A09365:1146
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.
II. If it be made against the wholesome laws of the Commonwealth; because every soul must be subject to the higher powers. Rom. 13. 1.
II. If it be made against the wholesome lawes of the Commonwealth; because euery soule must be subiect to the higher powers. Rom. 13. 1.
III. If it be taken of such persons, as want reason; as of children, mad-men, or fools; because they know not what they swear: and there can be no binding of Conscience, when he that sweareth wanteth reason to discern what he doth.
III. If it be taken of such persons, as want reason; as of children, mad-men, or fooles; because they know not what they sweare: and there can be no binding of Conscience, when he that sweareth wanteth reason to discerne what he doth.
IV. If it be made by those, who are under the tuition of their superiors, and have no power to bind themselves; as by children which are under the government of their Parents: For these are part of their parents goods, and therefore not fit to undertake an oath, without their consent. Neither are they to choose a calling, or make any contract of themselves, but only by the direction and ⟨p. 396⟩advise of their parents; though some of the Popish sort do erroneously teach, that a child may bind himself by oath, to become a Monk of this or that order, without Consent of Parents.