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men, who cannot be content to be ignorant of any thing, do affign of the knowledge which the faints in heaven have of the condition and wants of men here below.

They tell us, that they know all our prayers and wants in the glafs of the Deity or Trinity; which metaphor of the glafs of the Deity or Trinity, if it have any meaning, it must be this, that the faints in heaven beholding the face of God, or the divine effence, in which the knowledge of all things is contained, they may in that glass fee all things that God knows. But then they fpoil all this fine fpeculation again, by telling us, that this glafs does not neceffarily reprefent to them all that knowledge which is in the divine mind; but that it is a kind of voluntary glass, in which the faints are only permitted to fee fo much as God pleaseth; but how much that is, they cannot tell us. Which amounts to no more than this, that the faints in heaven know as much of our condition here upon earth as God is pleased to reveal to them: and if this be all, it is as good a reason why we should pray to good men in the Eaft or Weft Indies, to pray for us and help us; because they also know as much of our neceffities and prayers as God thinks fit to reveal to them.

But if the faints must have a revelation from God of our prayers, before that they know that we pray to them; then the fhorteft and furelt way both, is, to pray to God, and not to them; or however, as Bellarmine confeffeth, it were very fit to pray to God, before every prayer we make to the faints, that he would be pleafed to reveal that prayer to them, that, upon this fignal and notice given them by God, they may betake themselves to pray to God for us. But unless it were very clear from fcripture, that God had appointed this method, it is in reafon fuch a way about, as no man would take that could help it. And it seems to me to as little purpose; for why fhould not a man think God as ready to grant him all his other requests, without the mediation and interceffion of faints, as this one request of revealing our prayers and wants to them? And if this way be not thought fo convenient, I know but one more; and that is, to pray to the faints to go to God, and beg of him, that he would be pleased to reveal to them our fupplications and

wants,

wants, that they may know what to pray to him for in our behalf: which is juft fuch a wife courfe, as if a man fhould write a letter to his friend that cannot read, and in a postscript defire him, that as foon as he hath received it, he would carry it to one that can read, and intreat him to read it to him. So that which way foever we put the cafe, what course soever we take in this matter, it will be fo far from feeming reasonable, that we fhall have much ado, and must handle the business very tenderly, to hinder it from appearing very ridiculous.

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Thus I have examined their chief pretences from fcripture, for the countenancing this doctrine and practice; and have fhewn how little, or rather nothing at all is there to be found for it: and that alone is reafon enough against it, though there were nothing in fcripture against it, that there is nothing in fcripture for it. But I have already produced clear proof out of the New Teftament againft it: and because they think the least shew and probability from fcripture a good argument on their fide, I will offer them a probable argument out of the Old Teftament, upon which though I will lay no abfolute stress, yet I believe it would puzzle them, upon their principles, to give a clear anfwer to it; and it is from 2 Kings ii. 9. where Elijah, juft before he was taken ven, fays to Elifha, Afk what I shall do for thee, before I be taken away from thee; thereby intimating, as one would think, that then was the laft opportunity of afking any thing of him: but if Elijah had understood the matter right, as the church of Rome does now, he fhould rather have directed him to have prayed to him when he was in heaven, where he would have a more powerful interest, and be in a better capacity to do him a kindness. For the reason the church of Rome gives why they did not pray to the faints under the Old Teftament, namely, because they were not then admitted into heaven, will not hold in the cafe of Elijah, who was taken up into heaven body and foul; and confequently in as good circumstances to be prayed to as any of the faints and martyrs that have gone to heaven fince.

5. I fhould now have proceeded, in the fifth and laft place, to have shewn, that this practice is not only needlefs and useless, but very dangerous and impious; be

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caufe contrary to the Chriftian religion, and greatly derogating from the merit and virtue of Chrift's facrifice, and from the honour of the only mediator between God and men, Chrift Jefus. And indeed how can we apply ourfelves to any other mediators and interceffors with God in heaven for us, without a grofs and apparent contempt of the high priest of our profeffion, Jefus the Son of God; as if we either distrusted his kindness and affection, or his power and intereft in heaven to obtain at God's hand all those bleffings which we stand in need of? The Apostle to the Hebrews tells us exprefsly, that he is able to fave to the uttermost all thofe that come to God by him; that is, who addrefs their prayers and fupplications to God in his name and mediation. But if we will chufe other mediators for ourselves, of whom we are not fure that they can either hear or help us, we may fall fhort of that falvation which the Apostle tells us we are, fecure of by the mediation of Jefus Chrift; for he is able, &c.

