A TREATISE OF THE BEST KIND OF CONFESSORS, By which Priests in England may see how they may be, and lay Catholics see how they may choose the best kind of Confessors.  
Composed by the most Reverend Father in God, RICHARD Bishop of Chalcedon, Pastor of the Catholic in England.  1. Thimothe 5. v. 17. The Priests that rule well let them be esteemed worthy of double honour. Can. Qui vult de Penitent. D. 6. who will confess, let him confess, To the best Priest he can. 
Printed An. 1651.   

A TREATISE OF THE BEST KIND OF CONFESSORS. Presented to the virtuous Seminarist, and Regular Priests, and Catholics in England.  
REVEREND PRIESTS, both Seminarists, and Regulares, and beloved Lay catholics in England, my intention in composing this sim all Treatise of the best kind of Confessors, is not to disparrage any kind of Confessor allowed and approved by the Catholic Church, and much less to abridge any of their Faculties, or liberty to hear the Confessions, and absolve whomsoever come to them: but leaving all Priests with all faculties and liberty of confessing, which they have, only to show such Priests, as desire, by being Confessors, to procure the greater glory of God, the greater good and merit to their own souls, and the greater spiritual profit to the souls of their Penitents, what kind of Confessors they ought to be, for to procure this. And in like manner, my intention is not, to abridge in any sort the liberty which Lay catholics have to confess to what kind of approved Priest they will or to put them to more charges of maintaining Priests, or to bring them to more danger of the laws by using such as I propose to them: but leaving them with all the liberty to confess, to what kind of approved Priest they will, and to contribute no more to maintenance of more Priests, than they do, only to propose unto them, what kind of Priests are best for them, for the greater glory of God, and greater spiritual good of their souls, leaving it (as I said) free to their choice, whether they will use them, or no, or contribute particularly to their maintenance, or no. By which means, they may have both such Confessors as they have, and also better ki●de of Confessors than they have had almost these hundred years. For it hath ever seemed to me a lamentable case of English Catholics, that whereas Catholics in Catholic countries, and also in Zealand, and Holland, have two kinds of approved Confessors, to wit, such as hwe pastoral Charge of the souls of their Penitents, and such also, as have not that pastoral charge, but only lawful power to absolve them, Catholics in Englad (almost these hundred 
Catholics in Englamnd almost these hundred years have wanted Priests with charge of souls  years) have had but one kind, to wit, Confessors without pastor all charge os souls, and have wanted such Confessors, as should have had such charge of their souls, which (as I shall show clearly) were the far better kind of Confessors, and more needful to Catholics, especially of the peorcr sorry, who are not able to maintain peculiar Priests, and yet for whose good, Confessors were equally instituted by God. And howsoever some will deny, that Confessors with pastoral charge of souls, are better for the good of Penitents, than Confessors, who have no such charge none can deny but that it is better for the good of Penitents, that there be Confessors with charge of souls, then that there be none; and that there be more kinds of Confessors, which they may choose, then that there be but one kind, especially when they may have them both without any restraint of their liberty, to use whether they will, and with no more danger or charges to them. And particularly, this will be better for the poerer sort of Catholics, who shall hereby have such Confessors, as shall be bound to administer Sacraments unto them, in what danger of sickness, or war soever, which sacraments sometimes they have wanted, for want of such Confessors. For my part, I am fully of opinion of the Catechisine ad Parochos, cap. De Poenitentiae Sacramento, sect. 32. eomposed by order of the Council of Trent, and set forth by authority of the Sea Apostolic, that what holiness, piety and religion, remaineth in the Church, is in great part to be attributed to Confession, and  I make this Treatise of the best kind of Confessors, and intent (God willing) to make the like Treatise of the best Penitent. Perhaps there never was in the Church, more frequenting of Confession, then of late hath been, but whether, it be for the fault of Confessors, or of Penitents, or of both, there doth not appear such amendment of life, as justly may be expected of the greater frequentation of this sacrament, and which (without doubt) it would effect, if it were frequented in such sorry, as it should be.  

FIRST CHAPTER. The true state of the question, Concerning the best kind of Confessors, plainly set down.  
THERE be two kinds of lawful Confessors, the one hath pastoral charge of the souls of his Penitents, the other, hath no such charge. 
a S. Bonaventurae d● pauper. Christi p. 422. S. Thomas 2. 2. q. 188. art. 4. Bellar. l. 2. d● Monachis. c. 45. Rodriques to. 1. q. 35. art. ●.  Now the question is, whether of these two kinds of Confessors, is, (of itself) the better, that is, more for the glory of God, more for the spiritual good, and merit of the Confessor himself, and also for the greater spiritual profit of the Penitents souls I say (of itself) because I consider these different functions, only in themselves, abstracting from the different persons, in which they are, and also from their diferent qualities, of learning, virtue discretion, and such like, or (if you will) supposing these two different kinds of Confessors, to be equal, or not much unequal, for learning, virtue, discretion, and such, like qualities, fit to be in the persons of lawful Confessors. And these two different Confessors 
Inwhat all good Confessors agree.  agree in that, that both are approved of the Church, both have lawful power or authority to absolve their Penitents, and the absolution of both is valid and undoubted, and also both aught to receive their functions, and. execute them for the love of God, and good of their Penitents; but they differ in many other and weighty points, as shall hereafter appear, for which the one kind is justly to be preferred before the other.   

SECOND CHAPTER. That the comparing of the said two different kinds of Confessors, ought not to be offensive to any good Priest, or Catholic, but rather grateful.  
THat the comparing of the two said kinds of Confessors, ought not to be offensive to any good. Priest or Catholik, is evident. First, because (as I said) I compare 
I.  only the said different functions in themselves, not touching any persons or state of Priests. Secondly, because 
II.  it much importeth both for Priests and Catholics to know what kind of Confessors are the best, that both, they may become the best kind of Confessors, and these, use the best. Thirdly, because Divines 
III.  
a S. Thom. 2. 2. q. 187. art. 8.  usually compare the states of Curates, and regulars, without offence of any: of which comparison, thus writeth Suarez: tom. 3. de relig. lib. 1. c. 18. It is blameless, if it be wisely and modestly handled, and it be 
Comparison o' Confessors, bess, offensive than the comparison of Curates and Regulars.  considered, that the comparison is made, not between their persons or descrts, but between their sta●es and conditions, or, as S. Thomas speaketh, the comparison is made for the kind of the work, not for the charity of the worker, as Christ Luke ●● preferreth the contemplative life, before the active. And yet this comparison of Curates and Regulars, is not made for the greater good of a third, as we compare the said different Confessors for the greater good of the Penitents, but merely to show, which of their states is in itself, better and perfecter. If  this comparison of different kinds of Confessors, be handled discreetly and modestly (as it shall be of me) it will be more blameless, then that of Curates and Regulars. Fourthly, because 
iv  all sorts of Priests in Countries that are not Catholik (as England is not) or in Countries, Where there is great scarcity of Priests, as in the Indieses, are capable of both these functions of Confessors; and some Regulars 
a S. Thom. 2. 2 q. 184. art. 7.  are, even in Catholic Countries, and where there is no scarcity of Priests, Confessors with charge of souls, as others are without such charge. And if Regular Priests in England, will undertake the burden, they may have pastoral charge of their Penitents souls, as well as others, Fiftly, because no man careful of his health, would be offended to have showed unto him, what kind of Surgeon or Physician, to wit, a Gallenist, or Paracelsian, is better for him, and why should any Penitent careful of the good of his soul, take it ill, that the like should be showed to him of his spiritual Physician, who is his Confessor? If  any take it ill, that it be showed, what kind of Confessor is the best for the glory of God, and good of souls, he showeth therereby, that he is not desirous of the greater glory of God, and greater spiritual profit of souls, of which I hope no good Priest, or Catholic in England, is guilty. Lastly because I, being Pastor of the Catholics in England, as P. Vrban VIII. in his Breve to me An. 1626. in express terms calleth me, aught to show them all the best means I can, for the good of their souls, and in doing so, none can be justly offended, for I do but may duty, and what I am bound to do. And also (though unworthy) I am one of those of whom our Saviour said: who heareth you, heareth me, who despiseth you, despiseth me.   

THIRD CHAPTER. That it much importeth, both Priests, and Lay Catholics, to know, which is the best kind of Confessors.  
1. THat it greatly importeth Priests, for to know, which is the best kind of Confessors, is evident. First, because thereby they may know, what kind of Confessors are most pleasing to God, do merit more to themselves and do also more good to their Penitents. Secondly, because Priests are dispensers of the mysteries of God, and it importeth them to know, who are the best dispensers of such great matters. Thirdly because Confessors are spiritual Physicians of their Penitents, and it much importeth Physicians, both for themselves, and for their Patients, to be the most able to cure their Patients,  
2. That it also greatly importeth Penitents, to know who are the best kind of Confessors, is likewise evident. First, because (as is said) Confessors are their spiritual Physicians, who must cure their spiritual diseases. Secondly, because the Church counseleth her children to choose the best kind of Confessor they can, De Penitent. D. 1. c. 88 and d. 6. c. 1. where Navarre in C. Placuit, saith: The meaning of the Canon is, to counsel, that by what way soever a Penitent can justly, he should seek the best Priests. See him there §. Quod autem. Thirdly, because (as is a foresaid) the Church professeth, that one of the best means she hath to keep men from vice, and to drive them to virtue, is Confession and surely the best means to the best Confession, is the best kind of Confessor, as t●e best means to be cured is to get the best Physician.   

FORTH CHAPTER. That a Confessor, who hath Pastoral charge of the souls of Penitents, is better, than one, who hath no such charge, proved by their different Institutors.  
THe first proof, that à Confessor, who hath pastoral charge of souls, is, caeteris paribus, better, than one who hath no such charge, I will take from their different Institutors. For Christ himself immediately instituted Confessors with pastoral charge of souls, as is evident out of S. john chapt. 20. v. 23. where he saith to his Apostles, and in them to their successors. Take the Holy Ghost, whose sins you shall remit they are remitted; and whose you shall retain, they are retained. Now the Apostles were, and their successors are, Confessors with pastoral charge of souls. But that Christ immediately instituted Confessors without charge of souls, we neither find in scripture, nor in Tradition: but these were instituted by the Church, as S. Thomas teacheth in these words 22. q. 188. art. 4. It was requisite, that beside the ordinary Prelates, others should be assumed to such offices. Where he doth not say, that Confessors without charge of souls were necessary, but only requisite, nor that they were immediately instituted by Christ, as ordinary Prelates are, but assumed, to wit, by the Church. Secondly, because Christ instituted no ●ther Confessors but the Apostles and the 72. Disciples: but both these, doubtless had charge of souls. And surely, that kind of Confessor is (of himself, and caeteris paribus) better, who is immediately instituted by God, and with whom God will more concur, than that kind of Confessor, who is not so instituted. For it cannot be doubted, but that he will more concur with such kind of Confessors, as himself immediately instituted, then with such, as are instituted by others.   

