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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

Of Gregory they say thus in their praiers Hic nos saluet à peccatis vt in coelo cum beatis possimus quiescere That is Let him saue vs from our sinnes that in heauen wee may rest with the blessed Of Thomas Becket th'archbishop of Canterbury because he died in the Popes quarrell which like a rebell he maintained against his soueraigne king Henry the second they say full deuoutly Tu per Thomae sanguinem quem pro te impendit Fac nos Christe scandere quò Thomas ascendit That is By the blood of Thomas which he for thee did spend Make vs Christ to come whither Thomas did ascend Of Peter and Paule Concede vt ambo●…ū meritis aeternitatis gloriam consequamur Graunt that by the meries of them Ex. Rom. Breuiar both we may obtaine eternall glory To Mary the blessed virgin whom they idolatrously cal our Ladie and the Queene of heauen they pray thus O vnica spes miserorum libera nos Ex compassionib Mariae ab omni malo O thou that art the onely hope of them that are in miserie deliuer vs from all euill And elsewhere they call her Desperatorum spem vnicam peccatorum salvatricem Innoc. in orat de 300. dier indulgent In orat de 5. vnb●…rib The onely hope of them which are in despaire and the Sauiour of sinners Againe Mediatrix Dei hominum salus spes in the sperantium O thou the mediatrix betwixt God and men the saluation and hope of them that hope in thee And somewhere it is said O regina poli mater gratissima proli Spe●…ere me noli me commendo tibi soli O Queene of heauen mother most deare to thy sonne do not thou despise me vnto thee alone I cōmend me And againe Cum nulla spes sit altera nisi tu virgo puerpera In missali Paristensi patris parens filia cui me reconcilia Seeing there is no other hope besides thee O virgin mother the mother and daughter of-thy father to whom I pray thee reconcile me And to conclude for innumerable such speeches might be produced they say O foelix puerpera nostra pians scelera Ibid. iure matris impera redemptori O happy mother which doest purge away our sins by thy motherly authority commaunde our redeemer So that sometimes they doe ioyne vnto our Sauiour Christ other mediatours not onely of intercession but also of redemption which indeede is presupposed in the former sometimes also they exclude our Sauiour Innocent in orat in laudem virginis Christ when as they say that Mary purgeth away the sins of all the faithfull and that she and no other is the onely hope of them that are in misery and despaire And not to speake of their blasphemous psalter wherein they turne that which is spoken in the Psalmes either of God or Christ to the virgin Mary some of them say that whereas the kingdome of Christ consisteth in two things iustice and mercie Christ reserueth iustice vnto himself mercie he hath giuen vp to his mother And therefore one saith A foro iustitiae Dei appellundum est ad Bernardinus in Mar●…al forum misericordiae matris eius From the court of Gods iustice we must appeale to the court of his mothers mercy 10 As touching the kingdome of Christ what doth not the Pope oppugne in it The realme and kingdome of Christ is his church which he ruleth by his spirit inwardly and outwardly by his word which is both his scepter and his lawe and also by such officers and ministers as hee hath ordained both in the church and common wealth The church and people of God this sonne of perdition seeketh to destroy First by killing the bodies of the true seruants of Christ that refuse his marke in respect whereof hee may most worthilie bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abaddon that is a destroyer his church the whore Apoc. 9. of Babylon which is drunke with the bloud of Saints and of the Martyrs of Iesus as shall be shewen in the second booke and seauenth chapter And as hee killeth the bodies of those that will not receiue his marke so hee murdereth the soules of them that submit thēselues vnto him poysoning them with his damnable errours and making them drunke with the wine of his fornications after which they shall drinke of the cuppe of Apoc. 14. 9. Gods wrath Now in making hauocke of mens soules he taketh such liberty vnto him as that if he should draw with him innumerable soules into hell yet no man may say vnto him Domine cur ita facis Syr why do you so And in the Canon Si papa dist 40. it is sayd If the Pope do cary with him innumerable Gloss●…iur ca●… peoples by troupes into hell no man in this world may presume to reproue his fault because he is to iudge all and to be iudged of none vnlesse he be found to erre from the faith which the Pope as he is Pope cannot doe Hereunto Bellarmine aunswereth that the words of this Canon bee not the words of any Pope Cupers pag. 18. num 12. but of Boniface the Archbishop of Mentz Yea but say I the Lib. 3. de pont Rom. cap. 21. Pope hath so approued this speeche being deliuered by another as that hee hath canonized it and appointed it for one of the canons of his law Which is more then if it had bin spoken by himselfe But Bellarmine replyeth If this sentence of Boniface be not true why do you obiect it if it be true why do you not receiue it I aunswere because it being not onely false but blasphemous also and Antichristian is notwithstanding by the Pope authorized for a Canon in his lawe Moreouer one of the chiefe works of Gods spirit the spirit of adoption which is speciall faith apprehending the righteousnesse of Christ to our iustification hee laboureth to extinguish in the hearts of men calling it presumption acknowledging no other faith Iam. 2. but such as is common to the diuells which consisteth onely of knowledge and assent and yet not requiring that in the lay people whome vnder the name of implicite faith hee nuzleth in palpable ignorance and leadeth them beeing blind as Elizeus did the Aramites euen whether it pleaseth 2. King 6. him The pure wheat of Gods word hee suppresseth and keepeth from the people in an vnknowne tongue and see deth them with the mast of their Legends and festiualls and lyes I should haue sayd liues of Saints The lawes of Christ he partly dispenseth with and partly abrogateth making them of none effect by his owne constitutions and traditions In the church in steede of the offices and functions ordayned by Christ hee hath created a new priesthoode erected an hierarchy consecrated orders and religions of his owne In the common wealth hee absolueth the people from their obedience to their princes if they shal displease him And it is a

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