Truth and Falsehood, Book · Chapter 20
Of Anoiling or extreme Vnction, that it is not a Sacrament. CHAP. 20
THE PROTESTANTS
WE willingly confeſſe, that the Apoſtles of our Sauiour Chriſt,Mar. 6.13 Annointed many that were ſicke with oile: and healed them. And that ſaint Iames confeſſeth,Iam. 5.14. that if any be ſicke, they ſhoulde ſend for the Elders; who ſhoulde pray for him, and annoint him with oyle in the name of the Lord. By the which viſible ſigne God did teſtifie to men of that gift of healing that he indued his church withall, vntill by ſuch myracles he had confirmed the goſpel, and aſſured mens conſciences of the power of his word. But that it was inſtituted for a ſacramēt we cannot acknowledge. And much leſſe can we yeelde vntounto that popiſh anoiling that it can bee called a Sacrament properly, or yet be tollerated in Chriſt his church, it is ſo contrary to the Apoſtles practiſe.
THE PAPISTS
FOr without any warrant of the word, they conſecrate their oile, which the apoſtles did not, for any thing we can reade. Secondly, the church of Rome doth appoint what partes ſhal be annointed, as the eies, eares, noſe, lippes, handes, feete, and the reines of the backe. But yet they are not agreed, that all theſe are of the eſſence of anoiling.Devnct. c. 10 And indeede Bellar. in reſpect of honeſtie, ſuppoſeth that women ſhuld not be anointed on their reins. But Laurence Vaus,In his catechiſme. would hauehave men anointed in the back & womē on the belly, ſo far hath he forgotten all honeſty. But thapoſtls were not curious in theſe matters. Thirdly popiſh anoiling muſt not be vſed but when all hope of life is paſt: the apoſtls vſed oile whē they hoped to heale men of their infirmities.Bellarm. de vnctione lib. 1. cap. 2. The apoſtles vſed oile for all diſeaſes, Popiſh anoiling was but for ſome.
Other differences alſo might be found, but theſe few are ſufficient to ſhew, that the church of Rome hath added to the word of God, and practiſe of the Apoſtles in this point: and therefore, if that were graunted vntounto them, which they can not prooue, namely, that that which the Apoſtles did, was a ſacrament: yet can it in no wiſe folowe, that the Popiſh anoyling can bee a Sacrament, vntounto the which they hauehave added ſo many, yea, and ſome of them ſo vnſeemely ceremonies. And yet the councell of Trent is not aſhamed to affirme, that the church of Rome doeth obſerue none other thing as belonging vntounto the ſubſtaunce of this ſacrament,Seſſ. 14. ca. 3 de ſacram. vnct. than that which ſaint Iames hath preſcribed? Where did ſaint Iames appoint that the oile ſhoulde be conſecrated: for, that it ſhoulde be conſecrated,De vnct. lib. 1. cap. 7. it is as maſter Bellarmine doth terme it, of the eſſence of the matter of this ſacrament, and not accidentary.
