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A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

that tithes should be payd Praecidite deputate aliquid fixum ex annuis fructib vel quotidianis quaestibus defaulke sayth he and appoynt some certaine portion either of your yearely fruites or your ordinary and daylie gaines Decimas vis decimas exime Will you make choyce to pay tithes then let that be the portion And yet this is no great matter for the Pharisies whose righteousnesse you ought to exceede payed their tithes Tu vix millesimam das Thou scarce payest the thousand part Tamen non reprehendo vel hoc fac sic sitio vt ad istas micas gaudeam Yet I finde not fault doe so still for I so thirst after your well-doing that I refuse not your very crummes We see then that then the payment of tithes was voluntarie Augustine refuseth not the ten hundred that is millesimam partem the thousand part which he calleth their crummes THE SECOND PART BY WHAT RIGHT tithes are due to the Ministers of the Gospel The Papists COncerning tithes or their equiualent due to Christ the priesthood of the error 81 new Testament Rhemist annot Heb. 7.4 this then is their opinion that the priesthood of the Gospell being more excellent then the priesthood of the Law and their sacrifice which they offer vp in the Masse being of greater worthines they may with better right challenge tithes then the priests of the law did for their seruice at the altar So that tithes are due to the Church onely because of the priesthood not for any other duetie appertaining to that office as preaching the word ministring the sacraments or any such Abraham payd tithes they say to Melchisedech which was the priest of the most high God in offering the formes of bread wine wherein Melchisedech did sacrifice Ergo tithes are now due to the priests of the Gospel and new law which are all after the order of Melchisedech Rhemist Hebr. 7. sect 4. 8. Answere First Melchisedechs priesthood consisted not in offering bread and wine to God but brought them foorth to refresh Abraham neither were they formes of bread and wine onely as you imagine but very materiall bread and wine for if Melchisedechs priesthood had consisted therein the Apostle would not haue omitted the chiefe thing wherein Christs priesthood was shewed forth as he doth making no mention at all of it Heb. 7. Secondly againe it is great blasphemie to say that euery popish priest is after the order of Melchisedech nay that the proper act of Christs priesthood consisteth in the perpetuall offering of his bodie blood in the Church for by this reason euery impure priest doth more properly offer the body of Christ in the Masse then it was offered by himself vpon the cros thē the which what greater blasphemie can be vttered And yet they are not ashamed to speak it yea the sacrifice of Christ vpon the crosse say they was after the order of Aaron and not after the order of Melchisdech and so they preferre euery popish priest offering in the Masse before Iesus Christ sacrificing himself vpon the Crosse contrary to the scripture which maketh this difference between the priesthood of Aaron and the priesthood of Melchisedech that the priests of the law were many because they were taken away by death But Christs priesthood is eternall because he dieth not Heb. 7.23 But if there should be many priestes after Melchisedechs order there should heerein bee no difference at all Wherefore seeing Melchisedechs priesthood onely resteth in Christ and is not translated to any other and that there is now no sacrifice left but spirituall of prayse and thanksgiuing Heb. 13.15 it followeth that by Melchisedechs right no tithes are now due vnto the Church neither in any such regard ought to be challenged The Protestantes TIthes or their equiualent are not due to the Church in respect of any sacrificing priesthood of which sorte there is none in the new testament ordayned to continue but for other pastorall dueties and principally the preaching and dispensing of the word and instructing of the people 1 If there were any such priesthood and tithes in that right did appertaine to the Church it is most like that our Sauiour Christ and his Apostles would haue challenged them But there is no one precept in the new testament concerning paying of tithes but onely for a sufficient maintenance for the ministers of the Gospel 1. Cor. 9.14 Gal. 6.6 Fulk Hebr. 7. sect 4. 