A BRIEF TREATISE AGAINST THE Priesthood and Sacrifice of the Church of Rome: Wherein the simple may perceive their intolerable impiety, usurping that office and action, which ever appertain to Christ only, By G. G.  
Newly reprinted.  
LONDON, Printed by W. I. for ANDREW KEMBE dweling by the Session's House in Long Southwark. 1635.   

A BRIEF TREATISE AGAINST THE Priesthood and Sacrifice of the Church of Rome.  
THe Pope and his clergy do stiffly affirm and go about to maintain, that they be 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 son of God himself, even Christ jesus, God and man, flesh, blood, and bone, as he was borne of the blessed Virgin. We on the contrary affirm that they be very Baalamites, and not Priests of the New Testament: and that their sacrifice is not the son of God, but the stinking and Idolatrous sacrifice of Antichrist. Who shall be believed? we or they? Let neither of both for ourselves have any credit at all. For what is man, that he should have any credit? Let neither of us be our own judge, for then there would be partiality: But let God only strike the stroke, let him alone pronounce the sentence, let that part be credited which hath his witness and testimony. When he speaketh, let man keep 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 truth and wisdom? His testimony hath he expressly set down in the sacred Scriptures, his voice hath he there uttered, to declare his perfect mind 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 only 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 son 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 principal things be awry, what can be good in them? Let us come to the trial of the matter. And first in general (which they deny not) the word doth teach, that the dignity, privilege, and office of the holy Priest, is to approach into the presence of God, to offer gifts, and sacrifice, and to make request and supplication for the people. The necessity of this office doth come from the profaneness and impurity of men. All men are unclean sinners, God is most pure and holy, and doth perfectly hate sin: And for the same cause he doth curse and reject all those which are polluted therewith. They can not approach, nor endure his presence, before whom nothing unclean can stand. The prayers which come from them cannot be heard, being the prayers of sinners, and therefore not clean. 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 remain still out of favour, and be utterly cast away in eternal perdition. He that shall do it, must be without spot or sin, and therefore among all the sons of Adam, only jesus Christ is found worthy and able to execute this office. For if we respect this great work of reconciliation between God and men, we shall find that alone he hath wrought it, and therefore is the only Priest of God. None other can in such consideration be called Priests. It is true in deed that Aaron and his sons were consecrated and made Priests, and did execute the Ministry of the Priesthood in the Temple: But yet as their sacrifices did not, nor could not take away sin, being but shadows and the resemblance of the sacrifice of Ch●ist, so also they were not sacrifices in deed, but so called, for that they were the pattern 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 chief of them might enter into the most holy place, and come before the ark of the covenant and the mercy seat, and there offer with blood to make reconciliation. They bore 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 sin, they could not bring men into heaven, and therefore when he came, which is the Priest indeed, and which doth accomplish that which was by them but resembled: then all those shadows did cease and give place. He continueth a Priest for ever. He hath perfectly wrought the work of reconciliation, and brought men into favour with God. For with the sacrifice of his body he hath ransomed them, and with his blood he hath purged away their sins with full satisfaction, and his prayers have been accepted: He hath received honour and power to save for ever all those whom he doth sanctify. Now the question is, whether any can be joined 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 controversy, that such as do challenge a copartnership with him in offering 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 offered himself in sacrifice unto his father? shall not those then which do the same thing receive the same honour and glory therefore? Thus we see that when as none could be found worthy in heaven and earth, but only the Lamb, 
v. 6. 7.  Revelat. 5. yet every greasy shaveling will have fellowship and glory with him, even in the highest part of his office. Lord how long wilt thou spare? look down and visit the blasphemy of the wicked Beast, upon him, and upon the heard and rout of his horned shavelings. They say they be Priests, doubtless then are they mediators of the New Testament▪ For the Testament and the Priest are 
Christ only the Priest of the New Testament.  joined together, the Priest of the New Testament is the mediator of the New Testament. For Christ is compared with Aaron and his sons, to have obtained a ministry so much more excellent, as he is the Mediator of a better Testament, Hebr. 8. 6. The excellency of the ministry of Aaron and his sons, was according to the worthiness 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. unless it had been given them of God: as it is expressed, Heb. 5. where he speaketh of that Priesthood of the law, 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 less shall any be partakers of this dignity with the son of God to be the Priests & mediators of the new covenant, but such as can show that God hath given them this honour? Christ did not take this honour to himself, Hebr. 5. but he that said, Thou art my son, this day have I begotten thee, gave it him. The Lord swore that he should be a priest. Let the Papists show any calling which they have of God unto this glory of the Pristhood: Let them show any 
