Treatise Against the Priesthood and Sacrifice of the Church of Rome, Treatise
A BRIEFE TREATISE AGAINST THE Prieſthood and Sacrifice of the Church of Rome: VVherein the ſimple may perceive thir intollerable impietie, uſurping that office and action, which ever appertaine to Chriſt only, By G. G.
Newly reprinted.
LONDON, Printed by W. I. for ANDREVV KEMBE dweling by the Seſſions Houſe in Long South-Warke. 1635.
A BREEFE TREATISE AGAINST THE Prieſt-hood and Sacrifice of the Church of Rome.
THe Pope and his clergie doe ſtiffely affirme and goe about to mainetaine, that they bee Prieſts, and that it is an holy Prieſthood which they have: even the Prieſthood of the New Testamnet Further alſo they boaſt, that the ſacrifice which they offer, is the ſonne of God himſelfe, even Chriſt Ieſus, God and man, fleſh, bloud, and bone, as he was borne of the bleſſed Virgin. We on the contrary affirme that they be very Baalamites, and not Prieſts of the New Teſtament: and that their ſacrifice is not the ſonne of God, but the ſtinking and Idolatrous ſacrifice of Antichriſt. Who ſhall be beleeved? we or they? Let neither of both for our ſelves have any credit at all. For what is man, that he ſhould have any credit? Let neither of us be our owne Iudge, for then there would be partiality: But let God onelyonly ſtrike the ſtroke, let him alone pronounce the ſentence, let that part be credited which hath his witneſſe and teſtimony. When he ſpeaketh, let man keepe ſilence: When he pronounceth ſentence, let the mouth of all fleſh be ſhut up: For who ſhall reply againſt the words of his mouth, which are in perfect trueth and wiſedome? His teſtimony hath he expreſſely ſet downe in the ſacred Scriptures, his voyce hath he there uttered, to declare his perfect minde and will: Let them be brought forth, and heard, ſearch them, for ſo are ye willed. Crave the true underſtanding at his hands, who is the onelyonly teacher. If by them it be manifeſtly proved unto you, that the popiſh Prieſts be not the Prieſts of the New Teſtament, nor their ſacrifice the ſonne of God, then let men no longer doubt, but that all their whole worſhip is idolatrous and Antichriſtian. For if their prieſthood and ſacrifice, which are the two principall things be awry, what can be good in them? Let us come to the triall of the matter. And firſt in generall (which they deny not) the word doth teach, that the dignity, privilege, and office of the holy Prieſt, is to approch into the preſence of God, to offer giftes, and ſacrifice, and to make requeſt and ſupplication for the people. The neceſſity of this office doth come from the profaneſſe and impurity of men. All men are uncleane ſinners, God is moſt pure and holy, and doth perfectly hate ſinne: And for the ſame cauſe he doth curſe and reject all thoſe which are polluted therewith. They can not approch, nor indure his preſence, before whom nothing uncleane can ſtand. The prayers which come from them cannot be heard, being the prayers of ſinners, and therefore not cleane. No gift can be accepted at their hands, to make any reconcilement or to get any favour, they and all theirs are ſtill rejected, they muſt either have ſome other to do it for them, or elſe for ever remaine ſtill out of favour, and be utterly caſt away in eternall perdition. He that ſhall do it, muſt be without ſpot or ſinne, and therefore among all the ſonnes of Adam, only Ieſus Chriſt is found worthy and able to execute this office. For if we reſpect this great worke of reconciliation betweene God and men, we ſhall finde that alone he hath wrought it, and therefore is the onelyonly Prieſt of God. None other can in ſuch conſideration be called Prieſts. It is true in deede that Aaron and his ſonnes were conſecrated and made Prieſts, and did execute the Miniſtery of the Prieſthood in the Temple: But yet as their ſacrifices did not, nor could not take away ſinne, being but ſhadowes and the reſemblance of the ſacrifice of Ch…iſt, ſo alſo they were not ſacrifices in deede, but ſo called, for that they were the patterne of that which is the true ſacrifice. The ſame is to be ſaid of the Prieſts, that they were no o her Prieſts, but in figure, becauſe they did reſemble Chriſt, who alone is a Prieſt in truth. Thoſe o her Prieſts were ſeparated from the people, and conſecrated to the ſervice of the Temple. The cheife of them might enter into the moſt holy place, and come before the Arcke of the covenant and the mercy ſeate, and there offer with bloud to make reco…ciliation. They bare the names of the tribes of Iſrael, and ſo preſented them before the Lord. But yet all was but a ſhadow, to direct the eyes of their faith unto Chriſt: for theſe Prieſts could not waſh away ſinne, they could not bring men into heaven, and therefore when he came, which is the Prieſt indeede, and which doth accompliſh that which was by them but reſembled: then all thoſe ſhadowes did ceaſe and give place. He continueth a Prieſt for ever. He hath perfectly wrought the worke of reconciliation, and brought men into favour with God. For with the ſacrifice of his body he hath ranſomed them, and with his bloud he hath purged away their ſinnes with full ſatisfaction, and his prayers have beene accepted: He hath received honour and power to ſave for ever all thoſe whom he doth ſanctifie. Now the queſtion is, whether any can be joyned with him in this office, and be partakers with him in this high dignity, as to offer up to God the ſame ſacrifice which he offered. For this is without all controverſie, that ſuch as do challenge a copartnerſhip with him in offring the ſacrifice, and gift which he did offer, do alſo challenge a fellowſhip with him in the dignity and glory of the Prieſthood by which he did offer Heb. 9. 1 4.it. For was not the great glory of his Prieſthood in this, that he offred himſelfe in ſacrifice unto his father? ſhall not thoſe then which do the ſame thing receive the ſame honour and glory therfore? Thus we ſee that when as none could be found worthy in heaven and earth, but onelyonly the Lambe, v. 6. 7.Revelat. 5. yet every greaſie ſhaveling will have fellowſhip and glory with him, even in the higheſt part of his office. Lord how long wilt thou ſpare? looke downe and viſite the blaſphemy of the wicked Beast, upon him, and upon the heard and route of his horned ſhavelings. They ſay they be Prieſts, doubtleſſe then are they mediators of the New Teſtament▪ For the Teſtament and the Prieſt are Chriſt onelyonly the Prieſt of the New Teſtament.joyned together, the Prieſt of the New Teſtament is the mediatour of the New Teſtament. For Chriſt is compared with Aaron and his ſonnes, to have obtained a miniſtery ſo much more excellent, as he is the Mediatour of a better Teſtament, Hebr. 8. 6. The excellency of the miniſtery of Aaron and his ſonnes, was according to the worthineſſe of the Teſtament, whereof they were the Mediators. Furthermore, they could not have that honour to be Prieſts, or mediators of that Teſtament, wherein there was but the ſhadow of good things to come, Heb. 10. 1. unleſſe it had beene given them of God: as it is expreſſed, Heb. 5. where he ſpeaketh of that Prieſthood of the lawe, which hath now ceaſed. Seeing none could have this honour to be a Prieſt of the old Teſtament, but ſuch as were called of God as was Aaron: then how much leſſe ſhall any be partakers of this dignity with the ſonne of God to be the Prieſts & mediators of the new covenant, but ſuch as can ſhew that God hath given them this honour? Chriſt did not take this honour to himſelfe, Hebr. 5. but he that ſaid, Thou art my ſonne, this day have I begotten thee, gave it him. The Lord ſware that he ſhould be a prieſt. Let the Papiſts ſhew any calling which they have of God unto this glory of the Priſthood: Let them ſhew any Chriſt ordainepage missing no Prieſt in thpage missing New Teſtament.one place out of the new Teſtament, where Chriſt did ordeine Prieſts: Finally, let them ſhew where ever Peter or Paul, or any Apoſtle or miniſter of the Goſpel, have called themſelves prieſts, or have been ſo called by others, otherwiſe than that which they give unto all the faithfull, that being waſhed and ſanctified in the bloud of Chriſt, they be made Kings and Prieſts unto God. 1. Pet. 2. Revel. 