CHAP. XI�.! BX?'RE?fE U,?CT?ON. 437 VII. Having ,stated the doctrine of extreme unction as held by the Church of Rome, we now proceed to show, that its matter and form as a sacrament are unauthorized, that the part assumed by the minister of this rite is unscriptural, that the effects ascribed to it do not exist, that it was not instituted by Christ, that there exists a great discrepancy between the Scriptural and Romish accounts of this practice of anoint- ing, that the testimony of antiquity is against it, that it is not a mere innocent or harmless rite, that its effects are hurtful both to the clergy and laity, that it is deceptions in its character, tends to produce strange ideas respecting the views and feelings of dying Christians, and that it is of direct superstitious tendency. All these we can make appear to the satisfaction of every intelligent unprejudiced penon. 1. The matter and form of extreme unction as a sacrament are unau- thorized by Scripture. As to the re.n, we observe: 1. It is not ?varranted nor found in Scrip- ture, as the words of consecration in the other sacraments are, and therefore, such a form cannot be enjoined on Christians as-of divine authority, as they teach. 2. The form is blasphemous in itself, as it connects the anointing and God's mercy'together in such a manner, as that the creature and Creator are joined together in one and the same commission. In reference to the matter, we note, 1. The element of a sacrament, according to the Scriptural view of a sacrament, is not consecrated except in the administration of a sacrament. So bread is blessed in breaking, 1 Cor. x, 6; or rather God is blessed, which is the true idea of roxapz�,.,, which means to bless God, and is 8o applied in the words of institution. 2. And in the sacrament of baptism, we have no ac- count whatever of blessing the water employed in baptizing.. There- Ibre consecrated oil has no authority from Scripture; and ff we judge by analogy, from the acknowledged sacraments of the old and new law, the authoritative institution of these sacraments is directly against the Romish practice of b/essing oil in anointing the sick. Furthermore, to put the most favourable construction on the Roman Catholic institution, it possesses many additio? to the simple Scriptural anointing, which have no warrant from Scripture nor example in the pri- mitive church. Barely to anoint with oil in the name of the Lord, and to pray in faith, are mentioned in Scripture. To this, they have added so as to make ?/g?, or at least .fiw distinct u,?ctions in immediate suc- cession, as well as the same number of prayers accompanying, together with a great number of preliminary and concluding prayers and ceremo- nies, and this to such an extent as to lose sight of the Scriptural usage. 2. This anointing, of which St. James speaks, .was done by the whole company of elder,s. in every congregation, all of whom were not pastors of the church. I'hough pastors are the fittest persons to visit the sick, to pray for, and comfort them, both in respect to their duty an.? qualifications, yet this does not preclude the prayers of pious persons, as the Scr/pture abundantly testifies, and that too in this very case of anointing. So St. James, in the connection where he treats in form of this anointing, commendeth the prayer, not only of the faithful pastors, but of any righteous man. TA? eoKs ma? ava?tA ?n,?, ver. 16. Besides, our Lord does not confine his mi?culous, any more than his ordinary gifts, to the ministry; for the 1
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