2 Saint Paul euery where so oft as he sheweth the duetie of Christians in relieuing and mayntayning their pastors maketh onely mention of sowing of spirituall things 1. Cor. 9.11 and of teaching and instructing Gal. 6.6 Ergo tithes are due vnto Pastors and Ministers onely or especially for their feeding and instructing and sowing spirituall seede which is the word of God 3 There is no such sacrificing priesthood now in the Church as wee haue partly shewed before and shall of purpose more fully declare it afterward for euery where in the new testament spirituall sacrifices are commanded and all Christians are made Kings and Priests vnto God Apocal. 1.6 Other priesthood we read of none Wherefore in that respect tithes cannot be due Lastly Augustine sayth Si mendicum non contemnis quanto magis bonem per quem trituratur haec area If thou despisest not a beggar how much more oughtest thou to haue regard of the oxe that treadeth out the corne on the floore That is the Minister that preacheth the Gospel for so Saint Paul expoundeth it 1. Timoth. 5.17 The Elders sayth he that labour in the word and doctrine are worthie double honour and then it followeth vers 8. for the scripture sayth Thou shalt not muzle the mouth of the oxe that treadeth out the corne Sufficient maintenance therefore to the Ministers is due for their labour and trauaile in the word THE SIXT GENERAL CONTROVERSIE CONCERNING THE SVPERSTITIOVS ORDERS AND SECTS OF MONKES AND FRIERS MOnkes in Latine called Monachi deriued of the Greeke word were such as liued solitarilie thereupon had they their name And they were at the beginning of three sortes some were called Eremites that liued in woods and desarts by themselues there were other which were mued vp and enclosed in cels and wals which had not so much libertie as Eremites had but kept alwayes in their cages and closets and soe in miserie spent their dayes and these were called Anchorites that is separated set apart from all men and liuing by themselues There was a third sorte called Coenobites which liued in companies as it were in Colledges by them selues had all things common And these properly were called Monks Bell. lib. 2. de monach cap. 3. This controuersie hath many questiōs 1 Concerning the beginning original of Monks of their diuers sects 2. partes 2 Concerning Counsels of perfection whether they differ from Euangelicall precepts 3 Concerning vowes in generall three partes First whether it be lawfull for Christians

and the thing is abolished from our hearts and mouthes we trust in God wee shall neuer haue occasion to knowe it againe But howsoeuer it is this name Missa Masse cannot signifie any such thing as they pretend 1 For it seemeth that Missa was deriued à dimissione populi of the dimission or sending away of the people and so was taken generally for any congregation assembled either to pray or sing Psalmes or for any other religious duetie As yet to this day in the Dutch language Messe signifieth any solemne frequencie or congregation of the people In this sense Cassianus vnderstandeth Masse that is for the dimission of the people speaking of him that commeth not timelie to the howers of praier hee would not haue him to enter in but stantem pro foribus congregationis missam praestolari debere hee ought standing without the doores to waite for the misse of the congregation 2 Augustine taketh this word Missa generally for the leiturgie or seruice of the Church as serm de tempore 251. if that Sermō be Augustines Sunt aliqui maximè potentes huius mundi cum veniunt ad ecclesiam non sunt deuoti ad laudes Dei celebrandas sed cogunt presbyterū vt abbreuiet Missam there are some and commonly the great men of the world which come not to Church with any deuotion to sing praises to God but they constraine the presbyter or Minister to make short Masse Here this word Masse signifieth the whole leiturgie as singing of Psalmes and praising God not any sacrifice or oblation for then he would haue said Cogunt sacerdotem not presbyterum They constraine the priest not the Minister Wherefore as the sacrifice of the Masse is of no great antiquitie so neither is the name in that sence THE SECOND PART OF THE sacrifice of the Masse The Papists CHrist they say at his last Supper did offer vp his owne bodie and blood in error 128 sacrifice vnder the formes of bread and wine to God his father and at the same instant made his Apostles and their successors Priests to offer vp his bodie ●n the Sacrament Concil Tridentin sess 22. cap. 1. And the same bodie which Christ offered vp vpon the crosse is dayly offered vp by the ministerie of the Priests the difference onely is in the manner of offering Concil Trident. ibid. c. 2. The eternitie proper act of Christs Priesthood consisteth in the offering sacrificing of the body blood of Christ in the formes of bread wine in the Church Rhem. Heb. 7. sect 8. And we meane alwaies of Priest sacrifice taken in their owne proper signification ibid. sect 7. In the Eucharist then there is a true sacrifice of the very bodie and blood of Christ offered vp to God by the hands of the Priest in the formes of bread and wine Bellarm. cap. 5. Argum. 