But this hath been fhewn fo abundantly in the former part of this difcourfe, and is fo clearly confequent from the whole, that I fhall here conclude my difcourfe upon the fecond propofition I laid down from the words of my text, viz. That there is but one mediator between God and men, the man Chrift Fefus.

As to the Third propofition contained in the text, viz. That this one mediator Jefus Chrift gave himself a ransom for all, I have treated on that fubject particularly on another occafion, [ferm. 47.].

And as to the Fourth and last propofition, viz. That the mediation or interceffion of Jefus Chrift is founded in his redemption of mankind; and because he gave himfelf a ransom for all, therefore he, and he only, is qualified to interceed for all men, in virtue of that facrifice which he offered for the falvation of mankind; I judge nothing more needful to be added to what has fallen in concerning that fubject, in my handling the fecond propofition, in this and the two former fermons.

SERMON

SERMON

269

LXXIV.

The general and effectual publication of the gospel by the Apostles.

Preached on Afcenfion-day.

MARK XVI. 19. 20.

So then after the Lord had spoken unto them, he was received up into heaven, and fat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with Signs following.

'N thefe words you have these two great points of Chriftian doctrine.

IN

1. Our Saviour's afcenfion into heaven, and exaltation at the right hand of God: He was received up into heaven, and fat on the right hand of God.

2. The effect or confequence of his afcenfion and exaltation; which was, the general and effectual publication of the gofpel: They went forth, and preached every where, the Lord working with them, and confirming the word with figns following. And both thefe are very proper for this day; but I fhall at this time handle the latter point, namely, the effect or confequence of our Saviour's afcenfion into heaven, and exaltation at the right hand of God: They went forth, and preached every where, the Lord working with them, and confirming the word with figns following.

And these words contain two things in them.

1. The general publication of the gofpel by the Apoftles: They went forth, and preached every where.

2. The reafon of the great efficacy and fuccefs of it; namely, the divine and miraculous power which accompanied the preaching of it: The Lord wrought with them, and confirmed the word with figns following.

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I. The

I. The general publication of the gofpel by the Apofles: They went forth, and preached every where. And indeed the industry of the Apostles and the other difciples in publishing the gofpel, was almoft incredible. What pains did they take? what hazards did they run? what difficulties and difcouragements did they contend withal in this work? and yet their fuccefs was greater than their industry, and beyond all human expectation; as will appear, if we confider these five things.

1. The vaft fpreading of the gofpel in fo fhort a space. 2. The wonderful power and efficacy of it upon the lives and manners of men.

3. The weakness and meanness of the instruments that were employed in this great work.

4. The powerful oppofition that was raised against it. 5. The great difcouragements to the embracing the profeffion of it. I fhall fpeak briefly to each of thefe.

1. The vaft fpreading of the gofpel in fo fhort a space. This is reprefented Rev. xiv. 6. by an angel flying through the midst of heaven, and preaching the everlasting gospel to every nation, and kindred, and tongue, and people. No fooner was the doctrine of the Chriftian religion publish-ed, and made known to the world, but it was readily embraced by great numbers, almoft in all places where it came. And indeed fo it was foretold in the prophecies of the Old Testament, Gen. xlix. 10. that when Shiloh (that is, the Meffias) fhould come, to him fhould the gathering of the people be; and If. ii. 2. that in the last days the mountain of the Lord's houfe fhould be established in the top of the mountains, and be exalted above the hills; and that all nations fhould flow unto it. If. lx. 8. the Prophet fpeaking of mens ready fubmiffion to the gofpel, and the great number of thofe that fhould come in upon the preaching of it, they are faid to flee as a cloud, and as the doves to their windows.

So quick and ftrange a progress did this new doctrine and religion make in the world, that in the space of about thirty years after our Saviour's death, it was not only diffufed through the greatest part of the Roman empire, but had reached as far as Parthia and India. In which we fee our Saviour's prediction fully verified, that before the deftruction of Jerufalem the gospel should be preached

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