A09365:1150
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.
VI. If at the first it were lawful, and afterward become impossible and unlawful. For such oaths God himself may be said to reverse. Thus if a man bind himself by oath to live in single life without marriage, and after finds that God-hath not given him the gift of continency; in this case, his oath becomes impossible to be kept, and therefore being reversed by God, and becoming unlawful, it may be broken without impiety.
VI. If at the first it were lawfull, and afterward become impossible and vnlawfull. For such oathes God himselfe may be said to reuerse. Thus if a man bind himselfe by oath to liue in single life without marriage, and after findes that God-hath not giuen him the gift of continencie; in this case, his oath becomes impossible to be kept, and therefore beeing reversed by God, and becōming vnlawful, it may be broken without impiety.
To these six, the Papists add two other. The first, when the oath is made upon custom. And they put this example; If two men going out of a door or over a bridge, the one swears by God that he will not go first; likewise swears the other: yet at the last after contention, one of them goes first. In this case, says the Papist, the oath binds not. Ans. Custom cannot make that, which is sin, to be no sin, or perjury, to be no perjury: but rather doubles the sin, & makes it above measure more vile & abominable: and they that give themselves to this usual, and customable swearing, cannot but oftentimes become guilty of flat perjury.
To these sixe, the Papists adde two other. The first, when the oathe is made vpon custome. And they put this example; If two men going out of a dore or ouer a bridge, the one sweares by God that he will not goe first; likewise sweares the other: yet at the last after contention, one of them goes first. In this case, saies the Papist, the othe bindes not. Ans. Custome cannot make that, which is sinne, to be no sinne, or periurie, to be no periurie: but rather doubles the sinn, & makes it aboue measure morevile & abhominable: and they that giue themselues to this vsuall, and customable swearing, cannot but oftentimes become guiltie of flat periurie.