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 44 o. BXTtmSS UeTtOt. �BOOX amounts to proof positive that no such sacrament then existed in the church. In later ages, the writers'of the lives of the saints seldom om this circumstance, but usually give it a prominent part f their history, that they have been anointed with the holy oil. qo other reasonable account can be given why this so material a circumstance should be omitted in describing the death of ancient Christians*;, and scarcely ever omitted by loman writers of latter times: but as the thing itself is now practised in the Church of Rome 'it was utterly unknown to the ancient church. Thus it is evident that all real antiquity are against extreme unction; and because the Council of Florence, under Pope Eugenius, and the Council of Trent, under Julius lII. and Plus IV., about two hundred and fifty or three hundred years ago, have determined to make such a sacrament, must we, therefore, receive it as the ordinance of Ood ? By no means. For "though we, or an angel of _od, teach any other doctrine than that which ye have received, let him be accursed," (al. i, 8. 7. This doctrine has injurious effects on the minds of those who re- ceive it. It has a direct tendency to induce - neS't of CAr't and his salvation. It is calculated to lead the dying man to rest his hopes on a rite, or ceremony', when his intellect is wandering, and his senses disordered, instead of resting solely on Christ. It has also a direct tendency to lead relatives and friends to neglect present repentance, to defer applying to God through Christ. It prevents' them from renoun- cing sin, and surrendering themselves to God. Because, come what will, a priest arriving at the last extremity, if only breath is in the body, when the tongtie cannot speak, the eyes cannot see, or the ear hear, can procure pardon and spiritual consolation. The unction and prayers of the priest, by the dying Romanist, are resorted to as a 'kind of c/an'm, spe], or nmtaion, as possessin vir- tues, not as a means of grace so much as a kind of amulet, by which the soul is prepared for heaven, or at least saved from hell. The most fatal delusion seems to be connected with this false sacra- ment. Perilous as is deception or delusion at any time in things spi* ritual, it is immeasurably increased at the approach of death. It is then that the Church of Rome "lays the flattering unction to the sou]." The dying man sends for the priest, and makes confession; absolution is promptly bestowed; the eucharist is administered; and lastly the sacred chrism is applied. Thesdhre the credentials of pardon, and passport to heaven. No attempt is made to investigate the state of the heart, detect false hopes, or bring the character to the infallible standard. qothing is said ot' the atonement of Christ, and the sancti* ng influences of the Spirit. Without repentance, faith, or holiness, departing soul feels secure, and is not undeceived till eternity dis- closes its dreadful realities. It is not armed that this description is universally applicable; yet in the majority of cases it is a fair state- ment of facts. It cannot therefore be properly said, as some ill-informed Protest- ants sometimes suppose, that the reception of this sacrament is at least nnocen or ]arm]ess. For, considering its tendency to lead the mind from Christ, and to fix it on the supposed virtues of' an incanta- tion, it camtot be called harmless or innocent, but, on the other hand, most deadly and injurious. This sacrament upp]ants the atonement

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