A09365:1152
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 Case is, when the Superior power, that is, the Pope, or other inferior Bishops, give order to the contrary, by relaxation or dispensation. Ans. It is false. For in every lawful oath there is a double bond; one of man to man, the other of man to God. Now if in the oath taken, man were only obliged to man, the oath might be dispensable by man: But seeing man, when he sweareth to man, sweareth also to God, and thereby is immediately bound to God himself; hence it followeth, that an oath taken, cannot have release from any creature. Therefore our Saviour Christs commandment is, Thou shalt not forswear thy self, but shalt perform thy oaths, to whom? to the Lord. Math. 5. 33. And the oath that passed between David and Jonathan, is called The Lords oath, 2. Sam. 21. 7 and 1. Sam. 20. 8. God will have the oath to bind, as long as seemeth good unto him; yea and cease binding, when it pleaseth him. And that which himself bindeth, or will have to be bound, no creature can loose; The things which God hath coupled, let no man separate. Math. 19. 6. And herein the Pope shows himself to be Antichrist, in that he challengeth power to dispense with a lawful oath, made without error or deceit, of things honest and possible.
The Second Case is, when the Superiour power, that is, the Pope, or other inferiour Bishops, giue order to the contrarie, by relaxation or dispensation. Ans. It is falfe. For in euery lawful oath there is a double bond; one of man to man, the other of mā to God. Now if in the oath taken, man were onely obliged to man, the oath might be dispenseable by man: But seeing man, when he sweareth to man, sweareth also to God, and therby is immediately bound to God himselfe; hence it followeth, that an oath taken, cannot haue release from any creature. Therefore our Sauiour Christs commandement is, Thou shalt not forsweare thy selfe, but shalt performe thy oathes, to whome? to the Lord. Math. 5. 33. And the oath that passed betweene Dauid and Ionathan, is called The Lords oath, 2. Sam. 21. 7