FIFTH CHAPTER. That a Confessor with charge of souls, is better, than one without such charge, proved by the different ends of their Institution.  
THat a Confessor with charge of souls, is (of himself and caeteris paribus) better, than one without such charge, I prove by the different ends for which they were instituted For Confessors with charge of souls, were instituted for themselves, as necessary officers for the remission of men's sins, as is evident by Christ's words cited in the former chapter. For Christ having instituted the Sacrament of Penance, he must needs institute purposely officers for the administering thereof, as were the Apostles and their Successors. But Confessors without charge of souls, were not instituted purposely and for themselves; but by accident, and for some other cause, to wit, as S. Thomas 
a 2. 2. q. 188. art. 4.  sayeth, in the place cited in the former chapter, for the multitude of the faithful, and for the difficulty of finding sufficient persons for all people. And the same say Albertus Magnus, and S. Bonaventure, cited by Dionysius Carthusianus in 4. d. 17. q. 6. and it is evident. But doubtless, those Confessors, are (of themselves, and caeteris paribus) better, that is, more for the glory of God, and good of souls, who are instituted immediately by God himself, and purposely for themselves, as proper ministers of the Sacrament of penance, than those, who are instituted of the Church, nor yet nether purposely for themselues, but for other occasions, and if which occasions had not been, would never have been instituted, as none such were instituted till about some four hundred years ago.   

sixth CHAPTER. That a Confessor with charge of fouls, is better, than one without it, proved by Gods binding to Confess to the one, and not to the others.  
1. THe third proof, that a Confessor with charge of the soul of his Penitents, is better, that is, more for the glory of God, and good of souls, than a Confessor without such charge, I will take from that God bindeth to confess to the one, and not to the other. For that God hath commanded to confess our sins to some kind of Confessors, I suppose as a point of Faith. And he having instituted Confessors with charge of souls, and none without such charge, as I shown before, his command must needs be understood of Confessors with charge of souls, and not of others. For the Council of Trent. sess. 14. c. 5. and all Catholics, do infer, that because Christ instituted the Apostles and their successors, judges of sins, for to remit retain them, therewithal he bond men to confess their sins to them, because they could not judge of whar they knew not. But he did not bind us to confess to such, as himself did not institute judges of sins. And hereupon Sotus in 4. dist. 18. q. 4. art. 2. saith The Canon (of yeatly Confession to ones proper Priest who hath care of souls) did but add the 
God's command to Confess to ones proper Priest.  yearly time to the divine command. And it would never have restrained confession to a proper Priest, unless it had understood, that it was a divine precept, and always observed in the Church. And he addeth ibidem: That this restraint to confess to ones proper Priest, is evamgelical. So plainly he sayeth, that to confess to ones proper Priest who hath charge of souls, is divine, and Evangelicall. Bellarmin also lib. 3. de Poenitent. c. 13. answering to this objection of Caluin: the obligation of Confession is but human; because it was made in the Council of Lateran, sayeth; That the Council did only determine the time: and if all that command of confessing to one's proper Priest, be divine, beside the time, then obligation if self to confess to ones. Proper Priest, is divine. And if it be a divine precept to confess to ones proper Priest; who hath charge of souls, and not to confess to an other, who hath not such charge of souls, surely it is of itself better to confess to him, then to any other, because in confessing to him, we do an act of obedience to God's command, which we do not, in confession to others, to whomhe commandeth us not to confess. And obedience is so grateful to God, as he preferreth 
a 1. Reg●m. c. 13.  it before sacrifice. And it were a marvel, if any who exhort to obedience to man, should dehort from obedience to God.  
2. If any object, that if it be a divine precept, to confess to ones proper Priest, that then it will follow, that euer more we must confess to him, and never to others. I answer, that this will not follow, because though God commandeth us to confess to our proper Priests, yet he fobiddeth not us to confess to others, when there is just cause: but it will follow, that we must not confess to others without just cause, as divines 
b Navarre man.  teach. For divine affirmative precepts, do bind always, 
praelud. 9 Sotus l. 10. de jure 43. arr. 1. Azon. tom. 2. lib. 7. c. 4. Gamach. de Poe nit. c. 18.  but not for always, to wit, when there is just cause to the contrary. And which is just cause, and where there is just causs, pertaineth to the Church to determine, and to her determination we ought to stand, she being the pillar and ground of truth, and taught all truth by the Holy Ghost. And that she had just cause to dispense herein, appeareth by the foresaid words of S. Thomas, that the multitude of Penitents was too great for to confess only to their proper Priests, and that it was hard to find sufficient proper Priests for all places. In which cases (doubless) the affirmative divine precept of confessing to proper Priests who have charge of the souls of their Penitents, doth not bind.   

SEVENTH CHAPTER. That is better for Penitents to confess to Priests who have charge of their souls, then to there's, proved by the ends for which God instituted Confession.  
1. THe fourth proof, that it is better for the Penitent, to confess to a Priest, who hath charge of his soul, then to others, I take from the ends, for which God instituted Confession, of sins. For one especial end, for which he instituted Confession, was, that such as had charge of souls, might thereby better know the estate of the souls, whereof they have charge (as corporal Physicians know the estate of their Patients by their telling it) and thereby might be the better able to help them. And to this purpose, it is said Proverb. 27. Diligently know the face of thy sheep: whereupon S. Thomas opusc. 18. c. 4. sayeth; That belongeth 
A principal end of Confession, is to be well known of the Pastor.  to care of souls, which is said Proverb. 27. Diligently know the face of thy sheep, which especially is done, by hearing Conf●ssions. And Sotus in 4. d. 18. q. 4. art. 2. To Confess to ones proper priest is evangelical and profitable to the souls of the people, that the Pastor may know the sheep, as Christ sayeth, and be known by them. Ibid. Among the laws of feeding, that is an especial one, which is exercised in the sacrament of penance. And d. 20. q. 1. art 5. Seeing the greatest knowledge and iugement of the flock, is gotten by sacramental Confession, in this sacrament especially, it is not convenient, that it be free for every one to go to what Priest he will, but that every one be bound to his proper Priest, so as he confess but to him, or to another, by his leave. And lib. 10. de jure etc. q. 3. art. 1. It is the nature, care, and fidelity of a good Pastor, that he and his sheep know well one an other. Azor. tom. 2. l. 7. c. 4. A Pastor knoweth his sheep, and leadeth them to pasture, and sheep know the voice of their Pastor. A pastor all so must go before his flock, and know the face of his sheep. Neither doth it only belong to a Pastor to offer sacrifice for his sheep, to preach and give them the sacraments, but also he must watch upon his flock, visit his sheep and know their faces. Well said Solomon; Diligently know the face of thy sheep. Bellarmin. l. 3. de Poenitent. c. 12. Pastors, by Confession, know the diseases of their sheep, and by that means, can apply convenient remedies to every one in particular, and also, in public sermons, reprehend those vices, to which they know their flock to be most subject. And Henriquez de Poenit. l. 2. c. 16. Curates, for to know the face of their sheep, may compel them to fulfil the precepts of yearly Confession and Communion. See Gamach de Penitent. c. 18. n. 59 I add also. that the Council of Trent. sess. 25. c. 1. saith. By divine precept, all who have charge of souls, must know their sheep. And the Extravagant C. Saluatos: Pastors must see the faces of every one. Out of all which it is evident, that by commandment of God, all Pastors must diligently know the faces of their sheep; and also, that this diligent knowledge is chiefly gotten by hearing their Confessions, so that, one end of the Penitents confession, is to let his Pastor know the face and estate of his sheep. Which end they fulfil, who confess to their Pastor; and they frustrate, who confess not to him, but to others. And doubtless, they do better, who fulfil so chief an end of confession, than they, who frustrate it.  
2. An other end of Confession, is shame or confusion of ourselves, which God would have us to undergo., both for to restrain us thereby from sinning, and also for to make thereby some satisfaction to him, whom we dishonoured and disgraced by our sinning. And commonly men have greater shame, to confess to their proper Priest, with whom they usually converse, then to others, whom they choose of themselves, and either live not with them, or seldom see them. And shame in Conftssion, is a great part of penance, and of satisfaction for our sins, and a great bridle to commit them no more. P. 
Shame a great part of Penance.  Innocent 4. C. Etsi animarum: Shame is a great part of Penance. P. Benedict. C. Inter cunctos: Shame is a great part of penance. The Catechism ad Parochos cap. de Penitent. sect. 32, Shame of confessing, doth as it were bridle the desire of offending, and withhold wickedness. And Bellarmin. lib. 3. de Penitent. c. 12. The shame which we suffer in confessing, is a part of satisfaction. So that, by confessing where less shame is, we diminish one great end of Confession, which is to bridle us from sin, and also one part of the sacrament, which is satisfaction. And surely it is better to fulfil a good end of confession, and one part of the sacrament of Penance, than any way to diminish them. And this shame is like to a better potion, which a good Penitent should not refuse for the greater good of his soul, no more than he would refuse a bitter potion for the greater health of his body. Nay it will bring him glory before any virtuous Confessor, and before God and his Angels, who 
What shaine bringeth glory. Ecclesiastici 4. v. 25.  rejoice att the repentance of a sinnar. For (as the scripture saith) there is a shame or confusion which bringeth glory. And this we see in S. Augustin, who is most admired for his public Confession of his sins, and that not to a Priest, but to all the world, and to all and to all posterity till the world's end. And besides, true contrition 
Love of God, maketh bitter, swett.  for the love of God, will turn all this bitterness into sweetness, and make all God his yoke, swett, and his burden, light.   

