multitude of people that have received the Romish Faith and their Church say they hath replenished the greatest part of the world They would prove this by the Propagation of the Church in the Apostles time in Tertullian Irenaeus Hierom Augustine yea and afterward in Gregories days yea and now also besides many great Countries in Europe they have their Church in India America and the unknown parts of the world saith Bellarmine But the truth is not always to be measured by the judgment or opinion of the multitude The greatest part is not the best Christ calleth his Flock a little Flock Besides the Papists have nothing to do with the Church that was propagated in the Apostles time nor for the space of five or six hundred years after Christ and the most of their Errours are more lately sprung up than so The Popes Jurisdiction in Europe is much diminished And for the Indians and Americans it is well known what cruelty the Spaniards used to win that simple people to Christ as Benzo the Italian hath related it and there are few or none of their Popish Catholicks in those Countries but of their own brood that have been sent thither Universality unless it be joyned with verity is no sufficient note of the Church saith Mr. Fox Of Succession THey boast much of the long and perpetual Succession of their Popes from the Apostles for the space of these 1500 years and more condemning all Churches which cannot shew the like order of Succession But the Bishops of the Churches of Antioch and Rome and Alexandria boast themselves to be Successors of Saint Peter and yet are dissenting and separate in Communion The Bishops of Constantinople fetch their Succession from the Apostle Saint Andrew as Nicephorus goeth about to prove in the eighth Book of his Chronology Chapter 6. yet these Bishops by the Judgment of the Roman Church are Schismaticks and Hereticks Whence it appears that the Succession of Chairs cannot be a fit mark for the true Church since it is found in Heretical Churches In the Papal See some Schisms have been and divers times many Popes together excommunicating one another and reciprocally calling one another Antichrist and of those Antichrists the worst commonly overcame So according to the very Canons of the Roman Church factions and corruptions in the creation of Popes have frequently made their election void and therefore have broken the thread of that Succession Of Unity THe Papists boast much of Unity Flac. Ilyric but it is without ground of truth and yet they have many Dissentions Illyricus hath written a Book to the purpose concerning the several Sects and Divisions amongst them The Scotists and Thomists differ about meritum condigni congrui about Original sin in the Virgin Mary about a solemn Vow and a single life Great Differences there are between their Canonists and School-men Albertus Pius dissented from Cajetan Thomas from Lombard Scotus from Aquinas Occam from Scotu Alliancenses from Occam The first Nicene Council allowed Priests Marriage and the Communion in both kinds The Councils of Basil and Constance forbad the Laity the use of the Cup the same Councils decreed likewise that the Pope should be subject to General Councils Many Antipopes have there been at one and the same time Much also might be said of the great Diversity of their Monks and Friers in their Food Habits Shaving and the like Various are their Opinions likewise touching the Controversie of the Sacrament The Papists are very Schismatical engrossing the Title of Catholicks whereby they would imply both truth of Doctrine and universality of Consent to be found only with them but as one well observeth upon no better grounds than the Turks arrogate the Title of Mussulmannâ— that is Crocks Hypâ—â—â— Orthodox and Iâ—annâ— that is at Unity It is not their number that excuseth them from Schism no more than the revolt of the ten Tribes from the house of David could make the two Tribes that clave to it guilty of that rent and themselves to be innocent Unity must be in the truth else the saying of Nazianzen will take place Better is Discord bringing Light Greg. Nazianz Orat 1. de â—â—ace Than Vnity without all right Though Popery appear to have in it Unity yet the same is Vanity and Antichristianity and not in Christs Faith and Verity Of the Power of working Miracles BEllarmine doth greatly upbraid our Church for the defect of Miracles saying Hereticos non potuisse extorquere Miracula neque à Deo neque à Diabolo that Hereticks meaning the Protestants do neither extort Miracles from God nor from the Devil But do they take a pride that the Devil is forward in advancing their Cause and so backward to do us any kindness we will rest content with such Miracles as our Saviour and the Apostles wrought at the propagating of the Gospel