Faith to teach many Mediators though inferior to Christ as to teach many Gods though subordinate to the Supreme God. So 1 Cor. 8. 5 6. For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and Lords many but to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him In opposition to the Pagan Idolatry in worshipping many inferior Gods and Lords together with the Supreme God either as sharers with him in the Government of the World or as Mediators with him for Men. But we are to worship and in Worship to apply our selves to no other but this only Lord God and our Saviour Jesus Christ For Acts 4. 12. Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved not yet in Heaven neither John 14. 6. I am the Way the Truth and the Life no Man can come unto the Father but by me And Vers 13. Whatsoever ye shall ask the Father in my Name I will do it that the Father may be glorified in the Son. And John 16. 24. That your Joy may be full This is the only direction which our Saviour gave his Disciples a little before his Death to ask in his Name and to come to the Father by him to which and to no other way of address is the Promise of Audience made So that for any to address themselves to Saints or Angels as Mediators must needs be presumptuous and vain Ephes 2. 18. For through him we both have access by one Spirit unto the Father And Ephes 3. 12. By him we have boldness and access with confidence through the Faith which we have in him There can be no need then of other Mediators since the Son renders the Father accessible and favourable to us so that we may come to him with an holy boldness and confidence Heb. 4. 15. For we have not an High-Priest that cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are Sin only excepted We cannot address our selves to any one that knows our Necessities better who hath more compassion of our Miseries or who is better able to do us good or who is more nearly allied unto us For we are Members of his Body of his Flesh and of his Bone Ephes 5. Vers 16. Let us therefore come boldly unto the Throne of Grace to the immediate presence of God whither we may immediatly direct our Prayers through the Merits and Intercession of Christ not to the Shrine of any Saint by the way that we may obtain Mercy and find Grace to help in a time of need And Heb. 10. 19. Having therefore boldness to enter into the Holiest by the Blood of Jesus by a new and living Way which he hath consecrated for us through the Vail that is to say his Flesh and having an High-Priest over the House of God let us draw near with a true Heart in full assurance of Faith. But to use the Mediation of Saints and Angels and directly contrary to this boldness and assurance which we should have in our access to him by Christ For that sets us at a greater distance from God and implies as if we did not dare to approach his Presence without the Intercession of a Favourite Saint Heb. 7. 24 25. But this Man because he continueth for ever hath an unchangeable Priesthood wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Where the Intercession of our Saviour is made an act or part of his unchangeable Priesthood not to be imparted to any other And by this Intercession of his we obtain Eternal Salvation So that there can be no need of any others Intercession The Mediatory Intercession of Saints then is an invasion of Christ's Priestly Office and doth also plainly imply the insufficiency of our Saviour's Intercession contrary to the Apostle Heb. 12. 24. We are come to Jesus the Mediator of the New Testament and to the Blood of Sprinkling that speaketh better things than that of Abel Note that Jesus Christ is the Mediator in virtue of his Blood. Which doth not cry for Vengeance against his Brethren as Abel's did but by which he intercedes and calls for Mercy Grace and Peace for the greatest Sinners who have their Hearts touched with Repentance and therefore none should be discouraged from approaching this Mediator 1 John 2. 1 2. I write these things unto you that ye sin not but if any Man sinneth we have an Advocate with the Father Jesus Christ the Righteous For he is the Propitiation for our Sins and not for ours only but also for the Sins of whole World. Where Christ is described as the Advocate the only Advocate appointed for us in the Court of Heaven and the Advocate General of all Christians And the Holy Spirit joins Intercession and Propitiation together and founds the former upon the latter to teach us that whosoever is not a Mediator of Redemption and Propitiation cannot be an Advocate or Mediator of Intercession It is his Mouth alone then by which we speak to the Father and that in the virtue of the Propitiation which he hath made So again Rom. 8. 