A09365:485
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.
Again, take another example, that is common and ordinary. Let a Melancholic person upon the sudden, hear or see some fearful thing, the strength of his imagination is such, that he will presently fasten the thing upon himself. As if he see or hear that a man hath hanged himself, or is possessed ⟨p. 194⟩with a Devil, it presently comes to his mind, that he must do so unto himself, or that he is, or at least shall be possessed. In like manner upon relation of fearful things, presently his fantasy works, and he imagineth, that the thing is already, or shall befall him. And this imagination, when it enters once and takes place, it brings forth horrible and fearful effects.
Againe, take another example, that is common and ordinarie. Let a Melancholike person vpon the sudden, heare or see some fearfull thing, the strength of his imagination is such, that he will presently fasten the thing vpon himselfe. As if he see or heare that a man hath hanged himselfe, or is possessed ⟨p. 194⟩with a Deuil, it presently comes to his mind, that he must doe so vnto himselfe, or that he is, or at least shall be possessed. In like manner vpon relation of fearefull things, presently his phantasie workes, and he imagineth, that the thing is alreadie, or shall befall him. And this imagination, when it enters once and takes place, it brings forth horrible and fearefull effects.
The second effect or work of Melancholy, is upon the heart. For there is a concord and consent between the heart and the brain, the thoughts and the affections: the heart affecting nothing but that which the mind conceiveth. Now when the mind hath conceived, imagined, and framed within it self fearful thoughts; then comes affection and is answerable to imagination. And hence proceed exceeding horrors, fears, and despairs, even of salvation it self, and yet the Conscience for all this untouched, and not troubled or disquieted.
The second effect or worke of Melancholy, is vpon the heart. For there is a concord and consent betweene the heart and the braine, the thoughts and the affections: the heart affecting nothing but that which the minde conceiueth. Now when the minde hath conceiued, imagined, and framed within it selfe fearefull thoughts; then comes affection and is answerable to imagination. And hence proceede exceeding horrours, feares, and despaires, euen of saluation it selfe, and yet the Conscience for all this vntouched, and not troubled or disquieted.