A09364:39
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.
The first Ground is, That in the troubles of conscience, it is meet and convenient, there should always be used a private Confession. For James saith, Confess your faults one to another, 1and pray one for another, thereby signifying that Confession in this case, is to be used as a thing most requisite. For in all reason, the Physician must first know the disease, before he can apply the remedy: and the grief of the heart will not be discerned, unless it be manifested by the confession of the party diseased; and for this cause also in the grief of conscience, the scruple, that is, the thing that troubleth the conscience ⟨p. 6⟩must be known. Nevertheless in private confession, these caveats must be observed. First, private confession must not be urged, as a thing simply or absolutely necessary, without which there can be no salvation. Again, it is not fit that confession should be of all sins, but only of the scruple it self, that is, of that or those sins alone, which do trouble and molest the conscience. Thirdly, though confession may be made to any kind of man, (Confess one to another, saith James,) yet is it especially to be made to the Prophets and Ministers of the Gospel. For they in likelihood of all other men, in respect of their places and gifts, are the fittest and best able to instruct, correct, comfort, and inform the weak and the wounded conscience. Lastly, the person to whom it is made, must be a man of trust and fidelity, able & willing to keep secret things that are revealed, yea to bu•ie them (as it were) in the grave of oblivion, for Love covereth a multitude of sins.
The first Ground is, That in the troubles of conscience, it is meete and conuenient, there should alwaies be vsed a priuate Confession. For Iames saith, Confesse your faults one to another, 1and pray one for another, thereby signifying that Confession in this case, is to be vsed as a thing most requisite. For in all reason, the Physitian must first knowe the disease, before he can apply the remedie: and the griefe of the heart will not be discerned, vnlesse it be manifested by the confession of the partie diseased; and for this cause also in the griefe of conscience, the scruple, that is, the thing that troubleth the conscience