EIGHT CHAPTER. That it is better to confess to a Priest, who hath charge of the Penitents soul, then to an other, proved by the judgement of the Church.  
1. THe fifth proof, that it is better to confess to a Priest, who hath charge of the Penitents soul, then to an other, who hath not that charge, I will take from the iudgement of the holy Church. which in that great General Council of Lateran under P. Innocent 3. and after, by divers grave and virtuous Popes, 
The Church commandeth to confess to proper Priests but not to others. P. Innocent 3.  hath for many hundred years commanded all Catholics of either sex, to confess (att least once a year) to their proper Priest who hath charge of their souls, but never commanded them to confess to such as had no charge of their souls. Every Christian (saith the foresaid Council) of other sex, after they are come, to years of discretion, shall truly confess all their sins to their proper Priest, at least once a year. P. Martin 5. (in his Bull 
P. Martin 5.  related by P. Adrian 6. de Confess. q. 5. and others) we will, that those who confess to Friars, shall never the less be bound, to confess, att least once a year, to their Parish Priest, as the great Council ordaineth. And P. Sixtus 
P Sixtus 4.  IU. in extravagante, vices; de pace & treuga, admonisheth Regulars, that they forbear to preach, that Parishioners are not bound to confess, att least att Easter, to their proper Priests, because they are bound thereto by law. And that the foresaid Council, by a proper Priest, meaneth one, 
A proper Priest, hath charge of souls.  that hath charge of souls, is manifest. First, because P. Martin 5. in his words cited expoundeth it of a Parish Priest, who (doubtless) hath charge of souls. Secondly, because what Priest hath not charge of a Penitent, is not his proper Priest, but is common to all Penitents whose confessions he heareth. Thirdly, because as Sotus saith 4. d. 18. q. 4. art. 2. It is an abuse, to call a delegate, a Proper Priest. For a proper Priest, is taken but one way, because a Proper Priest is the same, that ordinary, to wit, he to whom, by his proper office and jurisdiction, belongeth the charge of souls, and is judge in the Court of conscience. And again: It is 
One shing to be a proper Priests, an other to be lawful.  one thing, to be lawful, an other to be proper, who is proper, is ordinary: but lawful, every one is, who can work either by his own authority, or by commission. And the like hath To let instruction is Sacerdotum lib. 3. c. 13. And Estius in 4. D. 17. §. 13. saith. There is but one acception of proper Priest, who hath proper and ordinary authority to absolve him, in respect of whom he is called proper that is, to whose charge, each one is properly subject. Lastly, because to call such as hear confessions without charge of the souls of their Penitents, proper Priests, was but devised for to show, that Regulars did not hear confessions against the foresaid Canon of the Council of Lateran, which shift is needless, for though they be not proper Priests, they hear confessions by leave of the Pope, and Bishops, and  no more offend against that Canon, than such Priests do, who hear Confessions by leave of the Parish Priest. Moreover P. Vrbain 2. in Canon. Placuit, 
P. Vrbain 2.  de Paenitentia D. 6. ordaineth thus: we will, that no Priest admit to confession any, that is under the charge of an other, unless it be for the ignorance of him, to whom he confessed before. And P. Benedict. 
P Benedict. XI.  XI. Can. inter cunctos: We stirctly command, that Friars carefully admonish them whose Confessions they hear, and exhort in their sermons, to confess to their Priests, att lest once a year, affirming that (doubtless) ●his is 
Doubtless, profitable.  profitable to their souls. And this seemeth to have been the intent of the Council of Trent, which sess 25. c. 13. commandeth, that where Parochial 
Parish to be appointed. The Council of Trent would have confessions to be made to Parish Priests.  Churches have no certain bounds, nor their Rectores certain people, whom to govern, but indifferently minister sacraments to such as demand them, the holy Synod commandeth Bishops, for the greater saifty of souls committed to them, that the people being divided into certain peculiar Parishes, they appoint to every one their perpetual and proper Parish Priest, who may know them, and of whom alone, they may lawfully receive sacraments, or provide some other better way, as the condition of the place requireth. And sess. 14. c. 9 Dioceses and Parishes were most reasonably divided, and proper Pastors given to each flock, and Rectors of inferior Churches, who should have every one care of his sheep, that Ecclesiastical order be not confounded.  
2. Neither is the foresaid Canon of the Lateran Council abrogated. For albeit some say, that P. Leo X. hath declared, that who confess to Mendicants, do satisfy the obligation of the said Canon; yet that declaration doth not abrogate the said Canon, but rather showeth, that it bindeth still, by saying, that men by confessing to Mendicants, 
See Concil. Trident. sess. 14. Can. 58. Sixtus 4. and Martin 5. suprá.  do satisfy the obligation of that Canon, and only showeth, that the Mendicants hearing of Confessions by the Pope's leave, is not contrary to the obligation of that Canon, as other Priests hearing Confessions by leave of the Parish Priest, are not contrary to the same. See more of this in Navarre in C. Placuit D. 6. n. 121. Gamach de Penitent. c. 18. Henriquez de Penitent. l. 2. c. 16. And though the said Canon or law were abrogated, and did not bind now att all, that would no way weaken the force of my argument, taken from the judgement of the Church. For she having both by a General Council, and also by Bulls of divers Popes, severely commanded Catholics to confess to Priests who have charge of their souls, and never commanded them to confess to such as have no such charge, but only permitted them so to do by reason (as S. Thomas said) of the too great multitude of Penitents, of the insufficiency of some Priests who have charge of souls, she clearly showeth, that she judgeth it (of itself) better for Catholics, to confess to such priests as have charge of their souls, then to those who have not that charge. For (doubteless) she judgeth that better for her children to do, which she so often, so severely, and for so many ages hath commanded, them to do, then that, which she never commanded them to do, nor perhaps would permit them to do, if the too great multitude of penitents, and insufficiency of many Priests who have charge of souls, did not force her to permit it.   

NINTH CHAPTER. That it is better for Penitents, to confess to a Priest, who hath charge of their souls, then to others, proved by the judgement of those, who were Confessors of Penitents without charge of souls.  
1. IT is so evident, that (of itself) it is better for Penitents to confess to Priests, who have charge of souls, then to others, that even the chiefest of those, who were confessors of Penitents without charge of their souls, do acknowledge it to be better. S. Bonaventure a Doctor of 
S Bonaventure.  the Church, and General of the Franciscans, writeth thus in 4. D. 17. q. 2. n. 108. I believe 
Ever good.  that if the Parish Priest be fit, that it is ever good, that the Penitent be remitted to him, of whomsoever he is heard. And num. 105. wherefore it is to be believed, that all Paris hioners whensoever, and 
Are bound.  how often soever they confess to such (Mendicants) are bound to confess to their proper Priests, if they be good and sufficient, and exact it, and will not otherwise be content. And this I say, at least once a year. Ibidem: And  it 
Wholesome Counsel.  is wholesome Counsel, for all these to be remitted to their proper Priests, that if they be not content with that Confession, they be heard again. Angelus, Vicar 
Angelus.  General of the said Franciscans, and Commissary to Pope Sixtus iv in his Sum, Verbo, Confessio, 4. num. 33. It is 
I after for many causes.  safer to confess to our own Priest or Prelate, then to an other, for many deceits and unleawfulnesses, which are in other Deputies. Wherefore I always advice, that none leave his own Parish Priest, for an other Deputy, unless it clearly appear, that he whom he hath chosen, be of good conscience and sufficient skill, and that more, than his own Parish Priest. For if there be any defect in his own Parish Priest, the Penitent is more excused in confessing to him then to an other, because superiors in appointing him, do seem to approve him for sufficient. Scotus 
Scotus  the chiefest divine among the same Franciscans in 4. d. 5. q. 6. sayeth. We should always choose that (Confessor) caeteris paribus, 
Caeteris par●bus.  to whom that belongeth by office. And Confessor by office, none is, but he, who hath charge of souls. Richardus de Media villa, 
Richardus de media villa.  an other great Franciscan Doctor, in 4. D. 17. q. 1. albeit in some cases it were better for one, to choose a Confessor as be would, then to be bound to confess to his ordinary, yet it were not profitable 
Not profitable for the Community. S. Thomas.  for the Communitye, that it should be lawful for every one to choose his Confessor.  
2. S. Thomas, an other Doctor of the Church, and chiefest Doctor of the Dominicans, in Supplemento q. 8. art. 5. ad 4. writeth thus: Werefore it is 
God.  good, that he, who heareth Confessions by authority of the Bishop, do persuade the Penitent, to confess to his proper Priest. Sotus a 
Sotus.  grave and learned Dominican, in 4. D. 20. q. 1. art. 5. The supreme Pastor of the Church cannot sufficiently provide for the whole Church, unless he give Bishops to all churches. Wherefore, seeing the chiefest notice and judgement of the flock, is gotten by sacramental confession, it is requisite, that especially 
Requisite.  in this Sacrament, it be not free for every one to run to every Priest, but that every one be bound to his own, that he confes● not, but to him, or with his leave. Navar. 
Navar.  a Canon Regular, and famous Casuist. Concil. 15. de Paenitentia: I should think, that he did wisely, who (att the hour of 
W●sely.  death) procureth himself to be absolved of his Parish Priest there present, or of his superior, rather than of others. Gabriel 
* Gabriel. Trithemius. Possevinus.  also a Regular in 4. D. 17. q. 2 art. 3. If all be a like, it is better to confess to ones proper Priest, as Doctors commonly hold, as S. Bonaventure, and Angelus in Summa, 
Better for many causes.  Confessio 3. §. 34. for many causes, and avoiding of dangers.  
3. Layman, a great writer, 
Laiman Good of the Church  and jesuit l. 5. tract. 6. c. 33.  it is instituted for the common good of the Church, and convenient government, that all faithful should confess to their proper Priest, that must not be limited or restrained for private commodity, by private interpretation of Doctors, especially because many by this means, falsely pretending impediments of confession, may withdraw themselves from the jurisdiction of their Pastor. Reginald 
Reginald.  an other jesuit lib. 1. n. 61. Well addeth Navarre, that he shall do wisely, who (att the 
Wisely.  hour of death) his Parish Priest or Superior being present, procureth to be absolved of him, rather than of others. And as Barbosa writeth in Remiss. 
Barbosa.  Concil. Tridentinisess. 14. c. 7. Navarre Consil. Is. sub titulo Paenitentiae, Sayrus (an English Benedictin) 
Sairus.  dec●s. 21. sub eodem titulo, Reginald. l. 2. n. 60. say, that he should do wisely, who if his Parish Priest or Superior be present, procured himself to be absolved of him at the hour of death, rather than of an other. And himself allegat. 25. num. 51. sayeth: It is better to confess to ones Pastor 
Be●ter, at the hour of death.  att the hour of death, then to an other. And it if it be both wiser and better, at the hour of death, to confess, to ones Pastor or Superior, then to an other, it is much better and wiser to do so in life time. Because it is certain, as the Council of Trent, hath declared sess. 17. c. 7. that, att the hour of death, all Priests can absolve any Penitent from any sins or Censures, which all Priests cannot do, nay few Priests can do, in time of life, and  their absolution is not so certain in time of life, as in time of death. If  it be better and wiser to be absolved of one's Parish Priest or Superior, at time of death, when the absolution by any Priest whatsoever, from what sins or censures soever, is most certain, much better and wiser it is, to procure to be absolved of him in life time, when all Priest's absolution is not so certain, as it is in time of death.   