1. & 5. which is in another ſence than this which they challenge. No, the word of the Lord is directly againſt you, ye prieſts of Baal. For it ſpeaketh of one Prieſt which ſhould ariſe after the order of Melchiſedech, and not of prieſts. It ſaith, there is one Mediator betweene God and man, 1 Tim. 2. And therefore alſo it followeth, that there is but one Prieſt. Becauſe the Prieſt of the new Teſtament is the mediator of the ſame, is there any man ſo mad as to aſcribe this glory to the Pope and his prieſts, as to ſay they be mediators of the new Teſtament? If not, then are they no prieſts. Now, although this is ſufficient to proove their prieſthood to be counterfait, that they can ſhew no calling in the word, nor no mention that any one of the Apoſtles was a prieſt, or that any man ſhould have ſuch honour: yet to make the matter more evident, I will ſhew by further reaſons, that their prieſthood is ſuch, that it cannot ſtand with the prieſthood of Chriſt. We all know, that the Lord ſwore that his ſonne ſhould ariſe up a Prieſt for ever after the order of Melchiſedech, Pſal. 110. Then if it fall out, as it ſhalbe manifeſtly ſhewed, that the Prieſthood of the Papacy is directly contrary unto that order of Melchiſedech: It muſt needs alſo follow that the ſame is not of God▪ The order of the prieſthood of Melchiſedech is gathered out of that which Moſes ſaith of him, Geneſis 14. the words are theſe: and Melchiſedech King of Salem brought foorth bread and wine, which was alſo a prieſt of the moſt high God. And he bleſſed him, ſaying, Bleſſed be Abram of the moſt high God, poſſeſſor of heaven and earth, and bleſſed be the moſt high God, which hath delivered thine adverſaries into thine hand, and he gave him tythe of all. This man was greater than the Patriarch Abraham, as it is proved by two reaſons, Hebr. 7. the one that Abraham paid him tithes: The other, that he bleſſed Abraham. Then Moſes writing of ſo great a man not mentioning father nor mother, nor kindred, beginning, nor end of his life▪ although he had a father and a mother, and kinred, and had both a beginning and an end: yet becauſe Moſes mentioneth not any of theſe, it is ſaid, that he was without father, without beginning of dayes, and without end of life, as though he were one that had ſuddenly come downe from heaven. When it is ſaid, that he was a Prieſt of the moſt high God, no mention made of any annoynting, of any miniſtring garments, of any temple, altar, or ſacrifice, not yet of any that did ſucceed him, it is gathered that he doth continue a prieſt for ever. And moreover, that in his Prieſthood all things are ſpirituall and full of endles power. By this argument, the holy Ghoſt proveth Heb. 7. ver. 16. 17. 18. that the prieſthood of the Levites was abrogate, and could not ſtand with the Prieſthood of Chriſt, ſeeing it could give no ſtrength nor furtherance thereto: for the one being ſpirituall, and according to the power of the life that is not diſſolved, the other, as he ſpeaketh being after the law of the carnall commandement, they could not be joyned ſo together as that the one might be a ſupply unto the defect of the other. For although the law of the carnall commandement, which is ſo called, not in reſpect of the founder thereof, which was God, but for that the ſubſtance of the things were bodily and carnall) did profit and benefit men thus farre, that by outward carnal things, they had the reſemblance of things ſpirituall to ſtrengthen their faith. Yet when he was come, in whom was all the ſpirituall and heavenly power of the Prieſthood, thoſe carnall and earthly things were to ceaſe. As for example: Aaron was annointed with materiall oyle, he was clothed with the miniſtring garments, he entred into a tabernacle upon earth which was built with hands, he had the bloud of calves and goates, & ſlaine beaſts for ſacrifice, he preſented the names of the tribes before the mercy ſeat. All theſe and ſuch like are the carnall commandement, theſe did not take away ſinne, nor reſtore into favour with God: But Chriſt alone is the prieſt that wrought that. His annoynting was not with oyle, but with the holy Ghoſt: He needeth no holy garments, for there was no ſpot of uncleanneſſe in him to be covered. He came not with the bloud of ſlaine beaſtes, but with his owne bloud. He entred not into the Tabernacle made with hands, to appeare for us, and to preſent us before the Arke: but he is entred into the very heavens, even unto the throne of God, to preſent us there. Thus then it followeth that the Prieſthood of Aaron, being after the law of the carnall commandement, that is to ſay, the conſecration was with things that were earthly and of a bodily ſubſtance, the ſacrifices alſo of the ſame ſort, it could do nothing. But the Prieſthood of Chriſt, wherein all things are heavenly and ſpirituall, and full of …e power, hath fully and perfectly accompliſhed the worke of reconciliation. If this order then of Melchiſedech, wherein there is nothing carnall, did aboliſh the order of the Prieſthood of Aaron, wherein all things were carnall, becauſe the carnall things cannot helpe at all to bring men to heaven, and becauſe the order of the one Prieſthood did ſo differ from the other, as being of a quite contrary nature: It muſt needs follow that the Prieſthood of the Papacy cannot ſtand with the Prieſthood o… Chriſt, becauſe it is alſo carnall. For was the oyle upon Aaron carnall, and is not their annointing and ſh…ving carnall? Were all the miniſtring garments of Aaron carnall, and are not their veſtments, as the Cope, the Surpleſſe, the Note this.Amiſſe, and other ſuch holy and prieſtly robes carnall? Was the Altar in the Temple carnall, and all the miniſtring veſſells that did belong thereto, and are not the Altars of theſe carnall? Were Aarons incenſe and oblations carnall: and are not the oblations of theſe, and all their incenſe, and other things carnall. Thoſe former could not ſtand with the Prieſthood of the new Teſtament, becauſe they were in ſubſtance carnall: how then ſhall theſe latter, which are as carnall as they? Tell us O ye Baalamites of the Romiſh order, wherefore your order ſhould in any reſpect be called the order of Melchiſedech, ſeeing it is as contrary unto it as was that of Aaron? The order of Melchiſedech is gathered out of the deſcription of Moſes to be without any annoynting with oyle, without garments for the miniſtration, without Tabernacle, without Altar, without ſacrifice, without any earthly thing, And why? becauſe his order is ſpirituall, and therefore all things thereto belonging muſt be ſpirituall. it is eternall and full of endles power, and therefore nothing which appertaineth to the execution thereof muſt be tranſitory and weake. For ſhall an earthly Temple, an Altar of ſtone, garments of ſilke, or of any corruptible thing be fit to be joyned with that priſthood which is everlaſting? There is no doubt, but that every thing for the execution of the office, muſt be agreable unto the nature of the Prieſthood it ſelfe: and therefore as there is nothing mentioned in Melchiſedech that is carnall, ſo alſo we ſee that our Lord Ieſus Chriſt, a Prieſt after that order hath executed that function without any ſuch things conſecrated therunto. How ſhall the Papiſts then which have their prieſthood executed altogether in ſuch things as be tranſitory, challenge to be of that order with our Saviour, wherein as the Prieſthood is heavenly and eternall, ſo are all things thereto belonging.
