Chapter 5 of 5

4The hire. To withhold from the poor or labourer the hire or wages that is due or promised to him for his service or work done, is a great iniquity, and one of those five sins which in holy Writ be said to call for vengeance at God's hand, as we see here. They be called in the Catechism, Sins crying to heaven. The other four be, Murder, Genesis 18 v. 20. Usury, Exodus 22. v. 27. The sin against nature, Genesis 18. v. 20. The oppression and vexation of widows, orphans, strangers, and such like. Ib. & Exodus 3. v. 9.The hire. To withhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done, is a great iniquitie, and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand, as vve see here. They be called in the Catechisme, Sinnes crying to heauen. The other foure be, Murder, Gen. 18 v. 20. Vsurie, Exod. 22. v. 27. The sinne against nature, Gen. 18. v. 20. The oppression and vexation of vvidovves, pupilles, strangers, and such like. Ib. & Exod. 3. v. 9.

12Swear not. He forbiddeth not all oaths, as the Anabaptists falsely say. for in justice and judgement we may be by our lawful Magistrate put to swear, and may lawfully take an oath, as also for the advantaging of any necessary truth when time and place require. but the custom of swearing, and of vain, light, and unnecessary oaths in our daily speech do displease God highly, and are here forbidden by the Apostle, as also by our Saviour. Matthew 5.Sweare not. He forbiddeth not al othes, as the Anabaptists falsly say. for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare, and may lavvfully take an othe, as also for the aduantaging of any necessarie truth vvhen time and place require. but the custome of svvearing, and of vaine, light, and vnnecessarie othes in our daily speache do displease God highly, and are here forbidden by the Apostle, as also by our Sauiour. Mat. 5.

14Let him bring in the Priests. The Protestants for their special hatred of the holy order of Priesthood, as elsewhere often, so here they corrupt the text evidently, translating Presbyteros, Elders. As though the Apostle had meant men of age, and not such as were by holy office, Priests. S. Chrysostom who knew the sense and signification of the Greek word according to the Ecclesiastical use and the whole Church's judgement, better than any Protestant alive, taketh it plainly for Sacerdotes, that is, Priests li. 3 de Sacerdotio prope initium. And if they confess that it is a word of office with them also, though they call them Elders, and not Priests: then we demand whether the Apostle mean here men of that function which they in their new Churches call Elders. If they say no, as they must needs (for Elders with them are not deputed specially to public praying or administration of the Sacraments, such as the Apostle here requireth to be sent for) then they must needs grant, that their Elders answer not to the function of those which in the new Testament are called Presbyteri in Greek and Latin, and therefore both their translation to be false and fraudulent, and also their naming of their new degrees or orders to be fond and incongruous. If they say their Ministers be correspondent to such as were called Presbyteri in holy writ and in the Primitive Church, and that they are the men whom the Apostle willeth to be called for to anoil the sick and to pray for him, why do they not then translate Presbyteros, Ministers? Which they might do with as good reason, as call such as they have taken in stead of our Catholic Priests, Ministers. Which word being in large acception common to all that have to do about the celebration of divine things, was never appropriated by the use either of Scripture or of the holy Church, to that higher function of public administration of the Sacraments and Service, which is Priesthood: but to the order next under it, which is Deaconship. And therefore if any should be called Ministers, their Deacons properly should be so termed. And the Protestants have no more reason to keep the ancient Greek word of Deacon, appropriated to that office by the use of antiquity, than to keep the word Priest, being made no less peculiar to the state of such only as minister the holy Sacraments, and offer the Sacrifice of the Altar. But these fellows follow neither God's word nor Ecclesiastical use, nor any reason, but mere fantasy, novelty, and hatred of God's Church. And how little they follow any good rule or reason in these things may appear by this that here they avoid to translate Priests, and yet in their Communion book, in their order of visiting the sick, they commonly name the Minister, Priest.Let him bring in the Priests. The Protestants for their special hatred of the holy order of Priesthood, as els vvhere often, so here they corrupt the text euidently, translating Presbyteros, Elders. As though the Apostle had meant men of age, and not such as vvere by holy office, Priests. S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement, better then any Protestant aliue, taketh it plainely for Sacerdotes, that is, Priests li. 3 de Sacerdotio prope initium. And if they confesse that it is a vvord of office vvith them also, though they call them Elders, and not Priests: then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders. If they say no, as they must needes (for Elders vvith them are not deputed specially to publike praying or administration of the Sacraments, such as the Apostle here requireth to be sent for) then they must needes graunt, that their Elders ansvver not to the function of those vvhich in the nevv Testament are called Presbyteri in Greeke and Latin, and therfore both their translation to be false and fraudulent, and also their naming of their nevv degrees or orders to be fond and incongruous. If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church, and that they are the men vvhom the Apostle vvilleth to be called for to anoile the sicke & to pray for him, vvhy do they not then translate Presbyteros, Ministers? Vvhich they might doe vvith as good reason, as call such as they haue taken in steede of our Catholike Priests, Ministers. Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things, vvas neuer appropriated by the vse either of Scripture or of the holy Church, to that higher function of publike administration of the Sacraments and Seruice, vvhich is Priesthod: but to the order next vnder it, vvhich is Deaconship. And therfore if any should be called Ministers, their Deacons properly should be so termed. And the Protestants haue no more reason to keepe the auncient Greeke vvord of Deacon, appropriated to that office by the vse of antiquitie, then to keepe the vvord Priest, being made no lesse peculiar to the state of such onely as minister the holy Sacraments, & offer the Sacrifice of the Altar. But these fellovves folovv neither Gods vvord nor Ecclesiastical vse, nor any reason, but mere phantasie, noueltie, and hatred of Gods Church. And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests, and yet in their Cõmunion booke, in their order of visiting the sicke, they commonly name the Minister, Priest.

