It was no part of his meaning to advise us, that we should open our selves in this manner unto every hedge-priest; as if there were a virtue generally annexed to the order, that upon confession made and absolution received from any of that rank, all should be straight made up: but he would have us communicate our case both to such Christian brethren, and to such a ghostly father, as had skill in physic of this kind, and out of a fellow-feeling of our grief, would apply themselves to our recovery. Therefore, saith Origen, klook about thee diligently, unto whom thou oughtest to confess thy sin. Try first the physician, unto whom thou oughtest to declare the cause of thy malady, who knoweth to be weak with him that is weak, to weep with him that weepeth, who understandeth the discipline of condoling and compassionating: that so at length, if he shall say any thing, who hath first showed himself to be both a skilful physician and a merciful, or if he shall give any counsel, thou mayest do and follow it. For, as S. Basil well noteth, lthe very same course is to be held in the ⟨p. 91⟩confession of sins, which is in the opening of the diseases of the body. As men therefore do not discover the diseases of their body to all, nor to every sort of people, but to those that are skilful in the cure thereof: even so ought the confession of our sins be made, unto such as are able to cure them; according to that which is written. Ye that are strong, bear the infirmities of the weak, that is, take them away by your diligence. He requireth care and diligence in performance of the cure: being ignorant (good man) of that new compendious method of healing, invented by our Roman Paracelsians, whereby a man min confession of attrite is made contrite by virtue of the keys; that the sinner need put his ghostly father to no further trouble then this. Speak the word only, and I shall be healed. And this is that Sacramental confession, devised of late by the Priests of Rome: which they notwithstanding would fain father upon S. Peter, from whom the Church of Rome (as they would have us believe) received this instruction. nthat if envy, or infidelity, or any other evil did secretly creep into any mans heart, he who had care of his own soul should not be ashamed to confess those things unto him who had the oversight over him;
It was no part of his meaning to advise us, that wee should open our selves in this maner unto everie hedge-priest; as if there were a vertue generally annexed to the order, that upon confession made and absolution received from anie of that ranke, all should be straight made up: but he would have us communicate our case both to such Christian brethren, and to such a ghostly father, as had skill in physick of this kinde, and out of a fellow-feeling of our griefe, would apply themselves to our recoverie. Therefore, saith Origen, klooke about thee diligently, unto whom thou oughtest to confesse thy sinne. Try first the physician, unto whom thou oughtest to declare the cause of thy maladie, vvho knoweth to be weake with him that is weake, to weepe with him that weepeth, who understandeth the discipline of condoling and compassionating: that so at length, if hee shall say anie thing, who hath first shewed himselfe to be both a skilfull physician and a mercifull, or if he shall give anie counsaile, thou mayest doe and follow it. For, as S. Basil well noteth, lthe verie same course is to be held in the ⟨p. 91⟩confession of sinnes, which is in the opening of the diseases of the bodie. As men therefore do not discover the diseases of their bodie to all, nor to everie sort of people, but to those that are skilfull in the cure thereof: even so ought the confession of our sinnes be made, unto such as are able to cure them; according to that which is written. Yee that are strong, beare the infirmities of the weake, that is, take them away by your diligence. He requireth care and diligence in performance of the cure: being ignorant (good man) of that new compendious method of healing, invented by our Romane Paracelsians, whereby a man min confession of attrite is made contrite by vertue of the keyes; that the sinner need put his ghostly father to no further trouble then this. Speake the word onely, and I shall be healed. And this is that Sacramentall confession, devised of late by the Priests of Rome: which they notwithstanding would faine father upon S. Peter, from whom the Church of Rome (as they would have us beleeve) received this instruction. nthat if envie, or infidelitie, or anie other evill did secretly creepe into anie mans heart, hee who had care of his owne soule should not be ashamed to confesse those things unto him who had the oversight over him;
- kTantummodò circumspice diligentiùs, cui debeas confiteri peccatum tuum Proba priùs medicum, cui debeas caussam languoris expone•e, qui sciat infirmari cum infirmante, fle•e cum flente, qui condolendi & compatiendi noverit disciplinam: ut ita demùm si quid ille dixerit, qui se priùs & eruditum medicū ostenderit & mise•icordem, si quid consilii dederit, facias, & sequaris Origen. in Psal. 37. homil. 2.Tantummodò circumspice diligentiùs, cui debeas confiteri peccatum tuum Proba priùs medicum, cui debeas caussam languoris expone•e, qui sciat infirmari cum infirmante, fle•e cum flente, qui condolendi & compatiendi noverit disciplinam: ut ita demùm si quid ille dixerit, qui se priùs & eruditum medicū ostenderit & mise•icordem, si quid consilii dederit, facias, & sequaris Origen. in Psal. 37. homil. 2.
- l[Greek or Hebrew]. Basil. in Regul. breviorib. resp. 229.〈non-Latin alphabet〉. Basil. in Regul. breviorib. resp. 229.
- mSecundùm Archiepisc. imò sanctum Thomam, & alios Theologos, in confessione fit quis de attrito contritus, virtute clavium. Summa Sylvestrina: de Confess Sacramental. ca. 1. sect. 1.
- nQuòd si fortè alicujus cor vel livor, vel infidelitas, vel aliquod malum latenter irrepserit; non erubescat, qui animae suae curam gerit, confiteri haec huic qui prae est, ut ab ipso per verbū Dei & consilium salubre curetur. Clem. epist. 1.Quòd si fortè alicujus cor vel livor, vel infidelitas, vel aliquod malum latenter irrepserit; non erubescat, qui animae suae curam gerit, confiteri haec huic qui prae est, ut ab ipso per verbū Dei & consilium salubre curetur. Clem. epist. 1.