Christ ordaine● no Priest in th● New Testament.  one place out of the new Testament, where Christ did ordain Priests: Finally, let them show 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 faithful, that being washed and sanctified in the blood of Christ, they be made Kings and Priests unto God. 1. Pet. 2. Revel. 1. & 5. which is in another sense 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 between 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 prove their priesthood to be counterfeit, that they can show 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 show 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 son should arise up a Priest for ever after the order of Melchisedech, Psal. 110. Then if it fall out, as it shallbe manifestly showed, 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 forth 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 tithe 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 kindred, 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 days, and without end of life, as though he were one that had suddenly come down from heaven. When it is said, that he was a Priest of the most high God, no mention made of any anointing, of any ministering 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 spiritual and full of endless 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 spiritual, and according to the power of the life that is not dissolved, the other, as he speaketh being after the law of the carnal commandment, they could not be joined so together as that the one might be a supply unto the defect of the other. For although the law of the carnal commandment, 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 carnal) did profit and benefit men thus fare, that by outward carnal things, they had the resemblance of things spiritual to strengthen their faith. Yet when he was come, in whom was all the spiritual and heavenly power of the Priesthood, those carnal and earthly things were to cease. As for example: Aaron was anointed with material oil, he was clothed with the ministering garments, he entered into a tabernacle upon earth which was built with hands, he had the blood of calves and goats, & slain beasts for sacrifice, he presented the names of the tribes before the mercy seat. All these and such like are the carnal commandment, these did not take away sin, nor restore into favour with God: But Christ alone is the priest that wrought that. His anointing was not with oil, but with the holy Ghost: He needeth no holy garments, for there was no spot of uncleanness in him to be covered. He came not with the blood of slain beasts, but with his own blood. He entered not into the Tabernacle made with hands, to appear for us, and to present us before the Ark: but he is entered into the very heavens, even unto the throne of God, to present us there. Thus than it followeth that the Priesthood of Aaron, being after the law of the carnal commandment, 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 spiritual, and full of ●…e power, hath fully and perfectly accomplished the work of reconciliation. If this order then of Melchisedech, wherein there is nothing carnal, did abolish the order of the Priesthood of Aaron, wherein all things were carnal, because the carnal things cannot help 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 carnal. For was the oil upon Aaron carnal, and is not their anointing and sh●ving carnal? Were all the ministering garments of Aaron carnal, and are not their vestments, as the Cope, the Surplice, the 
Note this.  Amiss, and other such holy and priestly robes carnal? Was the Altar in the Temple carnal, and all the ministering vessels that did belong thereto, and are not the Altars of these carnal? Were Aaron's incense and oblations carnal: and are not the oblations of these, and all their incense, and other things carnal. Those former could not stand with the Priesthood of the new Testament, because they were in substance carnal: how then shall these latter, which are as carnal 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 anointing with oil, without garments for the ministration, without Tabernacle, without Altar, without sacrifice, without any earthly thing, And why? because his order is spiritual, and therefore all things thereto belonging must be spiritual. it is eternal and full of endless power, and therefore nothing which appertaineth to the execution thereof must be transitory and weak. For shall an earthly Temple, an Altar of stone, garments of silk, or of any corruptible thing be fit to be joined with that pristhood which is everlasting? There is no doubt, but that every thing for the execution of the office, must be agreeable unto the nature of the Priesthood itself: and therefore as there is nothing mentioned in Melchisedech that is carnal, so also we see that our Lord jesus Christ, a Priest after that order hath executed that function without any such things consecrated thereunto. 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 eternal, so are all things thereto belonging.  
But peradventure ye will say: Melchisedech was a Priest, & he offered sacrifice to God as other priests at that time. Wherefore should it then be gathered that there was no carnal thing in substance belonging to the execution of his function? He had an Altar, he had beasts to offer, and no doubt did offer.  