but when we dissent from Christs Doctrine we will cast about for new Miracles I. A Miracle is a marvelous The pretended Miracles of Saint Francis reported by Vincentius Antâ—rine Bâ—naventure and Suâ—ius are more than marvelous sensible real Work above the vertue of natural causes wrought for good ends especially for the promoting of Gods Glory and Mans Salvation It is a work of wonder Act. 2.22 Luk. 8.25 Act. 7.30 31. So it is said of Simon Magus he continued with Philip and wondered beholding the Miracles and Signs which were done Îξίστατο he was transported beyond himself with admiration It is true many things may cause wonder which are not miraculous as 1. Other great Works 2. False and seeming Miracles wrought by the power and subtilty of Satan But here I speak of such Works as afford just cause of wonder such Works as deserve admiration from the wisest of men false Miracles are wonders in shew only II. True Miracles are sensible Works apparent to some or other of the Senses and therefore that pretended Popish Miracle of Transubstantiation is but an absurd fancy a thing denied by the Senses the Smell the Taste the Eye all with one consent say it is Bread and Wine and not Flesh and Blood When our Saviour turned Water into Wine there was a sensible change it had the colour and taste of Wine and that so evident that the Governour of the Feast preferred it above any they had drunk before When Melancton was a young Scholar at the University he heard one Lempus a Popish Doctor who would take upon him to draw a Picture of Transubstantiation and so to present a shadow of it to the Eye though it were invisible yea and impossible in it self but Melancton though he was then but a youth instead of wondering at the supposed Miracle admired the dotage and sottishness of the Doctor III. A Miracle is a true and real Work false Miracles are deceitful appearances many Popish Miracles are meer cheats of some lewd persons couzening tricks of deceitful men or wonders of lying spirits IV. True Miracles are above
or their Bishop because they are the Princes of the people of God to whom it belongeth to distribute the common Goods of the Church 5. That the power of Order is not necessary to give Indulgences but the power of Jurisdiction only and therefore the Pope or Bishop may grant Indulgences though they be not in Orders 6. Neither is this power of Indulgences lost by any deadly sin Of the Disposition required to be in them that receive Indulgences 1. THe Papists say that Indulgences Dâ— Willet Controv. may be granted to a sinner and for such works as are done while he is in the state of sin as if a sinful man do contribute toward the recovering of Jerusalem 2. Yet a man cannot perceive the fruit of such Indulgences unless he be in the state of Grace 3. If the good work enjoyned to be done be accompanied or joyned with venial sin it hindereth the fruit of Indulgence 4. That he that will receive benefit by these Indulgences must confess and be truly penitent 5. He cannot enjoy the Indulgence that doth not perform all the works that are enjoyned 6. That Indulgences may be profitable to those that will not though they can satisfie for themselves but do rest in the satisfaction of others How the Papists hold that Indulgences are profitable for the dead 1. THat the Praiers of the living and other works by way of impetration profit the dead ergo the same works being also satisfactory do also benefit them by way of satisfaction 2. That the faithful departed make one Body and one Church with the faithful living therefore say they the satisfactions of the living may be applied to the dead 3. As to the manner how Indulgences are applied to the dead some of them affirm that the Pope may judicially absolve the Souls in Purgatory and that they do belong unto his Jâ—â—â—â—diction and so he may extend 〈◊〉 indulgences to them as unto the living Some say that Indulgenâ—â—◠〈◊〉 profitable to the dead after 〈◊〉 â—â—â—ner of the suffrage of the Câ—â—â—â—â— as the Praiers of it do 〈◊〉 by way of merit impetration satisfaction so Indulgences are granted to the dead as they are satisfactory and so after the manner of a suffrage as it is satisfactory Some of them think that Indulgences do profit the dead of condignity and worthiness 4. They hold that Bishops and other inferiour Prelates cannot apply Indulgences to the dead but only the Pope 5. That Indulgences directly belong to the living indirectly to the dead no otherwise than as the living do perform the works enjoyned for the dead 6. That Indulgences do not profit the dead in common otherwise than as they rejoice one for anothers good but only those Souls are delivered thereby to whom they are particularly intended 7. That the Pope may release unto a man living the pain of