A09364:344
The first part of The cases of conscience Wherein specially, three main questions concerning…The first part of The cases of conscience Wherein specially, three maine questions concerning…
The first part of The cases of conscience Wherein specially, three main questions concerning man, simply considered in himself, are propounded and resolved, according to the word of God. Taught and delivered, by M. William Perkins in his Holy-day lectures, by himself revised before his death, and now published for the benefit of the Church.The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
Cambridge: printed by John Legat, 1604Cambridge: printed by Iohn Legat, 1604
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.
Now then the body affecteth the soul and mind thus: The body and the soul are so joined together, that they make one person, and thus, the body being troubled, the soul is also troubled: yet is not this done, by any dividing of the soul. For it cannot be divided. Neither by diminishing the parts of the soul, but only by corrupting the action of the mind, or more properly, by corrupting the next instrument of the mind.
Now then the bodie affecteth the soule and minde thus: The bodie and the soule are so ioyned together, that they make one person, and thus, the bodie beeing troubled, the soule is also troubled: yet is not this done, by any diuiding of the soule. For it cannot be diuided. Neither by diminishing the parts of the soule, but onely by corrupting the action of the minde, or more properly, by corrupting the next instrument of the minde.
This may be conceived by a comparison. A skilful artificer in any science, hath an unfit tool, and a naughty instrument to work withal: his skill is good, and his ability is sufficient, but his instrument whereby he worketh is unperfect: and therefore he brings forth an imperfect work. Now his tool takes not away the skill of his workmanship, nor his power of working, but keeps him from doing that well, which otherwise he should and could do well. In like manner, the body being corrupted, hinders the work of the soul. It doth not take away the work of the soul, nor the ability of working: ⟨p. 176⟩but because it is a corrupt instrument, it makes the soul to bring forth a corrupt work.
This may be conceiued by a comparison. A skilful artificer in any sciēce, hath an vnfit toole, and a naughtie instrument to worke withall: his skill is good, and his abilitie is sufficient, but his instrument whereby he worketh is vnperfect: and therefore he brings forth an imperfect worke. Now his toole takes not away the skill of his workmanship, nor his power of working, but keepes him frō doing that well, which otherwise he should and could doe well. In like manner, the body beeing corrupted, hinders the worke of the soule. It doth not take away the worke of the soule, nor the abilitie of working: