A General View of Papistry, Book 3 · Controversy 16

A General View of Papistry · Book 3 · Controversy 16

p. 540THE SIXTEENTH CONTROVERSIE, OF CONFIRMATION, ORDERS, EXTREME VNCTION.

THE FIRST QVESTION, OF Confirmation.

THe partes of this question are these. First, whether it be a Sacrament. Secondly, of the partes thereof. Thirdly, of the effect of this ceremonie. Fourthly, of the rites, and whole order thereof.

p. 541THE FIRST PART, WHETHER it be a Sacrament.

The Papists.

THat Confirmation is properly and truely a Sacrament, it was decreed in the Tridentine Councell, sess. 7. can. 1. and it is their generall opinion. error 43

Argum. Act. 8.17. They did lay their hands vponupon them, and they receiued the holy Ghost: This imposition of hands, together with the praiers here specified, was no doubt, the Sacrament of cōfirmation: for here is an outward signe, and a spirituall grace: Ergo, a Sacrament, Rhemist. ibid. Bellarm. de Confirmat. lib. 2. cap. 2.

Ans. 1. These were miraculous gifts of the holy Ghost, as the gifts of tongues, of prophecying, healing, which were bestowed vponupon the Disciples, whereof the imposition of hands was a signe at that time: but it is impossible to ground an ordinarie and perpetuall sacrament, vponupon an extraordinary example: and that they were such visible graces of the spirite, it appeareth, because Simon Magu… saw that the holy Ghost was giuen them by laying on of hands. Secondly, the holy Ghost was obtained by their praiers, ver. 15. and not by the very laying on of hands. Thirdly, to make a Sacrament, it is not enough to hauehave a visible signe, and to shew some spirituall grace therewith to be bestowed: for then the spittle and clay that Christ vsed, the napkins also and partlets, which were carried to the sicke from the Apostles, and they were healed presently: all these should be sacraments; for here are outward signes, and some effect followed: yet because there was no institution of a sacrament by Christ, nor any commandement to vse them, neither these, nor the imposition of hands can be a Sacrament.

The Protestants.

WE graunt a ceremonie of imposition of hands vsed in the Apostles time, and after, so long as the miraculous gifts of the holy Ghost continued in the Church: there is also another kinde of imposition of hands, such as the Apostle speaketh of, Heb. 6.2. which may hauehave perpetuall vse in the Church, which is nothing else but a kinde of praier to be strengthened by the holy Ghost, and for the encrease of grace. But neither this nor the other doe we holde to be a sacrament.

Argum. 1. EueryEvery sacrament must hauehave his appointment from Christ, consisting both of an outward element, and the word of institution: but the popish sacrament of confirmation hath none of these: the element they vse, is oyle, the word of consecration, I signe thee with the signe of the Crosse, and annoint thee with the Chrisme of health, in the name of the Father, the Sonne, and holy Ghost: but none of these hauehave their institution by Christ or his Apostles any where in the new testament: Ergo, it is no sacrament.

p. 542De Baptis. lib. 3.16.Augustine saith, Manus impositio, quid aliud est, quàm oratio super hominem? The imposition of the hands, what els is it but praier ouer a man? He saith not it is a Sacrament.

THE SECOND PART, OF THE MATter and forme of Confirmation.

The Papists.

THe matter of this popish Sacrament, they say, is oyle mixed and tempered error 44 with balme, Rhemist. Act. 8. sect. 6. First, halowed and consecrated by the Minister thereof, and striked in manner of a crosse vponupon the forehead of him that is to be confirmed, Bellarm. cap. 8.

Argum. 2. Corinth. 1.21. It is God which establisheth vsus, or confirmeth vsus with you in Christ, and hath annointed vsus. Here the Apostle speaketh of confirmation, and of the materiall part thereof, which is holy vnction, or anointing, Bellarm. ibid.

The Protestants.

Ans. FIrst the Apostle saith not, Which hath confirmed, but, Which doth confirme: which if it were meant of that external ceremony of confirmation, see what iniury you offer to the Apostle, that being a confirmer of others, he had neede now to be catechized and confirmed himselfe. Againe, he speaketh not of confirmation wrought by the ministerie of men: but God (saith he) confirmeth vsus, that is, establisheth vsus by his spirite.