Purgatory which otherwise he were subject unto But when the Papists have cast up their accounts they shall find that neither Purgatory nor Pardons will serve their turn their summa totalis will be Christ crucified As for Indulgences and Popes Pardons the antient Councils were never of Council with them the old Fathers never favoured nor so much as savoured them Their Errours concerning Fasting VVE are so far from condemning of Fasting which is so often recommended in Scripture and joyned with Praier that as Praier sanctifieth the Fast so the Fast may add heat unto Praier and bring down the insolency of the Flesh Sobriety preserveth Chastity bridleth Lust and is a help to Watchfulness Our complaint of the Roman Church about Fasting is 1. That she hath changed Fasting into a distinction of Meats They place their Fasts not in Sobriety or Temperance in Meat and Drink neither in a total abstaining from all Meat and Drink for a certain time which was used of the Antients but in abstinence from Flesh and white Meats 2. They put Fasting among Merits and Satisfactions of an exercise of Humility making an occasion of Pride 3. The Pope hath taken this occasion to raise his Empire to set a Rule to the Markets to the Kitchins to the Bellies reserving to himself the authority to dispence having to that effect multiplied Fasting-days to that number that they are more than one quarter of the year taking upon him to give Laws to the universal Church whereas in old time Bishops gave Orders every one in his Diocess without any dependance upon the Prelat of Rome as Doctor Du Moulin noteth 4. That of sins against Gods Law as Fornication Stealing and Lying the least Priests can give the Absolution but eating a bit of Flesh in the holy Week is a sin for which a man is sent to the Bishop or to the Penitentiary And they account that man to commit a more heinous crime who should taste Flesh upon the days forbidden than he that should be taken in Adultery or other wickedness And in Italy and Spain men are in greater danger for tasting Flesh upon the days inhibited than for committing capital crimes 5. In the Roman Church he that hath eaten his belly full of Fish is accounted to have fasted but he that for want of other meat hath eaten a little Flesh is thought to have violated the Fast 6. They lay a strait Yoke upon mens shoulders charging them under pain of damnation to keep their Fasting-days making it deadly sin yea Heresie to transgress them as one Lawrence Staple was persecuted anno 1531 because in Lent having no Fish he did eat Butter and Cheese 7. There are many Mockeries in their Popish Lent-fast 1. They permit most delicate Fishes to be eaten which are more dainty than any Veal or Mutton such as are Pikes Trouts Salmonds Gudgeons Lampreys Oysters c. These use to be Dainties many times in the more costly Banquets of rich men perhaps of Noble Personages The use of these and the drinking of choice Wines are a fit means forsooth to tame the Flesh 2. And that these Hypocrites may seem to fast till evening they sing their Even-song at Dinner-time that afterward they may freely banquet and take their repast as if God did not know the hour of the day but by their Service and Singing 3. In the evening they make a Collation so they call it with divers delicate Sawees Confections Spices Almonds and Wine and in the mean time they bear the World in hand that they fast notably 8. In the Roman Church one man fasteth for another as if a Judg ought to release a Fellon because his Brother hath not dined as a learned man noteth 9. That the Penances of Fasting imposed on a sinner are redeemed with Money and that corporal pains are changed into pecuniary 10. That this opens a wide Gate unto Traffique so far that the Book called the Taxation of the Apostolical Chancery puts a certain price to the Letters of such Dispensations in these Words That a Lay-man may not be obliged to fast upon the days to which he is
hundred years we were never exempted from civil Wars Here many of our sacred Kings have been deposed and murthered by their near Blood and Kindred how much innocent Blood was shed for the space of five years in Queen Marys days and how many Popish Conspiraces were there in Queen Elizabeths days And this addeth exceedingly to his wickedness that the Pope pretendeth to be a common Father of Christians and the Vicar or Deputy of Christ and under this mask acteth so mischievously against Christ and Christians Other Errours are of the Papists concerning the Church That there are no Catholicks but those of the Roman Church That he is a Catholick who believes all that the Roman Church delivereth whether it be written in the Bible or not That there is no Salvation out of the Roman Church That the sincere preaching of the Gospel