Maſter Bellarmines ſhift that hee hath for to anſwere this demaund, is too holde and ſhameleſſe, and doth more lay open the badneſſe of their cauſe. For hee ſaieth, that it is enough for them, if ſaint Iames doe not forbid it. And is that your touchſtone (M. Bellarmine) whereby you wil trie your doctrines? What will you ſay then to that Lawe that God hath eſtabliſhed for euer.Deut. 12.32. and 4.2. Whatſoeuer I commaund you to doe, doe it. Thou ſhalt put nothing thereto, nor take aught there-from. Which, as it is true in all matters of religion, ſo eſpecially in the Sacraments, wee muſt take heede, leſt in adding any thing to them, wee change thereby the vſe of them. In this thing, if in any,de Coron. Mil. is that true that Tertullian hath ſaid, It is forbidden that is not frankely permitted. And that alſo that in an other place he hath,de Monog. The Scripture forbiddeth whatſoeuer it noteth not. Secondly, maſter Bellarmine thinketh it to bee a thing belonging vntounto the ſubſtance of the Sacrament, that the partes wherein the fiue ſenſes are, ſhoulde bee annointed, that is, the eies, the eares, the noſe, the lippes and the handes. Then let the councell of Trent ſhew this commaunded by ſaint Iames, but that can neuer be perfourmed: ſo that wee ſee that bolde affirmation of the councell of Trent, was rather, to blind the eies of men, vnderunder a ſhew of good words, ſeeking thereby to make the world beleeue, that they adde no materiall point vntounto that which ſaint Iames commaundeth: and that is moſt falſe, as hath beene ſhewed, and might alſo further be prooued. For, where is that forme commaunded by Saint Iames, that is preſcribed by the councell of Trent. By this holie ointment, &c. Seſſ. 14. ca. 1. de ſacr. vnct.He had no minde of any ſuch matter. Beſides this their adding to that which ſaint Iames hath willed to be done, (which is but a ſmall matter with the church of Rome, for all their religion wherein wee differ from them, is nothing elſe but additions to Gods worde) their owne diuerſitie of opinions concerning this their ſacrament, doeth ſhew it to be a deuiſe of their owne: for they knowe not what to ſay for the inſtitution of it. They hauehave not ſo much as any ſhew or colour that it was inſtituted by Chriſt, or before his death, but onelyonly that place of ſaint Marke, Mar. 6.13.where it is ſaide, that the Apoſtles annointed many that had infirmities, and healed them. And therefore Thomas Walden, Alfonſus, and others, doe ſeeke for the inſtitution of the ſacrament out of that place.
But maſter Bellarmine ſeeing what danger may come to their ſacrament,De ſacr. vnct cap. 2. if they ſhould ſeeme to make that the ground of their ſacrament, becauſe ſundry of the auncient fathers ſeeme to make that vnction that ſaint Iames ſpeaketh of, to be none other, but that which ſaint Marke mentioned: hee ſeeketh to prouide a plaiſter for that ſore. And he will not in any ſort hauehave thoſe wordes to bee the ground or inſtitution of the Sacrament. And for that cauſe hee prooueth by many reaſons, that they are not all one. For hee ſeeth that it can not be denied, and therefore himſelfe graunteth, that that vnction which the Apoſtles in that ſixt chapter are ſaide to vſe, was onelyonly or eſpecially for bodily diſeaſes, and therefore that the ſacrament cannot bee prooued out of it: for the ſacraments as there he alſo confeſſeth, are belonging principally to the ſoule. Therefore hee will in no wiſe like of them that alleadge this place of ſaint Marke for this their ſacrament, although they bee many, yea, and thoſe great pillers of Poperie, and no ſmall fooles I warrant you: But ſuch as Eckius, Decree 10. De Sacram. vnct. ſeſſ. 14. cap. 1.the Scotiſh man Nicoll Burne, the prouinciall Councell called Senonenſe, yea, and the Councell of Trent, although it ſet it downe ſomewhat fearefullie, (for it ſaith it was inſinuated by our Lorde Chriſt in Saint Marke) all theſe with others (I ſay) eſtabliſh their ſacrament of Vnction, and ground it vponupon that place: yet Bellarmine (as I hauehave ſayde) will not in any wiſe yeeld vntounto it. And for my part I thinke hee ſaieth truely, when hee ſayeth it is not grounded vponupon that place.
And as truly alſo if hee ſhould affirme, that it hath no warrant out of that place of ſaint Iames. For that place of ſaint Marke, and that other of ſaint Iames, ſpeake both of one ſort of annointing, as Beda, Theophilact. and Occumenius doe teſtifie. But ſaint Markes wordes can not proue the ſacrament of Vnction,De Vnct. cap. 2. as maiſter Bellarmine doeth not confeſſe onelyonly, but hee taketh much paines to prooue it alſo by foure or fiue arguments: therefore that place of ſaint Iames prooueth not their ſacrament of annoyling. And then is it deſtitute of all proofe by Gods worde, and ſo muſt bee accounted but a fooliſh toy (as nowe it is vſed) of mans braine. Neither are they agreed vponupon that other high poynt, what parts muſt be anoynted of neceſſitie, whether all thoſe ſeuen parts before mentioned, or els only thoſe fiue firſt, which are the inſtruments of the ſenſes.