But peradventure ye will ſay: Melchiſedech was a Prieſt, & he offred ſacrifice to God as other prieſts at that time. Wherfore ſhould it then be gathered that there was no carnal thing in ſubſtāce belonging to the execution of his function? He had an Altar, he had beaſts to offer, and no doubt did offer.
I Anſwere that albeit Melchiſedech did execute the prieſts office, after the manner of other prieſts, yet that is nothing to the purpoſe. For the order of his prieſthood is gathered out of that deſcription of Moſes in which there is no mention of ſuch things. We are not to doubt but that he had father and mother, that he was borne as an other man, and alſo had an end of his dayes: Neverthel ſſe, becauſe thoſe things are left out, he is brought in as one which never had beginning, and that never had end, but continueth a prieſt for ever. In like ſort, howſoever at any time he executed the office of a prieſt, as others did: yet becauſe there is no ſuch thing expreſſed, and that which is expreſſed, is that wherein he is likened unto the Sonne of God, it is ſaid, that he was a prieſt after another order, and that there was nothing carnall in his p ieſthood. Therefore we are to conclude, that the prieſthood of the new teſtament having nothing in it that is carnall, the prieſthood of the papacy being and conſiſting altogether of things carnall, and ſuch as were alſo the inventions of men, it muſt needes follow, that they are not prieſts of any teſtament of God, but he prieſts of Antichriſt. Further, let it be conſidered, that a prieſt muſt ariſe after the order of Melchiſedech that ſhall ſo continue for ever: For the eternall Sonne of God was reſembled by Melchiſedech in that he is brought in without any beginning: The continuance alſo of his office for ever, in that there is nothing ſaid of his death nor of any that did ſucceede him. This then being manifeſt, what impudent wretches are thoſe which being mortall men, that have an end, dare ſo blaſphemouſly boaſt, that they be Prieſts after the order of Melchiſedech? how ſhall they ever be able to anſwere unto this? The Prieſt of the new Teſtament is after the order of Melchiſedech, that is to ſay, a Prieſt for ever, without beginning, without end, without any to ſucceede him: Their prieſthood hath a beginning, it hath an end, they have thoſe that do ſucceed one after another. If this be a materiall poynt in that order of prieſthood which Chriſt ſhould be after, as none unleſſe his forehead be of braſſe dare deny, that it ſhould be for ever: What a childiſhnes were it for any man to thinke that the prieſthood of the papacy is the ſame when it doth faile in that which is eſſentiall? For they dye and come to an ende. Are not theſe contrary the one to the other, to continue a prieſt for ever as Melchiſedech in figure, and Chriſt indeed, and to be prieſts for certaine yeares, and then to ceaſe by reaſon of death? Are not then the prieſts made at Rome contrary to this order, yea, as contrary as light is unto darkeneſſe, or as heaven is unto hell? And muſt it not ſtill follow, that ſeeing they be no prieſts of the old Teſtament, nor can not be prieſts of the New, unto the which their order is contrary, that their prieſthood may be as good as the prieſthood of Baal, and better it cannot be? For if it be not of God, is it not then of the Divell? Let all true Chriſtians therefore behold with deteſtation this helliſh ſacriledge of the Romiſh biſhop, who being a prieſt after the divells order, yet ſaieth, he is after the order of Melchiſedech. Moreover it is to be noted, which the holy Ghoſt ſayeth, Heb. 7. ver. 26. that ſuch an high prieſt it became us to have, as was holy, harmeleſſe, unſpotted, ſeparate from ſinnes, and made higher than the heavens. This ſetteth foorth the purity, and alſo the high dignity which of neceſſity are required in that prieſt, that ſhall deale in our cauſe to bring us to God. For if he were a ſinner himſelfe, how ſhould he come unto God? If he were ſpotted with any uncleannes, how ſhould he purchaſe favour for others? ſeeing he ſhould himſelfe be out of favour. If he were unholy, how ſhould he ſanctify and make holy thoſe whom he doth preſent unto God? In like ſort it is to be weighed, how great that man muſt be of neceſſity, that is to enter ever unto the thron… of glory and there abide, as one able to ſave all that come unto God by him. For thus he muſt be made higher than the heavens, and aboue all creatures in the heavens. For albeit the holy and bleſſed angels be ſeparate from ſinners, and be alſo about the throne of God, yet none of them hath this glory to be made higher than the heavens, none of them then can have the honour of the prieſthood, to obtaine pardon of ſinnes for the Church, that glory and power being reſerved onelyonly to the Sonne who is farre aboue principallities and powers. Such a prieſt as this muſt bring vsus that are baſe and ſinfull wretches unto God, in him we muſt be ſanctified; in him we muſt obtaine favour, in him we muſt be heard, that is ſo high in favour, that no requeſt can be denied him. In him we muſt be ſaved who hath received all power and authority both in heaven & earth, and liveth for ever. What fouler beaſtlineſſe then can there be than this, that ſinfull, unholy, and baſe wormes of the earth, ſhould challenge unto themſelues to be Prieſtes of the New Teſtament? yea, that ſuch filly Aſſes, as are ſcarce fit to keepe ſwine, will yet have that office, that the glorie, honor, and power of, is aboue the Angels, let all men judge now of this concluſion. The Prieſts of the New Testament, is pure and holy, ſeparated from ſinners, made higher than the heavens. The POPE and all his broode are ſinfull whoremongers, theeues and murtherers, baſe and vile wretches of the earth, farre off from being higher then the heavens. Therefore their prieſthood is not the prieſthood of the New Teſtament. There is alſo another notable difference betweene the old prieſthood and the newe: that thoſe former did miniſter in earth, in a Tabernacle made wi h hands, which had no enduring ſubſtance: This latter is entred into the Sanctuarie of Heaven, and there doth execute the Prieſts office, he doth not any thing in an earthly ſanctuarie. For why? His Prieſthood is heavenly and eternall; his Tabernacle muſt be agreeable unto the ſame. And it is ſaid that if he were one eareh, he could not be a Priest, wh…le thoſe Priestes did stand which were after the Law, Heb. 8. 4. For although our Lord were a Priest indeed when he was vponupon earth, and did offer the ſacrifice of his body, yet ye ſee there was no outward thing that the Prieſts vponupon earth doe. His body was ſlaine upon earth, but was it caried into the Temple, and ſlaine at the Altar? Was the blood ſprinkled before the Arke of the covenant? No, all things were heavenly and ſpirituall in this ſacrifice. If we regard the ſubſtance of his body, it was the ſame that ours is. But yet all the vertue and efficacy of the ſame, when it was a ſlaine ſacrifice, was from aboue. And ſo though he were in earth, yet the whole fruite of his worke was in heaven. For he being both God and man, was a Prieſt even then in heaven, when he was ſlaine upon earth. The vertue and power of the ſacrifice to purge away ſinne, was not of the manhood from it ſelfe: but the manhood had it from the Godhead, in that the manhood was ſo united unto the godhead, that they made one perſon. In this ſenſe he ſaith, Iohn 6. ver. 63. It is the ſpirit that qu ckeneth, the fleſh profiteth nothing. Howſoever the fleſh of Chriſt hath power in it to give life, as in deede it is the bread of life, and whoſoever doeth eate of it ſhall live for ever: yet it hath not this life of it ſelfe, but from the Godhead. Likewiſe the bloud is able to purge away ſinne, becauſe it is the bloud of a man which is alſo God. It is alſo ſaid, 1. Cor. 15. The firſt man was of the earth earthly. The ſecond m…n was the Lord from heaven heavenly. Wherefore is he called a man from heaven heavenly? was it becauſe his fleſh was from heaven? curſed be he which ſo holdeth. No, it was becauſe all the vertue and efficacy which was in his manhood to redeeme the world, was from heaven. We ſee then that he being ſacrificed in earth, the efficacy of his Prieſthood was in heaven. There is nothing in his Prieſthood, nor in the execution thereof which is earthly. But theſe prieſts are altogether earth, and what can they doe without earth? A Temple they muſt have on earth, an Altar of earth, many other things of earth, which proove that all their miniſtery and function is earthy. Then to page missingriſts Prieſtpage missingod is heavenpage missingconclude, the Mediator of the New Teſtament is not a Prieſt upon earth, nor executeth not the Prieſts office but in the heavenly Tabernacle. The Romanes are Prieſts upon earth, they miniſter with earthly things, in earthly Tabernacles, and upon Altars conſecrated to that purpoſe. Who doth not ſee therefore, that they have no affinity at all with Chriſt?