14Anoiling with oil. Here is the Sacrament of extreme Unction so plainly promulgated (for it was instituted, as all other Sacraments of the new Testament, by our Saviour Christ himself, and, as Venerable Bede thinketh and other ancient writers, the anoiling of the sick with oil Mark 6. pertaineth thereunto) that some Heretics, for the evidence of this place also (as of the other for good works) deny the Epistle. Other (as the Calvinists) through their confidence of cunning shifts and gloses, confessing that S. James is the author, yet condemn the Church of God for using and taking it for a Sacrament. But what dishonour to God is it (we pray them) that a Sacrament should be instituted in the matter of oil, more than in the element of water? Why may not grace and remission of sins be annexed to the one as well as to the other, without derogation to God? But they say, Sacraments endure for ever in the Church, this but for a season in the Primitive Church. What Scripture telleth them that this general and absolute prescription of the Apostle in this case, should endure but for a season? when was it taken away, abrogated or altered? They see the Church of God hath always used it upon this warrant of the Apostle, who knew Christ's meaning and institution of it better than these deceived men, who make more of their own fond guesses and conjectures, grounded neither on Scripture nor upon any circumstance of the text, nor any one authentical author that ever wrote, than of the express word of God. It was (say they) a miraculous practice of healing the sick, during only in the Apostles' time, and not long after. We ask them whether Christ appointed any certain creature or external element unto the Apostles generally to work miracles by. Himself used sometimes clay and spittle, sometimes he sent them that were diseased, to wash themselves in waters. but that he appointed any of those or the like things for a general medicine or miraculous healing only, that we read not. for in the beginning, for the better inducing of the people to faith and devotion, Christ would have miracles to be wrought by sundry of the Sacraments also. Which miraculous works ceasing, yet the Sacraments remain still unto the world's end. Again we demand, whether ever they read or heard that men were generally commanded to seek for their health by miraculous means. Thirdly, whether all Priests, or (as they call them) Elders, had the gift of miracles in the primitive Church? No, it can not be, for though some had it, yet all these indifferently of whom the Apostle speaketh, had not the gift: and many that were no Priests, had it, both men and women, which yet could not be called for, as Priests were in this case. And though the Apostle and others could both cure men and revive them again, yet there was no such general precept for sick or dead men, as this, to call for the Apostles to heal or restore them to life again. Lastly, had any external element or miraculous practice, unless it were a Sacrament, the promise of remission of all kind of actual sins joined unto it? or could S. James institute such a ceremony himself, that could save both body and soul, by giving health to the one, and grace and remission to the other? At other times these contentious wranglers rail at God's Church, for annexing only the remission of venial sins to the element of water, made holy by the Priest's blessing thereof in the name of Christ, and his word: and lo here they are driven to hold that S. James prescribed a miraculous oil or creature which had much more power and efficacy. Into these straits are such miscreants brought that will not believe the express word of God, interpreted by the practice of God's universal Church. Venerable Bede in 9 Luke saith thus. It is clear that this custom was delivered to the holy Church by the Apostles themselves, that the sick should be anointed with oil consecrated by the Bishop's blessing. See for this, and for the assertion and use of this Sacrament. S. Innocentius ep. 1 ad Decentium Eugubinum cap. 8. to. 1. Conc. & Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil. Cabilonen. 