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 onely 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 [Page] 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 onely 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, [Page] 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 onely 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 [Page] 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 onely 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, [Page] doubtlesse then are they mediators of the New Testament▪ For the Testament and the Priest are Christ onely 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 ordaine [...] no Priest in th [...] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page 10] 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.

[Page] 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 [Page] 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 [Page] 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 onely to the Sonne who is farre aboue principallities and powers. Such a priest as this must bring vs 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 [Page] & 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 vpon earth, and did offer the sacrifice of his bo­dy, yet ye see there was no outward thing that the Priests vpon 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 [Page] 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 [Page] 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 [...]rists Priest­ [...]od is heaven­ [...]conclude, 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 [...]he 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 [Page] 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 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 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 [Page] that is due alone unto the onely 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 [Page] 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. Vnto 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. [Page] 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 [...]l the Popish [...]nkets are [...]rthly.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 [...]on was cal­ [...]d 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 [...]hite cake o­ [...]er his head is [...] 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.

[Page] 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. [...]it 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 [Page 22] 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 [Page] 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 haue 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. Vnto 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 [Page] 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 [Page 25] 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 promise [...] 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 this hath 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 [Page 26] 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 onely 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 [...] 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 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 [Page] 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 spiri [...] [...] ­plies to us [...] death of C [...]these 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 [Page] 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 onely 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 onely the sacrifice of the Sonne of God.

[Page] 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 onely 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, [Page] 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 [Page 31] 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, onely 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 onely 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 onely remaineth.

[Page] 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 [Page 33] 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 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 bloud of 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 [Page 34] that office and dignity, which belongeth onely 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: onely 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.

[Page] 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 y [...] 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 [Page] 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, [...]sts the [...]test Idola­ [...] that ever [...]eupon earth [...] the most [...]udy.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 [Page] 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 [Page] 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 [Page 39] 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 loue 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.