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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20740	A treatise concerning Antichrist divided into two bookes, the former, proving that the Pope is Antichrist, the latter, maintaining the same assertion, against all the obiections of Robert Bellarmine, Iesuit and cardinall of the church of Rome / by George Douuname ...	Downame, George, d. 1634.	1603 (1603)	STC 7120; ESTC S779	287,192	358

whence they professe 4. Vnctio sacerdotalis they haue receiued this Iewish ceremony which together with the sacrifices Priesthood and ceremonies of the law are abrogated by the sacrifice death of our Sauior Christ. And why then do they not as well retaine circumcision the sacrifices of Buls and Goats other ceremonies of the Leuiticall Priesthood that they might more plainely shew themselues whiles they seeke to be the Apes of the Iewes to be as indeede they are according to the censure of Paul in the Epistle to the Galathians Apostates from Christ. But as their priesthood it selfe is Antichristian wherby the Leuitical priesthood and many Iewish ceremonies are retained as though Christ had not put an end to them whereby Christ is denyed to be our onely Priest whereby Christ himselfe as they say is daily offered to the disgrace of his owne sacrifice as though that once performed had not beene sufficient to the ouerthrow of his humaine nature which they hold to be in many places at once inuisible and incircumscriptible without quantity and dimension and consequently no body to the disparagement of his diuine excellencie whiles euery shaueling Priest taketh vpon him by breathing out a few words after a magical maner to create his maker and when he hath done to offer him as a sacrifice to the father euery sacrifice being inferiour to the sacrificer to the deifying of a piece of bread consecrated to most sacrilegious Idolatry as I say their priesthood it selfe is Antichristian so their vnction whetherof Bishops on the head or of Priests on the hand vndoubtedly belongeth to the marke of Antichrist And although they were able to shew some practise hereof in the Church before the yeere 606. yet this hindreth not but that this Priestly Vnction may belong to the marke because as I said some corruptions were before the reuelation of Antichrist crept into the Church which by him were to be retained with increase and maintained as also because this ceremony is vsed not by authority of their example but as receiued from Moses by the authority of the ceremoniall law as though it were not abrogated by Christ and as imposed vpon the Church by the law of the Pope And lastly because it is a ceremony belonging to such a sacrificing Priesthood as was not known in the primitiue Church But as I suppose they are not able to produce any sufficient testimony or authenticke proofe to declare the vse of this ceremony in the primitiue Church which some of them impute to the rudenes and vnsetled estate of that time For whereas he alledgeth two testimonies of Nazianzene both places are to be vnderstood ●…ighius figuratiuely of consecration to the ministerie For as appeareth De sacra vnctione C. cum venisset by the testimony of Innocentius 3. this ceremony of annointing was not vsed in the Greeke Church whereof Nazianzene was but reiected as Iewish vntill he imposed the same vpon them about the yeere 1200. 10. As touching the fift Sacrifices of praise we offered for 5. Missa pro defunelis those that dyed in the Lord but no propitiatory sacrifices such as their masses be were offered for them The oblations for the dead whereof Augustine speaketh prooue not that masse Lib. de hares C. 53. See D. Fu●…ke in Apoc. 14. 13. s. 5. contra Rhem. were vsed as propitiatory sacrifices for the quicke and the dead Vnlesse therefore he can prooue that they had before the yeere 607. masses as superstitious and Idolatrous as since the frequenting of Masses may now belong to the marke of the beast which before did not 11. Adoration of images and of the Eucharist may most fitly be said to belong to the marke of the beast For those 6. Adoratio imaginum et Eucharistiae that are made drunke with the cup of the whore of Babylons fornications that is which are besotted with the Idolatries of the Church of Rome are the same with those that receiue the marke of the beast But the adoration of Images and of the Eucharist is notorious Idolatry or spirituall fornication and therefore those that are besotted with these Idolatries haue receiued the marke of the beast And as touching the worshipping of Images it is most plainely forbidden and condemned in the Scriptures and Councels and writings of the fathers who liued in the first 600. yeeres The Wine of this fornication wherewith all sortes haue beene made drunke was first set abroach to the world in the second Councell of Nice about the yeere 789. For further proofe whereof read B. Iewell in his 14. article against M. Harding And the like may be said of the adoration of the Eucharist which is a consequent of the eleuation of the sacrament and transubstantiation neither of which were vsed or heard of in the first 600. yeeres as the same Iewell prooueth Artic. 