A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

The XV. point. Of intercession of Saints.

Our Consent.

Our consent with thē I will set down in two conclusions. Conclus. I. The saints departed pray vnto God, by giuing thanks vnto him for their owne re∣dēption, & for the redēption of the whole church of God vpon earth, Rev. 5. 8. The foure beasts and the foure and twentie elders fell downe before the Lambe, — 9. and they song a newe song, Thou art worthie to take the booke, and to open the seales thereof: because thou wast killed and hast redeemed vs to God— .13. And all the creatures which are in heauen—, heard I saying, Praise and honour and glorie and power be vnto him that sitteth vpon the throne, and vnto the Lambe for euermore.

II. Conclus. The Saints departed pray generally for the state of the whole church. Reu. 6.9. And I saw vnder the altar, the soules of them that were killed for the word of God —, and they cried, 10. How long Lord holy and true! doest thou not iudge and aueuge our blood on them that dwell on the earth? whereby we see they desire a finall deliuerance of the church, and a destruction of the enemies thereof; that they themselues with all the people of God might be aduanced to fulnesse of glorie in bodie and soule: yea the dumbe creatures, Rom. 8. 23. are said to grone and sigh, waiting for the adoption, euen the redemption of our bo∣dies: much more then doe the Saints in heauen desire the same. And thus farre we consent.

The dissent or difference.

They hold and teach, that the Saints in heauen, as the virgin Marie, Peter, Paul, &c. doe make intercession to God for particular men according to their seuerall wants: and that hauing receiued particular mens praiers, they present them vnto God. But this doctrine we flatly renounce vpon these grounds and reasons.

I. Isa. 63.16. The Church saith to God, doubtles thou art our father, though A∣braham be ignorant of vs, and Israel knowe vs not. Nowe if Abraham knewe not his posteritie, neither Marie, nor Peter, nor any other of the Saints depar∣ted knowe vs and our estate: and consequently they cannot make any parti∣cular intercession for vs. If they say that Abraham & Iacob were then in Lim∣bo, which they will haue to be a part of hell: what ioy could Lazarus haue in Abrahams bosome. Luk. 16.25. & with what comfort could Iacob say on his death bed: O Lord I haue waited for thy saluation. Gen. 46.18.

II. Reason. 2. King. 22.20. Huldah the prophetesse telleth Iosias, he must be gathered to his fathers, and put in his graue in peace, that his eies may not not see all 〈1 page duplicate〉〈1 page duplicate〉

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the euill which God would bring on this place. Therefore the Saints departed see not the state of the Church on earth, much lesse doe they know the thoughts and praiers of men. This conclusion Augustine confirmeth at large.

III. Reason. No creature, Saint, or Angel can be a mediatour for vs to God, sauing Christ alone, who is indeede the onely Aduocate of his church. For in a true and sufficient Mediatour there must be three properties. First of all, the word of God must reueale and propound him vnto the Church, that we may in conscience be ass••red, that praying to him & to God in his name, we shall be heard. Now there is no Scripture that mentioneth either Saints or Angels as mediatour in our behalfe, saue Christ alone. Secondly, a mediatour must be perfectly iust, so as no sinne be found in him at all, 1. Ioh. 2.1. If any man ••inne we haue an aduocate with the father, Iesus Christ the righ••eous. Now the Saints in heauen, howsoeuer they be fully sanctified by Christ, yet in them∣selues they were conceiued and borne in sinne: and therefore must needes e∣ternally stand before God by the mediation and merit of an other. Thirdly, a mediatour must be a propitiatour, that is, bring something to God, that may appease and satisfie the wrath and iustice of God for our sinnes: therfore Iohn addeth, and he is a propitiation for our sinnes. But neither Saint nor Angel can satisfie for the least of our sinnes: Christ onely is the propitiation for them all. The virgin Marie and the rest of the Saints beeing sinners, could not satisfie so much as for themselues.

IV. Reason. The iudgement of the Church. Augustine, All Christian men commend each other in their prayers to God. And who praies for all, and for whom none praies, he is that one and true mediatour. And, This saith thy Sauiour, thou hast no whither to goe but to me, thou hast no way to goe but by me. Chrysostome, Thou hast no neede of Patrons to God, or much discourse that thou shouldest sooth others: but though thou be alone and want a Patron, and by thy selfe pray vnto God, thou shalt obtaine thy desire. And on the saying of Iohn, If any sinne, &c. Thy praiers haue no effect vnlesse they be such as the Lord commends vnto thy father. And Augustine on the same place hath these words, He beeing such a man said not, ye haue an Aduocate, but if any sinne we haue: he saide not ye haue, neither saide he, ye haue me.

Obiections of Papists.

I. Reu. 5.8,9. The foure and twentie Elders fall downe before the lambe, ha∣uing euery one harpes and golden vyals full of odours, which are the praiers of the Saints. Hence the Papists gather, that the Saints in heauen receiue the praiers of men on earth, and offer them vnto the Father. Ans. There by praiers of the Saints, are meant their owne praiers, in which they sing praises to God and to the Lambe, as the verses following plainely declare. And these praiers are also presented vnto God onely from the hand of the Angel, which is Christ himselfe.

II. Obiect. Luk. 16.27. Diues in hell praieth for his brethren vpon earth, much more doe the Saints in heauen pray for vs. Ans. Out of a parable no∣thing can be gathered, but that which is agreeable to the intent and scope thereof: for by the same reason it may as well be gathered that the soule of Di∣••es beeing in hell had a tongue. Againe, if it were true which they gather, we

may gather also that the wicked in hell haue compassion and loue to their brethren on earth, and a zeale to Gods glorie: all which are false.

III. Obiect. The angels in heauen know euery mans estate: they know when any sinner repenteth and reioyceth thereat: & pray for particular men: therefore the Saints in heauen doe the like, for they are equall to the good an∣gels, Luk. 20.36. Ans. The place in Luke is to be vnderstood of the estate of holy men at the day of the last iudgement: as appeares, Math. 22.30. where it is saide, that the seruants of God in the resurrection are as the angels in heauen. Secondly they are like the angels not in office and ministerie, by which they are ministring spirits for the good of men: but they are like them in glorie.

Secondly we di••••ent from the Papists: because they are not content to say that the Saints departed pray for vs in particular: but they adde further, that they make intercession for vs by their merits in heauen. New Iesuits denie this: but let them here Lumbard, I thinke (saith he, speaking of one that is but of meane goodnes) that he as it were passing by the fire shall be saued by the merits and intercessions of the heauenly Church: which doth alwaies make intercession for the faithfull by request and merit, till Christ shall be compleate in his members. And the Romane Catechisme saith as much. Saints are so much the more to be wor∣shipped and called vpon, because they make praiers daily for the saluation of men: and God for their merit and fauour bestowes many benefits vpon vs. We denie not, that men vpon earth haue helpe and benefit by the faith and pietie which the Saints departed shewed, when they were in this life. For God shewes mercie on them that keepe his commandements to a thousand generations. And Augustine saith, it was good for the Iewes, that they were loued of Moses, whome God loued. But we vtterly denie that we are helped by merits of Saints either liuing or departed. For Saints in glorie haue receiued the full re∣ward of all their merits; if they could merit: and therefore there is nothing further that they can merit.

Notes

• Lib. 3. contr. Parmen. c.3. Tract. in Ioh. 22. De perfectu Evang.
• chap. 8.4.
• Lib. 4. dist. 4.5. p.6.
• on the second Command.
• q. 149. supe•• Exod.