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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93388	A treatise of the best kinde of confessors by which preists [sic] in England may see how they may be, and lay Catholiks see how they may chuse the best kinde of confessors / composed by the most reverend father in God, Richard, bishop of Chalcedon, pastor of the Catholike in England.	Smith, Richard, 1566-1655.	1651 (1651)	Wing S4159; ESTC R43753	38,066	146

without charge of souls were not instituted purposely and for themselues but by accident and for some other cause to witt as S. Thomas a 2. 2. q. 188. art 4. sayeth in the place cited in the former chapter for the multitude of the faithfull and for the difficulty of finding sufficient persons for all people And the same say Albertus Magnus and S. Bonauenture cited by Dionysius Carthusianus in 4. d. 17. q. 6. and it is euident But doubtles those Confessors are of themselues and caeteris paribus better that is more for the glorie of God and good of souls who are instituted immediatly by God himself and purposely for themselues as proper ministers of the Sacrament of pennance then those who are instituted of the Church nor yett nether purposely for thēselues but for other occasions and if which occasions had not been would neuer haue been instituted as none such were instituted til about some foure hundred years agoe SIXT CHAPTER That a Confessor with charge of fouls is better then one without it proued by Gods binding to Confess to the one and not to the others 1. THe third proof that a Confessor with charge of the soule of his Penitents is better that is more for the glorie of God and good of souls then 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 sinns to some kinde of Confessors I suppose as a point of Fayth And he hauing instituted Confessors with charge of souls and none without such charge as I shewed before his command must needs be vnderstood of Confessors with charge of souls and not of others For the Councel of Trent sess 14. c. 5. and all Catholicks doe inferre that because Christ instituted the Apostles and their successors Iudges of sinns for to remitt retain them therewithall he bound men to confess their sinns to them because they could not iudge of whar they knew not But he did not binde vs to confess to such as himself did not institute iudges of sinns And hereupon Sotus in 4. dist 18. q. 4. art 2. sayth The Canon of yeatly Confession to ones proper Priest who hath care of souls did but add the Gods cōmand to Confess to ones proper Priest yearly time to the diuine command And it would neuer haue restrained confession to a proper Priest vnless it had vnderstood that it was a diuine precept and allwayes obserued in the Church And he addeth ibidē That this restraint to cōfess to ones proper Priest is euāgelicall So plainly he sayeth that to confess to ones proper Priest who hath charge of soules is diuine and Euangelicall Bellarmin allso lib. 3. de Poenitent c. 13. ans●ering to this obiection of Caluin the obligation of Confession is but humain because it was made in the Councell of Lateran sayeth That the Councell did onely determin the time and if all that command of cōfessing to ones proper Priest be diuine beside the time then obligation if self to confess to ones Proper Priest is diuine And if it be a diuine 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 anie other because in confessing to him we doe an act of obedience to Gods command which we doe not in confession to others to whomhe commandeth vs not to confess And obedience is so gratefull to God as he preferreth a 1. Reg●m c. 13. it before sacrifice And it were a maruell if anie who exhorte to obedience to man should dehorte from obediēce to God 2. If any obiect that if it be a diuine precept to confess to ones proper Priest that then it will follow that cuer more we must confess to him and neuer to others I answer that this will not follow because though God commandeth vs to cōfess to our proper Priests yet he fobiddeth not vs to confess to others when there is iust cause but it will follow that we must not confess to others without iust cause as diuines b Nauarre man teach For diuine affirmatiue precepts doe binde alwayes praelud 9. Sotus l. 10. de Iure 43. arr 1. Azon tom 2. lib. 7. c. 4. Gamach de Poe nit c. 18. but not for alwayes to witt when there is iust cause to the contrary And which is iust cause and where there is iust 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 iust cause to dispense herein appeareth by the foresayd words of S. Thomas that the multitude of Penitents was too great for to confesse onely to their proper Priests and that it was hard to finde sufficient proper Priests for all places In which cases doubless the affirmatiue diuine precept of confessing to proper Priests who haue charge of the souls of their Penitents doth not binde SEVENTH CHAPTER That is better for Penitents to confess to Priests who haue charge of their souls then to thers proued by the ends for which God instituted Conf●ssion 1. THe fourth proof that it is better for the Penitent to consess to a Priest who hath charge of his soul then to others I take from the ends for which God instituted Confession of sinns For one especiall end for which he instituted Confession was that such as had charge of souls might therby better know the estate of the souls whereof they haue charge as corporalle Physitians 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 sayd Prouerb 27. Diligently know the face of thy sheep whereupon S. Thomas opusc 18. c. 4. sayeth That belongeth A principall end of Confession is to be well knowne of the Pastor to care of souls which is sayd Prouerb 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 euangelicall and profitable to the souls of the people that the Pastor may know the sheep as Christ sayeth and be knowne by thē Ibid. Among the laws of feeding that is an especiall one which is exercised in the sacrament of pennance And d. 20. q. 1. art 5. Seing the greatest knowledge and iugement of the flock is gotten by sacramentall Confession in this sacrament especially it is not conuenient that it be free for euery one to goe to what Priest he will but that euery one be bound to his proper Priest so as he confess but to him or to another by his leaue And lib. 10. de Iure c. q. 3. art 1. It is the nature care and fidelity of a good Pastor that