Moreover, if it may be demaunded, is ſir Iohn a King? Surely then have there beene many louſie Kings. Every one which is a Prieſt after the order of Melchiſedech is a King, for thoſe two are joyned together in his order, the kingdome, and the prieſt hood. Is there any man ſo fooliſh as to take theſe to be kings? They may be taken for prieſts, but not after the order of Melchiſedech ſo long as they have but ſhaven crownes, and not crownes of gold nor after the order of Aaron which is ceaſed: but after the order of the prieſts of Baal. If they object that the Pope hath both ſwords, the ſpirituall, and the civill, and therefore he is a King and a Prieſt, I anſwere, that therein he is more unlike Chriſt, whoſe kingdome is not of this world. The kingdome of Chriſt is ſpirituall, he medled not with the civill ſword, but lef… it to the Magiſtrate: The Pope chalenging it, is not of that order which Chriſt is▪ One Prieſt of page missinghe New Teſtament.Seing then, as we have prooved, none can be partakers with Chriſt in the moſt high digniry and honour of the Prieſthood, ſeing every Prieſt is a mediatour of a Teſtament, and of the New Teſtament there is but one, ſeeing none can have that honour to be Prieſt, but they which are called of God, and the Papiſtes can ſhew no calling, nor conſecrating of Prieſtes in the New Teſtament. Seeing in the order of Melchiſedech, all things are ſpirituall and full of endleſſe power, in the order of Popery all things carnall, Melchiſedech continueth for ever, theſe die: Seeing alſo the Prieſt of the New Teſtament muſt be perfectly holy and pure, without ſpot of ſinne, and higher than the heavens, the Popiſh prieſpage missing are not of Gpage missingPopiſh Prieſts are abominable ſinners: Chriſt is a Prieſt in heaven, they upon earth: He is both a King and a Prieſt, ſir Iohn is not a king: It doth follow, that their order of Prieſthood is not of God: but they be the idolatrous prieſtes of Antichriſt. They cannot by their miniſtry and Prieſthood bring men unto God, but contrariwiſe they carry headlong unto the divell. Such therefore as will ſave their ſoules muſt not be blind and wilfull, but open their eyes and behold the claere and manifeſt truth of God, which he hath taught in his word.
As we have proved this one part, ſo let us now come to the other, that is, to ſhew that the ſacrifice which they offer, is not the ſonne of God, but The popiſh ſacrifice is abomination to God.a wicked abbomination, no more pleaſing unto God, than if men ſhould offer a dogge in ſacrifice unto him. It might ſuffice to ſatisfie a modeſt minde, that all which they doe is naught, becauſe they doe make themſelves Prieſts after the order of Melchiſedech: and ſo do challenge to themſelves greater honour than any Angell hath, even the honour that is due alone unto the onelyonly begotten Son of God. And yet where the ſcripture ſheweth that this honour was given unto Chriſt with an oath, they will have part with him, being not able to bring one ſentence of the word to prove that there ſhould be any Prieſt beſides Chriſt. He never ordained any Prieſt, no one of his Apoſtles was called a Prieſt, and in every point their order is ſo contrary unto the order of Melchiſedech, this I ſay might ſatisfie: but yet to lay open their trechery further, we will prove that they have abuſed the world, and made them worſhip that for God which was but a cake of flower. I will not goe farre for proofe hereof: for it is manifeſtly and fully to be prooved by that which the holy Ghoſt hath ſet downe as concerning the ſacrifice of the New Testament in the Epiſtle to the Hebrewes. Thoſe reaſons which are there brought to prove that the ſacrifices of the law could doe nothing, and therefore were to be aboliſhed, will alſo ſerve to throw downe the abominable idol of the Papiſts. For if the weaknes of thoſe former ſacrifices were gathered by their nature and order which was uſed in them, then ſhall the ſacrifice of the Maſſe, if it bee found to differ as farre and further from that of Chriſtes, than thoſe, be found not to be the ſacrifice of the New Testament.
In the Epiſtle to the Hebrewes, Chap. 9. ver. 1▪ it is ſaid, that the former covenant had alſo ordinances of religion, and a worldly ſanctuary, and there he doth repeate particularly ſundry things, as the Candleſticke, the Table, the ſhew bread, the Golden cenſure, the Arke of the Teſtament, the Golden pot with Manna, Aarons Rod that had budded, and the Tables of the Teſtament. In this worldly Sanctuary, with theſe foreſaid ordinances of the ſame nature, did the prieſts of the law exerciſe their office: and this is one argument to prove that their prieſthood was weake and could not bring men unto God. For the habitation of God is in the heavens, there is his throne of glory, and moſt high majeſty thither muſt thoſe be brought which ſhall come unto him, whereupon it followeth, that the Prieſt that ſhall bring men unto God, muſt be a miniſter of the Tabernacle of Heaven. For the entring into the holy place made with hands, and the miniſtring in the ſame with ordinances of the like nature, that is to ſay, earthly and tranſitory, can by no meanes bring men eternally unto God: For how ſhall earthly things compaſſe heavenly, or things which vaniſh and decay, bring that to paſſe which ſhall laſt for ever? Thoſe Prieſts therefore, whoſe prieſthood was tranſitory, for their prieſthood muſt needs be of the ſame nature and condition that their temple and ordinances were, and can ſtand no longer than they, were for to ceaſe, when the time was come unto which they were prefixed. VntoUnto theſe is Chriſt oppoſed in the ſame Hebr. 9. ver. 24. where he ſaith that Chriſt is not entred into the holy places made with hands, which are ſimilitudes of the true ſanctuary, but is entred into heaven it ſelfe to appeare in the ſight of God for us. For as the ſacrifice which he offred was heavenly and of eternall power, ſo alſo is his Tabernacle, and likewiſe his Prieſthood. For thoſe three muſt ever be joyned together. Then if the Prieſthood of Aaron, and his ſacrifices could doe nothing, but were to ceaſe becauſe their Tabernacle and ordinances were worldly: how much leſſe ſhall the greaſie popiſh prieſtes be able to offer any ſacrifice to appeaſe Gods wrath, ſeeing the ſacrifice which muſt do that, is heavenly and ſpirituall, and cannot be offred in a worldly ſanctuary, nor with ſuch ordinances as be of earthie nature? For it is moſt manifeſt that all the trinkets page missingl the Popiſh page missingnkets are page missingrthly.and traſh of Popiſh Maſſe mongers, wherewithall they do juggle and play with their Mammets are earthly and tranſitory: ſo is alſo their Temple and Altars, and conſequently their Prieſthood. And further alſo it is certaine that the Prieſthood of Aaron page missingon was calpage missingd of God.might rather be called heavenly than theirs, becauſe it was the paterne of the heavenly, and he was called unto that honour of God, but they can ſhew no calling thereto at all. Who then is ſo blinde but may ſee, that ſeeing the ſacrifice propitiatory The Prieſts page missinghite cake opage missinger his head is page missing dead idol.cannot be offred by an earthly Prieſt, nor with earthly ordinances, that the white cake which the uncleane ſhaveling the Baalamite doth hold up over his head, is not the Sonne of God, but a dead Idol.