I Answer that albeit Melchisedech did execute the priest's 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 days: 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 Son of God, it is said, that he was a priest after another order, and that there was nothing carnal in his p iesthood. Therefore we are to conclude, that the priesthood of the new testament having nothing in it that is carnal, the priesthood of the papacy being and consisting altogether of things carnal, and such as were also the inventions of men, it must needs 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 eternal Son 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 succeed him. This then being manifest, what impudent wretches are those which being mortal 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 answer 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 succeed him: Their priesthood hath a beginning, it hath an end, they have those that do succeed one after another. If this be a material point in that order of priesthood which Christ should be after, as none unless his forehead be of brass dare deny, that it should be for ever: What a childishness were it for any man to think that the priesthood of the papacy is the same when it doth fail in that which is essential? For they dye and come to an end. 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 certain years, 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 darkness, 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 Devil? Let all true Christians therefore behold with detestation this hellish sacrilege of the Romish bishop, who being a priest after the devil's order, yet sayeth, 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, harmless, unspotted, separate from sins, and made higher than the heavens. This setteth forth the purity, and also the high dignity which of necessity are required in that priest, that shall deal in our cause to bring us to God. For if he were a sinner himself, how should he come unto God? If he were spotted with any uncleanness, how should he purchase favour for others? seeing he should himself 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 above 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 obtain pardon of sins for the Church, that glory and power being reserved only to the Son who is fare above principalities and powers. Such a priest as this must bring us that are base and sinful wretches unto God, in him we must be sanctified; in him we must obtain 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 beastliness than can there be than this, that sinful, unholy, and base worms of the earth, should challenge unto themselves to be Priests of the New Testament? yea, that such  Asses, as are scarce fit to keep swine, will yet have that office, that the glory, honour, and power of, is above 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 brood are sinful whoremongers, thiefs and murderers, base and vile wretches of the earth, fare off from being higher than the heavens. Therefore their priesthood is not the priesthood of the New Testament. There is also another notable difference between the old priesthood and the new: that those former did minister in earth, in a Tabernacle made with hands, which had no enduring substance: This latter is entered into the Sanctuary of Heaven, and there doth execute the Priest's office, he doth not any thing in an earthly sanctuary. For why? His Priesthood is heavenly and eternal; 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 Priests did stand which were after the Law, Heb. 8. 4. For although our Lord were a Priest indeed when he was upon earth, and did offer the sacrifice of his body, yet ye see there was no outward thing that the Priests upon earth do. His body was slain upon earth, but was it carried into the Temple, and slain at the Altar? Was the blood sprinkled before the Ark of the covenant? No, all things were heavenly and spiritual in this sacrifice. If we regard the substance of his body, it was the same that ours is. But yet all the virtue and efficacy of the same, when it was a slain sacrifice, was from above. And so though he were in earth, yet the whole fruit of his work was in heaven. For he being both God and man, was a Priest even then in heaven, when he was slain upon earth. The virtue and power of the sacrifice to purge away sin, was not of the manhood from itself: 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, john 6. ver. 63. It is the spirit that cue ckeneth, the flesh profiteth nothing. Howsoever the flesh of Christ hath power in it to give life, as in deed it is the bread of life, and whosoever doth eat of it shall live for ever: yet it hath not this life of itself, but from the Godhead. Likewise the blood is able to purge away sin, because it is the blood 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 virtue and efficacy which was in his manhood to redeem 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 do without earth? A Temple they must have on earth, an Altar of earth, many other things of earth, which prove that all their ministry and function is earthy. Then to 
●…rists Priest●…od is heaven●…  conclude, the Mediator of the New Testament is not a Priest upon earth, nor executeth not the Priest's office but in the heavenly Tabernacle. The Romans 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 demanded, is sir john a King? Surely then have there been many lousy Kings. Every one which is a Priest after the order of Melchisedech is a King, for those two are joined together in his order, the kingdom, 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 shaved crowns, and not crowns 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 spiritual, and the civil, and therefore he is a King and a Priest, I answer, that therein he is more unlike Christ, whose kingdom is not of this world. The kingdom of Christ is spiritual, he meddled not with the civil sword, but lef● it to the Magistrate: The Pope challenging it, is not of that order which Christ is▪ 
One Priest of ●he New Testament.   then, as we have proved, none can be partakers with Christ in the most high digniry and honour of the Priesthood, seeing every Priest is a mediator 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 Papists can show no calling, nor consecrating of Priests in the New Testament. Seeing in the order of Melchisedech, all things are spiritual and full of endless power, in the order of Popery all things carnal, Melchisedech continueth for ever, these die: Seeing also the Priest of the New Testament must be perfectly holy and pure, without spot of sin, and higher than the heavens, the 
Popish pries●… are not of G●…  Popish Priests are abominable sinners: Christ is a Priest in heaven, they upon earth: He is both a King and a Priest, sir john is not a king: It doth follow, that their order of Priesthood is not of God: but they be the idolatrous priests of Antichrist. They cannot by their ministry and Priesthood bring men unto God, but contrariwise they carry headlong unto the devil. Such therefore as will save their souls must not be blind and wilful, 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 show that the sacrifice which they offer, is not the son of God, but 
The popish sacrifice is abomination to God.  a wicked abbomination, no more pleasing unto God, than if men should offer a dog in sacrifice unto him. It might suffice to satisfy a modest mind, that all which they do is naught, because they do make themselves Priests after the order of Melchisedech: and so do challenge to themselves greater honour than any Angel hath, even the honour that is due alone unto the only begotten Son of God. And yet where the scripture showeth 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 satisfy: but yet to lay open their treachery 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 go fare for proof hereof: for it is manifestly and fully to be proved by that which the holy Ghost hath set down as concerning the sacrifice of the New Testament in the Epistle to the Hebrews. Those reasons which are there brought to prove that the sacrifices of the law could do nothing, and therefore were to be abolished, will also serve to throw down the abominable idol of the Papists. For if the weakness of those former sacrifices were gathered by their nature and order which was used in them, then shall the sacrifice of the Mass, if it be found to differ as fare and further from that of Christ's, than those, be found not to be the sacrifice of the New Testament.  
