The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

CHAP. VIII. What it is to ask in the name of Christ, why we must, and whether the Jewish Church did pray in his name?

Joh. 16.23. Whatsoever ye shall ask the father in my Name, he will give it you, Joh. 14.13, 14. Whatsoever ye shall ask in my Name, that will I do, &c.

ALbeit every act of worship and adoration must ulti mat∣ly, be terminated in God, and be equally directed to all the persons of the blessed Trinity, as its chief and principal object, and therefore in prayer (as a main point of divine worship) we must draw nigh to God, and offer up our desires to the Father, Son and holy Ghost, as having one and the same divine nature, power and glory; yet in this spiritual performance (as also in every other ordinance) there is some∣thing, as it were, proper and peculiar to each person of the Trinity; as we shall more fully shew, Part. 3. Chap. 1. where we are to enquire, how we should conceive of God in prayer, and after what order we should direct our petitions to each of these glorious persons? But now, in a word, we take notice how the Apostle expresseth this appropriation, Eph. 2.18. where we are said through Christ to have access to the Father by the Spirit; 1. The holy Ghost dictates and draws up our bill; 2. The Son gets us access and audience, he presents and pleads our cause; and, 3. The Father accept∣eth and granteth our requests; which being thus framed by the Spirit, and perfumed with Christs incense, must be a(a) 1.1 sacrifice acceptable, and well-pleasing odour of a sweet smell to God. We will not now ask, why we are said to have access to the Father, while we must also approach the Son and holy Ghost; but remitting that to its own place, we shall now, for clearing the description of prayer, only show, 1. what it is to pray through Christ or in his name; 2. what it is to pray by the holy Ghost, and what is the help and assistance he affordeth: of the first, in this; and of the second, in the following Chapter.

Time was, when there was a sweet communion between God and man, and that was mans happinesse; he needed not have been afraid to approach the Throne; but sin did make a wofull breach and separation, and ever since the apostat rebel hath lien under a twofold incapacity to draw near to the King; 1. Morall, in respect of guiltinesse and provocation; the wrath and terrours of the provoked majestie, like that flaming sword, Gen. 3.24. doth guard the way, and hold off the rebel, that he may not approach the Throne; fear did not keep man from sining and departing from God, therefore fear shall arrest him in the place that he dar not return; 2. Physicall, in respect of weaknesse and impotency, and that not meerly privative, but accompanied with a positive enimity, stubbornnesse and aversenesse from returning Man by his fall did not only break his leggs, and so dis-enable himself, that from that time forth he had no strength to ascend to the place from which he fell; but also, like some vagabonds who having resolved to make a tread of begging, rejoyce in their impotency and sores, and refuse to be healed; so the wretched sinner accounts his losse gain, and rejoyceth to wallow in the mire into which he hath fallen, hating God, and abhorring a communion with him, he doth not con∣sider nor lay to heart his own misery and unhappiness.

But while no Physician was employed, nor could be found to cure this desperat disease and soul-lethargy, our blessed Saviour was(b) 1.2 found of them that sought him not. When he looked and(c) 1.3 saw none to help or uphold, his own arm brought Salvation;(d) 1.4 when no eve pitied us to have com∣passion upon us, when we were cast out into the open feild, to the loathing of our person being polluted and wallowing in our own blood, when he passed by and looked upon us, that was a time of love; he spread his skirt over us, and covered our nakedness, and while we were lying in our blood he said unto us, live, and to a generation not worthy to be piti∣ed,(e) 1.5 behold me, behold me; he became a(f) 1.6 brazen Serpent, saying to all these that were bitten and stinged to death by the old serpent(g) 1.7 look unto me, and be ye saved. When the precious redemption of the soul did cease for ever, and

none was able to give God a ransom for it, Psa. 49.7, 8. He gave his precious soul an offering for our sin, Isa. 53.10. When none could cure our sores, he made a plaster of his own blood, he did bear our griefs, and carried our sorrows, he was wounded for our transgressions, and bruised for our iniquities, the chastisment of our peace was upon him, and with his stripes we are healed, Isa. 53.4, 5.