1. Christ is a Priest after the order of Melchisedech but the proper act of Melchisedechs priesthoode did consist in sacrificing in the formes of bread and wine Ergo the eternitie of Christs priesthoode standeth in the sacrificing of his bodie and blood in those formes there doth therefore still remaine a proper external sacrifice in the Church Rhemist annot Hebr. 7. sect 8. Bellarm. cap. 6. Ans. 1. We confesse that Melchisedech was a type of our Sauiour Christ and that he was a Priest after Melchisedechs order but not in any such respect for offering in bread and wine for the text saith hee brought forth bread and wine he offered it not he brought it forth for the refreshing of Abraham and those which were with him Genes 14.18 2. He brought forth bread and wine and not the formes onely of bread and wine therefore your sacrifice in the formes onely is not after his order 3. If Melchisedechs bringing forth of bread wine were a sacrifice or oblation and a type of the like sacrifice to continue for euer in the Church it must also haue been a propitiatorie sacrifice for the remission of sinnes as they say the sacrifice of the Masse is which was thereby signified but there is no propitiatorie sacrifice for remission of sinnes without shedding of blood Hebr. 9.22 Therefore Milchisedechs act being without blood was no such sacrifice and consequently none at all 4. The Apostle to the Hebrues sheweth wherein Christ was a Priest after Melchisedechs order Heb. 7. First in that Melchisedech was both king Priest verse 2. so is Christ. Secondly in respect of the eternitie of his Priesthoode we doe not reade either of the beginning of his dayes or end of his life nor of any change of his priesthoode vers 3. Al which is most truely verified in Christ. Thirdly Melchisedech was a type of Christ and his Priesthoode of Christs because of the excellencie thereof aboue the Leuiticall Priesthoode for Leui paide tithes in Abraham to Melchisedech and therefore was inferior and was blessed of Melchisedech in Abraham the lesse of the greater so is the Priesthoode of Christ aduaunced farre aboue Aarons order If in any other materiall point Melchisedechs Priesthoode had resembled Christs as in this oblation of bread and wine the Apostle would not haue omitted it 5. Therein consisted the proper act of Melchisedechs priesthoode for the which he receiued tithes of Abraham but as the Apostle saith he receiued tithes and blessed Abraham Heb. 7.6 Ergo the tithes were due not for any sacrifice which he offered but for his blessing The same therefore was the proper act of his Priesthoode Argum. 2. They alleage that place Heb. 8.3 Euery high Priest is appointed to offer giftes and hostes wherefore it is necessarie that he also haue somewhat to offer Christ then hath a certaine host in externall and proper manner as other Priests haue but this visible and externall act of sacrificing he doth not exercise now in heauen therefore it must needes bee meant of the perpetuall oblation of his body and blood in the Church for somewhat he must alwaies haue to offer Rhemist Hebr. 8. sect 3. Ans. 1. The Apostle saith not that it is necessarie that Christ should still haue somewhat to offer in sacrifice but that it was needefull for him to haue somewhat which he had alreadie offered for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the present tence but the time past whereby is vnderstoode the oblation which hee had already offered once and which neede not bee repeated Hebr. 7.27 For as herein hee is like to other Priests that hee must haue somewhat to haue offered so is he vnlike also in this that they by reason of their infirmitie had need to offer often but Christ our high Priest did it but once as in that place the Apostle sheweth 2. The gift which the Apostle in this place attributeth to Christ was his bodie which hee calleth the true Tabernacle which the Lord pight and not man But that bodie of Christ which they say is offered vp in the sacrifice of the