75. 10. And Artic. 8. he sheweth that the adoration of the sacrament cānot be warranted by any commandement of Christ nor by any word or example of th'apostles or ancient fathers but that it is a thing lately deuised by Pope Honorius about the yeere 1226. But let vs weigh his proofes That Images were worshipped he prooueth by the testimony of Ierome who in the life of Paula speaking of her zeale and deuotion in visiting those places where our Lord Iesus had beene conuersant he sheweth how at length she commeth to the sepulcher and kisseth the stone which the Angell had rouled away frō the mouth of the sepulcher and licked the place where Christs body lay and seeing that very Crosse as was supposed whereon Christ was crucified Prostrata ante crucem quasi pendentem Dominum cerneret adorabat Falling downe before the crosse she worshipped the Lord as if she had now seene him hanging on the Crosse. I answere that this practise was not common but peculiar to her and to her not vsuall but onely at that time and in that place neither did she worship the Crosse as the Papists doe the images of that Crosse cult●… latriae with diuine worship but seeing the Crosse whereon Christ was crucified and being rauished with the memory of his death she falling before that Crosse worshipped Christ. Now that the adoration of the Eucharist was also in vse before the yeere 606. he prooueth by the testimonies of Ambrose and Augustine Ambrose his words are these Itaque per scabellam terra intelligatur per terram caro Lib. 3. de spiritu S. chap. 12. Christi quam hodie quoque in mysterijs adoramus et quam Apostoli in Domino Iesu vt supra diximus adorarunt Therefore by the footestoole let vs vnderstand the earth and by the earth the flesh of Christ which at this day also we adore in the mysteries and which the Apostles adored in the Lord Iesus as we said before But it is one thing to adore and honour Christ in his sacraments as the ancient Christians and we doe and another thing to

his sense repugnant to the Scriptures which describe Antichrist not as an open enemy but as a secret and decipher antichristianisme not as a professed hostilitie but as a mysterie of iniquitie as hath beene shewed 6. Come we to his assumption This manifest persecution hath not bin neither is as yet why First because there are now so many false brethren in the church as neuer were more speaking of the church of Rome wherin it is hard indeed to finde a true christiā But shal not Antichrist come whiles there are false brethrē in the church or rather shall we not thinke that the Apostasie of false brethren in the church of Rome pretended Christians wherof Antichrist is the head is a good argument of his comming Secondly because no man can tell when this persecution began That if it were true doth not disprooue the greatnesse of the persecution but argue the length Yea but vnder Nero Domitian the rest of the persecuting Emperours it was well knowne when the persecutions began and when they ended That happened because there was some intermission of those persecutions but these persecutions vnder Antichrist they haue no end nor yet intermissiō except it be when they haue none to persecute But how doth it appeare that none know when these persecutions of Antichrist began For sooth because some of vs say that Antichrist came in the yeere 200. others in 606. others in 773 others in 1000 others in 1200. The vanity of which objection which now like a twice-bo●…de Colewurt he setteth before vs againe hath bin shewed before For of these opinions onely two belong to vs and those not different For we hold that as the whole soueraigntie and tyranny of the Pope consisteth in his two swords which he did not attaine at once but by degrees so we make two degrees of Antichrist his comming first with the spirituall sword in the yeere 607. secondly with the temporall after the yeere 1000. which was more fully obtained then before in Gregorie the seuenth In whom as hath bin said Antichrist was come to his full growth Since which time he hath been more and more reuealed and by some acknowledged Vpon which acknowledgment there hath followed separation from him according to the cōmandement of God and refusall of his marke whereupon persecution hath ensued and neuer hath ceased where any such haue been found where the Pope hath to do Neither are we with Bellarmine ignorantly to confound the time of his comming with the beginning of his persecution For he began not to persecute vntil men began to forsake him and men did not forsake him vntill he was discouered what he was and acknowledged neither was he acknowledged vntill he came to his full growth 7. And thus the two first parts of this demonstration concerning the persecution of Antichrist how great and manifest it should be are already answered although in truth not worth the answering The third part is concerning the publike seruice of God and ceremonies of the church which he saith in the time of Antichrist by reason of that grieuous persecution shall wholy cease His reason is thus framed When Antichrist is come the publicke