Bel. de Vnct. Cap 10.Some thinke that there is not neceſſitie that anie one part ſhoulde bee anoynted rather than other: And others thinke, that the anoynting of euerie of theſe ſeuen places is ſo neceſſarie, that it is not a perfect ſacrament if any be omitted. But maiſter Bellarmine out of Thomas Aquinas telleth vsus, that onelyonly the fiue firſt are of the eſſence of the ſacrament.
Nowe in this diuerſitie of opinions, I knowe not whoſe part Laurence Vaus will take: but he reſolueth vsus of one great doubt. If a man want eyes, eares, noſe, mouth, or handes, what the Prieſt ſhould then doe. Hee muſt oynt the part next to the place where theſe members ſhould bee. So it ſeemeth hee alloweth of the firſt opinion. But are theſe ſuch matters, as ſhould buſie mens mindes ſo as they doe? No, no, it is the ſubtiltie of Sathan, to occupie mens heades about ſuch trifles, that in the meane time hee may by falſe teachers, ſteale from the heartes of the people the trueth of all chriſtian Religion.
They teach alſo that this their ſacrament of annoyling or vnction, may be often receyued.In the life of Pius 2. And yet how long they hauehave beene of that minde, I knowe not, nor find men… ioned. But if wee will beleeue Platina, Pope Pius the ſecond ſeemed not to bee reſolued of that poynt, nor ſo perſwaded. For hee at the poynt of death diſputed with a learned man the Biſhop of Ferrara earneſtly, whether hee might againe bee annoyled, ſeeing hee had once before beene annoyled. By all which diuerſities of iudgements in the moſt materiall pointes of this their Sacrament, they giuegive vsus iuſt cauſe to doubt of their Sacrament it ſelfe, that it is not of God. And by the way, I cannot but wonder with what faces they can obiect to vsus our diuerſities in opinions, ſeeing that they in ſuch materiall poynts of Religion, and in their doctrines that concerne the verie ſubſtance of their ſacraments, are ſo verie farre from being of one iudgement.
And thus briefly we ſee, how the Papiſts differ from the ſcriptures, whereupon themſelues indeuor (but al in vaine) to ground the inſtitution of their Sacrament, and alſo diſagree amongeſt themſelues about the ſame.De Sacram. vnct. ſeſſ. 14. can. 1. And yet with great boldneſſe they curſſe all them, that ſay that this their Sacrament is not truly, and properly a Sacrament inſtituted by Chriſt, for ſo doeth the Councell of Trent. Wherein I knowe not whether they hauehave ſomewhat wounded themſelues,Cap 1. both becauſe they ſay themſelues but a little before, that it is inſinuated by Chriſt, which is leſſe than inſtituted. And alſo it is tanquam vere & propriè Sacramentum, as it were (which is a doubtfull ſpeach) truely and properly a Sacrament. De ſacram. Vnct. cap. 2.But let vsus ſee howe maiſter Bellarmine prooueth this to bee a Sacrament out of that place of ſaint Iames. Hee can finde, as he ſuppoſeth, the outwarde ſigne.The outward ſigne True it is there is an outwarde ſigne, but it is not that which is required in annoyling nowe: for nowe it muſt needes be conſecrated, but then it was not. The Apoſtles did vſe it eſpecially againſt the diſeaſes of the bodie, but this Oyle is in the Popiſh church, vſed eſpecially for a remedie againſt the ſickeneſſes of the ſoule. Therefore, I graunt it was in thoſe dayes a ſigne of health of bodie, whileſt God left with his church that gift of healing, but it was neuer a ſigne of ſpirituall grace, which is it that now they do affirme.