annot Hebr. 7. sect 7. Wherefore they which minister vnder the Gospell are worthilie called Priests which word doth so certainely implie the authoritie of sacrificing that it is by vse made the onely English of Sacerdos Rhemist act 14. sect 3. The Protestants FIrst we hold it to be a great blasphemie to say that the Priesthood sacrifice of Christ vpō the Crosse is not that sacrifice or Priesthood into the which the old sacrifice Priesthood was translated changed The Apostle proueth the contrary for that sacrifice whereby the new Testament is established is that whereunto the old sacrifice and Priesthoode is translated but this is done by the singular sacrifice of Christ who is the suretie of a better testament Hebr. 7.23 Ergo his singular sacrifice vpon the crosse is that whereinto the old Leuiticall sacrifices are changed and no other Againe the Priesthoode after Melchisedechs order is that into the which the old Priesthoode is changed but the Priesthoode of Christ vpon the Crosse was after that order Ergo. But here they are not ashamed to denie that the sacrifice of Christ vpon the Crosse was after Melchisedechs order but doe most impudently and blasphemously affirme that it was after the order of Aaron Heskin lib. 1. cap. 13. And thus euery vile massemonger shall be more properly a Priest after Melchisedechs order then Christ himselfe Secondly none but Christ is a Priest after the order of Melchisedech for vnto whome the Lord saide Thou art a Priest for euer after the order of Melchisedech to him the Lord saith also in the same Psalme Sit thou at my right hand Psal. 110. But this cānot agree to any popish Priest therefore not the other Againe the Apostle maketh this difference betweene the Priesthoode of the lawe and the Gospell because then there were many Priests they being prohibited by death to continue but Christ is the onely Priest of the New Testament because he dieth not Heb. 7 23.24 If they answer as they doe that although there be many Priestes yet it is but one Priesthoode because Christ concurreth with them in the actes of the Priesthoode Rhemist We answer first Christ concurreth with his faithfull ministers in the actes of their Ministerie but no such Priesthoode doe wee acknowledge Secondly so Christ concurred in the actes of the Leuiticall Priesthoode and the sacrifices of the law that were rightly offered wherefore this concurrence of Christ dooth no more take away the multitude of Priests in the Gospell then it did in the lawe Thirdly concerning the name of Priests in their sense as it implieth an authoritie of sacrificing we vtterly abhor it secondly but as it is deriued of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Elder we refuse it not but wish rather that it had not bin abused in cōmō speach to signifie popish sacrificers Thirdly as for the word sacerdos which may be englished a sacrificer we finde it no where in the New Testament giuen to the ministers of the Gospell and so much Bellarmine confesseth cap. 17. And therefore vnfitly and vnproperly agreeth vnto them If some of the fathers haue confounded the names of Sacerdos and Presbyter they are not to be commended The word Sacerdos a sacrificer being a proper name of the Leuitical Priests cannot properly be attributed to the Ministers of the Gospell To conclude this word Priest as it is the English of Sacerdos we doe not approue but as it giueth the sense of Presbyter from whence it is deriued we condemne it not for so it signifieth nothing else but an Elder If common vse of speech haue drawne it to a contrarie sense it would be amended Augustine saith Sacerdotiū Iudaeorum nemo dubitat c. No faithful mā doubteth but that the Priesthood of the law was a figure of the royall Priesthoode in the Church whereby all that pertaine to the bodie of Christ are consecrated He acknowledgeth no other Priesthood abiding in the Church then that whereby all Christians are made Priests to offer spirituall sacrifices vnto God through Christ. THE THIRD QVESTION OF THE VERTVE AND efficacie falsely ascribed to the sacrifice of the Masse The Papists 1. THey blasphemously affirme that it is a sacrifice propitiatorie that is auailable error 130 to obtaine ex opere operato by the very worke wrought remission and pardon of all their sinnes Trident. Concil sess 22. can 3. Argum. Christ himselfe sayth in the institution This is my blood shed for you for the remission of sinnes Ergo the sacrifice of the Masse is auaileable for remission of sinnes Bellarm. lib. 2. de miss cap. 2. The Protestants Ans. FIrst Christ instituted no sacrifice as we declared afore but onely a Sacrament in remembrance of his death and passion Secondly the Sacrament rightly administred serueth to assure our faith of remission of sinnes by the death of Christ but it doth not by it owne vertue conferre remission of sinnes neither profiteth by the worke wrought for the Apostle sayth That without faith it is impossible to please God Hebr. 11.6 wherefore no action is accepted of God not proceeding of faith Argum. The Apostle sayth Where there is remission of sinnes there is no more sacrifice for sinne Hebr. 10.18 Seeing then remission of sinnes is fully obtained by the death and sacrifice of Christ there can be no more sacrifice for sinne Ergo the Masse is no sacrifice for sinne The Papists 2. THe sacrifice of the Masse is not onely propitiatorie for sinnes but auaileable error 131 to obtaine all other benefites as peace tranquilitie health and such like Bellarm. cap. 3. Argum. S. Paul willeth That prayers and intercessions should be made for all men especially for Kings that we may leade a godly and a peaceable life 1. Timoth. 