And now all honor and praise be to our physician, who hath cured all our sores, and hath removed both that mo∣rall and physicall incapac ty and impotency, of which we did labor; He hath, 1. by his blood washen away the guilt, so that now there is no condemnation to them that are in Christ Jesus; Secondly, by his Spirit (whose(h) 1.8 sending into our hearts he hath also purchased with his blood) he strengthneth us with might in the inner man, Eph. 3.16. the Spirit of Christ will make us both willing and able to draw nigh to God. Thirdly, he hath purchased liberty and accesse, and now by his blood we have boldnesse to enter into the Holiest by a new and living way which he hath consecrated for us; Heb. 10.19, 20. Fourthly, he hath purchased to us success and a safe return of our prayers; so that the Father now can deny us nothing we ask in his name. John. 16.23.

Thus to us(i) 1.9 Christ is all, in point of, 1. conciliation; 2. assistance; 3. accesse; and, 4. successe; and should we not then draw nigh to God in his name? a d may we not fear lest God prove a consuming fire, and(k) 1.10 spread upon our faces the dung of our sacrifices, if they be not offered up by the hand of this our high Preist? but when we approach in his name, we must prevaile in him, we have accesse with con∣fidence, and may come boldly to the Throne of grace, that we may obtain mercy and find grace to help in time of need, Eph. 3.12. Heb. 4.14.16.

And there be these three most powerfull grounds of this prevalency, whereupon our confidence should be built when we approach in his name.

1. The Fathers love and tender bowels towards his only(l) 1.11 begotten son, Mat. 3.17. Iohn, 3.35. and. 5.20. Col. 1.13. Heb. 3.6. the(m) 1.12 name of a dear freind, though absent

or dead, will be very prevalent with us for obtaining a favour, and shall not the name of Christ (who ever liveth with the Father, and who hath the same nature and will with the Father) being interposed, obtain a grant to our desires? Was the remembrance of Abraham, Isaac and Iacob, who were Gods(n) 1.13 friends, pleaded as a motive for the Lord to show mercy to their posterity, Exod. 32.13. Deut. 9 27. &c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son?

2. His blood and sufferings, that price he hath laid down for all our mercies; though we can only plead mercy and grace, yet our cautioner hath satisfied divine justice: he hath purchased us and all our mercies at a dear rate, Act. 20.28. Eph. 1.5. and 2.13. Col. 1.20. 1 Cor. 3.2, 22, 23. &c.

3. His intercession and appearing in the heavens, pleading our cause with the Father there, and s••c••••••ing the cry of his blood wh ch was shed on earth, and obtaining to us, what he purchased by it. See Chap. 5.

And thus, though we should pray in the holy Ghost, Jud. 20. yet not in the name of the holy Ghost; the Spirit must help us to pray, but he is not our Mediator, for whose sake our prayers are accepted. I have(o) 1.14 read of Arrius, that one of his haeresies was, that he attributed the office of mediator to the holy Ghost; but why should we stay to confute that dream; and to show, that as there is but are God, so there is but one Mediator between God and men, the man Christ Jesus, who gave himself a ransom to red 〈◊〉〈◊〉 l••st men? 1 Tim. 2.5, 6. For clearing of this point, we will show, 1. what it is to ask in Christs name; 2. why we must as, in his name; 3. whether the J••wish Church did believe in him and pray in his name; 4. we will close with a word of application.

For the first, To pray in Christs name, is not a work of the(p) 1.15 lips, or to say, Lord hear us for Christs sake; we dishonour Christ, and we mock the Father, when thus we take his name in vain, and mention it in our prayers without reverence and dependance on him for an answer. You will say, what then doth this phrase import? Ans. If we per∣pend