TENTH CHAPTER. That it is better for Penitents, to Confess to Priests, who have charge of their souls, then to others, proved by the General practise of those Priests, who are Confessors of Penitents, without charge of their souls.  
1. THe seventh proof, that (of itself) it is better for Penitents, to confess to such Priests, as have charge of their souls, then to others, shall be taken from the General practise of such Priests, as are Confessors of Penitents without charge of souls. For they do not confess it in words only (as we saw in the former Chapter) but much more in practice and indeeds, because they suffer not any of their own compagnies, upon any occasion, to confess to whom they will, but only to such as they appoint for them. The Gloss. in Clement. Dudum. Religious men, according to the statutes of their orders, must confess to their Prelates. Suarez tomo 4. de relig. l. 2. c. 16. Certain 
General leave to confess to whom one will, Would destroy religions.  it is, that by ordinary right, and without dispensation, regulars cannot confess to others, then to such Confessors, as are appointed for them by their superiors. Ibid. n. 6. General leave, to choose one's confessor, would tend to great detriment of religions, for it may be an occasion of dissolution and relaxation of religious discipline. And num. 7. By such general licence and ordinary use, religious discipline would be plainly overthrown. Henriquez l. 7. c. 22. §. 4. The Society of jesus keepeth that privilege, that none, without the superiors leave, can choose a Confessor beside him, who is appointed. And Gregory the 13. granted this to the Society. Layman l. 5. tract. 6. c. 10. n. 20. By their proper statutes, it is not permitted, to religious to confess out of their own order to any other, but to whom the Superior appointeth. And Rodriquez to. ● q. 62. art. 4. and 5. reciteth the Bulls of Popes, which jesuits, Franciscans, Augustins, and other Religious orders, have procured, that none of theirs, even in time of jubilées, may confess to any, but to such as their Superiors appoint. And headdeth: This is very good and necessary. And Petigian in Summa D. 17. q. ●. art. 3. affirmeth, that there is excommunication latae sententiae, that no religious, even by virtue of a Bull, do confess to any other, then to him, who is appointed by his superior.  
2. And doth such great good come to religious companies, by confessing to none, but to such, as their superiors appoint for them: and would no good come to the holy compagnie of Christ, the Catholic Church, if her children confessed to such as have charge of their souls. Would such great harm come to religious compagnies, as their utter d●solution and relaxation of religious discipline by general leave to confess to what approved Priest they would, and will no hurt, no relaxation of ecclesiastical discipline come by the like leave granted to all Catholics? Are religious companies, and Christ's company, of so different nature, as that what is greatly good for the one, is naught for the other? Neither doth it satisfy, which Suarez saith n. 6. cit. That superiors of regular orders are bound, not only to procure the salvation, but also the perfection of their subjects: as if Bishops, Pastors, and such as have charge of sonls, were not bound to procure the perfection of their subjects, and these also bound to be perfect? Did not our Saviour say indifferently to all: Matth. 5. Be perfect, as your heavenly father is perfect? Was not S. john Baptist sent. Luc. 1. 
1. joan. 2. Qui, seruat verbumeius, in hoc vere charitas Deiperfect a est. Et c. 4. si diligamus invicem, charitas Dei in nobis perfecta est.  to prepare a perfect people to our Lord, and yet was not sent only to make Regulars? Doth not God give Pastors and Doctors for consummation (that is, perfection) of Saints. Ephes. 4? Or doth he give none to procure perfection of Saints, but religious men? or were there no procurers of perfection in the Church, before religious orders were instituted? Or will religious Confessors say, that they are not to procure perfection in their secular Penitents? Doth not Sotus lib. 10. de lure & justitia q. 1. art 4. say. This is The duty of a Bishop, both to teach perfection, and persuade it: and q. 3. art. 2. (It is the office of a Pastor, to bring his healthful flock to perfection: and noteth, that in the consecration of a Bishop, the Church telleth him, 
 exhibeat omnem hominem perfectum.  that he must bring his flock to perfection, as we read of S. john Baptist?  
If any Regular should say to me, that (of itself) it is better for Catholics, to confess to what approved Priest they would, then to those who have charge of souls, I would answer him, as 
† Plutarch. in Apoptheg.  Lycurgus answered one, who persuaded to institute popular government in his city, that he should first begin such a government in his own house. But whether they only be to be accounted perfect, who observe the three Evangelicall Counsels, or no: I would know a reason, why it is requisite, that such as observe those counsels, should confess to none, but to such, as their regular Superiors appoint and the like should not be expedient for such, as are to observe the commandments, as all Christians are? Why should the obligation to confess to none; but to certain appointed Confessors, be requisite for observation of these Counsels, and the like obligation should not be requisite for the observation of the Precepts?   

ELEVENTH CHAPTER. That is better for a Penitent to confess to a Priest, who hath charge of his soul, then to an other, proved by the greater certainty of absolution.  
1. THe Eighth proof, that it is better for a Penitent to confess to a Priest, who hath charge of his soul, then to an other, I will take from the greater certainty of absolution by him, then by this. First, because Curates, who have charge of souls, have jurisdiction from the Canon law, and (as some 
a Sotus 4. di. 18. q. 4. art. 2.  grave divines say) also from divine law. Whereas Confessors without charge of souls, have jurisdiction only by 
* S. Tho mass 2. 2. q. 188 ar. 4. q. 187. ar. 1. 4. S. Bonaventura de paupertate. Bellarmin l. 2. de Monachis c. 45.  delegation, except it be in the hour of death, when all Priests have jurisdiction. And jurisdiction by law, especially of God, is more certain, then is jurisdiction by delegation, especially when it must pass by so many hands of delegates and subdelegats, as it commonly doth to such Priests ' as usually hear confessions without charge of souls. And jurisdiction being essentially requisite to absolution, the more certain the iurisdiction is, the more certain is the absolution.  
2. Secondly, because the Canon and Civil law ratify and 
L. Babarius de offic. Praetoris.  make good all acts done according to law, by one who is commonly thought to be a lawful ordinary officier, and hath any colourable title, though indeed he be no true officer, nor have true jurisdiction. Whereupon Sanchez lib. 3. de matrimonio Disput. 22. n. 13. sayeth. All things done by a Parish Priest, commonly taken to be such, and having a colourable title given to him by a lawful superior, are valid even in court of conscience, and confessions made to such, need not be iterated. And Navarre in Manuali c. 9 n. 11. In a Curate, a title, though naught, with possession, will suffice. But it is not certain, but denied by many (as may be seen in Sanches l. cit. n. 15. and 6.) that acts done by a falls Delegate commonly thought to be a true delegate, are valid. Neither indeed is there the like reason, that the Law should ratify the acts of such, as are not instituted by Law, as there is, that it should ratify the acts of such, as law itself instituteth. So that, absolution given by one's Curate, must needs be more certain, then given by an other, who is but delegate, because the law itself doth ratify the absolution given by a Curate, when of itself it would not be valid, and doth not ratify such absolution given by a Delegate. And hence it is that (as we said before) Divines teach, that it is wiser, even at the hour of death when all Priests have jurisdiction, to be absolved of one's Curate or Superior, then of any other. And the validity of absolution, being of that moment, that a Penitent having only attrition, but valid absolution, shall be saved, and wanting valid absolution, shall be damned, well counselled Reginald a jesuit l. 1. n. 103. Because in a matter of such importance, it behoveth to take the certain and leave the uncertain, Suarez well adviseth, that unless there be some great and reasonable cause on the Confessors part, we should always use the saifer means, that a Confessor having certain and more probable jurisdiction, be always preferred before one, who hath a doubtful or less probable jurisdiction. And (doubtless) a Curate, who hath charge of souls, hath more probable jurisdiction, than a Delegate who hath no such charge. Which I do not say, to call in question the absolution of such Priests secular or Regular, who really have true Delegation, and for just cause, of the sea Apostolic, but because such Delegation passing through so many hands of Delegates and Subdelegats, as it commonly doth before it come to them, who usually confess without charge of souls, is not so certain, to us, as is the 
a See what Angelus said suprà cap. 10.  absolution given to us by Curates, who have charge of souls. Nor are their Acts (if they be of themselves invalid) ratifyed, and made good by Law, as are the Acts of Curates, though of themselves they were invalid. I add also, that Curates do succeed the 72. Disciples as 
b Gloss. liu. 10. Sotus l. 10. de jure q. 3. art. 1.  Divines do teach, and therefore are instituted, not only by men, but also by God, whereas Delegates 
Bellarmin. l. 1. de Clericis c. 14. S. Thomas 3. q 6. a. 1.  are instituted only by men, nor do succeed the 72. Disciples: and that, of the 72. Disciples Christ said Luc. 10. Who heareth you, heareth me. And it is more sure to be absolved of such, as succeed them, of whom Christ said, who heareth you, heareth me, then of others, of whom Christ said no such thing.   

TWELFTH CHAPTER. That it is better for a Penitent, to confess to a Priest, who hath charge of his soul, then to an other, because it is more meritorious, and also more satisfactorious.  
1. THe ninth proof, that it is better for a Penitent, to confess to one who hath charge of his soul, then to an other, we will take from that it is both more meritorious, and also more satisfactorious. That it is more meritorious, I prove first, because it is more meritorious to confess to such Confessors, as God hath both instituted, and commanded us to confess unto, and also the Church for many ages hath commanded, then to such, as men have instituted, and nether God, nor the Church ever commanded us to confess unto, but we choose of ourselves. For in the one, we fulfil God and the Churches will, and in the other, we fulfil our own will. And surely, it is more meritorious, to fulfil Gods and the Churches will, then to fulfil our own; because there is more obedience to God and to the Church, and also more humility. But Curates, who have charge of souls, are of the first sort, and who have no charge of souls, are of the latter. Secondly, I prove it, because commonly it is harder to confess to ones Curate, who hath charge of our souls, and authority to gowerneus, then to another, whom we choose ourselves, and who hath no authority to govern us, because ordinarily men are more loath to discover their imperfections to their Superiors with whom they commonly converse, then to others, who are not their Superiors, and who may be such, as they never saw before, nor perhaps shall see afterwards. And where is the greater difficulty there is the greater virtue, and merit to overcome. And hence also appeareth, why it is more satisfactorious: for where there is 
See Navarre de Indulg. notab. 3. n. 13.  greater pain or difficulty, there is also the greater satisfaction.  
2. Thirdly I prove it to be more meritorious, because in confessing to such, as the Church appointeth and commandeth, at least once a year we conserve the order and discipline of the Church, but in confessing to whom we choose ourselves, we do not keep that order or discipline. And how great a good it is, to conserve the order and discipline of the Church, and what great harm may come by not observing it, we may see by the great account, which Regulars make of their Regular order and discipline, as we heard 
* Cap. 11.  before. And if they make such account of their Regular discipline, and esteem it so great merit to observe it, how much more ought good children of the Church to observe and esteem the discipline of the Church, she being incomparably to be esteemed above all regular orders, and her discipline instituted by more sure assistance of the holy Ghost, and also for more glory of God and good of souls: wherefor if there be great merit in observing regular discipline, there is far more in observing the Churches Ecclesiastical. discipline: and if greater harm come of breaking that, more cometh in breaking this without just cause. Fourthly, I prove, that it is more meritorious to confess to ones Curate, who hath charge of his soul, then to an other, because that conserveth and increaseth that spiritual and holy love, which ought to be between a Pastor and his sheep, whereof we shall speak more hereafter, and also maintaineth his spiritual authority, which he hath to govern them: whereas by leaving our Pastor, and confessing to whom we will, we diminish both his love, and his authority. But it is far more meritorious to conserve the Pastor's love and authority, than any way to diminish it, as it is evident.   

