the word ought to be added to the element As Aust Austin Addatur verbum ad elementum fit Sacramentum Fourthly for the effect which they make double both voide and vaine the first for healing of the sicknesses which neuer happeneth the second for remission of sins which is friuolous in two respects First because this is the effect of the Eucharist and secondly because it immediately followeth the absolution therfore altogither needlesse Lastly for all the rest of the circumstances and ceremonies belonging thereunto being altogither fond and foolish and the reasons thereof are rude and ridiculous for the annointing of so many and outward members or those adioyning vnto them whē as a Sacrament as they cannot but confesse concerneth rather the soule and the powers thereof then the bodie and the parts thereof for the patient alwaies to require it of necessitie which oftentimes cannot be when as sick persons most commonly lie speechlesse at the point of death And againe in depriuing those of the benefit of this their Sacrament which seeme to haue most need thereof As malefactours that are put to execution and souldiers that die in warres when as the Sacraments ought to bee common to all that are capable thereof for those places of Scripture which they alleadge for the foundation and confirmation thereof As first for that of Marke although herein they discent among themselues some of them leauing this holde as taking it to be weake for their defence as the Tridentine Councell Bellarmine and others who seeth not that the example of the Apostles maketh little for their purpose being altogither extraordinarie and miraculous being an especiall and peculiar prerogatiue power giuen vnto them for the time of their first receiuiug of the Gospell that by such workes of wonder the simplicitie of the word should be established by signs following as it is Mark. 16.26 when if we should for their healing of the sicke attribute that to the vertue of the oyle which is to be ascribed to the grace of the spirit of God and gift of the holy Ghost granted vnto them by Christ himselfe To adde authoritie vnto this calling his Disciples should rather be called Apothecaries then Apostles and this oyle to be accounted not a Sacrament but a medicament and rather an impediment then an Adiument to their miracles which facultie by that manner and meanes to cure diseases our Sauiour did not vouchsafe to bestowe vpon the posteritie of these primitiue pillours of the Church by any hereditarie right and ordinarie custome but only for a season made it to be a seale vnto the Gospell then preached And secondly for that of Iames which they abuse with common consent most superstitiously corrupting the olde institution and blending with all newe fangle inuentions and verie vnskilfully vsurping it as a continuall tradition and turning the temporarie vse thereof into a perpetuall practise without the warrant or witnesse of the word therby arrogantly assuming to themselues equall authoritie with the Apostles and prowdly presuming of the semblable spirituall power too too simply making that a Sacrament which offereth vnto vs no other thing signified which our faith should apprehend but onely that which was forthwith effected euen an healing when as by as good reason for as good cause they might make the clay made of dust and spittle by our Sauiour wherewith he healed him that was borne blinde The hem also of Christs garment with which he cured the woman of the bloudie flix and manie others Matth. 8. the chirchiefes and handchirchiefes that came from Pauls body and healed manie diseased And finally Peters shadowe which likewise healed manie Act. 5.15 to be Sacraments by making euerie meane of healing to be a Sacrament as they haue alreadie filled the word with Sacraments by making euerie misterie therein to be a Sacrament and so to number not seuen but seuentie Sacraments at the least But this their Apish imitation of the Apostles cannot bring in vre againe that heauenly operation which ceased 1500. yeares ago Iames. 5.15 And besides it is manifest if we mark the words of Iames that it was not the force of the annointing with oyle but the efficacie of the prayer of faith that should saue the sicke and therefore ought now only to be vsed both publikely and priuately without others And againe lastly the Apostle in those words in the name of the Lord setteth not the forme of this their Sacrament as Beliarmine will haue it but onely giueth al Christians a prouiso how they ought to pray that is not to vse any Diuelish enchantments Magicall charmes and Idololatricall inuocations as doth Iohn also giue the like caueat vnto them Iohn 4. vnto whom he writeth in the cōclusion of this his Epistle when he saith Babes take heed of Idols that is from all idolatrous worship seruice and inuocation but faithfully to call vpon the name of the Lord Iohn 1.5 12. euen the Lord onely who he saith in the next verse 16. can and will raise vp the sicke And thus much of their extreame vnction how farre it differeth from our ointment in this place Now of the second point briefly for challenging this ointment to thēselues because they are Catholiks and for that the Apostle entitleth his Epistle Catholike Epistle how taken a Catholike Epistle Iohn tearmeth his Epistle so as it signifieth in the originall as Generall because it was not written to any particular