2. cap. 48. Conc. Wormatiense cap. 72. to. 3. Conc. Aquisgra. c. 8. Florentinum, and other later Councils. S. Bernard in the life of Malachy in fine. This holy oil because the faithful saw to have such virtue in the primitive Church, divers carried it home and occupied it in their infirmities, not using it in the Sacramental sort which the Apostle prescribeth, as the Adversaries unlearnedly object unto us: but as Christians now do (and then also did) concerning the water of Baptism, which they used to take home with them after it was hallowed, and to give it their diseased to drink.Anoiling vvith oile. Here is the Sacrament of extreme Vnction so plainely promulgated (for it vvas instituted, as al other Sacraments of the nevv Testament, by our Sauiour Christ him self, and, as Venerable Bede thinketh and other auncient vvriters, the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto) that some Heretikes, for the euidence of this place also (as of the other for good vvorkes) deny the Epistle. Other (as the Caluinists) through their confidence of cunning shiftes and gloses, confessing that S. Iames is the author, yet condemne the Church of God for vsing and taking it for a Sacrament. But vvhat dishonour to God is it (vve pray them) that a Sacrament should be instituted in the matter of oile, more then in the element of vvater? Vvhy may not grace & remission of sinnes be annexed to the one as vvel as to the other, vvithout derogation to God? But they say, Sacraments endure for euer in the Church, this but for a season in the Primitiue Church. Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case, should endure but for a season? vvhen vvas it taken avvay, abrogated or altered? They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle, vvho knevve Christes meaning and institution of it better then these deceiued men, vvho make more of their ovvne fond ghesses and cõiectures, grounded neither on Scripture nor vpon any circumstance of the text, nor any one authentical author that euer vvrote, then of the expresse vvord of God. It vvas (say they) a miraculous practise of healing the sicke, during onely in the Apostles time, and not long after. Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by. Him self vsed sometimes clay and spittle, sometimes he sent them that vvere diseased, to vvash them selues in vvaters. but that he appointed any of those or the like things for a general medicine or miraculous healing onely, that vve reade not. for in the beginning, for the better inducing of the people to faith and deuotion, Christ vvould haue miracles to be vvrought by sundry of the Sacraments also. Vvhich miraculous vvorkes ceasing, yet the Sacraments remaine still vnto the vvorldes end. Againe vve demaund, vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meanes. Thirdly, vvhether al Priests, or (as they call them) Elders, had the gift of miracles in the primitiue Church? No, it can not be, for though some had it, yet al these indifferently of vvhom the Apostle speaketh, had not the gift: and many that vvere no Priests, had it, both men and vvomen, vvhich yet could not be called for, as Priests vvere in this case. And though the Apostle and others could both cure men and reuiue them againe, yet there vvas no such general precept for sicke or dead men, as this, to call for the Apostles to heale or restore them to life againe. Lastly, had any external element or miraculous practise, vnles it vvere a Sacrament, the promisse of remission of al kinde of actual sinnes ioyned vnto it? or could S. Iames institute such a ceremonie him self, that could saue both body and soule, by giuing health to the one, and grace and remission to the other? At other times these contentious vvranglers raile at Gods Church, for annexing only the remission of venial sinnes to the element of vvater, made holy by the Priests blessing thereof in the name of Christ, and his vvord: and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie. Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God, interpreted by the practise of Gods vniuersal Church. Venerable Bede in 9 Luc. saith thus. It is cleere that this custome vvas deliuered to the holy Church by the Apostles them selues, that the sicke should be anointed vvith oile consecrated by the Bishops blessing. See for this, and for the assertion & vse of this Sacrament. S. Innocentius ep. 1 ad Decentium Eugubinum cap. 8. to. 1. Conc. & Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil. Cabilonen. 2. cap. 48. Conc. Wormatiense cap. 72. to. 3. Conc. Aquisgra. c. 8. Florentinum, and other later Councels. S. Bernard in the life of Malachie in fine. This holy oile because the faithful savv to haue such vertue in the primitiue Church, diuers caried it home and occupied it in their infirmities, not vsing it in the Sacramental sort vvhich the Apostle prescribeth, as the Aduersaries vnlearnedly obiect vnto vs: but as Christians novv do (and then also did) concerning the vvater of Baptisme, vvhich they vsed to take home vvith them after it vvas hallovved, and to giue it their diseased to drinke.