THIRTEENTH CHAP. That it is better for a Penitent to confess to a Parish Priest, who hath charge of his soul, then to an other, because great commodities, and no inconveniency cometh bythat, and many inconueniencies come by this.  
1. THat all commodities, which can be gotten by the Sacrament of penance, may be had by confessing to a Priest who hath charge of souls, and no inconveniency can come thereby, is evident, because such a Confessor is of God's institution, and the proper minister of that sacrament. And all commodities, which can be had by a sacrament, may be had by the proper minister thereof instituted by God himself. And likewise no inconveniency can come by confessing to such an officer, as is properly appointed by God. But if there chance to fall out any inconveniency, that riseth of the person, not of the office itself. But by confessing to others, whom we choose ourselves, there may rise many and great inconueniencies. First, is prejudice of the Confessor, 
First inconveniency,  who hath charge of our souls, for it is his right to administer this sacrament to all those, of whose souls he hath charge. And not to give to one his right or due, is doubtless a prejudice to him. Nether leaveth it to be a prejudice to him, because leave is granted to do it, for that will not show, that it is not a true prejudice to him, but only that such prejudice is done with leave. And Novarre in C. Placuit n. 61. both affirmeth and proveth, that it is true prejudice to Curates, that their people are permitted to confess to others: and it is evident, because all taking away of ones right is a prejudice to him, though if it be done for just cause, it be no sin. And how careful the Church was in ancient times, to conserve the rights of ordinaries, the Catechism ad Parochos c. de Penitent. 
The Church here tofore most careful of the right of ordinaries.  sect. 47. shweth in these words: with what religion in times past, in the most ancient Church, the right of an ordinary Priest was conserved, is easily gathered by the ancient Decrees of Fathers, by which was ordained, that no Bishop nor Priest should dare to do any thing in an others Parish, without his leave, who there governed, or without some great necessity.  
2. An other inconveniency 
Second inconveniency.  is, that liberty to confess to what approved Priest one will, breaketh discipline of the Church which is, that every one should confess, at least once a year, to his proper Priest, as is evident by the foresaid Canon of the great Council of Lateran. And a third inconue 
Third Inconveniency.  niencie is, that it lesseneth that spiritual love, which ought to be between a Pastor and his sheep, whereof we shall speak 
Fourth Inconveniency.  more hereafter. And a fourth is, that it lesseneth the authority, which a Pastor should have over his flock, which doubtless would be greater, if his sheep did confess to him, because naturally men respect and reverence them more, to whom they confess their sins, then others, to whom they do not confess. And this noteth P. Innocent 4. Can. Etsi animarum, saying, that voluntary confessors breed contempt and indevotion against proper Priests. I dispute not, whether this Bull of Innocent the 4. be revoked, or no, because I argue not out of the obligation thereof, but out of the truth it sayeth, which is, that voluntary Confessors occasion neglect of proper Priests, which so grave and so learned a Pope, as Innocent 4. was, would not have said, if he had not seen it to be tru●. And how great an inconveniency neglect of Pastors is, is manifest of itself, seeing all communities stand by the authority of their superior, and fall and are weakened, by the fall or weakening of it. Whereupon 
1. Tim. 5. 1. Thessaly. 5. Heb. 15 Matth. 26. S. Cyprian Epist. 55 65. S. Hieron. contra Lucifer.  the Apostle often and earnestly exhorteth Christians to honour and reverence their spiritual superiors, and our Saviour sayeth, if the Pastor be strucken theep are dispersed, and holy Father's note, that the neglect of Pastors, is the root of schism and heresy, and that the dainty of the Church, dependeth on the honour of Pastors. And Layman, cited 
† Sup. c. 9  before noteth, that by confessing to whom one will, many pretending impediments of confession, withdraw themselves from the jurisdiction of their Pastor. A fifth inconveniency by liberty 
Fifth Inconveniency.  of confessing to what Priest one will, is, that one may omit annual confession, and say, that he hath confessed, when he hath not confessed att all.  
3. The sixth inconveniency 
sixth Inconveniency.  is, that by liberty of choosing one's Confessor, occasion is taken to commit or conti new in sin, which would be much restrained, if men confessed to their proper Priests. For by this liberty, (as P. Innocent 4. in the Foresaid Bull noteth) thereby shame, which is a great part of penance, is taken away, whiles one's confesseth his sins not to his proper Priest, whom he hath continual and present, but to an other, and sometimes to one, who is a passenger, to whom there is hard recourse, and sometimes impossible. And Azor. tom. 1. l. 5. c 25. granteth, that leave to choose a Confessor, who may absolve him from sins to be committed, doth give occasion to sin more freely, and more easily. And what great difference is 
See Pa●is An. 1246. p. 634.  there (for this purpose) between leave to choose a Confessor, who may absolve one from sins to be committed, and leave to choose a Confessor, who may absolve from sins that are committed? what difference (I say) is there for facility to sin, between leave to choose a Confessor, who may absolve one from sins to be committed, and leave to choose a Confessor, who may absolve one from sins that are committed, which leave all have who have liberty to confess to what Priest they will. For facility to sin, riseth not precisely of leave to choose a Confessor, which may absolve one from sins to be committed, but from leave to a choose a Confessor, who may absolve from sins, whether they be committed, or to be committed.  
4. A seventh inconveniency 
The Seventh.  in leaving one's proper Priest, and confessing to others, is, that thereby he is made less able to help spiritually, and cure the spiritual diseases of his sheep. For by confessing to him, he should better know the State of the souls of his sheep, and to be better able to apply proper remedies to them, to better instruct their ignorance, and also better encourage them to follow virtue, and avoid such vices, as they are subject unto. But of this we have spoken something, and shall more hereafter. An eight inconueniency 
Eight Inconveniency.  is, that by leaving our Pastor and confessing to others, we discourage him, and make him less careful of doing his duty or what good he can do for us. For he, seeing his sheep to leave him, and go to others, preferring them before him, hath not that courage to labour for them, as he would have, if he saw them prefer him before others. And what harm cometh by the negligence of Pastors, God himself declareth Ezechiel. 54. saying: my sheep are dispersed, because there was no Pastor. Not because there was no Pastor at all, but because there was no diligent Pastor. And Sotus lib. 10. de jure & justit. q. 3. art. 4. affirmeth, that the root of heresies in germany and England, was the negligence of Pastors: and surely the sheep's neglect of their Pastors, occasioneth the Pastor's neglect of them. And if the negligence of Pastors be the occasion of such ill, how much more is the want of Pastors? Whereupon the same Sotus in the said place sayeth: It is a divine commandment, that every Diocese have a Bishop, for the peculiar care and watchfulness, which is due unto it. And Bellarmin. lib. 1. de Pontif. c. 2. having cited these words of Caluin: They convince, that to every Church ought a Bishop to be given, answereth. If by these examples, taken from most grave Fathers, we convince, that to every Church ought to be given a Bishop, why doth not he suffer Bishops? which is plainly to affirm, that examples brought by most grave Fathers, convince, that every Church ought to have a Bishop. And it is said in his life l. 3 c. 5. that he counselled P. Clement 8. to provide Bishops presently for vacant Churches, lest he should be guilty of souls perishing for want of Pastors. And it is memorable what S. Bede l. 3. hist. Anglic. c. 7. Writeth of Senwalch King of the West Saxons in England, who having expelled his Bishop, sustained great losses and spoils in his kingdom of his enemies; He understood, that by want of Bishops, he wanted also the help and grace of allmighty God: wherefore he sent Ambassadors into France to Agilbert, beseeching him that he would return and resume again his Bishopric, affirming withal, to make satisfaction for that which was passed. Thus S. Bede. And if so many, and so great inconueniencies follow Penitents not confessing to their proper Priests, who have charge of their souls, there was some great necessity, which forced the Church to dispense therein, as no doubt that was, which before we rehearsed out of S. Thomas and others, to wit, too great number of penitents for to confess to one only Priest, and too great want of sufficient proper Priests generally for all parts. And good children of the Church, will rather do what the Church of herself commandeth, than what upon necessity she dispenseth withal, and only permitteth. But out of all which I have said in this chapter, I argue thus: It is of itself far better to avoid so many and so great inconueniencies, as have been rehearsed, then to fall into them: but Penitents by confessing to such Priests as have charge of their souls do avoid the said inconueniencies, and by confessing to others, do fall into them.  it is far better to confess to those kinds of Priests, then to these. And what good Penitent will not do that, which of itself is far better?   

