not two things, but both one office in the beginning of Christ's religion. II. Whether a bishop hath authority to make a priest by the Scripture, or no? and whether any other, but only a bishop, may make a priest? A bishop may make a priest by the Scripture, and so may princes and governors also, and that by the authority of God committed to them, and the people also by their election for as we read that bishops have done it, so Christian emperors and princes usually have done it; and the people, before Christian princes were, commonly did elect their bishops and priests. 12. Whether in the New Testament be required any consecration of a bishop and priest, or only appointing to the office be sufficient? In the New Testament, he that is appointed to be a bishop or a priest, needeth no consecration by the Scripture; for election or appointing thereunto is sufficient. 13. Whether, (if it befortuned a prince Christian-learned to conquer certain dominions of infidels, having none but temporal-learned men with him), it be defended by God's law, that he and they should preach and teach the word of God there, or no? and also make and constitute priests, or no? It is not against God's law, but contrary, they ought indeed so to do; and there be histories that witnesseth that some Christian princes, and other laymen unconsecrate, have done the same. 14. Whether it be forfended by God's law, that, (if it so fortuned that all the bishops and priests of a region were dead, and that the word of God should remain there unpreached, the Sacrament of Baptism and other unministered), that the king of that region should make bishops and priests to supply the same, or no? It is not forbidden by God's law. 15. Whether a man be bound by authority of this Scripture, 66 Quorum remiseritis," and such like, to confess his secret deadly sins to a priest if he may have him, or no? A man is not bound by the authority of this Scripture, "Quorum remiseritis," and such like, to confess his secret deadly sins to a priest, although he may have him. 16. Whether a bishop or a priest may excommunicate, and for what crimes? and whether they only may excommunicate by God's law? A bishop, or a priest by the Scripture is neither commanded nor forbidden to excommunicate, but where the laws of any region giveth him authority to excommunicate, there they ought to use the same in such crimes as the laws have such authority in; and where the laws of the region forbiddeth them, there they have none authority at all and they that be no priests may also excommunicate, if the law allow them thereunto. 17. Whether unction of the sick with oil to remit venial sins, as it is now used, be spoken of in the Scripture, or in any ancient author? Unction of the sick with oil to remit venial sins, as it is now used, is not spoken of in the Scripture, nor in any ancient author. This is mine opinion and sentence at present, which nevertheless I do not temerariously define, but refer the judgment thereof wholly unto your majesty. T. CANTUARIEN. This is mine opinion and sentence at this present, which I do not temerariously define, and do remit the judgment thereof wholly unto your majesty 2.] z [This passage, with the signature of the archbishop, is in his own handwriting, both in the Cotton and Stillingfleet MSS.] 49 Why then should we call them so? 2. What a Sacrament is by the ancient authors? 3. How many Sacraments be there by the Scripture? 4. How many Sacraments be there by the ancient authors? 5. Whether this word Sacrament be, and ought to be, attribute to the seven only? Whether the seven Sacraments be found in any of the old authors, or not? The answers. 1. Scripture useth the word, but it defineth it not. 2. In them is found no perfect definition, but a general declaration of the word, as a token of a holy thing. 4. So named only Matrimony: in effect mo[re]; and at the least seven, as we find the Scripture expounded. 4. Authors use the word Sacrament" to signify any mystery in the Old or New Testament: but especially be noted Baptism, Eucharist, Matrimony, Chrism, Impositio manuum, Ordo. [Here is omitted Penance.] 5. The word, because it is general, is attribute to other than the seven. But whether it ought especially to be applied to the seven only, God knoweth, and hath not fully revealed it so as it hath been received. The thing of all is found, but not named all Sacraments, as afore. The king's animadversions. *Then Penance is changed to a new term, i. e. Absolution. Of Penance I read, that without it we cannot be saved after relapse; but not so of Absolution. And Penance to sinners is commanded, but Absolution, yea, in open crimes, is left free to the askers. † Laying of hands, being an old ceremony of the church, is but a small proof of Confirmation. [Then shew where.] This answer is not direct; and yet it proveth The questions. 6. Whether the determinate number of seven Sacraments be a doctrine either of the Scripture, or of the old authors; and so to be taught? 7. What is found in Scripture of the matter, nature, effect, and virtue of such as we call the seven Sacraments? So although the name be not in Scripture, yet whether the thing be in Scripture, or no, and in what wise spoken ? 8. Whether Confirmation cum chrismate of them that be bap The answers. 6. The doctrine of Scripture is to teach the thing, without numbering, or naming the name Sacrament, saving only Matrimony. Old authors number not precisely. Twelve Articles of the Faith not numbered in Scripture, nor Ten Commandments, but rather one, "Dilectio," seven petitions, seven deadly sins. 1. Of Baptism manifestly. 2. Of the Holy Communion manifestly. 3. Of Matrimony manifestly. 4. Of Absolution* manifestly. 5. Of Bishops, Priests, and Deacons ordered per impositionem manuum cum oratione expressly. 6. Laying† of the hands of the bishop after Baptism, which is a part of that is done in Confirmation, is grounded in Scripture. 7. Unction of the sick and prayer is grounded on Scrip ture. 8. The thing of Confirmation is found in 50 Scripture, though the The answers. name Confirmation is not there. Of Chrisma scripture speaketh not expressly, but it hath been had in | high veneration, and observed since the beginning. 9. The calling, naming, appointment, and preferment of one before another to be bishop or priest, had a necessity to be done in that sort, a prince wanting. The ordering appeareth taught by the Holy Ghost in the Scripture per manuum impositionem cum oratione. 10. Bishops, or not after. II. Scripture warranteth a bishop, (obeying high powers as the prince Christianed), to order a priest per manuum impositionem cum oratione. And so it hath been from the beginning. Of others Scripture speaketh not. 12. Manuum impositio cum oratione is required. Which is a consecration. So as only appointing is not sufficient. |