In the Epistle to the Hebrews, Chap. 9 ver. 1▪ it is said, that the former covenant had also ordinances of religion, and a worldly sanctuary, and there he doth repeat particularly sundry things, as the Candlestick, the Table, the show bread, the Golden censure, the Ark of the Testament, the Golden pot with Manna, Aaron's 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 weak 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 entering into the holy place made with hands, and the ministering in the same with ordinances of the like nature, that is to say, earthly and transitory, can by no means bring men eternally unto God: For how shall earthly things compass heavenly, or things which vanish and decay, bring that to pass 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. Unto these is Christ opposed in the same Hebr. 9 ver. 24. where he saith that Christ is not entered into the holy places made with hands, which are similitudes of the true sanctuary, but is entered into heaven itself to appear in the sight of God for us. For as the sacrifice which he offered was heavenly and of eternal power, so also is his Tabernacle, and likewise his Priesthood. For those three must ever be joined together. Then if the Priesthood of Aaron, and his sacrifices could do nothing, but were to cease because their Tabernacle and ordinances were worldly: how much less shall the greasy popish priests be able to offer any sacrifice to appease God's wrath, seeing the sacrifice which must do that, is heavenly and spiritual, and cannot be offered in a worldly sanctuary, nor with such ordinances as be of earthy nature? For it is most manifest that all the trinkets 
●…l the Popish ●…nkets are ●…rthly.  and trash of Popish Mass mongers, wherewithal 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 certain that the Priesthood of Aaron 
●…on was cal●…d of God.  might rather be called heavenly than theirs, because it was the pattern of the heavenly, and he was called unto that honour of God, but they can show no calling thereto at all. Who then is so blind but may see, that seeing the sacrifice propitiatory 
The Priests ●…hite cake o●…er his head is ●… dead idol.  cannot be offered by an earthly Priest, nor with earthly ordinances, that the white cake which the unclean shaveling the Baalamite doth hold up over his head, is not the Son of God, but a dead Idol.  
If the blind 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 eternal, but they are mortal and do not remain Priests world without end.  
Again, the power of the sacrifice dependeth upon the power of the priest, and so their sacrifice is not eternal. This thing shall be yet more manifest by a further comparison which is made between the sacrifice of Christ, and those of the law in the same Chapter. verse. 13. and 14. where 
Heb. 9 13. ●…  it is showed, that if the blood of calves and of goats, and the ashes of a red Heifer sprinkling those that were defiled did sanctify as touching the carnal purging: then how much more shall the blood of Christ, which by his eternal spirit, offered himself to God without spot, purge your conscience from dead works to serve the living God? This comparison is brought in to prove that Christ by entering once into the holy places, by his own blood, hath found eternal redemption: for that being the sum of the two verses going next before, is proved by this. It was granted without controversy, that by reason of gods ordinances, the blood of those poor beasts, and the water made with the ashes of the Heifer, being but a dead thing had power in some manner to purge, as namely that which he calleth the carnal purging. For if a man were polluted with any outward pollution, and there fore might not come unto those holy things which were the carnal commandments, being but shadows and ceremonies, yet if he were sprinkled with those, although he were not purged within from sin, he was counted clean: then how much more shall the blood of the son of God, which hath the power of life in it, because it is the blood 
Note this  of him that was not only a man so holy that he was without spot, but also God? For herein lieth the strength of the argument which the holy ghost useth to prove that Christ at once by his blood hath purged the conscience from sin for ever, that this sacrifice was offered by his eternal spirit, which is his godhead. For the godhead having eternal power of life, the flesh and blood of the manhood joined so with the godhead that they made one person, had also the same power, so that although the blood of Christ of itself had not power at once to purge eternally, yet because it was the blood of God, it had that force. Hereupon it followeth that the power of that purging by his blood being eternal, 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 virtue to purge away sin, but because it is offered by the eternal spirit, And secondly, that his purging once made, being that which is made by the eternal Godhead, is perfect for ever: By the first it is manifest that they are not able to offer a sacrifice propitiatory, because they are mortal men, by the second, that there is no place for them, the work of purging sin being already accomplished for ever.  