2. It is to too grosse to vnderstand by this anointing, your greazie besmearing mens faces with your Chrisme, seeing the Apostle expoundeth himselfe in the next verse, He hath sealed vsus, and giuen the earnest of his spirite in our harts, ver. 22. Of this holy anointing of our harts by the spirite, S. Iohn also maketh mention, saying, This Anointing teacheth you all things, 1. epist. 2.27. But doth the anointing of the face I pray you, giuegive men instruction?

Let vsus heare Augustines exposition, Christus sit in corde, vnctio ipsius sit in corde: Tractat. in epist. Ioh. 4.John 4inspiratio eius docet, vnctio eius docet: Let Christ be in your harts, let his anointing be in your harts: his inspiration is his anointing: you may be ashamed therefore, so grossely to abuse Scripture.

3. As for your oyle therefore mixed with balme: First, the true balme you know is not to be had, and therefore you abuse the people. Secondly, make the best of it you can, it is but a Iewish ceremonie. Thirdly, your benediction of it, is but a kinde of magicall inchantment, seeing you hauehave no word of God to consecrate creatures in that sort: for all things are sanctified by the word of God and praier: Ergo, without the warrant of God, there is no such sanctifying of creatures.

p. 543The Papists.

2. THe forme of Confirmation is in the words which are pronounced, I signe thee with the signe of the crosse, and confirme thee with the Chrisme of error 45 saluation or health, in the name of the Father, the Sonne, and holy Ghost, Bellarm. cap. 10.

The Protestants.

1. THey must shew the institution of Christ, out of the word, for the forme of eueryevery sacrament: which they can not doe for this, vnlesse they runne to their beggerly traditions, which they blasphemously call the word of God vnwritten.

2. Where hauehave they learned, that men are confirmed and established with the externall anointing of oyle? so said some amongst the Colossians, Touch not, taste not, handle not: to whom the Apostle answereth, Which things perish with the vsing, and are after the commandements of men, Coloss. 2.21.22. So is this anointing with oyle, a meere inuention of men, and hath no longer vertue or force, then in the naturall vse thereof.

THE THIRD PART, OF THE EFFIcacie and vertue of confirmation.

The Papists.

THe holy Ghost is giuen in confirmation, for force, strength, and corroboration, against all our spirituall enemies, and to stand constantly in the confession error 46 of our faith, euen to death, with great increase of grace, Rhemist. Act. 8. sect. 7. And in this respect it giueth more abundant grace, in strengthening of vsus against the deuil, then Baptisme doth, Bellarm. cap. 11.

The Protestants.

FIrst, they doe offer great iniurie to the spirite of God, tying him as it were, to their beggerly elements, which hauehave power, as they say, to conferre grace: The Scripture saith, The spirite bloweth where it listeth, Ioh. 3. The spirite of God is free, and is giuen without Sacraments, as well as with them: but this tradition of yours is no Sacrament: if it were, yet could it not conferre grace, as we hauehave proued before.

Secondly, they doe greatly deface the Sacrament of Baptisme, making it imperfect without confirmation, saying, that he which is baptized, shall neuer p. 544be a perfect Christian,Tilem. Heshus. loc. 22 error. 22. vnlesse he be confirmed with Chrisme, Gerson. And that it is to be reuerenced with greater reuerence then Baptisme: See Fulk Act. 8. sect. 7. Yea they depriue Baptisme of the proper effect and vse thereof, which is a signe vntounto vsus of the assistance of Gods spirite, to fight manfully against the Deuill: for by baptisme we are buried into the death of Christ, Rom. 6.3. But Christ by his death triumphed ouer the Deuill, Coloss. 2.15. Ergo, Baptisme is a signe of our victorie against the Deuil: yet they rob Baptisme of this honor, and giuegive it to Confirmation. And thus they preferre their owne inuentions before the ordinance of God; no Sacrament before a Sacrament.

Augustine sheweth, what the Sacrament of Vnction is, Vnctionis sacramentum est virtus ipsa inuisibilis; Tract. in epist Iohan. 4.vnctio inuisibilis, spiritus sanctus: The sacrament of vnction, is the inuisible vertue: the inuisible anointing, the holy spirite: What is become now of your sacrament of vnction?

THE FOVRTH PART, OF THE RITES and ceremonies of Confirmation.

The Papistes.