15The prayer of faith. He meaneth the form of the Sacrament, that is, the words spoken at the same time when the party is anoiled, which no doubt are most ancient and Apostolic. but yet so, that the word or prayer alone should not have that great effect here mentioned, but joined with the foresaid unction, as is plain.The praier of faith. He meaneth the forme of the Sacrament, that is, the vvordes spoken at the same time vvhen the partie is anoiled, vvhich no doubt are most auncient and Apostolike. but yet so, that the vvord or praier alone should not haue that great effect here mentioned, but ioyned vvith the foresaid vnction, as is plaine.

15Shall save. The first effect of this Sacrament is, to save the soul, by giving grace and comfort to withstand the terrors and temptations of the enemy, going about (specially in that extremity of death) to drive men to desperation or distress of mind and other damnable inconveniences. the which effect is signified in the matter of this Sacrament specially.Shal saue. The first effect of this Sacrament is, to saue the soule, by giuing grace and comfort to vvithstand the terrours and tentations of the enemie, going about (specially in that extremitie of death) to driue men to desperation or distresse of minde and other damnable inconueniences. the vvhich effect is signified in the matter of this Sacrament specially.

15Shall lift him up. When it shall be good for the salvation of the party, or agreeable to God's honour, this Sacrament restoreth also a man to bodily health again, as experience often teacheth. Which yet is not done by way of miracle, to make the party suddenly whole, but by God's ordinary providence and use of second causes, which otherwise should not have had that effect, but for the said Sacrament. This is the second effect.Shal lift him vp. Vvhen it shal be good for the saluation of the partie, or agreable to Gods honour, this Sacrament restoreth also a man to bodily health againe, as experience ofte teacheth. Vvhich yet is not done by vvay of miracle, to make the partie sodenly vvhole, but by Gods ordinarie prouidence and vse of second causes, vvhich othervvise should not haue had that effect, but for the said Sacrament. This is the second effect.