If there be a new redemption to be wrought, then let them be the priests: in the mean time they are foul idolaters, and sacrilegious wretches, destroying the power of Christ's death, when they will take upon them to do that which he hath already perfectly finished. Come forth ye blind Papists, and prove that ye are more than men, show also that the sacrifice of Christ once offered, hath not an eternal and perfect power to purge away sin, or else confess that yours is Antichristian. We may join hereunto that which is used to prove that the sacrifices of the levitical priests did not purge sin: namely, that they were so often offered. For thereby the holy Ghost doth teach that they were not able to sanctify the comers thereto, Heb. 10. 1. For then, as he sayeth, they should have ceased, because there should have been no more conscience of sin in the worshippers, being once purged. The reason is manifest, drawn from the effect of the medicine: for if it have taken away the disease, and perfected the cure, then is it vain to add it any more. If it be still continually, and from time to time applied to the sore as still remaining, than it may be said truly, that the same medicine doth not heal, Wherefore he addeth this proof, that notwithstanding the sacrifices were offered, yet there remained the mention of sins yearly, when they kept that solemn day of expiation. This disease of sin still remaining as the continual mention and remembrance thereof doth show: it followeth, that those sacrifices did nor could not purge it away. Unto these is opposed the sacrifice of Christ, which because it hath perfectly purged sin 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 done again. The other which were Priests in the law stood daily ministering, and often offering the same sacrifices, which could never take away sin. But this man having offered one sacrifice for sin, sitteth for ever at the right hand of God, from henceforth waiting until his enemies be made his footstool, Heb. 10. ver. 11. 12. The former did stand daily ministering as those which had not, nor could not accomplish the work of reconciliation, although they offered never so often: But he having once offered, ceaseth from offering, and is set down 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 sin but for a time, as for a year, or certain years, than should he either bring nothing to pass, or else return often and sundry times from his glory to offer again. This is also confirmed in the same Chapter. ver. 18. by a conclusion which is drawn out of the form of words which the Lord useth in the promise which he maketh of the New Testament: as namely, that he will remember their sins and their iniquities no more. He reasoneth in this manner, where God remembreth not sin, there he hath given pardon and remission, for that he collecteth, and where there is pardon, there is no more sacrifice for sin. Now therefore, when we see this to be most manifest by the plain doctrine of God's word, let us consider the abominable wickedness of the Papists which by their sacrifice overturn all this. For whereas there is remission of sins already purchased, what place can there be for their sacrifice propitiatory? whereas that sacrifice is unperfect, and cannot take away sin which is often offered, how is theirs the perfect sacrifice of Christ's body, which is continually done again and again? What do they less therefore when they teach, that in the Mass they offer Christ to his father, to be a sacrifice to take away sin: than affirm that the promise of the 
Papists deny the promise●… the New Testament.  New Testament hath failed, and that sin is yet remembered, no remission as yet obtained? And further, when they will needs have him offered so often, is it not as much as to deny the effect and power of the blood 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 feel in ourselves that we are still guilty: all which is but a blind cavil. For what though they say they offer the same, did not the Priests the Sons of Aaron yearly offer still the same? doth not the power of the reason stand in this, to prove that they were not available, because than they should have ceased? Can they deny but that they offer often? Further, he doth not place the perfect work in the sacrifice of Christ, because it was but one, but because it was but once offered: for he saith not with one sacrifice, but with one offering 
Note this  hath he made perfect for ever those which are sanctified. This doth cut the throat of their often offering, when his one offering had made perfect for ever: for it leaveth nothing behind for such caitiffs as they be. And further where they pretend this necessity because we have still guilty consciences, therein they are more than beasts: for the guiltiness of our consciences is not for this, that there needeth any sacrifice to be offered to satisfy and purge sin: but through the remnants of iniquity which remain in us because of the weakness and imperfection of our faith. for in these we are not to look 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 sin fully discharged by the other. Thus blasphemous they are not only in this their God of dough, but also in all other their satisfactions for sin, and in their doctrine of Purgatory. For if there remain any satisfaction or purgation to be 