Church as Paul to the Romans Corinthians c. or directed to any priuate person as likewise to Timothy Titus and Philemon or as our Apostle Iohn his second third To the elect Lady and to Gaius but in common belonging to all the newe borne Christians in that time or likewise Iames both Peters and Iudes Epistles but they not so Catholike because they are of a particular Church euen Rome which cannot be vniuersall because it is but a part or member of the whole Church if we may call such an Apostolicall Synagogue by that name except we wil tearm it Catholike as the common woman so named for her naughtinesse For neither can they be Catholike according to the true originall notation of the word nor as the same more commonly and customably then syncerely and sensibly in the Ecclesiasticall Historie and auncient Fathers is vsed for the Orthodoxi that is for those that were of a sound iudgement in matters of faith Neither Arrians Donatists Nouatians Pelagians nor any other sort of Heretikes when as they are not so but contrariwise such as haue a tacke and taste of these Heretikes and of all other whatsoeuer And for the third and last thing which in a word we will conclude how can the Pope be named an holy father vnlesse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plautus calleth a bad fellow Homo sacerrimus Catholike so called why when as although he sit as God in the temple of God shewing himselfe that he is God he is Antichrist and
were Aaron and his sonnes so called after they were so consecrated to minister before the Lord in the Priests office Exod. 30.30 And so are the Prophets of the Lord tearmed in those words of the Psalmist in the person of God himselfe Touch not mine annointed and doe my Prophets no harme the latter being put exegeticos expounding the former as who to be the Lordes annointed euen the Prophets Psal 105.15 Euen so doth this inward pure and precious ointment of the holy ghost of the which the other outward holy oyle was a type and figure consecrate and sanctifie the chosen children of God to bee vnto him spirituall Kings Priests and Prophets as wee are oftentimes so tearmed in the Scriptures As first king and priest so called by Peter A chosen generation a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 out of the 19. Exod. 6. where the Lord promiseth to his people the children of Israel that he will make them a kingdome of Priests and an holy nation Againe by Iohn he hath made vs kings and priests vnto God euen his father Apoc. 1.6 As also Prophets as likewise Peter I will power out my spirit in the last daies vpon all flesh and your sonnes and daughters shall prophesie out of the Prophet Ioel 2.28 The elect and the faithfull shewing themselues to be such kings whē the kingdome of God is within them when Christ hath set vp his throne in their hearts and when they rule and raigne ouer sinne by the power of God the sword of the word and the Scepter of the spirit not onely making their appetite to be subiect to their reason and their will to their vnderstanding but also their outward man to be obedient to their inner man and the law of the members to the law of the spirit by macerating their lust and lustful bodies by mortifying their carnall and corrupt affections and by crucifying their fleshie and filthy lusts concupiscences and by giuing their members seruants vnto righteousnesse in holinesse and not as seruants to vncleannes to commit iniquitie Rom. 6.19 And such priests declare they themselues to be when they offer vp those Christian spirituall sacrifices which God requireth of them As first that whole burnt offring which Paul commendeth in giuing vp their bodies a liuing holy and acceptable sacrifice vnto God which is their reasonable seruing of God Rom. 12.1 And secondly the sacrifice of righteousnes which Dauid commandeth when he saith Offer the sacrifice of Righteousnesse and put your trust in the Lord Psal 4.5 Which sacrifice of righteousnesse is twofold of the hart whereof the prophet A sorrowfull spirit is a sacrifice to God a broken and contrite heart Lord shalt thou not despise Ps 51.17 And of the hands of which the Apostle To doe good and to distribute forget not for with such sacrifice the Lord is well pleased Heb. 13.16 And finally such Prophets doe they appeare to be when they search the Scripture as our Sauiour biddeth Ioh. 5.39 when they exhort one another daily while it is called to day as Paul warneth Heb. 3.13 and when they labour to growe vp more and more in grace and knowledge as Peter requireth 2. Epist 3.18 and last verse we see then how honourable holy and happy the estate of all the children of God is in being made partakers of this heauenly ointment in not onely bringing forth the former blessed fruits and effects as thereby to be made both valiant Champions and victorious conquerours ouer our spiritual and ghostly enemies and contraries to be refreshed and eased in the middest of our afflictions aduersities to be healed and helped of all the outward sicknesses of our bodies and inward sinnes of our soules to present vs as a sweet smelling sauour or odour in the nostrels of the Lord to giue vs a glad heart and a cheerefull countenance both before God and man The spirituall effect of this heauenly ointment and to consecrate vs Kings Priests and Prophets vnto God but also in bestowing vpon vs so high a dignitie priuiledge and