THe ceremonies which they commonly vse in Confirmation, are these. First, error 47 the Bishop must breathe vponupon the pot or cruze of Chrisme. Seōcdly, he saluteth it in these words, Aue sanctum Chrisma: Haile holy Chrisme. Thirdly, he giueth a kisse. Fourthly, he striketh him that is cōfirmed with his hand, to teach him patience. Fiftly, his forehead is bound about, least the Chrisme should run downe, which teacheth him not to lose the grace of God. Sixtly, seuen daies together he must neither wash his head nor face. And these with such like ridiculous toyes, are practised amongst them, Bellarm. cap. 13. lib. de confirmat.

The Protestants.

1. SOme of these ceremonies we condemne as ridiculous: as the breathing vponupon the oyle, the striking of the party confirmed, which light gestures become not the grauity of the Ministers of the Gospell: all things should be done in the Church in decent and comely order, 1. Cor. 14.40. Secondly, one of them is meerely Idolatrous, to salute the oyle, as the Angel saluted Mary, to say Aue, All haile vntounto it, making an Idoll of it, being a thing without sense or life. Thirdly, all of them are superstitious, hauing mysticall and typicall significations and shadowes, which agreeth not with the nature of the Gospel: for all shadows are now past, the body being come, Col. 2.17. Lastly, they are superfluous, cumbersome, and burdenous, as Augustine saith: Ipsam religionem, quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt. They oppresse religion with the burden of ceremonies, which God hath left free in few sacramēts. Againe, who seeth not how thus by their own traditions they doe euacuate the ordinance of God? for in stead of catechizing and instructing of the youth in the p. 545principles and foundation of religion, as of repentance from dead workes, faith toward God, of the resurrection and eternall iudgement, Hebre. 6.2.3. they hauehave brought in nothing else, but oyling, greazing, annointing of them, breathing vponupon them, crossing, and such like: and whereas S. Paul giueth Parents a charge to bring vp their Children in the instruction of God, Ephes. 6.4. They bid them bring their Children to be anointed, crossed & chrismated, as they call it, and they hauehave done enough.

THE SECOND QVESTION, of Orders.

THe seuerall partes of this question, are these: First, whether it be a Sacramēt▪ Secondly, of the efficacie and vertue thereof. Thirdly, of the ceremonies.

THE FIRST PART, WHETHER THE receiuing of orders be a Sacrament.

The Papists.

THat holy Orders are a sacrament rightly and properly so called, it was decreed in the Tridentine Councell sess. 23. canon. 3. And that not onelyonly the error 48 three higher degrees of Priesthood, Deaconship, subdeaconship, but the foure inferiour orders, of Exorcistae, Acoluthi, Lectores, Ostiarij, doe belong vntounto the same sacrament of Orders, and are sacraments as well as the other, Bellarm. cap. 8. lib. de sacram. ordinis.

Argum. 1. Timoth. 4.14. Despise not that gift which was giuen thee through prophesie, with the laying on of hands. Holy orders giuegive grace by an externall ceremonie and worke: Ergo, it is a Sacrament, Rhemist. in hunc locum.

Ans. 1. It cannot be proued out of this place, that imposition of hands giueth grace: for this was an extraordinary gift which S. Paul speaketh of, and doth not alwaies follow imposition of hands. Secondly, this gift was not giuen by the very ceremony of imposition of hands, but through prophesie and reuelation of the holy Ghost: for it was reuealed vntounto the Church by the spirite of prophecie, that Timothie was a chosen vessell of God: therefore S. Paul saith, That worthie thing which is committed vntounto thee, keepe through the holy Ghost, 2. Tim. 1.14. The holy ghost was both the conferrer of that grace, and the preseruer of it. Imposition thē of hands was but an outward signe of the presence of Gods spirit vponupon those that were lawfully ordeined: for al vponupon whom hands were laid, receiued not the holy ghost, but such only as were appointed of God: p. 546And therefore the Apostle chargeth Timothie to lay hands sodenly on no man, 1. Timoth. 5.22. which caueat was not needfull, if vponupon whomsoeuer he had laid his hands, they should immediately receiue the holy Ghost.

The Protestants.

YOur seuen popish orders we do not at all receiue into the church, much lesse can we abide, that they should be sacraments: The lawfull ordeining of Pastors, teachers, and Deacons, we doe acknowledge, but no sacrificing Priesthoode, nor no ministring Deaconship at the Altar: such orders as we hauehave notwithstanding we doe not take to be Sacraments, much lesse yours, that are vtterly to be abolished.