and lawful administration of the Sacraments Bp. Downham Caâ—al are not a certain note of the Church That to acknowledg the Roman Pope and to be under him as the Vicar of Christ the only Pastor the Head of the whole Church is a note of the true Church That the particular Roman Church is the Mother Mistress and Lady of all Churches yea the Mother of Faith That the Roman Church did obtain this Primacy from our Lord and Saviour himself That the Roman Church hath power of judging all neither is it lawful for any to judg her Judgment That the Roman Church as it cannot err much less can it fail That there is no sure ground for the authority of the Scriptures but the infallible testimony of their Pope and Catholick Roman Church But the true Church must be discerned by the Scripture and not the Scripture by the Church unless a man would in the dark seek to find out the candle by the candlestick whereas he should rather seek out the candlestick by the light of the candle for the Church is as the candlestick and the Scripture as the light or candle Finally the Papists assert that we are to be subject to the Church without limitation So when in the maintenance of their Opinions they are beaten off from the Scripture they fly to the Church and make use of its authority which is with them in effect the Pope whom they make the Head of the Church and whose Sentence among them giveth all force and authority to that which the Church is said to define Howsoever the Church doth but signifie such a Society as consisteth of Men and Women and therefore set the Pope aside to be absolutely subject to the Church what is it but to be the Servants of Men which Saint Paul forbiddeth and presseth his Prohibition with an argument drawn from the precious Blood of Christ the price of our Redemption And therefore when once Cochlaeus a Champion of Popish Superstition speaking for the gross Idolatry of worshipping Images used this reason Quod Mater Ecclesia hâc in parte audienda esset cui hoc visum fuisset that our Mother the Church herein is to be obeyed whose pleasure it is that Images should be worshiped Brentius a learned Divine is said to have answered Quid si Pater diversum praecipiat what if our Father forbid it no Command of our Mother the Church on Earth can bear us out if our Father which is in Heaven speak the contrary And therefore in yielding obedience to the Church we must except our duty to God and obey her no farther than her commands are allowed by him much more must we reject the tyrannical and presumptuous Mandates of the Whore of Babylon pretending her self to be the Spouse of Christ wanting that authority which belongeth to the Church and yet still challenging far more than the Churches right A great misery of so many millions of poor wretched souls it is to be thus enslaved and a most cursed practice it is of those who go about to bring them again into such Antichristian bondage who now are out of Babylon But among all other Papists how desperately wicked are the Jesuits and how slavish swearing absolute obedience to the General of their Society binding themselves by Oath to do whatsoever he commandeth them Vide Gages Survay of 〈◊〉 Wâ—st Indies without exception though it be to murther Kings and blow up Parliaments with Gunpowder and any such like villanies Of the Members of the Church THe Members of the Church considered severally are The Clergy The Laity Their Errours are 1. That to make a Member of the Catholick Church Bp. Downham Caâ—â—aâ— there is not required Grace or any internal vertue but a profession of Faith is sufficient 2. That the Clergy are not held under civil Laws by any coactive but only directive Bond that is that the Clergy are not subject to the civil Magistrate 3. That Clergy-men are not bound to keep and observe the positive Laws of Princes if they be contrary to the Canons of the Church neither ought they to be cited before the civil Magistrate for any cause or to be judged by him It is absurd saith Bellarmine that the sheep should judg the Shepherd 4. That the goods of the Clergy both ecclesiastical and secular are free from the Tribute and Taxe of secular Princes 5. That the election of Bishops dependeth upon the Pope and that they all receive Jurisdiction from the Pope 6. That single life is always joyned to holy Orders by divine right that Marriage in the Clergy is a greater sin than Whoredom 7. That men are to be prepared for holy Orders by the first shaving 8. That the Clergy-men of the first Order are Priests properly so called which they say are instituted to offer an external and real Sacrifice 9. That preaching is not necessary to the Priesthood and in the Roman Church the greatest part of Priests do not preach They must have some other Charge or Commission besides the