A09365:1117
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The second virtue is Judgement, that is, prudence or wisdom. This Judgement requires discretion, and consideration, principally of five things. First, of the thing in question, which is to be confirmed. Secondly, of the nature of the oath, that is taken. Thirdly, of the mind, and true meaning of him that sweareth. Fourthly, of the particular circumstances, of time, place, & persons, when, where, and before whom he sweareth. Fifthly, of the event or issue of the oath. All these are duly to be regarded, that we swear not rashly, or unadvisedly.
The second vertue is Iudgement, that is, prudence or wisdome. This Iudgement requires discretion, and consideration, principally of fiue things. First, of the thing in question, which is to be confirmed. Secondly, of the nature of the oath, that is taken. Thirdly, of the minde, and true meaning of him that sweareth. Fourthly, of the particular circūstā ces, of time, place, & persons, when, where, and before whome he sweareth. Fiftly, of the euent or issue of the oath. All these are duly to be regarded, that we sweare not rashly, or vnaduisedly.
The third is Justice, wherein also care must be had of two things. First, that the point to be confirmed, be lawful. And it is then ⟨p. 386⟩lawful, when it may stand with piety, and charity. Secondly, that the occasions of taking the oath, be also just; and they be chiefly four. I. When it may further Gods glory and worship: or serve to prove some doctrine of salvation, in whole or in part. II. When it may tend to the furtherance of brotherly love; or to the preservation of our neighbours life, goods, or good name: or further, to the confirmation of some league, covenant, or contract made between parties, upon good ground, and for good and necessary purposes. III. When it serveth, to relieve a mans own private necessity; as when one swears to maintain his own good name, goods, or life; to confirm his own faith and truth in contracts. An example hereof we have in Paul; who to confirm the Romans, in the persuasion of his love and care of their salvation, saith, God is my witness (whom I serve in my spirit, in the Gospel of his Son) that without ceasing, I make mention of you,