Argum. 1. Sacraments must hauehave their institution from Christ: so hauehave not your orders: for Christ instituted onelyonly Apostles and Disciples: Presbyters, and Deacons were founded by the Apostles: who notwithstāding had no commission to constitute new Sacraments. As for the other fiue orders, of Subdeacons, Readers, Acoluthi, Exorcistes, doore keepers, they are neither read in Scripture, nor ordeined of the Apostles, nor heard of for many yeeres after.

Secondly, your Sacrament hath neither outward element, nor word of institution: if you say, laying on of hands is the externall signe: we answere, that the visible signe in a Sacrament must not onelyonly be an externall action, but a materiall element, as water in Baptisme, and bread and wine in the Lords Supper. The forme (you say) is in these wordes pronounced by the Bishop, Accipite potestatem offerendi sacrificium, Receiue ye power to offer sacrifice, Bellarm. ca. 9. We answere againe, that this sacrificing office, hath no foundation in Scripture: the Ministers of the Gospell are called dispensers of Gods Mysteries: namely, of the word and Sacraments, 1. Corinth. 4.1. Ministers for Christ, not sacrificers of Christ: wherefore neither hauehave ye any word of institution; and consequently no Sacrament.

And I pray you tell me, if you will make eueryevery one of your orders a Sacrament; then must you needes hauehave as many Sacraments as there are orders: and so shall you hauehave sixe Sacraments more then you thought: for you doe distinguish all the orders in office and forme of consecration one from another: and therefore, they cannot all make one Sacrament.

Epist. 118. cap. 1.Augustine saith, Christus Sacramentis numer… paucissimis societatem populi colligauit: Christ hath ioyned together his people with most fewe Sacraments: and then he nameth Baptisme and the Communion: Et si quid aliud in Scripturis canonicis commendatur: and if any other be commended in Scripture: Ergo, there is no Sacrament of orders, because it is not found in Scripture, as we hauehave said.

p. 547OF THE EFFICACIE, WHICH THEY ascribe to this sacrament.

The Papists.

THis sacrament of Orders, as they cal it▪ giueth a double grace. First, it giueth error 49 those that are ordayned, abilitie and power to execute their office: which is to consecrate and offer vp the body and blood of Christ; wherein chiefly the priesthood consisteth, and not in preaching the worde: for they may be priests, though they preach not, Concil. Trident. sess. 23. can. 1. By holy orders then the holy Ghost is actually bestowed, when those wordes are pronounced, Accip… spiritum sanctum, receiue yee the holy Ghost. Canon. 4.

The Protestants.

FIrst, the Gospell alloweth no externall sacrificing priesthood, but a spirituall onelyonly, whereby eueryevery Christian is made a king and priest to offer spirituall sacrifices of prayse and thankesgiuing vntounto God, Apocal. 1.6. And the onelyonly essentiall parte of the office of Ministers vnderunder the Gospell, is, to be able dispensers of the mysteries of the word and sacraments, 1. Corint. 4.1. 2. Corinth. 3.6.

So Augustine also sayth:In Apoc. hom. 2. Quicunque aut Episcopus aut presbyter frequenter de Deo loquitur, & quomodo ad vitam aeternam perueniatur annuntiat, meritò Angelus Dei dicitur. Whosoeuer Bishop or presbyter doth speake freely of God, and preacheth the way to eternall life, is an Angel of God. This then is the onelyonly principall office of true Pastors, to tea…h the way to the kingdome of God.

Secondly, it is also a great vntrueth, that the holy Ghost is straightway giuen to all those, vponupon whomsoeuer hands are layd, and they admitted to Orders: For what neede then that triall and examination, which ought to bee had of those, which are to be ordayned, whereof Saint Paul speaketh, 1. Timoth. 5.22. if the only laying on of hands can make able Ministers?

Nostri sacerdotes, sayth one,Ex veter. testam. qu. 1…9. inter opera Aug. super multos quotidie nomen Domini & verba benedictionis imponunt, sed in paucis effectus est: Our priests doe lay the word of blessing vponupon many, calling vpō the name of God, but in few followeth any effect of that blessing: And he giueth the reason in another place, Dei est, effectum tribuere benedictionis: It belongeth vntounto God, to giuegive effect to Priestly blessing. Ergo, it is not by onelyonly act and vsing of the ceremony bestowed.