it as in the Scriptures attributed, either to the Father or Son, we will find, that it doth signifie as to our purpose (for it hath several other significations) 1. his(q) 1.16 command and appointment, as, Exod. 5.23. Deut. 18.20. Mat. 18.20. Secondly, his help and assistance, or our dependance upon his strength and power; as, Ps. 44.5.1 Sam. 17.45. Luk. 10.17. Thirdly, his glory, as the end of our acti∣ons, and the dispensations of providence towards us, Col. 3. 17. Mat. 18.20. Ps. 31.3. Fourthly, as it is particularly attributed to Christ, especially and most usually it importeth our dependence on him, as our Mediator and advocate, and our confidence in his merit and intercession; as Joh. 14.13, 14, and 16.23. &c. And in this last sense, especially, we are said to pray in Christs name. For though, 1. we must have his warrant and approbation, and look to his will and command; and, 2. though we must expect strength and assistance from him, and, 3. though we must aim at his glory in all our desires, yet while it is required that we should pray in his name, these things are as it were presupposed, and direct∣ly, principally and properly, is only held forth our depen∣dence on him, as our Redeemer, Reconciler, Mediator, and Advocate with the Father, in whom alone, and through whose merit, intercession and satisfaction, we expect access, acceptance and audience of our prayers. Two anci∣ent Doctors. viz. the judicious(r) 1.17 Augustine and

(s) 1.18 Gregory, have made an allusion to the name Jesus, hold∣ing for a truth in their interpretation, but a little beside the scope and genuine meaning of that phrase. For (they say) since Jesus signifieth a Saviour, he doth ask in his name, who asketh that which is profitable unto salvation, and what∣soever is contrary to salvation cannot be askt in his name; Christ, as a Saviour, doth no less refuse to answer our selfish and carnal desires, as grant our spiritual and well regulated petitions. He is our great Physician, who hath undertaken the cure of all our soul-maladies, and were he a faithfull Phy∣sician who would please his patient, by giving what were pleasant to the taste, if obstructive of health?

Albeit this gloss do not serve for clearing the words, which do not speak of the quality of the matter of our petitions, but of the way how we should ask, and the(t) 1.19 ground of their prevalency, and which we should plead and interpose in all our pet••••i••ns. Though (I say) these Doctors do not thus show what it is to ask in Christs name, yet while we come in his name, he will deal thus with us; when we trust him, and rely upon him, he will make a right choyce for us, he will give what is good, but will not sati••fie our foolish desires: We shall not want bread, but he will not give a Serpent, though we (bewitched with its fair and beautifull colours) do ask it most importunatly.

[Reas. 1] Secondly. As for reasons, we may argue, 1. from Gods justice and holiness, he is of purer eyes then to behold evil, or look on iniquity, Hab. 1.13. with him is terrible maje∣sty, Job 37.22. He is a consuming fire, and we sinners are as dry stubble, Heb. 12.29. Deut. 4.24. Isa. 13.9. And shall stubble approach the fire without a covering, shelter and fence?

[Reas. 2] 2. We argue from that indisposition and unfitness, that opposition and unwillingness, yea, hatred and enmity, that naturally is radicated in us against the Lord and a communion with him. We are(u) 1.20 children of wrath▪ both objectively and subjectively, as hated, so haters of God; as under the curse and sentence of condemnation, so dayly deserving that wofull sentence, still grieving and provoking the holy Lord, all the thoughts and imaginations of the heart being only evil continually, Rom. 5.10, 12. Gal. 3.10. Gen. 6.5. How then dare such rebells approach the provoked King without a mediator and intercessor?

[Reas. 3] Thirdly, Our weakness and impotency doth stand in the way; as we are morally unfit, in respect of guilt, so we are phy∣sically impotent, and want strength to ascend to the Throne, Rom. 5.6. 2 Cor. 3.5, And therefore unless the Spirit of Christ strengthen us with might in the inner man, we know not, we cannot pray as we ought, Eph. 3.16. Rom. 8.26. with∣out Christ we can do nothing, Joh. 15.5. shall we then presume to draw nigh to God without him, or to offer any desire but

in his name? So much for obstructions, impediments, and (as I may call them) negatives. Now let us argue from the several benefits purchased by Christ, his offices and the relation under which he standeth to us, and other positive grounds.