If the blinde idolatous Papiſts will object, that the efficacy of their ſacrifice and prieſthood is heavenly, although it be executed on earth, they are to be anſwered, that if the efficacy of their prieſt hood be heavenly, then is it eternall, but they are mortall and doe not remaine Prieſts world without ende.
Againe, the power of the ſacrifice dependeth upon the power of the prieſt, and ſo their ſacrifice is not eternall. This thing ſhall be yet more manifeſt by a further compariſon which is made betweene the ſacrifice of Chriſt, and thoſe of the law in the ſame Chapter. verſe. 13. and 14. where Heb. 9. 13. page missingit is ſhewed, that if the bloud of calues and of goates, and the aſhes of a red Heffer ſprinkling thoſe that were defiled did ſanctifie as touching the carnall purging: then how much more ſhall the bloud of Chriſt, which by his eternall ſpirit, offred himſelfe to God without ſpot, purge your conſcience from dead workes to ſerve the living God? This compariſon is brought in to prove that Chriſt by entring once into the holy places, by his owne bloud, hath found eternall redemption: for that being the ſumme of the two verſes going next before, is proved by this. It was graunted without controverſie, that by reaſon of gods ordinances, the bloud of thoſe poore beaſts, and the water made with the aſhes of the Heffer, being but a dead thing had power in ſome manner to purge, as namely that which he calleth the carnall purging. For if a man were polluted with any outward pollutiō, and there fore might not come unto thoſe holy things which were the carnall commandements, being but ſhadowes and ceremonies, yet if he were ſprinkled with thoſe, although he were not purged within from ſinne, he was counted cleane: then how much more ſhall the bloud of the ſonne of God, which hath the power of life in it, becauſe it is the bloud Note thisof him that was not only a man ſo holy that he was without ſpot, but alſo God? For herein lyeth the ſtrength of the argument which the holy ghoſt uſeth to prove that Chriſt at once by his bloud hath purged the conſcience from ſinne for ever, that this ſacrifice was offered by his eternall ſpirit, which is his godhead. For the godhead having eternall power of life, the fleſh and bloud of the manhood joyned ſo with the godhead that they made one perſon, had alſo the ſame power, ſo that although the bloud of Chriſt of it ſelfe had not power at once to purge eternally, yet becauſe it was the bloud of God, it had that force. Hereupō it followeth that the power of that purging by his bloud being eternall, and that one purgation being perfect, the redemption which he hath found is eternal. Hereupon we may ſtrongly conclude againſt the Papiſts, and that with a double concluſion: Firſt, that ſeeing no ſacrifice hath the vertue to purge away ſinne, but becauſe it is offered by the eternall ſpirit, And ſecondly, that his purging once made, being that which is made by the eternall Godhead, is perfect for ever: By the firſt it is manifeſt that they are not able to offer a ſacrifice propitiatory, becauſe they are mortall men, by the ſecond, that there is no place for them, the worke of purging ſinne being already accompliſhed for ever.
If there be a new redemption to be wrought, then let them be the prieſtes: in the meane time they are foule idolaters, and ſacrilegious wretches, deſtroying the power of Chriſts death, when they will take upon them to do that which he hath already perfectly finiſhed. Come forth ye blinde Papiſts, and prove that ye are more than men, ſhew alſo that the ſacrifice of Chriſt once offered, hath not an eternall and perfect power to purge away ſinne, or elſe confeſſe that yours is Antichriſtian. We may joyne hereūto that which is uſed to prove that the ſacrifices of the Leviticall prieſtes did not purge ſinne: namely, that they were ſo often offered. For thereby the holy Ghoſt doth teach that they were not able to ſanctifie the commers therto, Heb. 10. 1. For then, as he ſayeth, they ſhould hauehave ceaſed, becauſe there ſhould have beene no more conſcience of ſinne in the worſhippers, being once purged. The reaſon is manifeſt, drawen from the effect of the medicine: for if it have taken away the diſeaſe, and perfected the cure, then is it vaine to adde it any more. If it be ſtill continually, and from time to time applyed to the ſore as ſtill remaining, then it may be ſaid truely, that the ſame medicine doth not heale, Wherefore he addeth this proofe, that notwithſtanding the ſacrifices were offred, yet there remained the mention of ſinnes yerely, when they kept that ſolemne day of expiation. This diſeaſe of ſinne ſtill remaining as the continuall mention and remembrance thereof doeth ſhew: it followeth, that thoſe ſacrifices did nor could not purge it away. VntoUnto theſe is oppoſed the ſacrifice of Chriſt, which becauſe it hath perfectly purged ſinne for ever, ſo that there remaineth no more conſcience thereof in thoſe that are ſanctified: it is done but once, and never to be repeated or don againe. The other which were Prieſts in the law ſtood daily miniſtring, and often offring the ſame ſacrifices, which could never take away ſinne. But this man having offered one ſacrifice for ſinne, ſitteth for ever at the right hand of God, from henceforth waiting untill his enemies be made his footſtoole, Heb. 10. ver. 11. 12. The former did ſtand daily miniſtring as thoſe which had not, nor could not accompliſh the worke of reconciliation, although they offred never ſo often: But he having once offered, ceaſeth from offring, and is ſet downe in the higheſt throne of majeſty and glory, becauſe as it is there ſaid, he hath with one oblation made perfect for ever thoſe which are ſanctified. If his ſacrifice did aboliſh ſinne but for a time, as for a yeere, or certaine yeres, then ſhould he either bring nothing to paſſe, or elſe returne often and ſundry times from his glory to offer againe. This is alſo confirmed in the ſame Chapter. ver. 18. by a concluſion which is drawen out of the forme of words which the Lord uſeth in the promiſe which he maketh of the New Teſtament: as namely, that he will remember their ſinnes and their iniquities no more. He reaſoneth in this manner, where God remembreth not ſinne, there he hath given pardon and remiſſion, for that he collecteth, and where there is pardon, there is no more ſacrifice for ſinne. Now therefore, when we ſee this to be moſt manifeſt by the plaine doctrine of Gods word, let us conſider the abominable wickedneſſe of the Papiſts which by their ſacrifice overturne all this. For whereas there is remiſſion of ſinnes already purchaſed, what place can there be for their ſacrifice propitiatory? whereas that ſacrifice is unperfect, and cannot take away ſinne which is often offred, how is theirs the perfect ſacrifice of Chriſts body, which is continually done againe and againe? What doe they leſſe therefore when they teach, that in the Maſſe they offer Chriſt to his father, to be a ſacrifice to take away ſinne: than affirme that the promiſe of the Papiſts deny the promiſepage missing the New Teſtament.New Teſtament hath failed, and that ſinne is yet remembred, no remiſſion as yet obtained? And further, when they will needes have him offred ſo often, is it not as much as to deny the effect and power of the bloud of Chriſt? Is it not quite contrary to this, that with one oblation he hath made perfect for ever thoſe that are ſanctified? But here they take exception and ſay that they do not offer any new ſacrifice but the ſame. And moreover that their oblation is but an application of the fruit of that which Chriſt offered, and that becauſe we ſee and