A09365:1120
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 Rule is, That the form in which the oath is propounded, must be a plain, simple, and direct form, wherein God is directly called to witness. For his worship is directly to be given to him: and therefore the oath also, being an Invocation of his name, and a part of his worship, is directly to be made.
The Second Rule is, That the forme in which the oath is propounded, must be a plaine, simple, and direct forme, wherein God is directly called to witnesse. For his worship is directly to be giuen to him: and therefore the oath also, beeing an Inuocation of his name, and a part of his worship, is directly to be made.
That the meaning of this Rule, may the better appear, one Question is to be answered; Whether in the Form of an oath, a man may not swear, directly by creatures, and ⟨p. 388⟩indirectly by God?
That the meaning of this Rule, may the better appeare, one Question is to be answered; Whether in the Forme of an oath, a man may not sweare, directly by creatures, and ⟨p. 388⟩indirectly by God?
Most of the Popish sort, and some Protestants hold, that he may. But the truth is otherwise. I say unto you (says our Saviour) swear not at all: neither by heaven—nor by the earth—nor by thy head, &c. Matth. 5. 34. In which words, he forbids all indirect oaths, whereby men swear directly by creatures, and indirectly by God: for so did the Pharisees. Again, if a man might swear by creatures, and conceal the name of God, it would diminish his Majesty and authority, and much deceit might be used: for the swearer might say, that he sware not, but only used an obtestation.