their obligations and powers over the conscience.

RULE I. The whole power which Christ hath left in ordina∣ry to his Church is merely spiritual.

RULE II. The Church hath power to make laws and to give Commands obliging the conscience, that is, tying the subjects to obedience under the penalty of committing sin, or of incurring the Divine dis∣pleasure.

RULE III. The Church hath power to make laws in all things of necessary duty, by a direct power and a Divine authority.

RULE IV. The Church hath power to make laws in such things which are helps and apt ministeries and advan∣tages of necessary duty.

The Rule [The Accessory followes the nature of the Principal] explicated.

RULE V. When the Canons or Rules of Ecclesiastical Rulers are confirmed by the supreme Civil power, they oblige the Conscience by a double obligation.

§. 2. Of CENSURES Ecclesiastical.

RULE VI. Kings and Princes are by the ties of Religion, not of power, oblig'd to keep the laws of the Church.

RULE VII. It is not lawful for the Ecclesiastical power to excom∣municate Christian Princes, or the supreme Civil power.

RULE VIII. Ecclesiastical Censures are to be inflicted by the consent and concurrence of the supreme civil power.

RULE IX. Excommunication inflicted upon a light cause binds externally, but not internally; but if it be in∣flicted upon an unjust cause, it binds not at all.

RULE X. It is not lawfull to communicate with those whom the Church hath by a just sentence excommuni∣cated.

§ III. Of CANONS Ecclesiastical.

RULE XI. The Canons of the Apostles which are of Order and external government doe oblige the Conscience by being accepted in several Churches, not by their first establishment.

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.

RULE XIII. In the Rules which the Apostles gave to their Chur∣ches in things indifferent, the Church hath a li∣berty; but it is not to be used but for great reason and great necessity, and for the edification of the people committed to their charge.

Of the Lent-fast, and the weekly fasting-days.

The Lent-fast is not a tradition or Canon Apostolical.

RULE XIV. The Canons of the ancient General and Provincial Councils are then laws to the Conscience when they are bound upon us by the authority of the respective Governours of Churches.

RULE XV. The laudable Customes of the Catholick Church which are in present observation doe oblige the Conscience of all Christians.

RULE XVI. The Decrees and Canons of the Bishops of Rome oblige the conscience of none but his own sub∣jects.

§. IV. Of the matter and conditions of ECCLESIASTICAL Laws requir'd to the obligation of Conscience.

RULE XVII. Ecclesiastical laws that are meerly such cannot be Universal and perpetual.

But Ecclesiastical laws must not be perpetual.

RULE XVIII. Ecclesiastical laws of Ceremonies and circumstances of external observances doe not bind the consci∣ence beyond the cases of Contempt and Scandal.

RULE XIX. Ecclesiastical laws must be charitable and easy, and when they are not, they oblige not.

What persons are tied to the observation of Ecclesiastical Fasts, and in what cases.

RULE XX. Ecclesiastical laws must ever promote the service of God and the good of Souls; but must never put a snare or stumbling-block to Consciences.

Of Music in Churches.

Of the Marriages of Bishops and Priests.

§. V. Of Ecclesiastical Laws of FAITH, or Articles of confession.

RULE XXI. The Catholic Church is a witnesse of Faith, and a record of all necessary truths; but not the Mi∣stresse and Ruler of our Creed; that is, cannot make any laws of Faith.

RULE XXII. The Decrees of General Councils are of great use in the Conduct of Conscience, but not the proper measure, or last determination of matters of be∣lief.

RULE XXIII. Subscription to articles and formes of confession in any particular Church, is wholly of Political con∣sideration.

CHAP. V^th. Of Laws Domestic: or the power which Fathers of Fami∣lies have to bind the Consciences of their Relatives.

RULE I. Children are bound to obey the laws and Com∣mandements of their Parents in all things dome∣stical, and in all actions personal relating to the family, or done within it.

Of Reverence to Parents.

Of Castigation, or the Coercitive power of Parents. RULE II. Fathers have a power to chastise their offending children, but not a power of life and death.

Of Piety to Parents. RULE III. A Father hath power over the goods and persons of his Children, so as to be maintain'd by them.

RULE IV. The Fathers power does not extend to matter of Re∣ligion, and persuasions of Faith.

RULE V. The Fathers power over the children can remit an injury done to them, without their leave or con∣sent.

RULE VI. A Fathers authority cannot abide after his death, but the Sons piety to his Father must, and may passe upon him some indirect obligations.

RULE VII. Neither the Father's authority, nor the Sonnes piety can oblige them to doe an action against the laws of God, or of the Father's and our just Superior.

RULE VIII. It is not lawfull for Children to enter into any lasting Course of life against the will or approbation of their Parents.

Of exemption from the power of Fathers.

CHAP. VI. Of the Interpretation, Diminution and Abrogation of Hu∣mane lawes.

§. 1. Of Equity.

§. 2. Judicial Interpretation.

§. 3. A contrary or ceasing reason.

§. 4. Dispensation.

§. 5. Commutation.

§. 6. Contrary Custome.

§. 7. Abrogation.

book 4

title page

The Fourth Book.

CHAP. I. Of the efficient causes of all Humane actions good or evil.

§. 1. Of Choice and Election, voluntary and involuntary.

RULE I. An action is neither good nor evil, unlesse it be vo∣luntary, and chosen.

Question I.

Question II.

RULE II. The virtual and interpretative consent of the Will is imputed to Good or Evil.

Rules of conducting our Sports and Recreations.

RULE III. The act of the Will alone, although no external acti∣on or event doe follow, is imputed to good or evil by God and men.

Of the identity and diversity respectively of actions internal and external, and the multiplications of sins by them.

RULE IV. An involuntary effect proceeding from a voluntary cause is imputed to the agent, as if it were volun∣tary and directly chosen.

§. 2. Of the Diminutions of voluntary actions: and first of Igno∣rance, and it's influence into the morality of Humane actions.

RULE V. Nothing is good or bad, but what we know, or con∣cerning which we can deliberate.

Of what things a man may or may not be innocently ignorant.

What diligence is necessary that our ignorance may be innocent.

What is a probable ignorance?

RULE VI. Ignorance does always excuse the fact, or diminish the malignity of it, or change the kind and na∣ture of the sinne.

§. 3. Of Fear and Violence, and how these can make an action involuntary.

RULE VII. Fear that makes our reason uselesse, and suffers us not to consider, leaves the actions it produces free from crime, even though it self be culpable.

CHAP. II. Of the Finall Cause of Humane actions; and it's influence or Causality of Good and Evil.

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.

RULE II. To doe an action of it self lawfull, for temporal re∣gards, for ends of profit, pleasure or honour, is not unlawfull, except it be accidentally.

RULE III. The end and intention of a Law is under the Com∣mandement, as much as the action it self com∣manded in order to the end.

THE TABLE.

Errata sic corrige.

A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane, London.