15They shall be remitted him. What sins soever remain unremitted, they shall in this Sacrament and by the grace thereof be remitted, if the persons worthily receive it. this is the third effect. S. Chrysostom of this effect saith thus: They (speaking of Priests) do not only remit sins in baptism, but afterward also, according to the saying of S. James, If any be sick, let him bring in the Priests &c. Li. 3 de Sacerd. prope initium. Let the Protestants mark that he calleth Presbyteros, sacerdotes, that is, Priests, and maketh them the only ministers of this Sacrament, and not elders or other lay men. By all which you see this Sacrament of all other to be marvelous plainly set forth by the Apostle. Only sick men must be the persons, and (as the Greek word giveth) men very weak must receive it, only Priests must be the ministers of it: the matter of it is holy oil: the form is prayer in such sort as we see now used: the effects be as is aforesaid. Yet this so plain a matter and so profitable a Sacrament, the enemy by Heretics would wholly abolish.They shal be remitted him. Vvhat sinnes soeuer remaine vnremitted, they shal in this Sacrament and by the grace thereof be remitted, if the persons vvorthely receiue it. this is the third effect. S. Chrysostom of this effect saith thus: They (speaking of Priests) do not onely remit sinnes in baptisme, but aftervvard also, according to the saying of S. Iames, If any be sicke, let him bring in the Priests &c. Li. 3 de Sacerd. prope initium. Let the Protestants marke that he calleth Presbyteros, sacerdotes, that is, Priests, and maketh them the onely ministers of this Sacrament, and not elders or other lay men. By al vvhich you see this Sacrament of al other to be maruelous plainely set forth by the Apostle. Only sicke men must be the persons, and (as the Greeke vvord giueth) men very vveake must receiue it, only Priests must be the ministers of it: the matter of it is holy oile: the forme is praier in such sort as vve see novv vsed: the effects be as is aforesaid. Yet this so plaine a matter and so profitable a Sacrament, the enemie by Heretikes vvould vvholy abolish.

16Confess therefore. It is not certain that he speaketh here of sacramental Confession: yet the circumstance of the letter well beareth it, and very probable it is that he meaneth of it: and Origen doth so expound it ho. 2 in Levit. and Venerable Bede writeth thus, In this sentence (saith he) there must be this discretion, that our daily and little sins we confess one to another, unto our equals, whom we believe to be saved by their daily prayer. but the uncleanness of the greater leprosy let us according to the law open to the Priest, and at his pleasure in what manner and how long time he shall command, let us be careful to be purified. But the Protestants fleeing from the very word confession in despite of the Sacrament, translate thus, Acknowledge your faults one to another. They do not well like to have in one sentence, Priests, praying over the sick, anoiling them, forgiving them their sins, confession, and the like.Confesse therfore. It is not certaine that he speaketh here of sacramental Confession: yet the circumstance of the letter vvel beareth it, and very probable it is that he meaneth of it: and Origen doth so expound it ho. 2 in Leuit. & Venerable Bede vvriteth thus, In this sentence (saith he) there must be this discretion, that our daily and litle sinnes vve confesse one to an other, vnto our equals, vvhom vve beleeue to be saued by their daily praier. but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest, and at his pleasure in vvhat maner and hovv long time he shal command, let vs be careful to be purified. But the Protestants fleing from the very vvord confession in despite of the Sacrament, translate thus, Acknovvledge your faultes one to an other. They do not vvel like to haue in one sentence, Priests, praying ouer the sicke, anoiling them, forgiuing them their sinnes, confession, and the like.

17He prayed. The Scriptures to which the Apostle alludeth, make no mention of Elias's prayer: therefore he knew it by tradition or revelation. Whereby we see that many things unwritten be of equal truth with the things written.He praied. The Scriptures to vvhich the Apostle alludeth, make no mention of Elias praier: therfore he knevv it by tradition or reuelation. Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten.

20Maketh to be converted. Here we see the great reward of such as seek to convert Heretics or other sinners, from error and wickedness: and how necessary an office it is, specially for a Priest.Maketh to be conuerted. Here vve see the great revvard of such as seeke to conuert Heretikes or other sinners, from errour and vvickednes: and hovv necessarie an office it is, specially for a Priest.

20Shall save. We see, it derogateth not from God, to attribute our salvation to any man or Angel in heaven or earth, as to the workers thereof under God, by their prayers, preaching, correction, counsel, or otherwise. Yet the Heretics are so foolish and captious in this kind, that they can not hear patiently, that our B. Lady or others should be counted means or workers of our salvation.Shal saue. Vve see, it derogateth not from God, to attribute our saluation to any man or Angel in heauen or earth, as to the vvorkers thereof vnder God, by their praiers, preaching, correction, counsel, or othervvise. Yet the Heretikes are so folish and captious in this kinde, that they can not heare patiently, that our B. Lady or others should be counted meanes or vvorkers of our saluation.