●… are fully charged be●…e God for ●….  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 guiltiness of our sins: yet we are not in the full possession of this benefit, nor shall not be until the last day, for than shall his enemies be made his footstool. The Devil, sin and death are these enemies which he hath overcome, that they cannot reign over us: but yet we must in the mean time wrestle with them, not therefore esteeming the power of Christ's death to be the less, because they be not already utterly abolished, as the wicked unbelieving Papists do, and therefore set up trash of their own to destroy sin, but waiting for that appointed time, when the full power of his death shall appear: in the mean time staying by faith, and resting ourselves on that one sacrifice once offered. To conclude then, hath not the mighty spirit of God power to apply unto us the virtue of that blood: but such silly virmin as the Popish priests must help? The holy ghost calling upon us, and teaching us to apply 
God's spiri●…●…plies to us●… death of C●…  these benefits, willeth us to draw near with a true heart, with full assurance of faith, Heb. 10. ver. 22. we come unto him with the heart, after a spiritual manner, because all things in him are spiritual, we are bid to approach 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 book of God, which speaketh of any application of his death any other way, it must needs be concluded again 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 between their fingers. Let us go forward. It shall yet be more manifest by the words of the holy Ghost, that this sacrifice of the mass is so fare from being the sacrifice of the New Testament, that it doth flatly go against it. For he saith as concerning Christ, that he did not offer himself often, as the high priest went yearly into the holy place with other blood, Heb. 9 ver. 25. and then in the next verse he giveth a reason, namely, that then he 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 appear unless we look upon what principles it is grounded, to prove that if Christ should have offered himself often, then must he also have suffered death often since the beginning of the world. Among the which this offereth itself as the first to be considered, that all the holy fathers, the patriarchs and Prophets, from the beginning could have no entrance unto God but by remission of sins, and that whereas otherwise they had the door shut against them, by this they were restored into favour and received. For it cannot be denied, but that by nature they were sinners as we be: and that God cannot receive sinners. Being therefore out of controversy that they obtained life, it must needs follow that they had pardon: for if either there had been no sin, or no pardon to be granted, 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 be no remission but only by the sacrifice of Christ: for if any other sacrifice, or any other way or mean might obtain it, than were there not a necessity, why he should often suffer. For although there were a necessity of remission of sins, unless all should be damned, yet he might be set free from the same necessity of offering himself, seeing there were other ways to obtain it, but the holy Ghost standeth upon this as a matter not to be doubted of, that neither there is, nor never hath been any thing able to destroy sin, or to take away the guiltiness of it by making satisfaction, but only the sacrifice of the Son of God.  
For howsoever the idolatrous Infidels do ascribe unto many things the power of purging, and satisfying for sin: yet the holy word of God, and those which believe it do give that glory only unto Christ, and even as his great glory, wherein he hath no fellow. The third thing without which, an exception might be justly 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 himself often, he addeth this cause, that then he should have suffered often. It were and easy matter, if the offering of Christ were any thing available without suffering death, to say there were no necessity wherefore he should suffer often, seeing he might be offered, and not be slain. But this is strengthened by that which goeth before in the same Chapter, where he hath showed 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 shadows and pattern of heavenly things, was ratified by death, as it is proved by this, that it was not dedicated without blood. For when Moses had read the law unto the people he took the blood of Calves and Goats, with water, and purple Wool and Hyssop, he sprinkled both the book and the people, saying, this is the blood of the Testament which God hath commanded unto you, Likewise also he sprinkled the Tabernacle and all the ministering vessels with blood, and almost all things, sayeth he, by the law are purged with blood, and without shedding of blood, there is no remission. Here is then a manifest reason wherefore Christ could not be offered often, but he must then also die often: even because the testament is of no force without the death of the testator.  