FOURTEENTH CHAPT. That of itself it is better for a Penitent, to confess to his proper Priest, then to others, because naturally he loveth his penitents more than others do.  
1. THat of itself, it is better 
Pastor's love their penitents more, than other Priests do.  for Penitents to confess to their proper Priests, who have charge of their souls, then to others, I prove by the greater love, which proper Priests who have charge of their Penitents souls, naturally have more, than other Priests have, who have no such charge of the souls of their Penitents, because his greater love will make him more careful and diligent to do his Penitents all the good he can, rather than an other, who less loveth them. For the greater love will cause the greater care. And that a Pastor or proper Priest, who hath charge of his Penitents souls, naturally loveth them more than others, who have no such charge, is evident, because he accounteth his penitents his own sheep, and naturally one loveth what it his own, more than an other, who accounteth it not his own. Whereupon well wrote Bellarmin. lib. 1. de Pontif. c. 3. It is certain, that Princes will take more care of their own, than Vicars will do of that which is other men's. And our Saviour joan. 10. A good pastor giveth his life for his sheep, as if it were the property of a good Pastor, to love his sheep so much, as for love of them, to give his life for them. And as himself saith joan. 15. the greatest sign of love, is, to give his life for one. See more of this in S. Chysostome lib. 2. de Sacerdotio c. 2.  
2. Secondly, because the Penitents of a Pastor or proper Priest, are specially committed to him by God. And surely, who loveth God, will specially love them, who are so committed to him by God, more than others will, to whom God hath not especially committed them. For God's special charge, will make him who loveth God, to have a more special care of them, than others, who have no such special charge. As we see all honest men have à more special care of children committed to them by their parents, than others have, to whom such children were never committed. And hereupon our Saviour said, joan. 20. to S. Peter: Dost thou love me, more than these? Feed my sheep: thereby showing, that naturally Pastors love more Christ's sheep, than others do. And likewise the Council of Trent. sesl. 13. c. 1. saith to Bishops who are the chief Pastors: let them remember, that they are Pastors, and that they ought so to govern their subjects, as they love them like children and brethren. And Cardinal Bellarmin 
In vita Bellarm l. 3. c. 2.  wrote thus to a Bishop, who desired to give over his Bishopric, to become religious: who loved us, and gave his life for us, vouchsafed to say to Peter, and in him unto all Pastors: if thou lovest me, feed my sheep. Is there any, that dare say 
Notable words of Bellarmin.  to our Lord, I will not feed thy sheep, lest I lose my soul, unless there be some, who love themselves, and not God? A true lover of God saith with the Apostle, I had rather be anathema from Christ for my brethren, than not undertake that burden, which the love of God hath imposed upon me. Albeit there can be no danger of salvation, where charity reigneth. 
No danger of salvation where charity reigneth.  Behold. in S. Paul, the exceeding love of a good Pastor to his sheep: behold also, how there is no danger in taking charge of souls, so it be done for love of God. Nay ordinarily the greater the charge of souls is, the greater is the holiness, as Bozius showeth, that there are more Popes, Saints, than any Archbyshops or Bishops of one Episcopal sea in the world; and more Archbyshops, Saints, than Bishops of any one Sea in his province, and more Bishops Saints, than Curates of any one Parish in his Diocese. And allbeit charge of souls be of itself more dangerous, than not charge, is, yet taken with the greater grace, and greater assistance of God, which he always affordeth greater to them, to whom he giveth greater charge, it is not more dangerous, and it is far more meritorious. And what's. Chrysostom. sayeth: It is a marvel, if any Rector be saved, he speaketh (as Estius Hebr. 13. v. 17. well noteth) of such, as upon ambition only, put themselves into that function, as is evident by the words following, because for one lawfully called, and faithfully exercising that office, as Chrysostom himself did, there is no danger. And what S. chrysostom 
Some Saints h●ue refused to be Priests, as well as to be Pastors  saith of Rectors, may be said of simple Priests or Religious, if these take such courses of life for wrong ends. And if some Saints have refused to be Bishops, more have accepted it: and some also have refused to be simple Priests, not for the danger, but for humility, because they thought not themselues worthy of such a function. Zacheus, upon confidence of Christ's love, accepted his offer to come to his house, and the Centurion, upon humility, refused it: both well, but he better. So it be God, who imposeth charge of souls upon us, and we accept it for his love, it cannot but be more acceptable to him, to accept it, then to refuse it, and less dangerous to us, because God, in his goodness bindeth himself to assist us far more, in accepting for his love, the burden which he imposeth upon us then in refusing it, when he imposeth it: and less danger is, when God far more assisteth us. And hence some write, and gather it out of the Apocalypse c. 2. and 3. that God giveth to every Bishop, a special Angel Guardian.  
3. Thirdly I prove, that a Pastor or Proper Priest with charge of souls, loveth more his Penitents, than an other, who hath not such charge, because a Pastor is like to a Father to his sheep, and an other, is but like a Paedagog. For as the Apostle sayeth to the Corinthians 1. Corinth. 4. Though ye have ma●y thousand Paedagogs', yet ye have not many Fathers, for I have begotten ye in Christ by the gbospel. And Pastors, are the proper Fathers of their Parishioners, because they beget them in Christ by baptism, and give them their first spiritual life. And the love of a Father is naturally greater, than is the love of any Paedagog. Sotus also lib 10. de jure & lustitia q. 3. art. 1. sayeth: The mercenary flieth, because he is a mercenary, to whom the sheep are not proper, because the sheep belong not to him, for as Christ sayeth, they are not his own, as not commended to him by Christ, it followeth, that he loveth them not, to wit, with that love, which was demanded of Peter, whether he loved him more than the rest. In 
What is common to all is neglected of all. Aristotle.  which words he showeth, why the Penitents are the Pastors own, and proper to him, to wit, because they are committed to him by Christ, and that  there is a special love in a good Pastor towards his sheep, as there was in S. Peter, which is not in others, to whom Christ hath not commended his sheep, and he addeth: How can they love souls to the loss of their lives, whom they account not their own? And the reason why God infuseth a special love into a Pastor, is, because a Pastor must have a special care over such, as God committeth to his charge, more than others need to have, which special care he cannot perform without a special love: and therefore as God giveth to Pastors a special care of his sheep, so he giveth them a special love of his sheep: which special love he giveth not usually to others to whom he giveth no special care of his sheep. For as God and nature do not fail in things that are necessary, so nether do they abound in things that are superfluous.  
4. Fourthly, I prove that a good Pastor or proper Priest loveth more his Penitents, than an other Priest doth, because for the love of God, and of them, he bindeth himself to assist them in what danger soever, and for their sakes undertaketh the greatest burden, that cambe, which is to answer soul for soul for every one of them. And  not only doth to them all the good, which others do, but hindeth himself thereto, which others do not, and (as 
† Lib. de Similitudin.  S. Anselme saith of them, who not only do good, but also vow to do it) giveth not only the fruit, but also the tree. Whereas other Confessors, nether bind themselves to assist their Penitents, nor will undergo that great burden of answering soul for soul For of Mendicants Rodriquez tom. 1. q 35. art. 5. writeth, that they always refused to put 
See Regulas Societatis parte 4. c. 2. §. 4. p. 119.  the heavy burden of Curates upon their shoulders. And Bellarmin. lib. 2. de Monachis c. 45. sayeth: They do not minister spiritual things, of due: but do minister them to whom, when, and where they please, without all binding of themselves thereto; and  cannot ask relief of justice or due, but only of charity, as they minister spiritual things, not out of duty, but only of charityc: Thus he. If any say, that Pastors or Curates take that bond and burden upon them, for love of their tithes or revenues; I answer, that good Curates or Pastors of souls do not, and I speak of good Curates, or such good Confessors as have charge of souls, and I compare them with such good Confessors, as have no charge of souls. Secondly, as it were against charity to think, that such as hear confessions without charge of souls, do it wholly or principally for love of alms or reward: so it were against charity, to think the like of good Curates. Thirdly, none in England, who may have charge of souls, could undertake that burden for love of tithes or revenue, because there he can expect none. And out of all which hath been said and proved in this Chapter, it will easily appear, that if any Catholics in England be not willing to have such Confessors as love them more, and bind themselves to far more for their love, than others do, they are not so desirous of their own good, and assuredness to be helped in what need soever, as in wisdom and in love to themselves they ough to be, and as they would be, if it were in matter of their temporal state, or temporal life. For who would not have a good corporal Physician, or Advocate, who would bind himself to assist him? And if any should not love more such a Confessor, as loveth him far more, than an other, and undertaketh the greatest bond of love that can be in this world, he should show himself to be very ungrateful, and would be ashamed to do the like to any kind of friend, in any other matter whatsoever.   