seruice of God and daily sacrifice of Christians meaning the sacrifice of the Masse shall cease but as yet the publicke seruice of God and daily sacrifice of Christians hath not ceased therefore as yet Antichrist is not come To the proposition I answer that Antichrist being an hypocrite and pretended Christian as hath bin prooued shall not abolish all worship of God much lesse at his first cōming For Bellarmine maketh this interruption of Gods seruice a fruite of his greatest persecutiō his persecution as I said is a consequent of mens for saking him and that of his acknowledgement and that of his shewing himselfe in his colours when he was come to his full growth whereunto he attained not at the first but by degrees But this proposition is prooued saith Bellarmine out of Daniel chap. 12. verse 11. From the time when the daily sacrifice shall be taken away are dayes 1290. Where saith he Daniel speaketh of the time of Antichrist For the expositiō of this place we need not with Bellarmine run to the Fathers seeing by conference thereof with some other places in Daniel whereunto it hath reference it may most plainly be shewed who it is that taketh away this daily sacrifice and what that sacrifice is In the eight chapt vers 11. and chapt 11. vers 31. it is affirmed that by Antiochus Epiphanes and his armies the daily worship of God should be taken away When as therfore Daniel asked when there should be an end of these things the Holy-ghost answereth that from the time that the daily sacrifice was taken away and the abomination of desolation placed whereof he had spoken chap. 11. 31. there should be 1290. dayes For of the restitution of Gods seruice and deliuerie of the Iewes from the tyranny of Antiochus there are foretold diuers degrees at diuers times which agreeably to these Prophecies of Daniel are noted in the histories of Iosephus and of the Maccabees for from the interruption of Gods seruice to the first restitution thereof by Iudas Macchabeus were three yeeres and ten daies namely from the 15. of the moneth Casteu In memorie hereof the Encaenia that is the feast of the dedication Iohn 10. 22. was celebrated on the 25. of Casteu 1. Macca 4. 59. in the 145. yeere of the Seleucida 1. Maccab. 1. 57. vnto the 25 of the moneth Casteu in the yeere 148 1. Maccab. 4. 52. which terme Daniel calleth chap. 7. 25. a time and times and parcell of time Vnto the victorie obtained by the Macchabees whereby the forces of Antiochus were expelled out of Iewry and thereby the restitution before begun established were three yeeres and a halfe as Iosephus testifieth which Daniel cha 12. 7. calleth a time times halfe a time vnto the time that Antiochus being stricken with the hand of God after his discomfiture and flight from Pers●…polis promised to restore the religion of the Iewes what else they desired were 1290. dayes vnto the time of his death 1335. And that these are Prophecies cōcerning Antiochus I will hereafter shew more at large In the meane time to the present Chap. 16. objection I answer that by the daily worship or sacrifice here mentioned we are to vnderstand not the sacrifice of Christians to be taken away by Antichrist but the daily sacrifice of the Iewes which was interrupted and taken away by Antiochus Epiphanes It was the custome of the Iewes saith Chrysostome to offer a sacrifice to God euery morning and euening which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sacrifice was taken away by Antiochus and the same is testified by Iosephus and the author of the first booke of the Macchabees 8. To this place of Daniel although nothing at all to his purpose Bellarmine trusteth so much that vpō it as it

in the primitiue church neither is it altogether misliked of vs although not much vsed among vs because it was so much abused by them But this ceremonie was done without vnction or chrisme for further proofe whereof see D. Fulke his answer to the Rhemists Acts. 8. 17. And therefore notwithstanding that ancient practise of the Church this Chrisme vsed in confirmation may belong to the marke of the beast And the rather because the Papists make their confirmation with Chrisme not onely a sacrament but also a most necessary and Principall sacrament So necessary as that they haue set it downe as a law that no man is to be esteemed a Christian without it Nunquam De consecrat dist 5. C. vt iciuni erit Christianus nisi confirmatione episcopals fuerit Chrismatus He shall neuer be a Christian who is not confirmed with Chrisme by a Bishop So principall as that they preferre it before Baptisme affirming that it is maiore veneratione venerandum with greater veneration to be reuerenced Now if it be a priuiledge De consecrat dist 5. C. de his vero peculiar vnto Christ the author and bestower of grace to ordaine Sacraments of grace then must it needes be accounted a practise Antichristian if any man shall take vpon him to ordaine a Sacrament and not onely to obtrude the same vpon all as necessary to saluation but also to preferre it before that excellent Sacrament of Baptisme ordayned by Christ himselfe Therefore as the ordayning and enforcing of this Sacrament