feele in our ſelues that we are ſtill guilty: all which is but a blinde cavill. For what though they ſay they offer the ſame, did not the Prieſts the Sonnes of Aaron yeerely offer ſtill the ſame? doth not the power of the reaſon ſtand in this, to prove that they were not available, becauſe then they ſhould have ceaſed? Can they deny but that they offer often? Further, he doeth not place the perfect worke in the ſacrifice of Chriſt, becauſe it was but one, but becauſe it was but once offred: for he ſaith not with one ſacrifice, but with one offering Note thishath he made perfect for ever thoſe which are ſanctified. This doth cut the throte of their often offring, when his one offring had made perfect for ever: for it leaveth nothing behinde for ſuch caitives as they be. And further where they pretend this neceſſity becauſe we have ſtill guiltie conſciences, therein they are more than beaſts: for the guiltineſſe of our conſciences is not for this, that there needeth any ſacrifice to be offered to ſatisfie and purge ſinne: but through the remnants of iniquity which remaine in us becauſe of the weakenes and imperfection of our faith. for in theſe we are not to looke to any ſatisfaction yet behind, but to take hold of that perfect one which hath already ſatisfied. If that act of theirs be propitiatory, then is not ſinne fully diſcharged by the other. Thus blaſphemous they are not onelyonly in this their God of dough, but alſo in all other their ſatisfactions for ſinne, and in their doctrine of Purgatory. For if there remaine any ſatisfaction or purgation to be page missing are fully charged bepage missinge God for page missing.made, then is it not true that he hath made perfect for ever, neither was his death then of full and ſufficient price. True it is, that although we are by his one oblation fully and perfectly diſcharged for ever before God, from the guiltineſſe of our ſinnes: yet we are not in the full poſſeſſion of this benefit, nor ſhall not be untill the laſt day, for then ſhall his enemies be made his footeſtoole. The Divell, ſinne and death are theſe enimies which he hath overcome, that they cannot raigne over us: but yet we muſt in the meane time wreſtle with thē, not therefore eſteeming the power of Chriſts death to be the leſſe, becauſe they be not already utterly aboliſhed, as the wicked unbeleeving Papiſts do, and therefore ſet up traſh of their owne to deſtroy ſinne, but waiting for that appointed time, when the full power of his death ſhall appeare: in the meane time ſtaying by faith, and reſting our ſelves on that one ſacrifice once offred. To conclude then, hath not the mighty ſpirit of God power to apply unto us the vertue of that bloud: but ſuch ſilly virmin as the Popiſh prieſts muſt helpe? The holy ghoſt calling upon us, and teaching us to apply Gods ſpiripage missing page missing plies to uspage missing death of Cpage missingtheſe benefits, willeth us to draw neere with a true heart, with full aſſurance of faith, Heb. 10. ver. 22. we come unto him with the heart, after a ſpirituall manner, becauſe all things in him are ſpirituall, we are bid to approch to lay hold of him by faith, for we can not either with the hand or with the mouth. And ſeeing there is not ſo much as one ſentence in all the booke of God, which ſpeaketh of any application of his death any other way, it muſt needes be concluded againe that they may be as good prieſts as the prieſts of Baal and no… better, and that when they hold up their idol, Chriſt is not betweene their fingers. Let us go forward. It ſhall yet be more manifeſt by the words of the holy Ghoſt, that this ſacrifice of the maſſe is ſo farre from being the ſacrifice of the New Teſtament, that it doth flatly goe againſt it. For he ſaith as concerning Chriſt, that he did not offer himſelfe often, as the high prieſt went yerely into the holy place with other bloud, Heb. 9. ver. 25. and then in the next verſe he giveth a reaſon, namely, that then hee ſhould have ſuffered often ſince the beginning of the world. This ſentence is very mighty againſt the Papiſts, becauſe it driveth them from all their ſhifts, and leaveth them naked and deſtitute: but the force of it will not appeare unleſſe we looke upon what principles it is grounded, to prove that if Chriſt ſhould have offred himſelfe often, then muſt he alſo have ſuffered death often ſince the beginning of the world. Among the which this offereth it ſelfe as the firſt to be conſidered, that all the holy fathers, the Patriarches and Prophets, from the beginning could have no entrance unto God but by remiſſion of ſinnes, and that whereas otherwiſe they had the dore ſhut againſt them, by this they were reſtored into favour and received. For it cannot be denyed, but that by nature they were ſinners as we be: and that God cannot receive ſinners. Being therefore out of controverſie that they obteined life, it muſt needes follow that they had pardon: for if either there had beene no ſinne, or no pardon to be graunted, what neceſſity could there be of a ſacrifice? The ſecond principle without which the reaſon of the Apoſtle cannot ſtand is this, that there can bee no remiſsion but onelyonly by the ſacrifice of Chriſt: for if any other ſacrifice, or any other way or meane might obtaine it, then were there not a neceſſity, why hee ſhould often ſuffer. For although there were a neceſſity of remiſſion of ſinnes, unleſſe all ſhould be damned, yet he might be ſet free from the ſame neceſſity of offring himſelfe, ſeeing there were other wayes to obtaine it, but the holy Ghoſt ſtandeth upon this as a matter not to be doubted of, that neither there is, nor never hath beene any thing able to deſtroy ſinne, or to take away the guiltineſſe of it by makeing ſatisfaction, but onelyonly the ſacrifice of the Sonne of God.
For howſoever the idolatrous Infidels do aſcribe unto many things the power of purging, and ſatisfying for ſinne: yet the holy word of God, and thoſe which beleeve it do give that glory onelyonly unto Chriſt, and euen as his great glory, wherein he hath no fellow. The third thing without which, an exception might be iuſtly taken againſt the foreſaid reaſon is this, that there could be no oblation of Chriſt, but he muſt ſuffer death: for when he ſayeth he ſhould not offer him ſelfe often, he addeth this cauſe, that then he ſhould have ſuffred often. It were and eaſie matter, if the offring of Chriſt were any thing available without ſuffring death, to ſay there were no neceſſity wherefore he ſhould ſuffer often, ſeing he might be offred, and not be ſlaine. But this is ſtrengthened by that which goeth before in the ſame Chapter, where he hath ſhewed that Heb. 9▪the teſtament is confirmed when men are dead, becauſe it is of no force while the Teſtator liveth, and ſo he is the Mediator of the New Teſtament, but yet through death. Wherefore alſo the former teſtament, in which there were but the ſhadowes and paterne of heavenly things, was ratified by death, as it is proved by this, that it was not dedicated without bloud. For when Moſes had read the law unto the people he tooke the bloud of Calues and Goates, with water, and purple Woll and Hyſſop, he ſprinkled both the booke and the people, ſaying, this is the bloud of the Testament which God hath commanded unto you, Likewiſe alſo he ſprinkled the Tabernacle and all the ministring veſſels with bloud, and almost all things, ſayeth he, by the law are purged with bloud, and without ſhedding of bloud, there is no remiſsion. Here is then a manifeſt reaſon wherefore Chriſt could not be offred often, but he muſt then alſo dy often: even becauſe the teſtament is of no force without the death of the teſtator.