As for the health of the bodie, they ſo little regarde that it ſhould be vſed to that ende, that they muſt not in any wiſe annoyle them, but ſuch as they hauehave no hope that they may eſcape. Whereas the Apoſtle ſaint Iames would hauehave it done to that ende, that God forgiuing them their ſinnes, which are many times the cauſe of ſickeneſſe, they might be Healed, as ſaith ſaint Bede vponupon this place. As for the promiſe which is a ſeconde thing that muſt be in a ſacrament,The promiſe of grace. maſter Bellarmine maketh no doubt but that he can proue it, becauſe it is ſaid, The Lord ſhal raiſe him vp, and if he hauehave ſinned, they ſhal be forgiuen him. The meaning of the apoſtle in this place is verie plaine, that wheras in the daies of the primitiue church, there were many myracles wrought by the apoſtles and others, they did not thoſe things, by any power which they had in them ſelues, but by the prayer of faith the ſicke were healed. And if their ſinnes were the cauſe of their ſickneſſe (as they are many times, although not alwayes,Iohn. 9.3 as by ſaint Iohns goſpel it appeareth) hee promiſeth that God, to the ende that they may not doubt but that they ſhall bee healed, will take away their ſinnes, and forgiue their offences, which otherwiſe might bee a let or hinderance. And that this condition is to be vnderſtoode in this promiſe, it is plaine by theſe wordes, And if you hauehave committed ſinnes: For the apoſtle nothing doubted but that they had ſinnes, For if wee ſay wee hauehave no ſinne, 1 Iohn. 1.8.wee deceiue our ſelues, and there is no truth in vsus. But hee might iuſtly doubt whether ſickeneſſe was alwayes layd vponupon men, for, and in reſpect of their ſinnes. Therefore to doubt whether they might hauehave ſinne or not, belongeth vntounto them that knowe not the corruption of mans nature, which wee cannot thinke of the apoſtle ſaint Iames. But to knowe that God doeth not alwayes ſende afflictions in reſpect of ſinne: hee had learned by that which our Sauiour Chriſt himſelfe ſayde vntounto his Diſciples of the blind man, Neither hath this man ſinned, neither his parents, Iohn. 9.33but that the workes of God may be manifeſt. And for this cauſe ſaint Iames ſaith, If hee committed ſinnes, they ſhall be forgiuen him, that is, if his ſinnes hauehave beene the cauſe of his ſickeneſſe, his ſinnes ſhall be forgiuen him, that his ſickeneſſe may ceaſe. So then the promiſe of forgiueneſſe of ſinnes, which ſhould eſpecially ſerue to make this oyling a ſacrament, is but conditionall, whereas in the true ſacraments in deede, the promiſe of forgiueneſſe of ſinnes is moſt certaine, otherwiſe wee ſhould not hauehave in the vſe of them any true comfort.
Thus then, ſeeing ſicknes ſometime commeth of ſinne, ſometime of other cauſes, the apoſtle ſayeth, if it come of ſinne, not onelyonly the man ouer whom the elders make their faithfull prayer, and whom they ſo oynt with this viſible oyle, ſhal be raiſed vp, but alſo his ſinnes, the cauſe of his ſickneſſe ſhal be taken away. But that not forgiueneſſe of ſinnes was eſpecially regarded in this ceremonie, but bodily health, the fathers afore named doe proue, and maiſter Bellarmine cannot denie, but that ſundrie of the Papiſts do affirme, whileſt they teach that the Apoſtles in the 6. of ſaint Marke his Goſpell, did practiſe the ſelfe ſame thing that ſaint Iames commaundeth.The inſtitution of this Sacrament. But for the inſtitution of this ſacrament, maiſter Bellarmine can bring no proofe at all, but onelyonly in reſpect of this promiſe of ſaint Iames, which if it be not of ſpirituall grace, as I truſt I hauehave proued that it is not, then is there no inſtitution of this ſacrament to be found. Then wee ſee that all this whole building, hangeth vponupon a weake foundation, to bee grounded vponupon one onelyonly authoritie, and that ſo little to the purpoſe vnleſſe it be racked beſides the meaning: and that out of that Epiſtle, which although it be in our churches receyued and read, yet we know that the authoritie thereof hath bin doubted of: and therefore the leſſe force hath it to proue any thing, that is not taught in any other place. And eſpecially for their annoyling that is now vſed in the Popiſh church, which is farre vnlike that which the apoſtles vſed, there is in that place no proofe at all. And as maſter Bellarmine hath the