A09364:350
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 the effects thereof in particular, are of two sorts. The first effect, is in the brain and head. For this humour being corrupted, it sends up noisome spirits, and filleth the instrument of reason (as it were) with a mist, and makes it unfit to use reason. Hence follows the first effect, strange imaginations, conceits▪ and opinions, framed in the mind: which are the first work of this humour, not properly: but because it corrupteth the instrument, and the instrument being corrupted, the faculty cannot bring forth good, but corrupt actions.
Now the effects thereof in particular, are of two sorts. The first effect, is in the braine and head. For this humour being corrupted, it sends vp noysome spirits, and filleth the instrument of reason (as it were) with a myst, and makes it vnfit to vse reason. Hence followes the first effect, strange imaginations, conceits▪ and opinions, framed in the minde: which are the first worke of this humor, not properly: but because it corrupteth the instrument, and the instrument beeing corrupted, the facultie cannot bring forth good, but corrupt actions.
For example. That which they call the beast• like Melancholy is, when a man thinks himself to be a beast of this or that kind, and carries himself accordingly. Of this sort, are those, that think themselves to be awolves, and practise wolvish behaviour. Thus we read, Dan. 4. 30. that Nebuchad-nezzar lived, behaved himself, and fed as a beast. Some say, that he loss his soul, and had the soul of a beast. But they er•e. For there is no such transportation of souls into ⟨p. 178⟩bodies, either of men, or beasts. Others think, that Nebuchadnezzar was smitten in the brain with this disease, and in a beastly imagination carried himself as a beast. And this interpretation is not against the text: for in the 31. verse of that chapter it is said, that his mind came to him again: and therefore in the disease, his understanding, & the right use of his reason was lost. And the like is true in history, by divers examples, though it were not true in Nebuchadnezzar.