Here is further ſhewed wherefore it cannot be available without death, that is to ſay, there is no remiſsion of ſinnes without ſhedding of bloud. Chriſt therefore could not be offred often, unleſſe it ſhould be to no purpoſe, which is moſt abſurd, but his bloud muſt be often ſhed. Then if the Papiſts wil uphold and maintaine that their ſacrifice is availeable to purge away ſinne, and that it is a ſacrifice propitiatory for the quicke and the dead, as they do impudenly affirme: Let them alſo confeſſe that they murther againe the Sonne of God, and ſo ſhead his bloud. For if they will ſtand to this, that theirs is an unbloudy ſacrifice, and though they offer him, yet they do not ſlay him, and yet withall do challenge the power thereby to purge ſinne: let them know that they goe directly againſt the ſpirit of God which ſaith, there is no remiſsion without ſhedding of bloud. In this therefore they are after an horrible manner blaſphemous, that they will overthrow the reaſon and argument of the holy ghoſt. For if by any manes there might be a ſacrifice to take away ſinne without the ſhedding of bloud, then might Chriſt have beene often offered and have dyed but once. If the fathers had the fruit and benefit of that one oblation, as namely their ſinnes waſhed away with that bloud once ſhed, and that without any offring of ſuch unbloudy ſacrifice to apply the ſame: why ſhould not wee likewiſe by faith obtaine the ſame, unleſſe ſome ſhaveling offer him dayly? Ye blinde Idolaters, did the bloud of Chriſt purge away ſinne before his comming, onelyonly through faith, and ſhall it not now? Was there a more perfect power in it to aboliſh ſinne, in the fathers which were longe time before his comming, than there is after it hath beene ſhed indeede? For if it be ſo that the fathers had their ſinnes waſhed away with Chriſtes bloud, and yet no offring of him to apply the ſame, but apprehended through faith, ſhall it not deſtroy the vertue thereof, or at the leaſt diminiſh it, when they teach that wee cannot be partakers of him, unleſſe he bee ſtill offered? Is that which the holy Ghoſt ſpeaketh, that he hath been once made manifeſt in the end of the world, to aboliſh ſinne, by the offring himſelfe to be referred onelyonly to the fathers before his comming? Doth not the reaſon following extend it unto us as well, yea even unto the whole Church, untill his comming againe at the worlds ende? for he compareth it in this manner: that as it is appointed unto men to dye once, and after commeth judgement: ſo Christ alſo being once offred to take away the ſinnes of many, unto thoſe that looke for him ſhall appeare the ſecond time without ſinne, unto ſalvation. It is the ordinance of God that when a man hath runne his race and finiſhed his courſe, he ſhall not be permitted to turne backe againe to doe that which he left undone, or to make ſtraight that which is crooked, but muſt hold him unto judgement for things paſt, becauſe that onelyonly remaineth.
In like ſort he ſetteth the perfection of the one oblation of Chriſt, who being once offered to take away the ſinnes of many, it is ſo perfectly done, that when he ſhall appeare againe the ſecond time to give the eternall ſalvation, there ſhalbe no ſinne to be purged, or for which he is to make further ſatisfaction. For when it is ſaid, that he ſhall appeare without ſinne the ſecond time, it is not meant of his own perſon, but of thoſe whom he hath redeemed from their ſinnes: which is moſt cleare and manifeſt in this, that the minde of the holy Ghoſt, is to ſhew a difference betweene his firſt and ſecond appearance, even in that point. Which if it ſhould be underſtood of his owne perſon ſhould make no difference, becauſe he was without ſinne at his firſt appearing, although he tooke upon him, and bare in his body the ſinnes of his people: But at his ſecond appearance becauſe he hath utterly deſtroyed ſinne for ever, there ſhal be none to be borne of him, and therefore none for which he ſhall againe offer ſacrifice.
The Papiſts, but that they be impudent, might be aſhamed to patch in their trumpery, to give power unto the death of Chriſt, when they ſee here the perfection of it ſo ſet forth, that it hath ſo at once for ever deſtroyed ſinne, that there needeth no more ſacrifice to be offred. For will they make the power of it leſſe ſince his comming than it was before? We may then conclude, ſeeing the ſacrifice of the New Teſtament, that ſhould have a ſpirituall, heavenly, and endleſſe power could not be offred in a worldly ſanctuary, with worldly ordinances: the ſanctuary and all the ordinances of the Popiſh ſervice and prieſtſtood are ſuch, as are earthly, and All the Popipage missing ſervice is earpage missing ly.ſeeing the ſame ſacrifice could not be offred to be available, unleſſe it were offred by the eternall godhead, the Popiſh Prieſts are men and not God: and being the bloud of a man which is alſo God, that purgeth away ſinne, it hath an eternall power to purge: and ſo unleſſe the Papiſts will have a new redemption, there is no place for their propitiatory ſacrifice. And ſeeing the ſacrifice that is perfect is but once offred: that which is often offred doth not take away ſinne. And becauſe the ſacrifice of Chriſt once offred hath for ever perfectly aboliſhed ſinne, the promiſe of the New Testament is that God will no more remember it: and therefore no more ſacrifice to be required.
The Papiſts contrary to that promiſe make ſatisfactions ſtill and ſacrifices for ſinne. Their ſacrifice is offred often. Chriſt could be offred but once, becauſe he could dye but once. The ſacrifice is not available without death becauſe there is no remiſsion No ſacrifice available without bloudof ſinnes without ſhedding of bloud. The Papiſts do not ſay they ſlay Chriſt, they ſay theirs is an unblody ſacrifice: there is no remiſſion of ſins without ſhedding of bloud. The ſacrifice of Poperie is not the ſacrifice of the New Teſtament, neither can it be propitiatory, as they bragge, for the quick and the dead.
Note this, oh you Papiſts.Nay it is as abominable before God, as if a man ſhould offer a dogge in ſacrifice. Then conſidering what injury theſe Prieſts after the order of Rome, have done unto the Sonne of God, firſt in challenging that office and dignity, which belongeth onelyonly unto him: and ſecondly, in overthrowing the perfection of the vertue and efficacy of his ſacrifice. Let as many of us, as minde to cleave unto Chriſt, to take part with him, and to fight under his banner, and ſo attaine the reward of eternall glory, remove ourſelves utterly from the campe and ſociety of ſuch adverſaries: and armed with the ſpirituall armour of God, let us ſound the trumpet, and bid defiance againſt them, and againſt the divell, and Antichriſt their chiefe captaines; for this is moſt certaine, that we ſhall never be reputed Note this.as friends unto Chriſt, unleſſe we be at enmity with his enemies, and fight againſt them.
Many do ſuppoſe that they may hold friendſhip and familiarity with them, and eſteeme of them as Chriſtians, and match their ſons with their daughters, although they beare the ſame print, and be of the ſame ſtampe with their parents: onelyonly becauſe they doe profeſſe the name of Chriſt, and carry a zeale unto him. But this doth bewray a moſt horrible blindneſſe, and groſſe darkeneſſe in them, which cannot ſee, that to confeſſe the name of Chriſt is not any thing at all available, ſeeing they doe under that pretence rob and ſpoyle him of his glory, and tread downe his trueth, an deſtroy his lawes. The Apoſtle ſayeth, Rom. 10. that the Iewes had the zeale of God, but yet he ſayeth, it was not according to knowledge, and therefore that being not ſpirituall, but a carnall zeale, could nothing at all cleere them, but that they were ſtill thoſe which as utter enemies of God did fight againſt him.