FIFTEENTH CHAPTER. That it is better to confess to ones proper Priest, then to an other, because he is a more noble officer or minister of the Sacrament of Penance.  
1. THe twelft proof, that of itself it is better to confess to ones proper Priest, who hath charge of their souls, then to others, I take from the greater excellency of the office, and this I prove: first, because Confessors with charge of souls were immediately instituted by Christ joan. 20. where he saith to his Apostles, Take the holy Ghost, whose sins you shall remit, they shall be remitted: which power with charge of souls, doth remain in Bishops their successors. For as S. Thomas saith 3. part q. 67. art. 
Bishops properly succeed the Apostics.  2. Bishops succeed to the Apostles. Sotus 4. d. 21. q. 1. art. 4. By God's law, Bishops succeed the Apostles, and the same he hath lib. 10. de jure q. 1. art. 4. Bellarmin. lib. 1. de Clericis c. 13. Bishops, properly succeed the Apostles. And cap. 14. All Fathers do constantly teach, that Bishops succeed the Apostles. And lib. 2. de Confirmatione c. 22. Bishops do simply and absoluty succeed the Apostles. The same saith Stapleton controu. 6. q. 3. art. 3. Nether doth any Catholic deny, that Bishops succeed the Apostles in their power and authority of forgiving sins, by Christ's own institution. But the difficulty may be of other inferior Priests, who, under Bishops, have charge of souls, as Curates have, whether the office of such were immediately instituted by Christ, or no. But the office of Curates may be considered two ways, either as an 
Office of Curates considered two ways.  office separately taken by itself, or as a part of Episcopal office and authority, not including that, which was extraordinary in the Apostles, and necessary for the beginning or founding of Christ's Church, as the spirit of the 70. Seniors was but a part of the spirit of Moses. And if the office or authority of Curates be thus considered, it is immediately of divine institution as Episcopal authority is, and as the spirit of the 70. Seniors was. For it is of the same nature, of which Episcopal authority, though not so great, as Episcopal authority is: as Episcopal authority is of the same nature of which Apostolical authority was, though not so high, and as the authority of the 70. Seniors was of the same nature with the authority of Moses. And if the office of Curates were but in this sort immediately instituted of Christ, it would appear to be far nobler, then is theirs, who hear confessions without charge of souls. For the office of those, was never instituted immediately by Christ, either separately by itself, or in a whole, whose part thereof it is, but is of a different nature. because Christ, never instituted an office to forgive sins without charge of souls.  
2. But indeed it is more probable, that the office of Curates was itself instituted immediately by Christ, or by the Apostles at his command. First, because (as Suarez confesseth tom 3. de relig. l. 1. c. 17. n. 25. 
The office of Curates, necessary to the Church  and it is evident) The institution of Curates is necessary to the good gowerment of the Church, and salvation of souls. And Christ, either instituted, or commanded to be instituded, all, that is necessary to the good government of the Church and salvation of souls. For God's works are perfect, and even in natural things, he giveth all that is necessary to their well being. Secondly, because Christ, besides the Apostles, instituted 72. Disciples Luc. 10. and gave them authority to preach, as he did to the Apostles, and because authority to preach without authority to administer necessary sacraments att least, (as the sacrament of Penance is) were imperfect,  either himself gave or appointed his Apostles to give them authority to administer that sacrament. And as S. Thomas sayeth 3. q. 67. art. 2. Christ gave to the Apostles the office of baptising, but to be exercised by others, and 
Bishops and Curates succeed the Apostles and 72. Disciples.  by whom rather, then by the 72. Disciples? Besides, Sotus lib. 10. de jure q. 3. art. 1. sayeth: Bishops and Parish Priests succeed the Apostles and 72. Disciples Can. in novo d. 6. And Bellarmin. lib. ●● de Clericis c. 14. All Fathers constantly teach, that Bishops succeed the Apostles, and Priests the 72. Disciples. And if any Priests succeed the 72. Disciples, surely Parish Priests, such as have charge of souls. Thirdly, because the Apostles Ephes. 4. saith, that Christ gave separately to his Church, Apostles, Prophets, Evangelists, Pastors, where, by Pastors, he understandeth such as are not Bishops, for Bishops he understandeth under the name of Apostles, to whom they succeed. And though some by Pastors understand Bishops, yet they include also such Priests, as under Bishops, have charge of souls, as is to be seen in Estius upon that place. And the same Apostle, Acts 20. calling to him the presbyters or elders of the Church, of Ephese sayeth indifferently to them all, that the holy Ghost had put them to govern the Church of God; where that by Presbyters, he includeth not only Bishops, but also such Priests, as have care of souls, appeareth, both because the word Presbyter, was in the Apostles time common to all such, as is evident, and there is no convincing reason to prove, that the Apostle there restrained the common use of that word, as also because S. Thomas 2. 2. q. 184. art. 6. sayeth, that S. Paul there comprehendit utrosque, and the same saith Bellarmin l. 1. de Pontif. c. 8. And Stapleton upon that place: Paul here afsirmeth, that the Presbyters of Ephesus were made overseers of God flock, because the ofsice of overseers belongeth as much to a Parish Priest, as to a Bishop of many cities. Moreover, here is said, that there were many Presbyters in the Church of Ephesus, and yet there never were many 
* Cornelius in Eusebio l. 6. S Chrysost. in Socrate l. 6 c. 12  Bishops in one Church. Wherefore here under that name, were also, included some Presbyters, who were no Bishops. I add also. that S. Thomas 2. 2. q. 184. art. 6. expoundeth those words, opitulationes & gubernationes 1. Corinth. 12. of Arch. deacons', and Curates, which Estius upon that place, saith, is the common exposition of the Latins. Fourthly l prove the immediate divine institution of such Priests, as have charge of souls, out of the Council of Trent. sess. 23. Can. 6. If any shall say that in the church, there is not a Hierarchy instituted by God's appointment, which consisteth of Bishops, Priests, and ministers, be he anathema. And Estius in 1. Corinth. 12. v. 27. sayeth: The Ecclesiastical Hierarchy properly consisteth of Bishops, Priests, and Deacons. And seeing Hierarchy consisteth formally in power to govern, or in principality, as is evident by the word itself, the Council must needs mean, that by God's institution, some Priests who are not Bishops, are governors in his Church. And if any, surely such as have charge of souls. Fiftly I prove it out of the profession of the Church in the consecration of Priests, where thus she professeth: when God had appointed Bishops to govern people, he chose men of inferior order, and of second degree, for to help their society and work. And she addeth, that the like was done in the wilderness, by giving 70. elders to Moses, and in the Synagog, by instituting Priests, and after that addeth also: By this providence, to the Apostles of thy Son, thou hast adjoined preachers of faith, as companions, by whom they have filled the world with happy preach. Wherefore o Lord, we beseech thee, add to our weakness these helpers, who by how much we are the frailer, by so much the more we need them. Let them be provident cooperators of our order, let shine in them the form of all justice, that being to give good account of the dispensation committed to them, they may obtain the reward of everlasting happiness. In which words, the Church professeth, that such Priests, as are to give account of the dispensation committed to them (as those are, who have charge of souls) are by God's institution, cooperators of Bishops, as the 70. elders were to Moses, and Priests in the Synagog, were to the high Priest. I add also, that the jurisdiction of Bishops and of Priests, is different iure druino. For thus Bellarmin. lib. 1. de Clericis c. 14. The Catholic Church acknowledgeth and teacheth, that Episcopacye is greater iure divino, then Priest hood, both in order and jurisdiction, which supposeth, that Priestly jurisdiction, is instituted iure divino, and in whom, if not in Curates? And the same Bellarmin. praefat. lib. de Clericis sayeth: The Church is distinguished by Christ, into three orders, among which he putteth Curates. So that Curates are by Christ's order in the Church.  
3. Secondly, I prove, that 
Curates, of their prime institution minister all priestly sacraments, but others not.  a Curate is a more noble officer and minister of the sacrament of Penance, than an other who hath not charge of souls; because he is instituted not only to minister the sacrament of Penance, but also all other sacraments which Priests can minister: whereas such as have no charge of souls, be instituted only to minister the sacrament of Penance and the Eucharist, as is to be seen in Catholic Countries, and if they have leave to minister other Sacraments, that is only in heathen and heretic countries, and for want of Curates. But he is a more noble minister of the sacrament of Penance, who of his prime institution, is to minister all sacraments which Priests can minister, than such, as of their prime institution, can minister only two sacraments.  
4. Thirdly because Curates, 
Curate's have true jurisdiction over their flock. not others.  and such as have charge of souls, have not only power and authority to minister sacraments, but also to rule and govern people, as Pastors do sheep, and  Curates are termed by S. Thomas (as we shall see hereafter) lesser Princes, and inferior Prelates of the Church, ad are a part of the Ecclesiastical Hierarchy or Principality, and Bellarmin. l. 1. de Pontif. c. 8. saith: we grant, that it agreeth to Bishops and Priests, to feed and govern the Church. Whereas such, as have no charge of souls, have no authority to govern them, but as they voluntarily minister sacraments to them, so these voluntarily receive sacraments of them, and voluntarily do what they advice them. Wherefor there is no true obedience, or merit of obedience to them, because they have no true superiority or power to command. But in doing what Curates command, there is true obedience, and merit thereof, and likewise true disobedience and demerit thereof in not doing what they command, because they have true superiority and authority to command their flock. And doubtless, he is a more noble minister of the sacrament of Penance, who hath 
Curate's are the Principal, others but Coadjutors.  not only power to minister sacraments, but also jurisdiction and power to rule and govern them, to whom he ministereth the sacrament of Penance, than he, who hath no jurisdiction and power to rule and govern them to whom he ministereth the sacrament of penance. I add also, that 
See ●. Thomas 2. 2. q. 187 art. 1.  Curates have authority in themselves to minister sacraments, but who have no charge of souls, are but Delegates, and have only the use of authority, which is in an other. And also, that these are but Coadjutors 
Rodriguez●● 1. q 59 art. 2. ●. to 3. q. 31. art 4.  of the others. And a coadjutor is inferior to the Principal.  
5. Fourthly I prove that Curates are more noble officers and ministers of sacraments, by authorityes. For as the Gloss Luc. 10. saith: Bishops are like to the Apostles; inferior Priests, to wit Curates, are like to the 72. Disciples. And Generally the Fathers teach, that as Bishops succeed the Apostles, so Priests who have charge of souls, succeed the 72. Disciples as Concil-Neocesar. Can. 3. Damas'. Epist. 3. Anaclet. Epist. 2. Augustin. in Psalm. 44. Leo Epist. 83. Isidorus lib. 2. de diuin. offic. Beda in c. 10. Lucae. And S. Thomas 3. part. q. 67. art. 1. sayeth: To baptise, belongeth 
Curates, lesser Princes of the Church succeed the 72. Disciples.  to lesser Princes of the Church, that is, to Priests, who hold the place of the 72. Disciples of Christ, as the Gloss saith Lucae 10. Sotus l. 9 de lure q. 4. art. 3. We must needs grant, that the office of Curates hath the highest place of spiritual functions. And 4. d. 18. q. 1. art. 5. Curates of Parishes have ordinary power, not from Bishops but from God's law. Ibid. q. 4. art. 2. All those (Pope, Bishops, Curates,) are called ordinaries by Gods Law. For albeit the Bishop giveth a Parochial Church to this or that man: yet whosoever is Parish Priest, is by God's Law the proper Priest, as albeit the choosing of the Pope, belongeth to Cardinals, and the chuseing of Bishops, to Canons, yet they have power from Gods Law. For Christ himself, who chose the Apostles, to whom Bishops succeed Can. Quorum vices d. 68 chose also 72. others helpers of them, to whom Priests succeed Can. In novo d. 6. Azor. also tom. 1. l. 11. c. 24. speaking of Curates, sayeth: It cannot be denied, that the state of Bishops and Priests, was ordained by Christ our Lord, as saith Anacletus, and it is related Can. in novo d. 21. Bishops succeed to the Apostles, Priests to the 72. Disciples. And Suarez tom. 3. derelig. lib. 1. c. 17. n. 25. Gerson addeth, that the state and office of Curates, is by God's law, and Christ's institution, so as the Pope cannot take it out of the Church, as he cannot take away the state of Bishops, because Curates belong to the entire hierarchical order instituted by Christ. And this is probable, both by most ancient tradition, and because the institution of proper Curates, is necessary to 
Curate's necessary to salvations of souls.  the good government of the Church, and salvation of souls. And (as I said before) doubtless, Christ instituted all that is necessary to the good government of the Church and salvation of souls. Nether will it follow, that Curates are of man's institution, because sometime Vicars are put in their place; for though God's affirmative laws do bind always, yet not for always: and also, because Apostolical Vicars, and Archpriests, are sometimes put in places of Bishops, and yet none deny, that Bishops are of Christ's institution. Besides, Vicars, who are put in place of Curates, have charge of souls, which is all one for my purpose. Finally, S. Thomas 3. part. q. 67. art. 2. calleth Curates lesser Princes of the Church. And 22. q 188. art. 4. ordinary. Prelates of the Church, and addeth, that for one to preach by authority of Prelates or to do other such things, passeth not the degree of a disciple or subject. Item. Religious, are instituted to preach and hear 
Regulars serve Curates.  Confessions, not by their own authority, but by the authority of superior and inferior Prelates, to whom that belongeth by office. And so they serve Prelates in such ministry, which is proper to such a Religion. And S. Bonaventure lib. de Paupertate Christi p. 422. Religious men heelp Curates, not as Lords, not a● having charge of souls, but as servants in charity. And surely, servants, and such as work by authority of others, are less noble officers, than those, whom they serve, and by whose authority they work.  
6. And to all these authorityes 
12. Martij An. 1624.  I add, that lately the holy Congregation de propaganda fide hath decreed, that the end of Seminaries is more excellent, 
The end of Seminaries more excellent thereof Religions.  than the end of Religions because there is no sacrifice more grateful to God, than the zeal of souls. Which decree they made, having called before them all religious orders, and without opposition of any of them. And if the end of Seminaries be more excellent, surely also the end of Curates, for whom principally, seminaries are instituted. And also, that the Council of Trent. sess. 24. c. 18. commanded, that all Bishops, who were able, should in their Dioceses found a seminarye for to bring up Priests, who should take the charge of souls, which showeth. that in the judgement both of the said Congregation, and Council, Priests, who have charge of souls, are more excellent officers, and more useful and needful to the Church, than such are, who have no charge of souls. I may add also, that not only 
* Henr cousin quodlib. 12. q. 28. Mayor 4. d. ●8. q. 7. Gerson tract. de statu perfectionis. The state of Curates in itself perfecter than Religion.  secular Divines, but also regular divines do grant, that the state of Curates is perfecter, than the state of Religious. For thus Suarez to. 3. de Relig. l. 1. c. 21. n. 6. If the state of religious and inferior Prelates, be considered in themselves, the state of Prelates is more perfect. And this (doubtless) meant S. Austin, when he wrote epist. 148. There is nothing more happy before God, than the office of a Bishop, Priest, or Deacon, if it be exercised as our Lord commandeth. And S. Chrysostom, when he noted, that our Saviour, having asked S. Peter if he loved him more than others, bade him not enter into Religion, but to feed his sheep. And the Apostle, Philippens 1. chose rather to help souls, then to be in heaven with Christ, so much they esteemed pastoral care of souls.   

SIXTEENTH CHAPTER. That it is better to confess to a Priest, who hath charge of souls, then to one who hath not, because he is necessary to the good government of the Church, not others.  
1. THat Priests, who have charge of souls, as Curates, are necessary, to the good government of the Church, is evident by what hath been said before, that they are immediately appointed by Christ, and by the profession of the Church, that they are such, as were the 70. elders in the wilderness, and as simple Priests were in the Synagog. Secondly because as in an army, natural reason teacheth us, that not only a General is necessary, but also Captains of troops, and under them, sergeants and Corporals, who command immediately every particular soldier: so reason will teach us, in the Church, which is like to an Army, beside the Pope, who is General and Bishops, who are Captains of several Dioceses, there should be under them, Curates, who in every parish should immediately command and govern every particular Christian. And the same we see in every kingdom, where besides the King, and Lieutenants of shires, there are Constables, in every village. Thirdly, because Priests who have charge of souls, are of the Ecclesiastical Hierarchy and who are of the Ecclesiastical Hierarchy are necessary for the good government of the Church. For God and nature, as they fail not in necessaries, so they abound not in superfluityes. Fourthly, because Suarez (as we saw above in the former Chapter) granteth, that Curates are necessary to the good government of the Church, and salvation of souls. Fiftly, because the Church in all ages, and in all places, where she could institute Priests with charge of souls, did institute them, and divided Christian people, into distinct parishes, and lately the Council of Trent commanded it to be done sess. 21. c. 4. sess 24. c. 13.  she judgeth such to be necessary to her good government, otherwise she would not so generally, and so continually have practised it, and also command it. Whereby we see, that if any will hinder or dissuade the erection of Curates, or division of Catholics into Parishes, they do against the general, and continual practice of the Church, and against her good government, and the commandment of the Council of Trent. But that such Priests, as have no charge of souls, are not necessary to the good government of the Church, is evident, because such have no authority at all to govern, because such were not instituted by Christ, because the Church for many ages, had no such, nor ever commanded such to be instituted or used. And sigh every one seethe, of what importance the good government of the Church is, every one may thereby fee, of what greater importance it is to have Priests with charge of souls, rather than to have others.   