[Reas. 4] Fourthly, then we must approach to God in his name, because he is our peace, Mic. 5.5. Isa. 53, 5. He is our propitiation and reconciliation, Rom. 3.25. 1 Joh. 2.2. Col▪ 1.20. He is the alone way, Ioh. 14.6. He is the door, Ioh. 10.7. He is the true vine and fruitful root, which commu∣nicateth sap to all the branches, Joh. 15.1, 5. Isa. 11.10. He is the foundation and corner stone of all the building, Eph. 2.20, 21. He is the fountain from which all our mercies, as so many streams, do flow, Zech. 13.1. He is the head, from which all the body receiveth nourishment, and encreaseth with the encrease of God, Col. 2.19. Nay, he is all, and in all, both in point of doing and receiving,; as without him we can do nothing, Joh. 15.5. so we can receive nothing; all are ours, if we be in Christ, 1 Cor. 3 22, 23. but without him we can receive nothing as a mercy and blessing, and can have no sanctified right and title unto it; for he is heir of all things, Heb. 1.2. He is the alone treasure and store-house of all our mercies, he is the hand and the conduit, whereby all good is conveyed to us; and what can the Apostle say more (and if lesse, he had come short of his fulness and sufficiency) Chr••st is all, Col. 3.11. Hence we may instance some few particu∣lars, and from these draw so many several arguments.

As first, Can two walk together, except they be agreed? Amos, 3.3. Can there be any fellowship and communion be∣tween them who are at enmity? and there was none but Christ who could interpose, only he, by his death hath abo∣lished and slain the enmity, and put us (who were as far off as devils) in a capacity to draw nigh to God, Ephes. 2.13, 14, 15, 16.

But secondly, though subjects have not provoked their King, yet how shall they get access? they may long wait be∣fore they see his face, but as Christ hath made our peace, so he hath purchased access to us, Eph. 2.18.

But thirdly, though access be gotten, yet the petition may be rejected, and not granted; but in Christ, as we have access, so also acceptance and audience; so that we may ask whatsoever we will in his name, and it will not be denyed, Eph. 1.6. Joh. 14.13. so that in him we may draw nigh with boldness and confidence, Eph. 3.12. If his(x) 1.21 incense be offered with our prayers, they must be well pleasing and prevail.

[Reas. 5] The 5. reason may be taken from Christs office and relati∣on towards us. 1. He is the alone Mediator between God and man, 1 Timoth. 2.5, 6, How then dare we make an immediat adresse to God? he purchased at too dear a rate our peace and acceptance with God, and shall we, (1.) so far undervalue what he did and suffered for us, as not to improve his media∣tion? or, (2.) thus slight the love of the Father, (who spared not his only begotten Son that he might purchase that privi∣ledge to us) as not to make use of what he hath procured to us by his sons death? 2. He is our priest, the high priest of our profession, Heb. 3.1. How then dare we offer any sacrifice but by his hand? all oblations under the law must be brought to the priest, (if any other presumed to offer he must die) the Lord thereby would typifie and represent to us the necessity of Christs priesthood, and the offering up of all our spirituall sacrifices in his name. 3. He is our Advocat who ever liveth to make intercession for us, 1 Ioh. 2.1. Heb. 7.25. Ah! what can the client say, when he cometh before the judge, who hath not imployed an Advocat to plead his cause? 4. The many∣fold and binding relations under which he standeth to us, may encourage us to employ his help, and to come in his name; he is our(y) 1.22 Father,(z) 1.23 brother, and(a) 1.24 friend, he hath moyen at court, and will we not improve that for our accesse and acceptance? When the men of Tyre and Sidon had made Blastus the Kings chamberlain their friend, by him they make their addresse to the king. Act. 12, 20. Christ is our Blastus, he is neerer then a servant, he is the Kings beloved and only begotten Son, who will not only (like him) speak some few words in the behalf of these who have fled to him for(b) 1.25 refuge, but hath shed his blood and tread the Vine∣presse

of the fiercenesse and wrath of almighty God, Rev. 19.15. and shall he not then be heard in our behalf, and we when we come in his name?