better lyking to expounde this place of ſaint Iames, of another oynting than the apoſtles vſed, marke eth ſixt chapter,Cap. 2 becauſe, as hee ſaieth Luther, Caluine, and Kemnitius, doe take both places for one annointing: euen ſo doe I, and that with much better reaſon miſlike the Popiſh anoyling, becauſe it commeth ſo neare vntounto that practiſe of the heretikes of whom Ieremie ſpeaketh,li. 1. cap. 18. That they redeeme their dead at the ende of their race or trauell, powring oyle and water vponupon their heads. And whereas maſter Bellarmine would proue out of Epiphanius, that this oyntment was vſed when they were dead. And therefore therein they differ from the Papiſts, yet ſaint Auguſtine in his booke of hereſies, ſaieth,Cap. 16. they did it when they were dying. So that maſter Bellarmine muſt not thinke ſo to face out the matter, as if thoſe heretikes were nothing like them. And whereas they vſed water alſo with their Oyle, although they differ therein from the church of Rome, yet the difference is nothing ſo great by many degrees, betweene the Papiſts and thoſe heretikes, as is betweene the apoſtles and the papiſts for this poynt, as maie appeare by that which before hath beene ſaide.De ſacra. vnct. li. 2. cap. 4. But after this great ſcarcitie of proofe out of the ſcriptures, hee commeth at length to the authoritie of man. And hee will prooue what men will ſay in his behalfe, where God keepeth ſilence. And the firſt that he bringeth in is Innocentius that liued at the leaſt foure hundred yeares after Chriſt. What, was it no Sacrament for foure hundred yeares, and nowe vponupon a ſudden is it become a ſacrament? howe doeth hee proue it to bee a ſacrament? He bringeth no reaſon, hee hath no proofe, no, neither yet doeth hee ſo much as ſay it is a ſacrament properly ſo called, but that it is Genus Sacramenti, A kinde of Sacrament. What then, if we graunt to maſter Bellarmine that which Pope Innocentius ſayeth? If it bee a kinde of Sacrament, as hee ſayeth, is it, therefore a ſacrament truely and properly as maiſter Bellarmine ſaieth? I denie that argument, and maiſter Bellarmine will not proue it. And yet to helpe his bad cauſe, hee lowdly and lewdly belyeth Innocentius his woordes, in that hee affirmeth that Innocentius ſaieth expreſſelie and plainlie, that this oynting is that ſacrament explaned by ſaint Iames. But Innocentius hath no ſuch wordes, no neither yet any thing like. But M. Bellarmine, to deceiue them that can not looke into the fathers, doth many times falſifie them to make his cauſe to ſeeme better.
And nowe what cauſe hath this ſeconde Achylles of the Catholikes (for Eckius did beſtow that name firſt vponupon himſelfe, as you may ſee in his Enchiridion in the title of the church in the margent) what cauſe I ſaie, hath this challenging champion thus to brag againſt Kemnitius, that hee durſt not ſo much as name this Innocentius. When his teſtimonie is examined, the cracke is great, but he doth not hit the marke that maiſter Bellarmine would hauehave him to leauell at. As for Kemnitius if he hauehave but his due praiſe, we muſt needes confeſſe, that by his learning and trauell, he hath more beaten downe the walles of that popiſh Babilon, than that all the papiſts if they ioine togither hand in hand, ſhall be able with all their ſkill and cunning to raiſe it vp againe. Of Innocentius the third, becauſe he came ſo late he is not worth the anſwering: for he liued about 1200. yeares after Chriſt in time of ignorance and much ſuperſtition. As for the Councels which he alleageth, the firſt is the Nicene councell tranſlated into latine out of the Arabic tongue. But ſince that canon is not amongſt thoſe canons, which wee hauehave in the tomes of the councels, and in thoſe coppies that hitherto hauehave beene counted the true councels, we neede not much regarde thoſe farre fetched authorities. His ſecond authoritie is out of the councell of Cabilon, and ſome other particular councels, and although he commend their antiquitie, yet the firſt of them was almoſt 800. yeares after Chriſt. And thoſe which I hauehave examined, make not for his purpoſe. For they proue not, that this annointing is a ſacrament properly ſo called. Now for the fathers, maſter Bellarmine needeth no aduerſary, he confeſſeth his want of proofe out of them: For he deuideth the fathers into two ſortes. The