A09365:487
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.
3. Thirdly, it may be demanded, whether there be any difference between the trouble of Conscience and Melancholy? for many hold, that they are all one. Ans. They are not all one, but differ much. Affliction of Conscience is one thing, trouble by Melancholy is an other: and they are plainly distinguished thus.
3. Thirdly, it may be demanded, whether there be any difference betweene the trouble of Conscience and Melancholy? for many hold, that they are all one. Ans. They are not all one, but differ much. Affliction of Conscience is one thing, trouble by Melancholy is an other: and they are plainly distinguished thus.
First, when the Conscience is troubled, the ⟨p. 195⟩affliction it self is in the Conscience, and so in the whole man. But in Melancholy, the imagination is disturbed, and not the Conscience. Secondly, the Conscience afflicted, hath a true and certain cause, whereby it is troubled, namely, the sight of sin, and the sense of Gods wrath; but in Melancholy, the imagination conceiveth a thing to be so, which is not so: for it makes a man to fear and despair, upon: supposed and feigned causes. Thirdly, the man afflicted in Conscience, hath courage in many other matters: but the Melancholic man fears every man, every creature, yea himself, and hath no courage […] all, but fears, when there is no cause of fear. Fourthly, imaginations in the brain caused by Melancholy, may be cured, taken away, and cut off by means of Physic: but the distress of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of Gods favour.
First, when the Conscience is troubled, the ⟨p. 195⟩affliction it selfe is in the Conscience, and so in the whole man. But in Melancholy, the imagination is disturbed, and not the Conscience. Secondly, the Conscience afflicted, hath a true and certen cause, whereby it is troubled, namely, the sight of sinne, and the sense of Gods wrath; but in Melancholy, the imagination conceiueth a thing to be so, which is not so: for it makes a man to feare and despaire, vpon: supposed and fained causes. Thirdly, the man afflicted in Conscience, hath courage in many other matters: but the Melancholike man feares euery man, euery creature, yea himselfe, and hath no courage all, but feares, when there is no cause of feare. Fourthly, imaginations in the braine caused by Melancholy, may be cured, taken away, and cut off by meanes of Physicke: but the distresse of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of Gods fauour.