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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01372	A briefe treatise against the priesthood & sacrifice of the Church of Rome wherein the simple may perceiue their intollerable impietie, usurping that office and action, which euer appertaine to Christ onely / by G.G.	G. G.	1584 (1584)	STC 11493.5; ESTC S2680	22,365	64

of Christ of it self had not power at once to purge eternally yet because it was the bloud of God it had that force Hereupon 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 eternall Hereupon we may strongly cōclude against the Papistes that with a double conclusion First that séeing no sacrifice hath the vertue to purge away sinne but because it is offered by the eternall spirite And secondly that his purging once made being that which is made by the eternall Godhead is perfect for euer By the first it is manifest that they are not able to offer a sacrifice propitiatorie because they are mortal mē by the seconde that there is no place for them the worke of purging sinne being alreadie accomplished for euer If there be a newe 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 vppon them to do that which he hath alreadie perfectly finished Come forth ye blind Papists and proue that ye are more than men shewe 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 Wee may ioyne hereunto the which is vsed to proue that the sacrifices of the Leuiticall Priestes did not purge sinne namely that they were so often offered For thereby the holie ghost doth teach that they were not able to sanctifie the commers thereto Heb. 10. 1. For then as he sayeth they shoulde haue ceased because there should haue béene 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 haue taken away the disease and perfected the cure then is it vaine to adde it any more If it be still continually from time to time applyed to the sore as still remaining then it may be said truely that the same medicine doeth 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 ●rpiation This disease of sinne still remaining as the continuall mention remembrance there● doeth shewe it followeth that those sacrifices did not nor could not purge it away Unto these is opposed the sacrifice of Christ which because it hath perfectly purged sinne for euer so that there remaineth no more conscience thereof in those that are sanctified it is done but once and neuer to be repeated or don again The other which were Priestes in the lawe stoode daily ministring and often offring the same sacrifices which coulde neuer take away sinne But this man hauing offered one sacrifice for sinne sitteth for euer at the right hand of God frō henceforth waiting vntill his enimies be made his soo●●loole Heb. 10. ver● 11 12. The former did stand daily mini●●ring as those which had not nor coul●● not accomplish the work of reconcil●ation although they offred neuer so often But he hauing once offered ●easeth from offring and is set downe in the highest throne of maiestie and glorie because as it is there saide he hath with one oblatiō made perfect for euer those which are sanctified If his sacrifice did abolish sinne but for a time as for a yere or certaine yeres then should he either bring nothing to passe or else returne often and sundrie times from his glorie to offer againe This is also confirmed in the same Chapter ver 18. by a conclusion which is drawen out of the forme of wordes which the Lorde vseth in the promise which he maketh of the Newe 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 giuen pardon and remission for that he colle●teth and where there is pardon ther is no more sacrifice for sinne Now therefore when we see this to be most manifest by the plaine doctrine of Gods worde let vs consider the abominable wickednes of the Papistes which by their sacrifice ouerturne all this For whereas there is remission of sinnes alreadie purchased what place can ther be for their sacrifice propitiatorie whereas that sacrifice is vnperfect and cannot take away sinne which is often offred how is theirs the perfect sacrifice of Christes bodie which is continually done againe and againe What do 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 New Testament hath failed that sinne is yet remembred no remi●●ion as yet obtained And further when they will needes haue him offred so ●●●ten is it not as much as to denye the effect and power of the bloud of Christ Is it not quite contrarie to this that with one oblation he hath made perfect for euer those that are sanctified But here they take exception and say that they do not offer any new sacrifice but the same And moreouer that their oblation is but an application of the fruit of that which Christ offered and that because we sée féele in our selues that we are still guiltie all which is but a blinde cauill For what though they say they offer the same did not the priests the sonnes of Aaron yerely offer still the same doth not the power of the reason stand in this to proue that they were not auailable because then they should haue ceased Can they denie 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 offring hath he made perfect for euer those which are sanctified This doth cut the throte of their oftē offring when his one offring had made perfect for euer for it leaueth nothing behind for such caitiues as they be And further where they pretende this necessitie because we haue still guiltie consciences therein they are more than beasts for the guiltinesse of our consciences is not for this that there néedeth any sacrifice to be offered to satisfie and purge sinne but through the remnants of iniquitie which remaine in vs because of the weaknes 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 alreadie satisfied If that act of theirs bée propitiatorie then is not sinne fully discharged by the other Thus blasphemous they are not onely in this their God of dough but also in all other their satisfactions for sinne and in the●● doctrine of Purgatorie For if there remaine any satisfaction or purgation to be made then is it not true that he hath made perfect for euer