34. It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us The Intercession of Christ is founded upon his Death It belongs to none other but him who shed his Blood upon the Cross to appear for us within the Heavenly Sanctuary It is his part only to present the Prayers of the Church of God who can cover their Defects and render them acceptable to God which was formerly shadowed in the Person of the High-Priest who was to carry upon his Miter a Plate of pure Gold in which was engraven Holiness to the Lord. Exod. 28. 37 38. Thou shalt put it on a blue Lace that it may be upon the Mitre upon the fore-front of the Mitre it shall be And it shall be upon Aaron ' s Forehead that Aaron may bear the Iniquity of the Holy Things which the Children of Israel shall hallow in all their Holy Gifts and it shall be always upon his Forehead that they may be accepted before the Lord. This is fulfilled in Christ alone who is the Substance and the Truth of all the ancient Figures All the Psalms of David and all other Prayers both in the Old and New Testament are directed to God alone and not one Supplication made or one Hymn bestowed upon any Tutelar or Patron Saint or Angel throughout all the Scripture Which is very strange among so many devout Men and their Devotions that are mentioned if the thing had been allowable 2 Kings 2. 9. Elijah said to Elisha Ask what I shall
Christ for the edifying of the Church Ephes 4. 11 12. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ till we all come in the Vnity of the Faith c. But not one word of such an Office as that of supreme Pastor or universal Sovereign over all Which we may be sure he would not have omitted if such an Office had been so necessary to the aforesaid Ends as is pretended CHAP. IX That the Pope hath power over Kings to Excommunicate and Depose them and can give Power to resist Soveraign Princes and can absolve Subjects from their Allegiance And that all Ecclesiastical Persons are exempted from the Jurisdiction of Secular Courts The 3d General Council of Lateran Cap. 27. 14. The 4th of Lateran Can. 3. de Haereticis Can. 43. Council of Lions Ann. 1245. Council of Constance Sess 17. Council of Trent Decret de Reformat Cap. 12. THis vast and exorbitant Power being founded upon the Pope's Headship over the Church which is refuted before there needs no new Arguments here for the confutation hereof For it is not pretended that the Pope hath a proper and direct temporal Soveraignty but as a necessary Consequent to and appendix of his Spiritual and for the promoting the Ends thereof The Pope can change Kingdoms take them from one and give them to another as the soveraign spiritual Prince if this be necessary to the Salvation of Souls Which are the words of Bellarmiâ—◠〈◊〉 Rom. Pontif. lib. 5. cap. 6. So that the same Arguments produced before to refute the spiritual Soveraignty serve also to overthrow the temporal and more strongly this having only relation to the former and inferr'd from it by far-fetch'd Consequences without the least intimation from Scripture And the exemption of all Ecclesiastical Persons from the Temporal Power is grounded likewise upon the same Papal Headship For he being supposed to be their supreme Governor and Soveraign is to take cognizance of all Causes that have relation to them as their proper Judg. And this being the Consequent of such a Principle the Principle being overthrown the Consequence must also fall with it And then there remains no other Power upon Earth to which the Clergy are to be subject as their supreme Governor under God and Christ but soveraign Princes and States in their several Dominions But yet this pretended Exemption of the Clergy may be likewise farther confuted from the following Texts Rom. 13. 1 2. Let every Soul be subject unto the higher Powers meaning the supreme Civil Authority whatsoever it is whether Emperor King c. in their several Dominions Here 's an universal Assertion respecting all Persons under such Authorities and no exemption of any For there is no such Power lawfully constituted but of God The Powers that be are ordainded of God. Wherefore he that resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation So that there is no Power whatever that can absolve Subjects from their Allegiance to the supreme Magistrate or free them from his Jurisdiction lawfully constituted For he beareth not the Sword in vain 't is his part to bear and wield and Sword of Justice For he is the Minister of God to execute Wrath upon him that doth evil and to punish Offenders And therefore Ecclesiastical Persons as â—ell as others if they do evil against the Laws of God and a lawful Government are liable to the just execution of punishments inflicted by such Governours But it is well known that the Republick of Venice was put under an Interdict for having began a Process against an Abbot and a Canon who were notoriously criminal and punishable 1 Pet. 2. 