one he confeſſeth doe not plainly ſaie that it is a ſacrament. Why then doth he produce them? He hath taken in hand to proue that anoyling, as it is vſed in the popiſh church, is a true and proper ſacrament. If they will not proue this, they maie holde their tongues. For to this end only are they to be alleaged. An other ſort there are, who ſpeake it plainely, as he telleth vsus. But they are of no credit, neither are once named among the ancient fathers. The eldeſt of them is about 800. yeares after Chriſt. And for his examples of ſome few men what they hauehave done, it is no proofe to vsus, that we ought ſo to doe. They might hauehave their reaſons that might well induce them to it. They might alſo doe therein, as in many things many hauehave done of a blinde zeale, and fooliſh deuotion. How or in what ſort they hauehave done that which they did, I wil not take vponupon me to iudge: as for their doings they ought not to be an example to any man, ſo that we ſhould be bound to follow them. But hee wil proue by reaſon, that it muſt needs be a ſacrament:Bellarm. de ſac. vnct. li. 1. cap. 5. For ſince God hath by a ſacrament holpen vsus, in the entraunce into the church, and alſo in our continuance in the ſame, we maie not imagine that his prouidence ſhall faile vsus at our going out of the church: theſe are maiſter Bellarmine his wordes. I might briefly anſwere, that we are not to teach God what we thinke conuenient that he ſhould doe, but to ſee what he hath done, and to content our ſelues therewith, and to frame our ſelues to performe the ſame. But if God faile in his prouidence, if their anoyling be not a ſacrament, then muſt we imagine that God had no due regarde of the fathers of the old world, or of the patriarkes, or of the godly vnderunder the law. For vntill Chriſts time, maſter Bellarmine will confeſſe they had not this Sacrament. Yea the Apoſtles and all other the Godly and conſtant Martirs in Chriſts church, had not that ſacrament. Neither yet did they make complaint for want of the ſame, but comfortably and patiently indured all torments with great ioy, although they had not this anoyling, nor anie hope to hauehave it, no neither once thought of it. Laſtly, our Sauiour Chriſt to prepare vsus againſt death telleth vsus, that whoſoeuer beleeueth in him ſhall not periſh, but hauehave euerlaſting life: and to cauſe vsus not to feare it, he ſaith, that he is the reſurrection and the life. Many notable leſſons did our Sauiour Chriſt giuegive to his diſciples, before he left the world to goe to his father, which are recorded by Saint Iohn duplicate page duplicate page from the twelfth to the ſeuenteenth chapters. And although he vſe all arguments to comfort them, yet he neuer once thought of this anoyling, which yet then if he had purpoſed to leaue vntounto his church anie ſuch Sacrament, it had beene good time to hauehave deliuered them for their comforte. To be ſhort, whatſoeuer he commaunded vsus to vſe for the ſtrengthning of our faith, with boldneſſe we may, and with comfort and readineſſe we ought to doe: But it is farre from either true or ſound comfort, in the agony of death, or a ſufficient weapon, to withſtand the aſſaults of Sathan, and conflicts of conſcience, to hauehave ſtanding by thee ſome Idol paſtor, whoſe greateſt good, that he either can or will doe vntounto thee, is to greaſe ſome parts of thy body. Let the world eſteeme of theſe things as they will. But this is certaine that it is only true obedience that hath the promiſe of bleſſing. And without the commandement there can be no obedience, either in our duties towardes God, or our conuerſation amongſt men. For obedience is nothing els, but an earneſt applying of our ſelues to doe that which is pleaſing vntounto God, and which he hath commanded. It is alſo far from the maieſtie of Gods ſpirit, to deliuer to vsus ſuch trifling toyes, thereby to comfort the afflicted conſcience. And thus I truſt it appeareth, that this their ſacrament of anoyling, is but a deuiſe of their owne braine, hauing neither inſtitution from Chriſt, neither any commaundement from his apoſtles, or example in the ſcriptures, eſpeciallie as it is now vſed in the church of Rome, either for the matter whereof it muſt conſiſt, or the manner how it muſt bee done, or the end vntounto which they eſpecially hauehave regard in that ceremony.
