A09365:483
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.
Now the effects thereof in particular, are of two sorts. The first, is in the brain and head. For this humour being corrupted, it sends up noisome fumes as clouds or mists; which do corrupt the imagination, and makes the instrument of reason unfit for understanding and sense. 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 therof in particular, are of two sorts. The first, is in the braine and head. For this humour being corrupted, it sends vp noysome fumes as cloudes or mists; which doe corrupt the imagination, and makes the instrument of reason unfit for vnderstanding and sense. Hence followes the first effect, strange imaginations, conceits and opinions, framed in the minde: which are the first worke of this humour, not properly: but because it corrupteth the instrument, and the instrument beeing corrupted, the facultie cannot bring forth good but corrupt actions.
Examples hereof are well known, I will only touch one or two. One is called the Bestial or Beastlike Melancholy; a disease in the brain whereby a man thinks himself to be a beast of this or that kind, and carries himself accordingly. And here with ⟨p. 193⟩have all those been troubled, which have thought themselves to be *wolves, and have practised wolfish behaviour. Again, it is said of Nebuchadnezzar, Dan. 4. 30. that he was driven from men, and did eat grass as the oxen, that is, behaved himself, and fed as a beast. Now some are of opinion that his humane shape was taken from him, and that he was transformed into a beast; at least that he had the soul of a beast in stead of an humane soul for a time. But they are deceived. For there is no such transportation of souls into bodies, either of men or beasts. Others think, that Nebuchadnezzar was smitten in the brain with this disease of beastlike Melancholy, whereby he was so bereft of his right mind, that he 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, and 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.