The Papists.

AN other effect of their sacrament of orders, they say, is to imprint a certaine error 50 indeleble marke & character in him that is ordayned, which can neither by sinne, Apostasie, or heresie bee blotted out, Rhemist. 2. Corinth. 1. sect. 7. And therefore a priest once ordayned can neuer lose his orders, or become p. 548a lay man agayne, Concil. Trident. sess. 24. can. 4. Bellarmin. cap. 10.

The Protestants.

FIrst, the practise of the popish Church is contrary to their owne rules: for I would hauehave them tell me, whether they tooke not the priesthood and anoynting from Iohn Husse, when with a payre of sheares they clipped off the skin of his head most cruelly, as they were busie in disgrading of him, in the Councel of Constance: Fox. p. 623.Or when they had grosly abused that reuerend father, Bishop Cranmer, and vnmanerly behaued themselues in his degradation, and clapt him in a poore beggerly, thread-bare, Lay mans gowne: did they not thinke, that they had dispoyled him of his priesthood? What is now become, masters, of your indeleble character? Or is it your meaning, that it may bee clipped or scraped off onelyonly, but not washt off, or lightly rubbed away? Your owne cruell deedes doe ouerthrow your popish principles.

Augustine is agaynst you: Constitutum est in ecclesia, ne quisquam post criminis alicuius poenitentiam clericatum accipiat, ad clericatum redeat, aut in clericatu maneat: It is a constitution of the Church, that no man after publike penance done for some notorious crime, should be either made a clerke, or returne to his clerkship or priesthood, or bee suffered to continue therein. If his priesthood were neither restored to him, nor hee suffered to remaine therein, then surely he had lost his priesthood.

THE THIRD PART, OF THE ceremonies.

The Papists.

error 51 THey doe anoynt the handes of such as are ordayned, with oyle, and doe enioyne them to shaue their crownes. And the higher degree of priesthoode they hauehave, so much broader must their shauen crowne bee, Tileman. Heshus. loc. 14. Err. 5. Bellarm. cap. 12.

The Protestants.

WE hauehave the same opinion of these ceremonies, as we hauehave of the popish orders themselues, counting them worthy of no place in the Church of God. As for the superstitious custome of anoynting, it is a Iewish rite, better beseeming Aarons order, then the Ministers of Iesus Christ: Looke howe hee was anoynted, so are wee: of him it is sayde, The spirite of the Lord is vponupon mee, because hee hath anoynted mee, Luk. 4.18. So the inward working of the spirite is our anoynting, 1. Iohn 2.27. Agayne, in diuers places of the scripture wee reade of ordayning by imposition of handes, Act. 13.3. p. 5491. Timoth. 4.14. & 5.22. 2. Timoth. 1.6. But there is no mention at all made of anoynting with oyle.

And as for the shauing of the crowne, it it is worse then a Iewish ceremonie: for it seemeth to hauehave taken beginning from the heathen: and the Iewes were forbidden to cutte or make balde their heads, Deuteronom. 14.1. Leuit. 19.28. In so much, as it was a signe of more holines amongst them not to suffer the rasor to come vponupon their heads, as it is to bee seene in the lawe of the Nazarites, Numbers 6. The rest of the questions that concerne the calling of ministers, wee hauehave entreated of more at large, Controuers. 5. of Ecclesiasticall persons.

THE THIRD QVESTION, OF EXTREME VNCtion. First, whether it bee a sacrament. Secondly, of the efficacie. Thirdly, of the ceremonies.

THE FIRST PART, WHETHER EXtreme Vnction be a sacrament.

The Papists.

THat extreme Vnction is rightly and properly a sacrament, which is error 52 (say they) the anoynting of those that are extreme sicke, to assure them of remission of their sinnes: it was concluded in the Chapter of Trent. sess. 14. can. 1. and is generally maintained by the Church of Rome, Bellarmin. cap. 2.

Argum. Iam. 5.14. The sacrament of extreme Vnction in this place is playnely promulgated by the Apostle, being instituted before by our Sauiour Christ, Mark 6.13. For here is remission of sinnes promised to the outward element, that is, the anoynting of the sicke with oyle: Ergo, a sacrament, Rhemist.