Priesthood for to be Preachers 10. There is that which they call Irregularity that which hinders a man from being capable of the holy Orders or performing the Functions belonging thereunto after they have received them Ignorance maketh not a man uncapable of holy Orders Some of their Bishops could not read 〈…〉 l. 1. c. 61. but they give them a co-adjutor for they hold that a man may serve God by an Attorney Yea they confer the sacred Orders upon Infants in the Cradle as Cardinal Tolet the Jesuit teacheth No man can receive nor exercise the Priesthood that hath any notable defect in his Body especially if he hath lost one of the Fingers wherewith they handle the Host That man is irregular also that hath had two Wives An Hermophrodite is not irregular provided that the virile Sexe do prevail as Emanuel Sa in his Aphorisms teacheth Item that man is irregular that hath cut off a member from any other man An Heretick also though converted is uncapable of Orders his Children likewise and his Childrens Children yet in this nevertheless the Pope gives
mortal sins whether they be committed in mind heart will and cogitations only or in word and work with all the necessary circumstances and differences of the same 16. That this sacramental Confession as they call it must be made secretly to the Priest 17. That every Christian ought once in a year to present himself when he is come to years of discretion to the Priest and to make his confession to him viz. in time of Lent 18. This order and custom of Confession they hold to be a divine Ordinance no humane Tradition 19. That every one is to confess to his own Parish Priest 20 By this means Confessors will fearch into the secrets of the Marriage-bed Benedict Câ—nf s Toâ—et de Instituâ— Sacâ—rd Navaâ— Sanchez Burchaâ—d and enquire of things which ought not to be named under colour of examining the Consciences they play with libidinous interrogations and teach all kinds of vices you shall find there a thousand sorts of charms philters vices against Nature and meretricious tricks under colour of awaking benummed Consciences and bringing them to Confession Who so will understand some of that impure Science let him read the Book of Benedicts Confessions Cardinal Tolet of the Institution of Priests Navarrus Sanchez the Roman Penitential and the Decree of Burchard Bishop of Wormes By the same Confessions Priests discover the secrets of Kings know their weaknesses and learn their intentions of which they inform the Pope 21. By the same Confessions the Popes have usurped a power over the Temporals of Kings and over their persons imposing satisfactory Penances upon them after Confession and not granting them absolution but upon conditions burdensome to their Crowns and ignominious to their persons I pass by the sordid trick of taking twelve pence for a Confession It seems they hold it unreasonable that a man should forgive sins for nothing 22. Du Moulin One of the great abuses in this point is that the Papists put Confession among meritorious Works as if a Murtherer deserved recompences for freely confessing his crime By that reckoning it will prove an useful and a salutary course to commit a multitude of sins to get multitudes of merits by confessing them 23. It is also a rule of these Doctors that a sinner may confess part of his sins to one Confessor and part to another and so have from each of them a demi-absolution 24. They assert that it is not a sufficient satisfaction to believe that Christ hath abundantly satisfied for us neither yet is it enough to amend and correct our lives but God must also be satisfied for our sins by the punishment and chastisement of our selves as by affliction laid upon us by God or penance enjoined by God or by Praier Fasting Alms-deeds which we do take up for our selves 25. That satisfactory Works are not only profitable to the sufferers themselves but also for other their fellow-members in Christ and one may bear the burden and discharge the debt of another 26. Not only amendment and ceasing to sin or Repentance in heart before God is always enough to obtain full reconcilement but there must be outward penalty correction and chastisement besides 27. That Praier Fasting Alms are those satisfactory Works whereby we do satisfie God for the temporal punishment due to sin and besides these there are other Works which we are not bound unto as whipping beating of the body and the like 28. Three ways they say God is satisfied 1. By bearing patiently the punishment that God layeth upon us 2. By assuming voluntarily the laborious and painful works of penance 3. In willing undergoing the Sentence of the Priest in his penal injunctions 29. The satisfactory and meritorious Works of the Saints which do abound being communicable and