1.1 These are the prayers which are made in the celebration of the Masse Bellarm. The Protestants Ans. FIrst the Apostle speaketh generally of al prayers made by whomsoeuer as it appeareth vers 8. Therefore this place is vnfitly applied to the praiers of Priests in the Masse Secondly this place proueth that temporall benefites are obtained by faithfull prayers not by the sacrifice of the Masse which S. Paul neuer knewe Thirdly Augustine indeed expoundeth this place of the publike prayers of the Church vsed in the administration of the Sacrament for he calleth it Domini mensam the Lords table not the altar he meaneth nothing lesse then your popish Masse Argum. It is contrarie to the institution of Christ to applie the Sacrament for any such temporall or external vse It was ordained to be receiued in remembrance of Christs death to assure vs by faith of remission of sinnes and other spirituall blessings not to giue vs assurance of health peace life prosperitie for the obtaining of such blessings according to the will of God other meanes are appoynted The ministerie of the Sacraments no more serueth for such vses then the preaching of the word THE FOVRTH QVESTION FOR WHOM THE sacrifice of

Scripture as we haue said OF 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 onely whereby euery Christian is made a king and priest to offer spirituall sacrifices of prayse and thankesgiuing vnto God Apocal. 1.6 And the onely essentiall parte of the office of Ministers vnder 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 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 onely 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 vpon 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 super multos quotidie nomen Domini verba benedictionis imponunt sed in paucis effectus est Our priests doe lay the word of blessing vpon 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 vnto God to giue effect to Priestly blessing Ergo it is not by onely 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 a 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 haue 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 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 onely 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 haue so much broader must their shauen crowne bee Tileman Heshus loc 14. Err. 5. Bellarm. cap. 12. The Protestants WE haue the same opinion of these ceremonies as we haue 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 vpon 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 1. 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 haue 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 vpon 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 haue 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 onely 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 euery one of the Elders had this miraculous gift of healing Answer Though euery particular Elder perhaps had it not yet the whole company of the Eldership might haue 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 haue promised health by calling for the Elders if the gift had not beene generall in euery 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 The 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 onely 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 haue 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 vpon the Crosse There 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 by 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 giue power only vnto their anoynted Masse priests to aneele the sicke with oyle Lay men haue 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 euery 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 onely 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 haue 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 euery 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 onely generally of anoynting the sick And thus it appeareth that your extreme Vnction is no sacrament nor any of the other foure which you haue inuented THE CONCLVSION OF THIS treatise concerning the sacrament THus I trust we haue made it pliane by scripture and euidence of argument that there are but two sacraments onely 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 onely 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