Ans. 1. This anoynting of oyle, was a signe onelyonly of the miraculous gift of healing, that was then in the Church, and therefore was no longer to continue, then the gift it self. But it is not like, will they say, that eueryevery one of the Elders had this miraculous gift of healing. Answer: Though eueryevery particular Elder perhaps had it not, yet the whole company of the Eldership might hauehave it, as Saint Paul speaketh of the gift of prophesie giuen to the Eldership, 1. Timoth. 4.14. And it is not like that the Apostle would hauehave promised health by calling for the Elders, if the gift had not beene generall in eueryevery congregation.

Ans. 2. Neither is remission of sinnes annexed to the element, but to the generall doctrine of prayer made in fayth. The prayer of fayth, saith the Apostle, shall heale the sicke.

p. 550The Protestants.

EXtreme Vnction is no conuenient ceremonie at all to be vsed in the Church, as tending to superstition, and breeding a vayne confidence in terrene elements: much lesse is it to be holden for a sacrament.

Argum. 1. It hath no institution from Christ: For they themselues confesse, that Mark 6.13. there is but a preparatiue to the sacrament of extreme Vnction, Rhemist. the promulgation and publishing thereof is set forth by the Apostle, Iam. 5. But this is not to be admitted, that Christ was a preparer of sacraments onelyonly, and that they were perfited and finished by his Apostles: Nay, they were not to adde any thing to the institution of sacraments, but to take them as Christ deliuered them, 1. Cor. 11.23.

Agayne, the place in Iames maketh nothing for their popish aneeling: for the Apostle would hauehave al the Elders called: but one priest is sufficient to bring your oyntment box. Secondly, if any man be sick, sayth Saint Iames, though it be not deadly or mortall sicknes, but whensoeuer he is sicke: But your Vnction is neuer ministred before the poynt of death. Thirdly, here health is certainely promised: But not one amongst tenne recouereth after your popish aneeling.

Argum. 2. Christ vsed sometime clay, and spittle, sometime other elements in healing the diseased, as the Apostles vsed oyle: why, I pray you then, may not they be sacraments as well as this? For they were signes of healing but for a time: no more was the anoynting with oyle.

Augustine sayth, De latere Christi in cruce sacramenta ecclesiae profluxerunt: The sacraments of the Church issued out of Christs side vponupon the Crosse: In Psa. 40.Ps 40There gushed out▪ …is side, water and blood: but wee reade not that any oyle was shedde from …: therefore by Augustines argument, Vnction is no sacrament.

THE SECOND PART, OF THE effect and vertue of extreme Vnction.

The Papists.

error 53 FIrst, it giueth health of body. Secondly, it wipeth away the reliques of sinne: And therefore the priest thus sayth, Per istam sanctam Vnctionem, & suam pijssimam misericordiam, indulgeat tibi Deus quicquid deliquisti per visum, &c. By the vertue of this holy oyntment, and the most merciful fauour of God, the Lord forgiue thee, what thou hast offended by thy sight, hearing, &c. Bellarm. cap. 7.8.

The Protestants.

1 YOur popish aneeling is not able to heale the bodie, as wee see p. 551by daylie experience: for more die then liue after your anoynting: And they that doe recouer should doe as well without your aneeling. Wherefore this anoynting of oyle is not like to that vsed by the Apostles: for then health certainly followed, Iam. 5.14.

2 It is also a great blasphemie, to ascribe remission of sinnes to a terrene and beggerly element: The Apostle saith not the oyle, but the Prayer of fayth shall saue the sicke. The scripture also testifieth, that the Iust shall liue by fayth, Rom. 1.17. And we walke by faith, not by sight, 2. Corinth. 5.7. But he that ascribeth remission of sinnes to oyle or any other externall element, walketh by sight, not by fayth.

THE THIRD PART, OF THE MINISTER of extreme Vnction, and the ceremonies.

The Papists.

FIrst, they giuegive power only vntounto their anoynted Masse priests, to aneele the sicke with oyle. Lay men hauehave no authoritie to doe it, nor whosoeuer are error 54 no Priests, Concil. Trident. sess. 14. can. 4. Secondly, for the rite and ceremonie, the Priest comming to the sicke must anoynt his fiue senses; his eyes, eares, nostrels, mouth, and hands: also the reines, which is the seate of concupiscence, and his feete, which are the instruments of execution, Bellarmin. cap. 10.