applicable to the faithful that want are the very ground of the Indulgences and Pardons of the Church and the very treasure thereof and to be dispensed according to every mans need by the Pastors of the Church Here many blasphemies and untruths are couched together 1. That a mans penalties may be greater than his sins and so his abounding may supply another mans want 2. That the Church Governours may dispense the merits of one to another They say the contrary themselves that the abounding passions of the Saints are applicable to others by the sufferers intention Rhem. 1. Colos 2.2 Then not by the Churches dispensation 3. It is a great blasphemy that one may be holpen by anothers merits and it doth derogate from the truth of Christ whose only merits are the treasure of the Church And what a presumption is this that they dare to match the sufferings of Christ and of the Saints together 30. That by the censure of the Church imposed upon offenders they do not only satisfie the Church but God also and so consequently the Indulgence of the Church doth set them free from the guilt of the punishment of sin both before God and Men. Of the divers Kinds of Indulgences and the Profit of them BEllarmine rehearseth five kinds of Indulgences and justifieth them all 1. That there is an Indulgence of forty days which is a release of the penance which was to be done forty days 2. There is an Indulgence of the third or fourth part of their sins that is of the punishment due for so much of their sins 3. An Indulgence plenary was for the whole punishment and sometime Indulgences are granted for ten or twenty thousand years Tâ—en so many blasphemies and other sins as are by some committed every moment deserve many thousand years penance which notwithstanding by the sharpness of Purgatory-pain may be satisfied for in three or four hundred years 4. Indulgences are granted to some in their life-time to some in the point of death 5. Some are temporary for a time as limited to daies and years same are perpetual which are tied to places Churches Altars or to things moveable as to Rosaries Holy-grains c. 1. They hold that Indulgences are profitable to all whosoever not only to notorious and publick offenders but even to those that are tending to perfection 2. That the power of granting Indulgences doth rest only in the Pope as the Successor of Peter to whom Christ said Whatsoever you loose on Earth shall be loosed in Heaven Matth. 16.19 2. That plenary Indulgences can only be granted by the Pope neither by Cardinals whose Indulgences exceed not an hundred daies neither by Bishops or Metropolitans who can grant Indulgences but for one year in the Dedication of Churches and for forty daies at other times nor yet by General Councils 3. Bishops receive this power to give Indulgences not immediately from God but from the Pope from whom also they receive their Jurisdiction and this is an argument thereof because the Pope may make void Indulgences granted by Bishops but so-can he not Orders or Sacraments ministred by them 4. That Parish-Pastors have no power to give Indulgences but by Commission from the Pope
And as if there were greater perfection in those Rules than in the Doctrine of the Gospel and a more compendious way to Perfection and Salvation 16. They teach by the observation of them eternal Life and a more excellent degree of glory is obtained 17. To any one that is buried in a Monks Cowl especially that of St. Francis they promise Remission of sin in part Their Errours concerning Marriage set down by Bp. Downham 1. THat Matrimony though it were instituted in Paradise is truly and properly a Sacrament of the new Law 2. And therefore doth confer Grace upon the married making them acceptable ex opere operato 3. That the Church hath power to constitute impediments that shall hinder Marriage 4. That the Church hath power to dispense with the Degrees of Consanguinity forbidden of God and to make more Degrees which shall not only hinder Marriage but break it 5. That the solemn Vow of Chastity and holy Orders are an impediment both hindering Marriage to be made and breaking it being made 6. Also difference of Religion doth not only hinder Marriage to be made but also break it being made 7. That Marriage contracted between Infidels when either is converted to the Faith is broken viz. because that Marriage was not a Sacrament 8. They say that the Church of Rome did rightly prohibit Marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical Rule of Reckoning but the fourth degree of Canonical Reckoning is the seventh and eighth in the Civil Law 9. The spiritual Kindred which ariseth forsooth from Baptism and Confirmation may hinder Marriage to be made and break it being made To these more may be added 1. They assert Cusan