prerogatiue as to make vs the elect vessels of such a diuine liquor whereby we may be worthily tearmed not the gally Pots for that is too base a name but rather the Allabaster boxes of so precious an ointment yea and to be no siluer shrines for that is too meane a mettall for such an excellent matter and that not of Danae the Image that came downe from Iupiter but indeede the golden Temples and Tabernacles of the holy ghost the spirit of God which discended downe from Iehoua himselfe This being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which first our Sauiour himselfe is called Christ and we next his members tearmed of the same Christians that glorious title wherein we haue cause to ioie and reioice for this is that precious ointment which Dauid figuratiuely prophesied should first be powred vpon Aarons head which is Christ and then fall downe vpon his Disciples and Apostles which were the goodly ornaments of the golden age of the Church Psal 133. and the beard as it were of Aarons body annexed to the Head Christ and lastly which ran downe to the skirts of his cloathing euen to the Preachers and teachers of the gospell which liue in this last age of the Church which are as it were the hemme of Aarons garment euen the lowest and least members of the Church and last ministers of Christ And not only vnto them but vnto all the number of the elect and faithfull in generall as being purfles and appurtenances of Aarons body the church and partaking as being the communion of Saints in proportion according to the measure of Gods gifts and graces of this holy and heauenly ointment The duetie therefore of vs all and euerie one of vs is this so to prepare our selues as that wee possesse our vessels in holinesse and purenesse As the Apostle warneth vs euen to purge our hearts from all Hypocrisie to cleanse our soules from all iniquitie and to purifie our mindes from all impietie that being washed with the water of regeneration perfumed with the incense of faith and seasoned with the salt of grace and sweetned with the fruits of charitie wee may be found fit vessels and sweet receptacles for so soueraigne an ointment For as new wine as our Sauiour saith in the gospell must be put in new vessels least that both perish so must this precious liquor be powred into new and pure vessels that both may be preserued For euen as the dead flies as Salomon saith doth cause to stincke and putrisie the ointment of the Apothecarie Eccl. 10.1 So doe the carnall affections of our mortall bodies corrupt and contaminate this spirituall ointment of the holy ghost by making it to be vnto vs not the sweete odour of life vnto life but the bitter sauour of death vnto death and to preuent it rather to our destruction and damnation then to conuert it to our soules health and
vnholy Arch-heretike or Antichrist whatsoeuer But of him which is here said to be especially holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of singularitie and excellencie aboue all other who onely giueth it and in whose name and for whose sake it is onely giuen And thus much and no more would I speake of these words so finish this first principal part of my text but that our aduersaries the Papists who absurdly abuse this place Catholiks as they do many other wresting it to their Hypocriticall purpose and forcing it to stablish their Hereticall doctrine doe vrge me to contend with them in a matter contrarie to manifest truth Seing that they are not ashamed corruptly to depraue these words in confirmation of their forged Sacrament of extreame vnction and applying them vnto themselues grossely after this manner The Popish forged Sacrament of extream vnction That by this ointment the Apostle here meaneth nothing els but extreame vnction and that it onely appertaineth vnto them because they are Catholike and that they haue the same as the Apostle saith from him that is holy that is from their holy father the Pope and Byshop of Rome First therefore of their vnction what affinitie it hath with this our ointment Secondly how fitly they may be called Catholikes as Iohn tearmeth this his Epistle Catholike And thirdly what agreement there is betweene him that is here called holy and their holy or rather vnholy Father the Pope For the first their extreame vnction the Catholikes describe the same after this manner The matter As for matter to consist of oyle oliue consecrated by a Byshop the vse thereof to anoile the sicke aboue and beneath forward and backward vpon the eies eares mouth nose hands and feete a man vpon the reines of the backe and a woman vpon the belly filthy to speake of vs and more filthy to be done of them because say they concupiscence raigneth most in those parts The forme For forme the words of the Priest in the time of the annointing The vse the effect thereof to put away forgotten sinnes and to purge all veniall sinne committed by mispending our sences a Sacrament as they tearme it comfortable to the soule and healthfull to the body as farre forth as it is expedient the holy Ghost strengthening the weake with grace against the violent assaults of the Diuell and the fearefull terrour of death other circumstances and ceremonies belonging here vnto these The circūstances ceremonies therof The minister thereof sent for by the patient who must first be confessed of his mortall sinnes and receiue absolution then humbly desire for