13 14. See also St. Peter ' s Judgment Submit your selves to every Ordinance of Man for the Lord's sake whether it be to the King as Supreme or unto them that are sent by him for the punishment of evil Doers and for the praise of them that do well He doth not say Submit your selves to me as the supreme Head of the Church neither saith he Submit your selves from time to time to my Successor in Rome but submit your selves to the King as Supreme And how could he more manifestly teach subjection which all Persons of whatsoever Condition and Quality should render unto him For he makes no exception of the Clergy but this Epistle is directed to them as well as others See Chap. 5. Tit. 3. 1. See here again to the same purpose St. Paul Put them in mind to be subject to Principalities and Powers and to obey Magistrates Who were these that Titus was to put in mind to be subject but those who by St. Paul's direction were committed to his care and teaching among which we find the Elders and Bishops of the Churches Chap. 1. 4 5. these were some of those then whom Titus was to put in mind to be subject Aaron was Elder Brother to Moses and chief Priest yet nevertheless he was subject to Moses and called him his Lord Exod. 32. 21 22. And Moses said unto Aaron What did this People unto thee that thou hast brought so great a Sin upon them viz. of the Golden Calf of which they spake And Aaron said Let not the Anger of my Lord wax hot thou knowest the People that they are set on mischief And Numb 12. 11. Aaron said unto Moses Alas my Lord lay not this Sin upon us wherein we have done foolishly and wherein we have sinned for he and Miriam had murmured against Moses The chief Priests were subject to the Kings of Israel For which you need but read the Books of Kings See one Example hereof to which no reply can be made 1 King. 2. 26 27. Vnto Abiather the Priest said King Solomon Get thee to Anathoth unto thine own Fields for thou art worthy of Death but I will not at this time put thee to death because thou bearest the Ark of God before David my Father c. So Solomon thrust out Abiathar from being Priest unto the Lord. But now under the New Testament saith Cardinal Bonaventure the Temporal Rule is subject to the Priesthood and Popes may now degrade Kings and depose Emperors as this hath often come to pass But wherein is the difference and where is the proof of this impious Assertion St. Paul pleadeth his cause before Felix a secular Judg and doth not except against the Jurisdiction of the Court Acts 24. And so again before Festus Acts 25. But now the meanest Priest and the poorest Monk of them all where he can refuseth to appear before the secular Judges And it is a received Maxim The Pope ought to judg all the World and be judged himself of no Body Distinct 40. Can. Si Pape At last St. Paul appeals unto Cesar Acts 25. 10 11. Then said Paul I stand at Cesar
who only was made to be Sin or a Sin-offering for us that we might be made the Righteousness of God i. e. treated as Righteous Persons in him and for his sake and not for the Merits and Satisfactions of others 2 Cor. 5. 21. And Vers 19. God was in Christ reconciling the World to himself not by the Satisfactions and Merits of Saints 1 Pet. 1. 19. Redeemed we are by the precious Blood of Christ as of a Lamb without blemish and without spot Which the Apostle implies it was needful he should be to become our Redemption but this cannot be said of the Sufferings of any Saint 1 Cor. 1. 30. He is made to us of God Wisdom and Righteousness and Sanctification and Redemption that according as it is written He that glorieth let him glory in the Lord and give him the praise and thanks of the whole Work and have no dependance upon the Sufferings and Satisfactions of Saints For Isa 43. 11. I am the Lord and besides me there is no Saviour And Col. 2. 10. Ye are compleat in him So that we have no need of Saints Satisfactions nor is it their Office and Business to satisfy but only Christ's We cannot do it for our selves nor others for us but he alone who is our Peace As was also proved before by the Texts of the foregoing Chapter There is none but Christ who by his Satisfactions and Intercessions doth answer for others Sins There is no meer Man that can answer for another Though God may and doth often shew Mercy to some Men with respect to others in many Instances according to his Covenant or for other holy and wise Ends it is not for the sake of any Merits and Satisfactions which others have offered for them nor doth he pardon Mens Sins or give them Life upon the account of such Merits and Satisfactions but deals with Men in that respect only according to their own Works and shows Mercy only in Christ and for his sake Gal. 6. 