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your Realme, or Posteritie: So God helpe me, either in Worde, or Dede; nevertheles, prostrate at your Majesty's Feet in what Thing soever I have offended; I appell to your Highnes for Mercy, Grace, Pardon, in such wise as shall be your Pleasure; beseeching the Allmightie Maker, and Redeemer of this World, to send your Majesty continuall and long Helth, Welthe, and Prosperitie, with Nestor's Yeres to Reigne, and your most Dear Son, the Princes Grace, to prosper alwayes, and contenew after you: and they that would contrarye, short Life, Shame, and Confusion: Writin with the quaking Hand, and most sorrowful Harte, of your most sorrowful Subject, and most humble Servant, and Prisoner, this Satyrday at the Tour of London.
Questions concerning the Sacraments.
The First Question.
The Second Question.
The Third Question.
The Fourth Question.
The Fifth Question. Whither this Word Sacrament be, and ought to be, attributed to the Seven only? And whither the Seven Sacraments be found in any of the Old Authors ?
The Sixth Question. Whither the Determinate Number of Seven Sacraments be a Doctrine, either of the Scripture, or of the Old Authors, and so to be taught.
The Seventh Question. What is found in Scripture of the Matter, Nature, Effect,
and Vertue of such as we call the Seven Sacraments; so as although the Name be not there, yet whether the Thing be in Scripture or no, and in what wise spoken of ?
The Eighth Question. Whether Confirmation, cum Christmate, of them that be Baptized, be found in Scripture ?
The Ninth Question. Whether the Apostles lacking a Higher Power, as in not having a Christian King among them, made Bishops by that Necessity, or by Authority given by God?
The Tenth Question. Whether Bishops, or Priests, were First? And if the Priests were first, then the Priest made the Bishop.
The Eleventh Question. 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 ?
The Twelfth Question. Whether in the New Testament be required any Consecration of a Bishop and Priest, or only appointing to the Office be sufficient?
The Thirieenth Question. Whether (if it fortuned a Christian Prince Learned, to Conquer certain Dominions of Infidels, having none but Temporal Learned Men with him) if 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 ?
The Fourteenth Question. Whether it be forefended by God's Law, that (if it so Fortune that all the Bishops and Priests of a Region were Dead, and that the Word of God should remain there unpreached, and the Sacrament of Baptism, and others unministred), that the King of that Region should make Bishops and Priests to supply the same, or no?
The Fifteenth Question. Whether a Man be bound by Authority of this Scripture, (Quorum Remiseritis) and such like, to confess his Secret Deadly Sins to a Priest, if he may have him, or no?
The Sixteenth Question. Whether a Bishop, or a Priest, may Excommunicate, and for what Crimes? And whether they only may Excommunicate by God's Law?
The Seventeenth Question. 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 Antient Authors.
LXIX. An Answer to the former Queries; with some Remarks on
them, in the King's Hand, written on the Margin: Together with some Persons' Names; but these are not written by the King.
(Cotton Libr. Cleop. E. 5.) 1. SCRIPTURE useth the Worde; but it defineth it not*.
2. In them is founde no proper Definition, but a general Declaration of the Worde, as a Token of an Holly Thinge.
3. So named only Matrimony; in Effects moo; and at the lest 7, as we finde in the Scripture expounded.
4. Auctors use the Word Sucrament, to signifie any Mysterye in the Old
and New Testament; but spiritually denote Baptisme, Euckarist, Matrimonie, Chrisme, Impositio Manuum, Ordo t.
5. The Worde, bycause it is General is attribute to other thenne the Seven; but whether it ought specially to be applied to the One only, God knoweth, and hath not fully revealed it soe as it hath been received $.
6. The thing of al is found, but not named al Sacraments, as afore.
7. The Doctrine of Scripture is to teach the Thinge, without Numbring or Namyng the Name Sacrament, saving only the Matrimony.
Old Auctors Number not precisely. 8. Scripture speaketh,
(1.) Of Baptisme manifestly. * Why then should we call them so? + Why these Seven to have the Naine, more then the rezt? I Arch-Bp. Cant. St. David's.
Why theu hath the Church so long erred, to take upon them so to Name them?
(2.) Of the Holy Communion manifestly.
Impositionem Manuum cum Oratione, expressely *.
(6.) Laying of the Hands of the Bishop after Baptisme, which is a Paite of that is done in Confirmation, is grounded in Scripture to
(7.) Unction of the Sick, with Prayer, is grounded in Scripture .
The Thing of Confirmation is found in Scripture; The Name Confirmation is not there ç.
Of Chrisma Scripture speaketh not expressly; but it hath been had in High Veneration, and observed synnes the Beginning.
9. The Calling, Naming, Appointment, and Preferment, of one before an other, to be Bishop or Priest, had a Necessite to be don in that Sort, a Prince wanting. The Ordering appereth taught by the Holy Gost in the Scripture, per Manuum Impositionem cum Oratione l.
10. Bishops, or not after .
11. Scripture warranteth a Bishop (obeying High Powers as his Prince Christianed) to Order à Priest, per Manuum Impositionem cum Oratione: And so it hath been from the beginning **.
12. Of other, Scriptures speaketh not.
Manuum Impositio cum Oratione, is required, which is a Consecration; so as only Appointing is not sufficient.
13. It is to be thought, that God in such Case assisting the Perfection of such an Enterprize, would further teach and inspire the Conscience of such a Prince, what he should and might doe, more then is yet openly taught by the Scripture:
* Then Penannce is changed to a New Name, the Absolution of Pennance. I read that without it we cannot be saved after Relapse, but not so of Absolution: And Pennance to Sinners is commanded, but Absolution of open Crimes is left free to the Askers.
† Laying on of Hands being an old Ceremony, is but a small Proof of Confirmation.
I Arch. Cant. S. Dav Cox.
Arch-Bp. Cant. S. David's. The Answer is not direct, and yet it proveth neither of the Two Parts to be grounded in Scripture.
! Where is this Distinction ? Now, since you confess that the Apostles did occupate the one Part, which you now confess belongeth to Princes, how can you prove that Ordering is only committed to you Bishops?
Vbi hoc? ** Arch-Bp. Cant. S. David's, Cox. Arch. Cant. B. David's.
which, in that Case, were a good Warrent to folow. For a secret Vocation supplieth, where an open wanteth.
14. Sinnes the Beginning of Christes Churche, wherin Christ himself made Distinction of Ministers, the Order hath had a Derivation fron one to another, per Manuum Impositionem cum Oratione. How it should begin again of an other Face, where it faileth by a Case, Scripture telleth not; no Doctor writte of it, that I have rede.
15. Bounde ordinarely*. 16. They may, being before of their Prince auctorised to Minister for open, publike, dedly Synne.
Of Excommunication by others, we rede not in the New Testament t.
17. The Thing is in Scripture, and in auncient Authors, according wherunto the Use should be: How it is in dede used, is a Matter of Fact, and not of Lernyng #.
Against the 15th Article, these Names are set down,
(Cott. Libr. Cleop. E. 5.) 1. SCRIPTURE sheweth not what it is : but useth the Worde Sacrament in Latyn, for the Worde Misterium Greek.
2. Sacrament, by the Authours is called, Sacri Rei Signum, or Visibile Signaculum, Sacrosanctum Signaculum, Visibile Verbum, Visibilis Forma Invisibilis Gratiæ; and perfytt Diffinition we fynde noone. * Arch, Cant.
of Arch. Cant. Bp. S. David's. I Arch, Cant. B, S. David's,