[Reas. 6] 6. We argue from the nature and condition of this exercise, our prayers are not simple requests, but rationall plea's, in which we plead with the Lord, we improve the promises, and ask covenanted mercies; and he in faithfullnesse and righ∣teousness is said to hear and answer us, and all his wayes to∣wards the Saints to be not only mercy but truth, Psa, 143.1. Psa. 111.8. Psa. 25.10. But we cannot plead the promises, we cannot lay claim to any of them, we cannot plead the Lords faithfulnesse and truth, but through Christ; all the promises, as to us, are as so many blank bonds, and we dare not put in our name till we bring our cautioner alongst with us; we have no moyen nor trust, we have no dexterity nor skill to writ one letter, till Christ put the pen in our hand, and dip it in his blood; there is no other ink wherewith we can insert our name, God will not acknowledge any characters as genuine and authentick which are not thus engraven; our works and sufferings, our complaints and tears, are an(c) 1.26 abomination, they are but(d) 1.27 dung, and as a loathsome and(e) 1.28 menstruous cloath; Ah! these can make no impression, nor give to the banquerupt sinner any right to these bills of exchange, which our Father hath sent to his children in this their Pilgrimage, nor to the portion bequeathed to us by our Elder brother in his legacy and testament; for in Christ Jesus all the promises are yea and amen, in him they were made, in him they are applyed to us, and have their accomplishment 2 Cor. 1.20. and therefore while we are without Christ we are aliens and strangers from the covenants of promise, Eph. 2.12. and so cannot(f) 1.29 plead the accomplishment of them.

7. Here we have a command for our warrant, and a promise for our encouragment, and though from the one we might gather and collect the other, these two being(g) 1.30 inse∣parable, yet both, for clearing our way, and strengthning our hands, are expressed. Ioh. 16.24, 23. Ioh. 14.13.14. [Reas. 7]

8. We might add the constant practice of all Christians in all ages. You will say, (and thus we proceed to speak to the [Reas. 8]

third particular) if it be now so necessary to ask in Christs name, if our acceptance and successe depend thereupon, how came it to passe that holy men of old were strangers to, and ignorant of this manner of invocation, and that essentiall qualification of prayer? and wherefore is that made necessary to us, which was not required in others? Answ. We will not now dispute the question with(h) 1.31 Socinians (with whom many Armini∣ans in this, as in severall other points, do joyn) who maintain that the ancient people of God who lived before the coming of Christ were not Justified after that maner and way which we Christians are, viz by faith in a Mediator; yea, they dare(i) 1.32 affirme, that the Jewes had no expresse promise of eternall life and spirituall blessings,(k) 1.33 albeit some of them out of an andent desire of immortality and from some probale conjectures, did labour to perswade themselves, that there was a life eternall after thi••; and not only dare they averr this of the body of that people, but also of the patri∣archs, prophets, and most eminent Saints who lived before the incarnation of our blessed Lord, yea and of John the baptist, who pointed out Christ with the finger, and who because of his clear knowledge of Gospel-mysteries, is said (as judi∣cious Interpreters think) to be the greatest of them that had been born of Women, Mat. 11.11. John the Baptist

(saith(l) 1.34 Smalcius) did not understand what he preach't and promised to the penitent: And yet he granteth, that those Jews, who did trust in God, did obtain everlast∣ing life, though not by covenant or promise, but of the meer grace and bounty of God, which doth not seem to agree well with what at another time he affirmeth, viz. That they them∣selves did purchase(m) 1.35 pardon of sin (and 〈◊〉〈◊〉 just••fi••ation and life) by their sacrifices and offering up of beasts. Thus daring, in terminis to contradict the holy Ghost, testifying that those gifts and sacrifices could not make him, who did the ser∣vice perfect, as pertaining to the conscience; nay, that it was impossible, that the blood of bulls and go••••s should take away sins, Heb. 9.9. and 10.4. only the blood of Christ could do that, Heb. 9.14.