The Protestants.

1 THis anoynting which Saint Iames speaketh of, was done by the whole company of Elders in eueryevery congregation, which were not all the Pastors of the Church: Yea, and it appeareth by their own Canons, Innocent. 1. Epist. 1. cap. 8. that it was lawfull for lay men and all Christians to vse this anoynting, see Fulk. annot. Iam. 5. sect. 5.

2 What neede the body be anoynted in so many places? It is meere superstition: of the like minde was Peter sometime, when he sayd to Christ, who would wash his feete; Lord, not my feete onelyonly, but my hands and my head. To whom Christ answered: He that is washed, neede not saue to wash his feete, but is cleane all, Iohn. 13.9. Where, although the words of Christ hauehave a spirituall meaning: yet we see the euident and playne practise of them in Baptisme: In the which sacrament, we doubt not, but that infants are thorougly baptized though eueryevery part be not touched with water. And euen so, if your aneeling were a sacrament: why might it not suffice, in some one part of the bodie to be anoynted, and not in so many? This we are sure of, that nowe you speake without booke. For the Apostle maketh no mention, of anoynting eyes, hands, or mouth, but onelyonly generally of anoynting the sick. And thus it appeareth that your extreme Vnction is no sacrament, nor any of the other foure, which you hauehave inuented.

p. 552THE CONCLVSION OF THIS treatise concerning the sacrament.

THus, I trust, we hauehave made it pliane by scripture, and euidence of argument, that there are but two sacraments onelyonly, Baptisme, and the Supper of the Lord, left and enioyned to the people of God by our Sauiour Christ: for foure things are required to make a sacrament: First, the authority of Christ in commanding it. Secondly, the element or external signe, as the matter. Thirdly, the word of institution, as the forme. Fourthly, the end and vse, to be a seale of our fayth for remission of sinnes.

1 Concerning the efficient cause, we finde that two sacraments onelyonly in the new testament, are commanded by Christ to be vsed for euer in the Church, Baptisme, and the Lords Supper: which both by his owne example and presence, as also his precept and commandement were established.

2 There must be an outward visible elementall signe, as is water in Baptisme, bread and wine in the Lords Supper. But so is there not in the fiue popish sacramēts: For in some there is no signe at all, as in Matrimonie, where they are driuen to say, that the parties that are maried are the signes: In some there is a signe, but not visible, as in absolution, the audible voyce of the priest ponouncing the words of absolution is, they say, the outward signe: But in all the sacraments of Christs institution, we finde a visible signe. In some there is an outward signe, but it is an action or gesture only, no material element, which is not sufficient, so is the imposition of hands in giuing of Orders. In some there is a materiall signe, as Chrisme in Confirmation, oyle in extreme Vnction, but they are not of Christs institution.

3 They also want a word of institution: In Penance the priest sayth, I doe absolue thee, after particular confession made of his sinnes. In Confirmation the words are, I signe thee with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, Son, &c. In Matrimony, I take thee to my wife. In giuing of Orders, Receiue thou power to offer vp the body of Christ. In extreme Vnction, God by the vertue of this oyle forgiue thee thy sinne. These, they say, are the wordes of the institution: But they can shew no word of God for them: for it is not eueryevery word that sanctifieth, but only the word of God, 1. Tim. 4. Wherefore, seeing they hauehave no word of institution, they are no sacraments.

Lastly, they want the true vse and end of a sacrament, which is, to strengthen our fayth for the remission of sinnes: for in some of these there is no relation at all had to the forgiuenes of sinnes: As Matrimonie doth but performe, say they, the graces of mariage, as fidelitie, mutuall louelove, and such like. Orders doe conferre the power of priesthood. Here is no signe or assurance of the grace of iustification. In the rest, remission of sinnes is ascribed to other instrumentall meanes, then to fayth onelyonly, as to satisfactorie workes in Absolution, p. 553to Chrisme in Confirmation, to oyle in extreme Vnction. Wherefore we conclude, because they are no seales of the righteousnes of fayth, as Saint Paul defineth a sacrament, Rom. 4.11. that they are no sacraments of Christs institution, but superstitious ceremonies deuised by men.