come Hebrew 10. 1. vnlesse it had béene giuen them of God as it is expressed Heb. 5. where he speaketh of that Priesthood of the lawe which hath now ceased Séeing none could haue this honour to be a Priest of the olde Testament but such as were called of God as was Aaron then how much lesse shall any be partakers of this dignitie with the sonne of God to be the Priestes mediators of the newe couenant but such as can shewe that God hath giuen them this honour Christ did not take this honor to him selfe Hebr. 5. but he that said Thou art my sonne this day haue I begotten thée gaue it him The Lords sware that he should be a priest Let the Papists shewe any calling which they haue of God vnto this glorie of the Priesthood Let them shewe any one place out of the new Testament where Christ did ordeine Priestes Finally let them shewe where euer Peter or Paul or any Apostle or minister of the Gospel haue called themselues priests or haue béen so called by others otherwise than that which they giue vnto all the faithfull that being washed sanctified in the bloud of Christ they be made Kings and Priestes vnto God 〈◊〉 Pet. 2. Reuel 1. 5. which is in another sense than this which they challenge No the worde of the Lorde is directly against you ye priests of Baal For it speaketh of one Priest which should arise after the order of Melchisedech not of priests It sayeth there is one mediatour betwéene God and man 1. Timoth. 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 glorie to the Pope and his priestes as to say they be mediators of the newe Testamēt If not then are they no priests Nowe although this is sufficient to prooue their priesthood to be counterfait that they can shewe no calling in the worde nor no mention that any one of the Apostles was a priest or that any man should haue such honour yet to make the matter more euident I will shewe by further reasons that their priesthood is such that it cannot stand with the priesthood of Christ We al knowe that the Lord swore that his sonne should arise vp a Priest for euer after the order of Melchisedech Psa 110 Then if it fall out as it shal be manifestly shewed that the Priesthood of the Papacie is directly contrary vnto that order of Melchisedech It must néedes also followe that the same is not of God The order of the priesthood of Mechisedech is gathered out of that which Moses saith of him Genesis 14. the wordes are these And Melchisedech King of Salem brought foorth bread 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 heauen and earth and blessed be the most high God which hath deliuered thine aduersaries into thine hand and he gaue him tythe of all This man was greater than the Patriarche Abraham as it is proued 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 no● 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 mother without kinred without beginning of dayes and without ende of life as though he were one that had suddēly come downe from heauen When it is saide 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 nor yet of any that did succéede him it is gathered that he doth continue a priest for euer And moreouer that in his Priesthood all thinges are spirituall and full of endles power By this argument the holy Ghost proueth Hebr. 7. ver 16. 17. 18. that the priesthood of the Leuites was abrogate and could not stand with the Priesthood of Christ séeing it could giue no strength nor furtherance thereto for the one being spirituall and according to the power of the life that is not dissolued the other as he speaketh being after the law of the carnall commaundement they could not be ioyned so together as that the one might be a supply vnto the defect of the other For although the law of the carnall commaundement which is so called not in respect of the founder thereof which was God but for that the substāce of the things were bodily and carnall did profit and benefite men thus farre that by outwarde carnall things they had the resēblance of things spirituall to strengthen their faith Yet when he was come in whom was all the spirituall and heauenly power of the Priesthood those carnal 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 vpon earth which was built with hands he had the bloud of calues and goates and slaine beastes for sacrifice hee presented the names of the tribes before the mercie seat All these and such like are the carnall cōmaudement these did not take away sinne nor restore into fauour with God But Christ alone is the Priest that wrought that His annoynting was not with oyle but with the holie Ghost He needed no holie garments for there was no spot of vncleannes in him to be couered He came not with the bloud of slaine beastes but with his own bloud He entred not into y● Tabernacle made with hands to appeare for vs and to present vs before the Arke but he is entred into the very heauens euen vnto the throne of God to present vs there Thus then it followeth that the Priesthood of Aaron being after the law of the carnall commaundement that is to saye 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 heauenly and spirituall and full of endlesse power hath fully and perfectly accomplished the worke of reconciliation If this order then of Melchisedech wherin there is nothing carnall did abolish the order of the Priesthood of Aaron wherein al things were carnall because the carnall things cannot helpe at al to bring men to heauen and because the order of the one Priesthood did so differ from the other as being of a quite contrarie nature It must néedes followe that the Priesthood of the Papacie cannot stand with the Priesthood of Christ because it is also carnall For was the oyle vpon Aaron carnall and is not their annoynting shauing carnall Were all the ministring garments of Aaron carnall and are not their