Here is further showed wherefore it cannot be available without death, that is to say, there is no remission of sins without shedding of blood. Christ therefore could not be offered often, unless it should be to no purpose, which is most absurd, but his blood must be often shed. Then if the Papists will uphold and maintain that their sacrifice is available to purge away sin, and that it is a sacrifice propitiatory for the quick and the dead, as they do impudenly affirm: Let them also confess that they murder again the Son of God, and so shed his blood. 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 withal do challenge the power thereby to purge sin: let them know that they go directly against the spirit of God which saith, there is no remission without shedding of blood. 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 sin without the shedding of blood, then might Christ have been often offered and have died but once. If the fathers had the fruit and benefit of that one oblation, as namely their sins washed away with that blood once shed, and that without any offering of such unbloudy sacrifice to apply the same: why should not we likewise by faith obtain the same, unless some shaveling offer him daily? Ye blind Idolaters, did the blood of Christ purge away sin before his coming, only through faith, and shall it not now? Was there a more perfect power in it to abolish sin, in the fathers which were long time before his coming, than there is after it hath been shed indeed? For if it be so that the fathers had their sins washed away with Christ's blood, and yet no offering of him to apply the same, but apprehended through faith, shall it not destroy the virtue thereof, or at the least diminish it, when they teach that we cannot be partakers of him, unless he be still offered? Is that which the holy Ghost speaketh, that he hath been once made manifest in the end of the world, to abolish sin, by the offering himself to be referred only to the fathers before his coming? Doth not the reason following extend it unto us as well, yea even unto the whole Church, until his coming again at the world's end? for he compareth it in this manner: that as it is appointed unto men to dye once, and after cometh judgement: so Christ also being once offered to take away the sins of many, unto those that look for him shall appear the second time without sin, unto salvation. It is the ordinance of God that when a man hath run his race and finished his course, he shall not be permitted to turn back again to do that which he left undone, or to make strait that which is crooked, but must hold him unto judgement for things past, because that only remaineth.  
In like sort he setteth the perfection of the one oblation of Christ, who being once offered to take away the sins of many, it is so perfectly done, that when he shall appear again the second time to give the eternal salvation, there shallbe no sin to be purged, or for which he is to make further satisfaction. For when it is said, that he shall appear without sin the second time, it is not meant of his own person, but of those whom he hath redeemed from their sins: which is most clear and manifest in this, that the mind of the holy Ghost, is to show a difference between his first and second appearance, even in that point. Which if it should be understood of his own person should make no difference, because he was without sin at his first appearing, although he took upon him, and bare in his body the sins of his people: But at his second appearance because he hath utterly destroyed sin for ever, there shall be none to be borne of him, and therefore none for which he shall again 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 sin, that there needeth no more sacrifice to be offered. For will they make the power of it less since his coming than it was before? We may then conclude, seeing the sacrifice of the New Testament, that should have a spiritual, heavenly, and endless power could not be offered 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 Popi●… service is ear●…ly.  seeing the same sacrifice could not be offered to be available, unless it were offered by the eternal godhead, the Popish Priests are men and not God: and being the blood of a man which is also God, that purgeth away sin, it hath an eternal power to purge: and so unless 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 offered: that which is often offered doth not take away sin. And because the sacrifice of Christ once offered hath for ever perfectly abolished sin, 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 sin. Their sacrifice is offered often. Christ could be offered but once, because he could dye but once. The sacrifice is not available without death because there is no remission 
No sacrifice available without blood  of sins without shedding of blood. The Papists do not say they slay Christ, they say theirs is an unblody sacrifice: there is no remission of sins without shedding of blood. The sacrifice of Popery is not the sacrifice of the New Testament, neither can it be propitiatory, as they brag, 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 dog in sacrifice. Then considering what injury these Priests after the order of Rome, have done unto the Son of God, first in challenging that office and dignity, which belongeth only unto him: and secondly, in overthrowing the perfection of the virtue and efficacy of his sacrifice. Let as many of us, as mind to cleave unto Christ, to take part with him, and to fight under his banner, and so attain the reward of eternal glory, remove ourselves utterly from the camp and society of such adversaries: and armed with the spiritual armour of God, let us sound the trumpet, and bid defiance against them, and against the devil, and Antichrist their chief captains; for this is most certain, that we shall never be reputed 
Note this.  as friends unto Christ, unless we be at enmity with his enemies, and fight against them.  
Many do suppose that they may hold friendship and familiarity with them, and esteem of them as Christians, and match their sons with their daughters, although they bear the same print, and be of the same stamp with their parents: only because they do profess the name of Christ, and carry a zeal unto him. But this doth bewray a most horrible blindness, and gross darkness in them, which cannot see, that to confess the name of Christ is not any thing at all available, seeing they do under that pretence rob and spoil him of his glory, and tread down his truth, an destroy his laws. The Apostle sayeth, Rom. 10. that the jews had the zeal of God, but yet he sayeth, it was not according to knowledge, and therefore that being not spiritual, but a carnal zeal, could nothing at all clear them, but that they were still those which as utter enemies of God did fight against him.  