Ep. ad Bohem. that Virginity is to be preferred before Marriage not only for that it is a more quiet state of life and freer from troubles in this world but that it is more convenient for the Service of God and that it hath a grateful Purity and Sanctity both of Body and Soul which Marriage hath not 2. They prohibit the Clergy to marry saying that Marriage is a state which defileth a man and makes him unfit for the exercising of sacred Offices 3. The Pope in separating and dissolving Marriages lawfully contracted upon pretence of a greater perfection August and to enter into the Monastical life followed those old Hereticks called Priscillianists who did the same of whom Saint Augustine to Quod vul -Deus saith that they separated Marriages and disjoyned Husbands from their Wives against their wills If Marriage be made a Sacrament by the Faith mutually given or by the Blessing in the Church as they hold in the Roman Church how dares the Pope dissolve a Sacrament 4. The Papists use divers Rites and Ceremonies in Marriage Bellarm. c. 33. de Matrim 1. They which are joyned in Matrimony are blessed of the Priest 2. Oblation is made for them in the Sacrifice of the Mass 3. They are covered with a Veil 4. They are coupled together vittâ purpureâ candidâ with a Scarf or Ribbon partly white partly purple 5. The Bride giveth to the Bride-groom a Ring first hallowed and blessed of the Priest 6. He commendeth them to God in his Praiers 7. He admonisheth them of their mutual Duty Some of those Rites we altogether allow and use them our selves for both Praiers are made unto God for them and they are by the Minister put in mind of their Duty and all is done by us in the vulgar Tongue much more to the edifying of the people and comfort of the parties themselves whereas their Idolatrous Priest chattereth all in an unknown Tongue Their Errours touching Extream Unction 1. THey say that Extreme Unction is truly properly a Sacrament of the New Testament Du Moul. Buckler of Faith which is the anointing of those that are extream sick to assure them of Remission of their Sins it is done after the Letany is read wherein above fifty Saints are named and called upon 2. The Matter is Oil-Olive consecrated by the Bishop not simple or unhallowed as is Water in Baptism The form is in these words By this holy Vnction and by his most godly Mercy God forgive me 3. The Papists say Dominic a Sâ—to Distinct 23. qu. 1. art 2. it gives health of Body it wipeth away the Reliques of Sin And therefore the Priest thus saith By the vertue of this holy Ointment and the most merciful favour of God the Lord forgive thee what thou hast offended by the sight hearing c. 4. That this Sacrament doth confer Grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remain 5. That by Unction which they apply to the Eies to the Ears to the Mouth to the Loyns and to the Hands God doth grant to the sick whatsoever is wanting by that fault of the Senses 6. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 7. In the anointing of the sick 1. They give power only unto their anointed Mass-Priest Concil Trid Sess 14. c 4. to anoint their sick with Oyl Lay-men have no authority to do it nor whosoever are no Priests 2. For the Rite and Ceremony the Priest coming to the sick must anoint his five Senses his Eies Ears Nostrils Mouth also the Reins which is the Seat of Concupiscence and his Feet which are the Instruments of Execution making the sign of the Cross with his Thumb dipped in Oyl Their Errours touching Order 1. THat Ordination is truly and properly a Sacrament of the New Law Concil Trid Sess 23. can 3. conferring Grace to the ordained ex opere operato 2. Du Moul. Buckler of Faith That there are eight Sacraments of Order all which are truly or properly called Sacraments viz. the Order of Porters of Readers of Exorcists of Servitors of Sub-Deacons of Deacons of Presbyters and Bishops 3. That to every one of the ordained is given the seven-fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. Tileman Hâ—shus loc 14. That anointing is required in Ordination They do anoint the hands of such as are ordained with Oyl and do enjoin them to shave their Crowns And the higher degree of Priesthood they have so much broader must their shaven Crown be 5. Bellarm. de Sacr. Ordin 6. ca. 11. They hold that they are neither Priests nor Deacons which are not ordained of Popish Bishops 6. The Sacrament of Orders as they call it giveth a double Grace 1. Say they it giveth those that are ordained ability and power to execute their Office which is to consecrate and offer up the Body and Blood of Christ wherein chiefly the Priesthood consisteth and not in preaching the Word for they may be Priests though they preach not 2. Rhem. 2 Cor. 1. Sect. 7. Another effect of their