I had thought here to hauehave ended both this treatiſe of the ſacraments and this chapter, but before I go anie farther, I would hauehave the chriſtian reader to marke the euill dealing of the popiſh church, who with their tongues and pennes proclaime as lowd as they can, that our doctrine is not catholicke, it is new, is lately deuiſed. And yet we appeale to the ſcriptures, & hauehave teſtimony for vsus alſo, the cōſent of the fathers of the purer times. And on the cōtrary the church of Rome crieth ſtil, they are the catholick church, they hauehave the catholicke religion, yea all that is with them is catholicke. But if by the rules of catholicke which Vincentius Lyrinenſis giueth,Commonitorio adverſus haereſes. (with whoſe authority they ſeek often to ſtoppe our mouthes) we examine their doctrines: we ſhall finde them as farre from the catholicke religion, as the prieſts and rulers amongſt the Iews were from the truth. For whereas he accounteth no doctrine catholicke, but that which hath beene taught at all times, in all places, and by all men, or at the leaſt by the moſt, and the beſt learned, and godlieſt men, wee might by this rule reiect manie of their doctrines, which they deliuer to vsus as catholicke and neceſſarie, ſo that without beleeuing them there is no ſaluation. For ſhortneſſe ſake, let vsus looke into this that laſt I handled. They will hauehave it a catholicke doctrine to teach that anoyling is a true and proper Sacrament, yea, and the councell of Trent curſeth them that ſaie the contrarie. And yet maiſter Bellarmine, who ſaith as much in effect as they all can ſaie in this point, how catholickely doth hee proue it? He with much adoe wreſteth for it one place out of Saint Iames, and hath not one mo in all the Scripture for him. Then leapeth hee more then foure hundreth yeares after Chriſt, and picketh out one pope Innocent, who ſaith it is a kinde of Sacrament. If he had proued it to be a Sacrament properly ſo called, yet had he beene but one witneſſe in foure hundred yeares. Then about 1200. years after Chriſt, he hath gotten another witnes, and he is a pope alſo, Innocent the third. Then he telleth vsus of the 69. canon of the councell of Nice, which had in al but twenty canons. Al aboue twenty were fetched out of Arabia, but are neither mētioned in the Nicene councel ſet forth by thēſelues,Li. 1. cap. 6. neither yet of Ruffinus in his eccleſiaſtical hiſtory, where he ſetteth downe the canōs of that councel, who although he make 22. in nūber, Yet is the matter no other than is ſet downe in the 1. booke of the coūcels in thoſe 20. chapters. Beſides there are many other ſtrong reaſons, & pregnant preſumptions to proue thoſe 50. canons (for they hauehave 70.) to be falſly added to ye councel, & therfore they deſerue no credit. He alſo alledgeth ſome particular councels, which he commendeth for their antiquitie, and yet the ancienteſt of them, is about 800. yeares after Chriſt. And about that time alſo are the moſt ancient fathers, that ſeeme to ſay any thing for him. Then if thou knoweſt the ſunne to ſhine at noone day, thou maiſt alſo know that this is not a catholicke doctrine, neither can be ſo accompted. It hath not beene taught at all times, not in al places, not by al or the moſt of the learned. No, it hath had ſcarce one ſufficient witnes in 1200. yeares. But for the ſubſtance of religion which we teach, if we hauehave not a vniuerſal conſent of the ſcriptures, and alſo the teſtimony of the fathers of the church, in her moſt pure times, we craue no credit, we aſke no hearing. Therefore that which wee teach is the only catholicke faith, becauſe it hath the vniuerſall conſent of the purer times: that which for the moſt part they teach, is but new, not warranted by the word, not known or not taught amongſt the godly fathers, at the leaſt for 400. or 500. yeares. Which I thought good vponupon this occaſion thus offered, to note vntounto the chriſtian reader, that I might pull away from the faces of thoſe counterfeites, the viſard of catholicke, vniuerſality, antiquity, and conſent, that their religion may appeare indeede as it is, new, not old, particular not catholicke, falſe not true: becauſe it is the deuiſe of man, whoſe wiſedom is folly, whoſe words are lies: and not the wil of God, which is the infallible rule, and of whoſe word not one title ſhall periſh. And thus I truſt it appeareth, that they who brag moſt, of the name of catholicke church, are the greateſt enemies to true catholicke religion, teaching that which is nothing leſſe then catholicke.