vpon men is a note of Antichrist so those which doe not onely receiue it when they are young but also retaine it when they are olde remayning in the communion of the Church of Rome may be said to haue the marke of the beast 7. Secondly that to adhere to the Romaine Church was a marke of a true Catholicke before the yeere 606. he prooueth by 2. Romanae ecclesie adhaercre the authority of Augustine Ambrose and Victor Vticensis But we speake of the Church of Rome that now is that is the apostaticall Church of Rome he argueth of the ancient Church which was apostolicall Indeed whiles the Church of Rome did cleaue vnto Christ so long might it be a note of a good Christian to cleaue vnto it although these testimonies doe scarce proue it but after that Church became apostaticall and adulterous as appeareth by their fundamentall heresies and horrible Idolatries and consequently of a faithful Church became an harlot and of the Church of Christ the synagogue of Antichrist it hath beene the marke of an Antichristian to liue in the communion of that Church Besides this great difference betwixt the present and the ancient state of the Church of Rome there is also great oddes in the manner of adhering or cleauing thereto Then as other Churches did cleaue to the Church of Rome so did the Church of Rome cleaue to them now it acknowledgeth no Church besides it selfe Then the Church of Rome was accounted but a part of the Catholicke Church and so a man might be a good Christian although he were not of the Church of Rome now the Church of Rome alone must be accounted the Catholicke Church and consequently he that is not a member of that Church must not be taken for a Catholicke or true Christian. For when the Pope got the title of vniuersall Bishop or head of the vniuersall Church then the church whereof he was head was accounted the onely Catholicke and vniuersall Church Hereunto agreeth that Glosse Constat ecclesiam ideo esse vnam quia in vniuersali ecclesia est vnum caput suprem●… Clementin Lib. 5. ad nostrum in gloss cui omnes de ecclesia obedire tenentur seil Papae It is euident that the Church is therefore one because in the vniuersall Church there is one supreame head whom all that are of the Church are bound to obey And agreeably therunto saith a late writer whose bookes were published at Venice in the yeere 1588. Non potest quis se Christianum fateri qui curae Papae dicit se non subesse No man may Rod. Cupers 127. num 29. professe himselfe to be a Christian who doth not confesse himselfe to be subiect to the Popes cure or charge And therfore in the conclusiō of his booke he professeth himselfe to be Mancipium S. R. E. The bond seruant of the holy church of Rome Non ignorans he saith haud possehaberese deum patrem si sanctam vniuersalem Romanam ecclesiam non habuerit matrem knowing that a man cannot haue God to be his father vnlesse he haue the holy vniuersall Church of Rome to be his mother Seeing therfore the Church of Rome is become the whore of Babylon as hath bene prooued and the synagogue of Antichrist seeing the Pope compelleth all men to cleaue to the church of Rome suffering none to buy or sel or to enioy any benefits of humane society which professe not themselues to be members of the Church of Rome it followeth that this cleauing to the Apostaticall Church of Rome or liuing in the communion thereof belongeth to the marke of the beast 8. Thirdly as touching the oth of obedience and fealty 3. Iura●…ium obedientiae made to the Pope of Rome Bellarmine prooueth that it was vsed in the time of Gregory the great and therefore before the yeere 606. as appeareth in the Epistles of Gregorie I answere that although Lib. 10. Epist 31. before the yeere 606. the Bishops of Rome tooke more vpon them then became the ministers of Christ yet Bellarmine is not able out of all antiquity to alleadge one example of such an oath of fealty and allegeance imposed by the Pope vpon forraine Bishops and much lesse vpon Kings and Princes as all Catholicke Bishops as they call them Priests graduates Princes and potentates are compelled to sweare vnto the Pope of Rome That one example which as it seemeth is all that he can alledge of an oath taken not long before the yeere 606. is little to the purpose For it is not an oath of obedience and allegeance to the Pope but of faith and religion towards God conformable to the faith and religion then professed by the Bishop and Church of Rome For it is the oath of a certaine Bishop who sweareth to renounce his former heresies and to professe and maintaine that faith and religion which then the Bishop and Church of Rome did professe which oath in effect is no otherwise to be vndestood then if a minister among vs being reclaimed from Popery or some other heresie should take an oath before a Bishop that whiles he liueth he will professe and maintaine that religion which is now professed and established in the Church of England and other reformed Churches which is not to sweare allegeance to them but the like allegeance with them vnto Christ. 9. Fourthly the annointing of Priests we confesse to be as ancient as the Priesthood of Aaron from