SEAVENTEENTH CHAP. That it is better to confess, to a priest having charge of souls, then to an other, proved by the comparison of the special motives to confess to others.  
1. HItherto we have spoken of the spiritual motives to confels to Priests, who have charge of the souls of their Penitents rather then to others, which (as we have seen) are very many, and also weighty; now we will see the spiritual motives, which may be pretended, that it is better to confess to others. And I will omit all temporal motives thereto, because they are unfittand unworthy to be mentioned, when there is question or deliberation which kind of Confessors are the best for the glory of God, and spiritual good of Penitents. The first spiritual motive, 
First motive.  to go to what approved Confessor one will, may be, that such liberty doth in many Penitents help to make entire confessions more than would be, if they did ever confess to him, who hath charge of their souls, by reason of their bashfulness, or some other human weakness. True it is, that liberty to confess to what approved Confessor one will helpeth many to make entire confessions, more than restraint to one approved 
Contrition and amandment of life, of more importance, than Confession.  for them by the Church; but doth it not hinder as many to have true contrition, and absolute purpose to amend what they do confess? And seeing contrition is far more necessary, and a more principal part of the sacrament of penance, then Confession is, (because contrition may save one without Confession, when a Priest cannot be had, but Confession without contrition, will do no good) if restraint to confess to such as have charge of our souls, help more to contrition, and resolute purpose of amendment oflife, then liberty of confessing to what Priest one will, doth, it must needs be better, because it more helpeth to the more principal part of the sacrament, which is contrition, and also more to the end of the sacrament, which is forgiveness of sins, and amendment of life, and a true Penitent will more regard that, which more helpeth him to the more necessary part of the sacrament of Penance, which is contrition, and also to the end of the sacrament, which is forgiveness of sins, and amendment of his life, then that, which helpeth him more to the less necessary part of this sacrament, which is entire confession of his sins.  
2. An other motive to leave 
Second motive.  the Confessor, who hath charge of souls, and to confess to others, may be, that thereby the sacrament of Penance, is more frequented then otherwise it would be: but notwithstanding this, we should rather seek, what helpeth to receive this sacrament better, than what helpeth to receive it oftener. Because to receive it better, though seldomer, profiteth much, whereas to receive it oftener, but not better, profiteth little. And (as we have showed) confessing to one's proper Priest, who hath charge of souls, helpeth much to confess better, than liberty to confess to what Priest one will, doth.  
3. A third motive may be, that 
Third motive.  divers sorts of Confessors, who have not charge of the souls of their Penitents, can commonly give greater Indulgences, than such as have charge of souls, can give. To this I answer, that this motive hath little place in England, where all Priests can give sufficient Indulgence. Secondly, that (as Bellarmin lib. 1. de Indulgent. cap. 11. well monisheth, after S. Thomas) Regular discipline must not be broken or relaxed for gaining of Indulgences. And if not regular discipline, much less Ecclesiastical discipline, which is of more importance, then regular discipline, as the Church is of more importance, than any regular order. Thirdly, that sigh absolution from sin, is of far greater importance, then Indulgence, because, that is, forgiveness of the sin itself, this, but a relaxation from some temporall pain, after sin is absolved, we should rather look, what Priest can give us the most assured absolution from sin, than who can give us the greatest Indulgence, which will avail us nothing, if our sin be not assuredly absolved. Besides, by confessing to one appointed to us by the Church, we both merit and satisfy more, then by confessing to one chosen by ourselves (as is before shown) and thereby more increase grace in our souls, and our glory in heaven, which is more to be esteemed, then relaxatio of temporal pain. And Sotus 4. d. 21. q. 2. a. 1. sayeth. 
Incre●●as of merit, better far than Indulgence.  of itself, it is much better to satissye by his own works, then to gain Indulgences. And ibid. Incomparably better, is the least increase of merit and grace, then to be freed from the greatest pain in Purgatory. Incomparably I say better to be with greater merit and grace in Purgatory twenty years, then 
Notable words of Sotus.  with less, to be there but one day, yea to fly to heaven without all Purgatory. Which words are worthy to be considered. Moreover the valour or effect of Indulgencet is not certain, unless the causes of granting them be 
* Navarre. de Indulgent. notab. 15 Sotus 4. d. 21. q. 2. art. 2. Bellar. min l. 1. de Indulg. c. 12.  just and proportionable, because the Pope, is not Lord of the treasure of the Church, but only dispenser thereof, and which is a just and proportionable cause, only God (as Navarre. saith tract. de Indulg. notab. 15. n. 8.) knoweth. And he addeth ibidem n. 17. That too large Indulgences give occasion to people to think, that more is gotten by them, than is gotten indeed, and causeth more neglect of repentance, then ought to be. And num. 18. That the Pope may err, in thinking this or that cause to be just. And notab. II. n. 23. That it is most profitable, and most faif, to enjoin and accept penance to be done in this life, and that it is not the part of a friend to enjoin small pennances. And notab. 5. n. 44. 
Setus 4. d. 20. q. 1. ar. 3 Paenitentiae quae modo in usu sunt, non tam paenitentiae, quam poenitentiarum ludibria sunt.  It is imperfection to seek Indulgences, for after them to serve Christ coldly, and to use less wariness and remedy to avoid sins, and to root out vices, which I fear this our age doth too much. And notab. 21. n. 2. approveth the opinion of Caietan, who saith, that who will get In dulgences, must have a mind to do as 
See Navar. notab. 9 n. 12. Sotus 4. d. 21. q. 2. art. 2.  great penance himself, as would suffice for to satisfy for his sins. And this, sayeth 
† l. 1. de Indulgent. c. 13.  Bellarmin is profitable and pious. by which (saith Navar.) the honour of Indulgences is conserved, the mouth of railers against them stopped, and Christians stirred up to do worthy fruits of penance. And notab. 31. n. 44. According 
For Indulgences We must not for bear to do acts of Penance.  to the opinion of Divines and Canonists, we must not for Indutgences, forbear to do acts of Penance. And finally notabl. 17. he feareth that it is too true, which the Gloss saith, That few get Indulgences. Thus this pious, and most learned Canonist, which I wish them to consider well, who for to get greater Indulgences, would leave their proper Priest, and confeso to others. I add also, that Regular superiors, 
Regulars, for no motives, will permit theirs 10 confesses to others.  nether for more making of entire confessions, non oftener frequenting the sacrament of penance, nor for gaining of greater Indulgences, nor for any other motive whatsoever, will permit their subjects, out of case of necessity, to confess to others, then to such as they appoint. Which clearly showeth, that they esteem more confession made to proper Priests, than all other spiritual commodities, which can come by confessing to others. And 
Only necessity moved the Church  moreover I add, that no greater good, but only the too great multitude of penitents, and the insufficiencye of proper Priests in divers places, moved the Church to condescend to people for to leave their proper Priests, and to confess to others, as evident by the testimony of S. Thomas, and others 
* Supra cap. 5.  before cited. And if not greater spiritual good, but only necessity by reason of too great multitude of Penitents, or insufficiencye of some proper Priefts, moved the Church to grant liberty to Confess to other Priests, good children of the Church, who will follow her advice, should not upon pretence of greater spiritual good, but only upon the said necessity, make use of that liberty, which she upon that necessity, was forced to grant, and if that necessity had not been, would never have granted. I say also that it is a divine precept, do fruits worthy of penance Luke 3. And to do fruits worthy of penance, includeth (as 
* l. 4. de poenit. c. i.  Bellarmin 
† See Gregory homil. 20. in Euang. S. Thomas in Luc. 3.  well saith and proveth out of holy Fathers) to make satisfaction to God, and as he affirmeth: They cannot be well called fruits worthy of penance, unless indeed they suffice to recompense the injury, if not inequalitye of quamtitye, yet in equality of proportion, and according to the acceptance of him, who was wronged: And also that Indulgences do not exempt us from fullfilling this divine precept. And likewise, that not Indulgences, 
Indulgences are not satisfactions, nor exempt from doing fruits of penance.  but the Penitents satisfaction, is a part of the sacrament of Penance, without which the sacrament of Penance (as the ●●me Bellarmin 
† Lib. 1. de Poenitent. c. 17. See him ib. l. 4. c. 8.  saith) is lame and imperfect, which lameness or imperfection, Indulgences do not supply, because they are no part att all of the sacrament. Nether is it likely, that Christ, in granting Indulgences to his Church, meant thereby to make his sacrament lame and imperfect, or to exempt penitents from full filling his divine precept, of doing worthy fruits of penance, which (as Navar. said) is the doctrine of divines and of Canonists. Finally, I say with Bellarmin. l. 1. de Indulgentiis c. 12. That prudent Christians do so take Indulgences, as with all they endeavour to bring fruits worthy of penance, and to satisfy God for their sins. Which prudent advice who well consider, will not for uncertain gaining of greater Indulgence, leess the certain gaining of greater merit in confessing to their proper Priest: especial, seeing merit (as truly said Sotus) is incomparably more to be esteemed, than Indulgence, though the gaining of this were certain.   

THE CONCLUSION to the Reader.  
GEntle Reader, out of all which hath been said in this Treatise, I gather these importants points which I much commend to thy memory and consideration. First, that a 
I.  sufficientConfessor with pastoral charge of souls, is more to the glory of God, to the good of the Church, and to the spiritual profit of souls, then is a sufficient Confessor, who hath no such charge of souls. Secondly, 
II.  that what good Priest seeketh the greater glory of God, the greater good of the Church, and the greater spiritual profit of souls, will more desire to be a Confessor with charge of the souls of those whose Confessions he heareth, then to be confessor without such charge if conveniently he may be. Thirdly, that what 
III.  Penitent seeketh the greater glory of God, the greater good of the Church, and the greater spiritual profit of his soul, will use rather a sufficient Confessor, who hath charge of his soul, than a sufficient Confessor who hath no such charge of his soul if conveniently he may. Fourthly, that if any should hinder or dehort from the making of Confessors with charge of souls, or counsel Penitents to go to others, rather then to such, he should hinder and dehort from that, which is to the greater glory of God, greater good of the Church, and greater spiritual profit of souls which none can do who seek the glory of God, the good of the Church, and profit of souls. Which (I assure myself) all good Priests in England do really and heartily seek: and therefore I hope, that all such, will take this my counsel of being confessors with charge of souls, in good part; and will if they can conveniently, follow it. Which if they do, I shall hope of the speedier conversion of our poor Country, in which are many good sheep, but sine pastoribus without pastors; and because they are among wolves, need Pastors more, then in Catholic Countries, and need all spiritual help which may be had both by Confessors with charge of souls, or without such charge, as Penitents in Catholic Countries have. For my intention is not to deprive them of Confessors without charge of souls, or of any spiritual good, that can be gotten by such, but to afford them both kinds of Confessors, as Penitents in Catholic Countries, and in Ireland, and in Holland have also, and to procure them all the spiritual good and help, which may be reaped by both such Confessors.   
FINIS.