Gods sake this extreame vnction And if happily the party want any of the fore-named members then must the next adioyning parts vnto the same be anoiled for this reason as they alleadge because they haue those members grounded in the soule But with this double caueat First that the persons that are capable of this vnction must be men and women which haue reason discretion and deuotion to require and request the same and not babes or infants and those such as lie in perill of death by Gods visitation and not by violence of warre or at the time of execution This Laurence Vaux that compendious compiler in English of Catholike Catechismes But Kamnisius that Canon of Catholikes and pillar of Poperie in his Catechisme first saith as concerning this vnction that we must beleeue whatsoeuer the Catholike Church hath constantly taught Then he defineth the same after this manner To be an holy signe instituted in consecrated oyle as whereby heauenly vertue is applyed to the sicke for the health not onely of the soule but also of the body by diuine institution I come as neere his owne words as I can And goeth further in bringing in the testimonie of of Iames the Apostle in confirmation hereof Chap. 5.14 Is any sicke among you Let him call vpon the Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord c. This as a precept and withall alleadging the example of the Apostles for practise thereof Mark 6.13 that they annointed many that were sick with oyle and healed them And the Tridentine Councell denounceth a fourefold Anathema or bitter curse against all those that shall not acknowledge and accept the foresaid extreame vnction as a Sacrament with all the ceremonies belonging thereunto before mentioned But Bellarmine the great Champion of Rome and refiner of many grosse errours of other drossie Papists although he seeme not in euerie respect to admit the former doctrine but maketh exception of that place of Marke as that the oyle there not to be the verie Sacrament of vnction but onely a figure shadowing and insinuation of the same Herein warring and iarring from the rest of his fellowes in this answering vnto his name yet in effect doth he conclude and confirme that which the other said before All which let vs consider and compare the oyle of Iames with the ointment of Iohn and the Apostles annointing with the Priests anoiling Theirs a materiall oyle of oliues ours the spirituall ointment of the holy Ghost theirs hallowed by a Romish Byshop ours sanctified by the great Byshop of our soules Christ Iesus theirs outwardly anoiling the bodie ours inwardly annointing the soul theirs against corporall diseases ours against spirituall sicknesses theirs at the perill and point of death ours at all times and seasons theirs must needs haue confession going before ours faith the onely meanes to obtaine the same and theirs not for infants in any wise ours for babes for so our Apostle calleth these that are here said to haue this ointment Now to trie their extreame vnction how it is allowable by the touchstone of the word of God and agreeable to the analogie of faith Catholikes high traitors against God first in making it a Sacrament First we accuse them of high treason against the diuine maiestie of God for forging this and other sacraments seales when as he himselfe hath ordained and appointed but two only as his Petty or Priuy seale of Baptisme and his great or broad seale of Eucharist for which they may truely be tearmed Sacramentaries themselues as they falsely call vs. Secondly in the matter and element thereof they shew themselues absurd when as they say that a Byshop must needs consecrate the same when as they make any common hedge-priest among them sufficient to consecrate the greatest Sacrament of all other as they will not denie of the Lords supper by vttering onely these words Hoc est corpus meum which they therefore call the words of consecration Thirdly in the vse ridiculous and filthie in anoiling a woman on the belly no holy action but an vnseemely gesture not to be named with pure lippes nor to be heard with chast eares for the forme without forme the words of the Priest not the written word of God when as in euerie Sacrament
curse and death as first condemnation for so the Apostle By the offence of one the fault came on all men vnto cōdemnation Rom. 5.18 Secondly curse for as saith the same Apostle out of Deut. 27.26 Cursed is euerie man that continueth not in all things which are written in the booke of the Lawe to doe them Gal. 3.10 Thirdly death for according to the commination of the law whosoeuer shall not performe euerie iote and tittle of the lawe shall die the death and the conclusion of our Apostle The wages of sinne is death Rom. 6. And the last with condemnation curse and death not temporall or for a time but perpetuall and for euer because man himselfe was neuer able to beare and abide as the Lord himselfe knew who seeth all his frailties and infirmities and yet it being necessarie that man hauing sinned man should suffer for that the sentence of condemnation should not be reuersed nor curse of the lawe reuoked nor the doome of death redeemed but that one must needes die for the people and one for all and not that man alone as being sufficient because all men had trāns gressed nor a beast being too base to satisfie for so great and so manie trespasses nor an Angell as being too