6 7. Let every Man prove his own Work and then shall he have rejoicing in himself and not in another For every Man shall bear his own Burden Exod. 32. 31. Moses said O this People have sinned a great Sin yet now if thou wilt forgive their Sin and if not blot me I pray thee out of the Book which thou hast written And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book The Prophet Moses was not admitted to bear the Punishment of the People but every Man was to bear his own Sin. Ezek. 18. 20. The Soul that sinneth the same shall die The Son shall not bear the Iniquity of the Father neither shall the Father bear the Iniquity of the Son. The Righteousness of the Righteous shall be upon him and the Wickedness of the Wicked shall be upon him Mat. 3. 9 10. Think not therefore to say within your selves We have Abraham to our Father every Tree which bringeth not forth good Fruit is hewen down and cast into the Fire ' T is not another's Righteousness will avail to our acceptation Hab. 2. 4. The Just shall live by his Faith not by the Faith of another 1 Cor. 3. 8. Every Man shall receive his own Reward according to his own Labour For 2 Cor. 5. 10. We must all appear before the Judgment-Seat of Christ that every Man may receive the things done in his Body according to that he hath done whether it be good or bad 1 Pet. 1. 17. For the Father judgeth without respect of Persons according to every Man's Work. In vain shall we alledge the Fasts and Alms of another He that serves God by a Proctor shall go to Hell in his own Person Mat. 25. 8 9. The foolish Virgins said unto the Wise Give us of your Oil for our Lamps are gone out They would fain have had a benefit in their Righteousness But the Wise answered saying Not so lest there be not enough for us and you It must be your own Righteousness that must serve you according to the Covenant of Grace in Christ And therefore Vers 35. one Man's good Works did not profit another but every one is judged according to his own Actions And it is Christ alone that satisfies for others and not any Saint with him or subordinate to him As 1 Cor. 1. 12 13. Every one of you saith I aâ— of Paul and I of Apollo and I of Cephas and I of Christ Which is equally blame-worthy in having recourse to their several Merits with Christ's as upon other respects Is Christ divided was Paul crucified for you or were ye baptized in the Name of Paul The same may we also say to those of the Church of Rome when one says I am of St. Francis I of St. Dominick and I of the Society of Jesus Is Jesus divided from Christ Was St. Francis crucified for you or were ye baptized in the Name of Dominick or Igâ—atius Loyola As for what the Apostle says Col. 1. 24. I now rejoice in my Sufferings for you and fill up that which is 〈◊〉 of the Afflictions of Christ in my Flâ—sh for his Body's sake which is the Church It is not meant that he suffered to satisfy for their Sins as if any thing were wanting in the meritorious Sufferings of Christ to that end God forbid But it was for the Church's good that the Apostles suffered to give them an Example of Constancy c. And the Sufferings of the Members of Christ are called Christ's Sufferings 2 Cor. 1. 5. And they are partakers of Christ's Sufferings 1 Pet. 4. 13. They being predestinated to be conformed to their Head Rom. 8. 29. They are to suffer as he did and so by degrees to fill up the Sufferings that are designed for the whole Body of Christ and then at last also they shall reign with him but that by his Gift and Purchase alone Rev. 2. 10. And Rev. 7. 14. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb therefore are they before the Throne of God. Now if there be no Satisfactions for Sin made by any Man or Men but only Christ and much less superabounding Satisfactions and Merits for others above what any one hath need of him then there can be no Treasury of these in the Church for the use of others that want For there can be no Treasury of that that is not And what need can there be of it when Christ's own Satisfaction is sufficient in all Cases And if there be no such Treasury in the Church for the benefit of others to be dispens'd then the Pope nor any one else is the Dispenser for he cannot dispense it if it be not If it be not in his hands to give he cannot give it or rather sell for they do not use to be very free of their Gifts And then consequently the use of Pardons and Indulgences for