In like ſort although it be graunted that the Papiſts have a devotion towards Chriſt, yet what doth it helpe them, ſeeing it is a carnal and blind devotion? Note.our Saviour Chriſt ſheweth Mat. 23. that the Scribes and Phariſes did build the tombes of the Prephets and garniſh the ſepulchres of the righteous▪ and ſaid, that if they had beene in the dayes of their fathers they would not have beene partakers with them in the bloud of the Prophets: but yet for all this their forwardneſſe and good will to honour the Prophets and to diſalowe of their fathers in killing them hee threateneth them, that all the righteous bloud ſhed upon the earth, ſhould come upon them, and why? becauſe he would ſe nd Prophets, and wiſe men and Scribes unto them: and of them they ſhould kill and crucifie: and of them they ſhould ſcourge in their ſynagogs, and perſecute from citie to citie. They were then gullty, Note.and had their part in the bloud of the former Pr…phets, becauſe they murthered thoſe of their time. …s wicked and bloudy generation of the Papiſts: they have ſuch a zeale to the Saints of God that were of old, that they would honour them with divine worſhip, when as in the Marke this ypage missing generation of Papiſts.meane time they perſecure and murther all thoſe which unbrace and follow the doctrine of thoſe holy ones. Shall not they then be guilty of all the bloud of the Martyres whom they ſeeme to love and honour, as the Scribes and Phariſes did the Prophets, when as by all kinde of cruell trecheries, by treaſons and perjuries, they ſeeke to murther, and deſtroy all thoſe which beare any love to the glorious Goſpell of our Lord Ieſus Chriſt, and that will not fall downe and worſhip the beaſt nor receive his marke?
If ever there were helhoundes that could not be ſatisfied with bloud, theſe are they which would ſpare neither high nor low, Prince nor ſubject, page missingſts the page missingteſt Idolapage missing that ever page missingeupon earth page missing the moſt page missingudy.yong nor olde. If ever there were damnable heretikes, and abominable idolaters upon earth, theſe are they, which ground all their worſhip upon the diviſes of men, rejecting the holy ſcriptures, and taking the honour due unto God and his Son Chriſt, and giving it unto creatures, worſhipping for God a cake made of flower. Is it not then full time that we give eare to the voice from heauen: Come out of her my people, that ye be not partakers of her ſinnes, and that ye receive not of her plagues? Revel 18. 4. Is it not plainely ſaid by the Angell, Revel. 14. 9. that if any man worſhip the beaſt, and his image▪ and ſhall receive the marke in his forehead, or in his hand, he ſhall alſo drinke of the wine of the wrath of God, even of the undelayed wine, which is powred forth into the cup: of his wrath, and he ſhalbe tormented with fire and brimſtone, in the preſence of the holy Angels, and in the preſence of the Lambe, and the ſmoke of their torment ſhall aſcend world without end: and they ſhall have no rest day nor night which worſhip the beast and his image, and if any receive the print of his name. Being as cleere as the Sunne at noone dayes, unto all thoſe which have eyes to ſee, that Rome is that Babylon, and the Pope that ſavage and cruell beaſt, ought it not to drive us as far from them as the Eaſt is from the Weſt, to renounce their religion, and falſe idolatrous, worſhip, to pack up all their traſh, and ſend it home to Rome, to aboliſh their lawes, to flye their fellowſhip and ſociety, to be at utter enmity with them in this reſpect that they be the ſworne enemies of Chriſt? What honour is there left unto the Son of God, when ſuch vile caitifes ſhall take uppon them to be partakers with him in the office and dignity of the mediatorſhip? For when as the ſeparation and enmity betweene God and men was ſuch, that there could be no agreement nor unity, becauſe God is moſt perfctly holy and pure, and can not but hate that which is foule, and contrary unto his nature: there was none to approch unto him to be the mediator betweene him and them, which was in ſo high favour as that they might be accepted through him, nor of ſuch power as to be able to aunſwere, and diſcharge whatſoever they could be charged withall: but ſuch an one as was alſo moſt holy and pure. While the Tabernacle did ſtande and the moſt holy place which did repreſent heaven, the high Prieſt was the mediator: for when the people were ſhut forth, he went in before the Arke to offer and make prayer for them. But thoſe things were but ſhadowes, and his conſecration was carnall. He was a poore ſinfull man, not able to purchaſe favour for himſelfe. He was a Prieſt agreeable to that covenant, but no wretched ſinner can be the mediator of the new covenant, to ſtande betweene God and the people, that he may obtaine favour and remiſſion of ſinnes for them, but he which is unſpotted. Alas what caſe then are thoſe men in, which take a poore Popiſh Prieſt, which is an uncleane ſwine in lechery, to be their Prieſt to ſtand betweene God and them, to offer for them, that by him they may have their ſinnes pardoned? Doth not David ſay, the wicked cannot ſtand before God? How then ſhall any of them ſtand as a Prieſt before him to be a mediator? Doth not the holy Ghoſt ſay by Salomon, that the ſacrifice of the wicked is an abomination to the Lord? can that which the Lord doth eſteeme as a thing abominable, be a ſacrifice propitiatory? Can that which God doeth curſe and hate, clenſe away ſinne? The Lord in mercy open the eyes of poore ſimple men which have been ſeduced and miſled, that they may ſee what a deceipt this is, that a man ſhal be made to ſeeke life in that which is one of the greateſt ſinnes that can be committed, as namely, to ſet a poore rotten worme in the place and office of Chriſt, a vile filthy ſinner is to come before God with a ſacrifice. Now as they be idolatrous peieſts, by their cake which they worſhip as God, overthrowing as much as lyeth in their power, the ſacrifice of Chriſt, and fighting under the banner of the diuell againſt God, ſo alſo their fruits do follow accordingly, and declare what manner of trees they be. Do they not maintaine lying and perjury, all kinde of diſembling, and falſe trecheries to obtaine their purpoſes, and to bring their miſchievous and diveliſh practiſes to effect? Are they not bloudy murtherers and traitors againſt their lawfull Soveraigne Prince? Let them ſhew where ever Peter, Paul, or any Apoſtle of Chriſt hath taught the like, or put it in practiſe. If not then, let us conclude againſt them, that they be of their father the divel, who is the author of all falſhood, and a murtherer, the worker of all treaſons againſt Princes. And let all men which have any care to ſave their ſoules be ſo farre from liking of them, or conſenting to them, that they can ſay with the holy Prophet, do not I hate them that hate thee, O Lord, am I not irkeſomely greeved with thoſe that riſe up againſt thee? I hate them with a perfect hatred, I take them as enemies to my ſelfe. This zeale ought to be for the glory of Chriſt in all true Chriſtians, this louelove ſetled in the hearts of al faithful ſubjects towards their Prince. There is no teſtimony of any goodnes in men without this: for thoſe men which can retaine ſo willingly even in their boſoms theſe vipers, as ſome doe their wives, their ſonnes, their daughters; their ſervants, and their friends: although they make ſome ſhew, as though they did ſomewhat miſlike, yet they be very Atheiſts, voide of all true knowledge, and feare of God.
FINIS.
End of the text · George Gifford, Treatise Against the Priesthood and Sacrifice of the Church of Rome (1635)