weake for such a punishment and passion It pleased God the Father of his gratious goodnesse to send downe his onely begotten sonne out of his owne bosome and it liked also Christ himselfe the sonne of God yea God of God light of light verie God of verie God of his owne intire loue to vouchsafe to discend downe from the highest heauen vpon the earth and to be incarnate incorporate and compassed about with our claiey mould to take vpon him our vile and seruile nature and to be manifested vnto the world in our weake fraile and wretched flesh and to be borne of a silly simple and sinfull woman to performe for man all obedience and to reforme his disobedience to ransome sinne and redeeme his transgression by his body to saue our soules and by his owne death to purchase our liues by his owne crucifying to take away our curse by his owne condemnation to obtaine a common saluation and by his owne sacrifice to make a generall satisfaction for all other vnto God his father O magna gratia magna dignatio And this is that great wonderfull mystery which is so notably set out by the Euangelists in the Gospell which when we consider our spirite must needes be rauished our senses benummed our Witts captiuated and all our outward and inward parts and powers to be astonished that the word should be come fleash Iohn 1.14 and to be made of the seede of Dauid according to the fleash Rom. 1.3 and being in the fourme of God and thinking it noe robberie to be equall with God should make himselfe of no reputation and take vpon him the fourme of a seruant and be made like vnto men and be formed in shape of a man Phil. 2.6.7 which is such a misterie that I may vse Austin words in an other matter Yet fitly applied to this purpose Vt altitudine ipsa rerum superbos terreat profunditate attē tos teneat veritate magnos pascat vtilitate paruulos nutriat in his 5. lib Genesi ad Lite Chapit 3. that with the depth thereof it terrifieth the arrogant which thinke they can conceiue all thinges with the hardnesse thereof it will make men attentiue and studious which otherwise would be idle and negligent and with the truth thereof will exercise the most perfit and able which thinke all matters easie and plaine and lastly with the pressire and fruitfulnesse thereof will nourish the simplier sorte which like younge sucklinges can hardly brooke anie stronge meates and not onely such a misterie but such a greate misterie as what could be greater saith the same Father that a virgin should cōceaue a sonne without the seede of man What greater then that God should be borne of a woman and what finally greater then this that she that confesseth herselfe a lowly handmaid should become the mother of her owne maker Where vpon Austin saieth vpon the Magnificat Misterium incarnationis verbi super omnia constat esse ineffabile Wherein are not only manie but also greate miracles as that a virgin should become a mother God a man Greate miracles and the Creatour a Creature that truth should come out from the Earth that Righteousnesse should looke downe from Heauen that maiestie shuld take vpon it Humilitie that he that is the Auncient of daies and was for euer before all daies and created euery day should be borne in a daie to deliuer vs from the euill of euerie day that he by his birth should bestow vpon his mother the gifte of fruitfulnes yet not take away from her the vertue of virginitie that he that in the beginning of the world made the first Adā according to his own Image and similitude should make himselfe afterwards in the ending of the world according to our similitude and likenesse descending downe vnto vs by that which he tooke of ours deliuering vs by that which remained in himselfe conceiued by the holy Ghost not of the substance but by the power thereof not by generation but by benediction Finally not by propagation but by sanctification and his Mother conceauing him not by man but by God not by seede but by the spirit not by humaine meanes but by the ouer shadowing of the most highest So that as he was borne without Carnall copulation so was he brought forth with out mortall corruption And as he was first borne of his Father before al worldes without a mother and did create the world so secondly was he borne of his mother in the world without a father that he might consecrate by his deuine Maiestie inuisible by his humaine birth visible in them both wonderfull of the one as impossible to be expressed the Prophet saith And who shall declare his generation Esaie 53. Of the other as necessarie to be knowne and credible to be beleeued The Euangelist And the birth of Christ Iesus was after this māner Math 1. Before he was borne abiding in the bosome of his father and yet filling the wombe of his mother in the time of his birth the euerlasting Father in heauen and yet a Young infant vpon the Earth after birth a light shining in the world as Iohn and yet dwelling in the light that cannot be attained vnto as Paule of which his birth and of the manner and ende thereof Austin hath these sweete words Vt Sponsus processit de thalamo suo vt gigas exultauit ad currendam viam speciosus vt sponsus fortis vt gigas amabilis et terribilis serenus seuerus pulcher bonis asper malis that is he went forth as a bridegrome c. Which manner of his bringing forth was farre more strāg then any other birthes of mankind that were before then that first of