But I reply: If ever there was a mad conceit, here is one indeed. I will say nothing of the act that many assert with much probability that this Epistle is not by James the Apostle,[188] nor worthy of an apostolic spirit, although, whoever be its author, it has come to be esteemed as authoritative. But even if the Apostle James did write it, I yet should say, no Apostle has the right on his own authority to institute a sacrament, that is, to give a divine promise with a sign attached; for this belongs to Christ alone. Thus Paul says that he received from the Lord the sacrament of the Eucharist, and that he was not sent to baptise but to preach the Gospel [1 Cor. 11:23; 1 Cor. 1:17]. And we read nowhere in the Gospel of this sacrament of extreme unction. But let us also waive that point. Let us examine the words of the Apostle, or whoever was the author of the Epistle, and we shall at once see how little heed these multipliers of sacraments have given to them.
[Sidenote: The Unction Not Extreme]
In the first place, then, if they believe the Apostle's words to be true and binding, by what right do they change and contradict them? Why do they make an extreme and a particular kind of unction of that which the Apostle wished to be general? For he did not desire it to be an extreme unction or administered only to the dying; but he says quite generally: "If any man be sick"—not, "If any man be dying." I care not what learned discussions Dionysius has on this point in his Ecclesiastical Hierarchy;[189] the Apostle's words are clear enough, on which words he as well as they rely, without, however, following them. It is evident, therefore, that they have arbitrarily and without any authority made a sacrament and an extreme unction out of the misunderstood words of the Apostle, to the detriment of all other sick persons, whom they have deprived of the benefit of the unction which the Apostle enjoined.
[Sidenote: The Unction Medicinal]
But what follows is still better. The Apostle's promise expressly declares that the prayer of faith shall save the sick man, and the Lord shall raise him up. The Apostle commands us to anoint the sick man and to pray, in order that he may be healed and raised up; that is, that he may not die, and that it may not be an extreme unction. This is proved also by the prayers which are said, during the anointing, or the recovery of the one who is sick. But they say, on the contrary, that the unction must be administered to none but the dying; that is, that they may not be healed and raised up. If it were not so serious a matter, who could help laughing at this beautiful, apt and sound exposition of the Apostle's words? Is not the folly of the sophists here shown in its true colors? As here, so in many other places, they affirm what the Scriptures deny, and deny what they affirm. Why should we not give thanks to these excellent magisters of ours?[190] I therefore spoke truth when I said they never conceived a crazier notion than this.[191]
Furthermore, if this unction is a sacrament it must necessarily be, as they say, an effective sign[192] of that which it signifies and promises. Now it promises health and recovery to the sick, as the words plainly say: "The prayer of faith shall save the sick man, and the Lord shall raise him up." But who does not see that this promise is seldom if ever fulfilled? Scarce one in a thousand is restored to health, and when one is restored nobody believes that it came about through the sacrament, but through the working of nature or the medicine; or to the sacrament they ascribe the opposite power. What shall we say then? Either the Apostle lies in making this promise or else this unction is no sacrament. For the sacramental promise is certain; but this promise deceives in the majority of cases. Indeed—and here again we recognize the shrewdness and foresight of these theologians—for this very reason they would have it to be extreme unction, that the promise should not stand; in other words, that the sacrament should be no sacrament. For if it is extreme unction, it does not heal, but gives way to the disease; but if it heals, it cannot be extreme unction. Thus, by the interpretation of these magisters, James is shown to have contradicted himself, and to have instituted a sacrament in order not to institute one; for they must have an extreme unction just to make untrue what the Apostle intends, namely, the healing of the sick. If that is not madness, pray what is?
[Sidenote: Priests and Elders]
These people exemplify the word of the Apostle in i Timothy i, "Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm." [1 Tim. 1:7] Thus they read and follow all things without judgment. With the same thoughtlessness they have also found auricular confession in our Apostle's words,—"Confess your sins one to another." [James 5:16] But they do not observe the command of the Apostle, that the priests of the church be called, and prayer be made for the sick. Scarce a single priestling is sent nowadays, although the Apostle would have many present, not because of the unction but of the prayer. Wherefore he says: "The prayer of faith shall save the sick man," etc. I have my doubts, however, whether he would have us understand priests when he says presbyters, that is, elders. For one who is an elder is not therefore a priest or minister; so that the suspicion is justified that the Apostle desired the older and graver men in the Church to visit the sick; these should perform a work of mercy and pray in faith and thus heal him. Still it cannot be denied that the ancient churches were ruled by elders, chosen for this purpose, without these ordinations and consecrations, solely on account of their age and their long experience.
Therefore, I take it, this unction is the same as that which the Apostles practised, in Mark vi, "They anointed with oil many that were sick, and healed them." [Mark 6:13] It was a ceremony of the early Church, by which they wrought miracles on the sick, and which has long since ceased; even as Christ, in the last chapter of Mark, gave them that believe the power to take up serpents, to lay hands on the sick, etc. [Mark 16:17] It is a wonder that they have not made sacraments also of these things; for they have the same power and promise as the words of James. Therefore, this extreme—that is, this fictitious—unction is not a sacrament, but a counsel of James, which whoever will may use, and it is derived from Mark vi, as I have shown. I do not believe it was a counsel given to all sick persons, for the Church's infirmity is her glory and death is gain [Rom. 5:3; Phil. 1:21]; but it was given only to such as might bear their sickness impatiently and with little faith. These the Lord allowed to remain in the Church, in order that miracles and the power of faith might be manifest in them.
[Sidenote: Prayer the Chief Part of Unction]