In like sort although it be granted that the Papists have a devotion towards Christ, yet what doth it help them, seeing it is a carnal and blind devotion? 
Note.  our Saviour Christ showeth Mat. 23. that the Scribes and Pharises did build the tombs of the Prephets and garnish the sepulchers of the righteous▪ and said, that if they had been in the days of their fathers they would not have been partakers with them in the blood of the Prophets: but yet for all this their forwardness and good will to honour the Prophets and to disallow of their fathers in killing them he threateneth them, that all the righteous blood shed upon the earth, should come upon them, and why? because he would see and Prophets, and wise men and Scribes unto them: and of them they should kill and crucify: and of them they should scourge in their synagogs, and persecute from city to city. They were then gullty, 
Note.  and had their part in the blood of the former Prophet's, because they murdered those of their time. ●…s wicked and bloody generation of the Papists: they have such a zeal to the Saints of God that were of old, that they would honour them with divine worship, when as in the 
Mark this y●… generation of Papists.  mean time they persecure and murder all those which unbrace and follow the doctrine of those holy ones. Shall not they then be guilty of all the blood of the Martyrs whom they seem to love and honour, as the Scribes and Pharises did the Prophets, when as by all kind of cruel treacheries, by treasons and perjuries, they seek to murder, and destroy all those which bear any love to the glorious Gospel of our Lord jesus Christ, and that will not fall down and worship the beast nor receive his mark?  
If ever there were hellhounds that could not be satisfied with blood, these are they which would spare neither high nor low, Prince nor subject, 
●…sts the ●…test Idola●… that ever ●…eupon earth ●… the most ●…udy.  young nor old. If ever there were damnable heretics, 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 ear to the voice from heaven: Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues? Revel 18. 4. Is it not plainly said by the Angel, Revel. 14. 9 that if any man worship the beast, and his image▪ and shall receive the mark in his forehead, or in his hand, he shall also drink of the wine of the wrath of God, even of the undelayed wine, which is poured forth into the cup: of his wrath, and he shallbe tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb, 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 clear as the Sun at noon days, unto all those which have eyes to see, that Rome is that Babylon, and the Pope that savage and cruel 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 laws, to fly their fellowship and society, to be at utter enmity with them in this respect that they be the sworn enemies of Christ? What honour is there left unto the Son of God, when such vile caitiffs shall take upon them to be partakers with him in the office and dignity of the mediatorship? For when as the separation and enmity between 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 foul, and contrary unto his nature: there was none to approach unto him to be the mediator between 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 answer, and discharge whatsoever they could be charged withal: but such an one as was also most holy and pure. While the Tabernacle did stand 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 Ark to offer and make prayer for them. But those things were but shadows, and his consecration was carnal. He was a poor sinful man, not able to purchase favour for himself. He was a Priest agreeable to that covenant, but no wretched sinner can be the mediator of the new covenant, to stand between God and the people, that he may obtain favour and remission of sins for them, but he which is unspotted. Alas what case then are those men in, which take a poor Popish Priest, which is an unclean swine in lechery, to be their Priest to stand between God and them, to offer for them, that by him they may have their sins 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 Solomon, that the sacrifice of the wicked is an abomination to the Lord? can that which the Lord doth esteem as a thing abominable, be a sacrifice propitiatory? Can that which God doth curse and hate, cleanse away sin? The Lord in mercy open the eyes of poor simple men which have been seduced and misled, that they may see what a deceit this is, that a man shall be made to seek life in that which is one of the greatest sins that can be committed, as namely, to set a poor rotten worm 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 lieth in their power, the sacrifice of Christ, and fight under the banner of the devil against God, so also their fruits do follow accordingly, and declare what manner of trees they be. Do they not maintain lying and perjury, all kind of disembling, and false treacheries to obtain their purposes, and to bring their mischievous and devilish practices to effect? Are they not bloody murderers and traitors against their lawful Sovereign Prince? Let them show where ever Peter, Paul, or any Apostle of Christ hath taught the like, or put it in practice. If not then, let us conclude against them, that they be of their father the devil, who is the author of all falsehood, and a murderer, the worker of all treasons against Princes. And let all men which have any care to save their souls be so fare 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 myself. This zeal ought to be for the glory of Christ in all true Christians, this love settled in the hearts of all faithful subjects towards their Prince. There is no testimony of any goodness in men without this: for those men which can retain so willingly even in their bosoms these vipers, as some do their wives, their sons, their daughters; their servants, and their friends: although they make some show, as though they did somewhat mislike, yet they be very Atheists, void of all true knowledge, and fear of God.  
FINIS.