But not purposing to enter the lists with those dreamers; for answer to the question, it would be observed, that we may know truly, what we know not distinctly and particular∣ly; Gospel mysteries were not hidden from the Jews, albeit they had not such a measure of light as we, to whom the Sun hath risen, and doth shine as at the noon day, they had light, but it was as the morning twilight before the day which now we enjoy, did dawn; but will any be so childish, as to argue and say, that because they knew not so much of Christ, and of the mystery of Incarnation, 〈◊〉〈◊〉 we Christians, therefore they knew nothing, and were altogether ignorant of it. There is a general (and as they call it) confused know∣ledge of a thing, which is, as it were, a medium between igno∣rance and a distinct particular knowledge. These may be truly said to know a thing, who know not so much concern∣ing it as others do; and this general and imperfect(n) 1.36 know∣ledge of Christ, then was as efficacious to salvation, as that further measure, which Christians now have.

2. We would distinguish between simple(o) 1.37 ignorance, and a false and erronious apprehension and opinion: that imper∣fect and obscure knowledge of Christ, which was in the mus∣titude and body of the Jewish Church, might consist, and was joyned with much ignorance, but erronious opinions concerning Christs person, kingdom, sufferings, &c. (such as were in the Apostles, for a long time, notwithstanding of the many large and clear sermons they had heard Christ preach) these errors (I say) were not the proper and inseparable effects of their knowledge, but rather of their curiosity, oblivion carnal reasoning, &c.

But if it be ask't, how much the weakest beleever must then have known, and what was the minimum quod sic of Gospel truths, that then was fundamental, and the know∣ledge thereof necessary to salvation? Ans. I think it were more pertinent and profitable for us, thankfully to prize that measure of light reserved for us, and diligently to improve it for our comfort and the honour of the giver, then curiously to enquire what measure was dispensed unto, and required in others; and though we can say little for clearing what mea∣sure of light was then necessary to salvation (neither needeth that seem strange to him, who is but a little acquainted with these debates, which to this day are amongst the learned, about fundamental articles of Christianity, what and how many there be) but to as the thing it self, that they did truly and sincerely know the Mediator, and had so much light as to direct them in their way to God by him; may appear, 1. (not to speak of Abraham, who saw, and rejoyced to see Christs day, Joh. 8.58. or of the Prophets, Patriarchs, Kings, and righteous ones, who desired to hear and see these great things, which the Apostles did behold, Mat. 13.16, 17. All these having received, and seen (though a far off) the promises, Heb. 11.13.) from that first, and (as I may call it) fundamental promise, Gen. 3.15. that the seed of the woman should bruise the serpents head; the promise made to Abraham, and so often repeated, that in his seed all the families of the earth should be blessed, Gen. 12.3. and 18.18. and 22.18. Jacobs old prophesie of the coming

of Shiloh, and the gathering of the people to him, Gen. 49.10. Jobs knowledge (left on record) that his Redeemer lived, and should come to judge the world, Iob. 19.25. If we would view the book of the Psalms, how many clear sermons and predictions are there of Christs kingdom, priest hood, sufferings, intercession, &c. And what is the scope of Solo∣mons song, but to hold out Christs love to the Church? but why should I stay on particulars? since to him all the Pro∣phets gave witness, that through his name, whosoever be∣leeved in him, should have remissi••n of sins. Act. 10.43. and 3.18. But especially the G••spel (rather then prophesie) of Isaiah, doth so clearly hold out his nativity, sufferings, divine nature, &c. that such as will deny these (who were so well acquainted with this and other Scriptures) to have known any thing of Christ and his mediation, must make that people more stupid and brutish, then the most barbarous nations. 2. Their daily sacrifices and manifold types, were as so many lectures and sermons concerning Christ, his su••••••rings and satisfaction; by these Christ was dayly preach't and held forth to their eyes, that being the most popular and familiar kind of manifestation: And what shadow of probability can be alledged for their resting on their sacrifices as expiatory? it being impossible (and shall we think that the people of God and their teachers, who were taught of God, were ignorant of this impossibility, and that in so necess••rty and fundamen∣tel a point?) that the blood of bulls and goats shoul•• take away sins, Heb 10.4. and that all their ceremonies and types did point out Christ, the writer of that epistle deth most frely and clearly show, arguing against the Jews, not ••••••m new ground••, but from acknowledged p••••••ciples, and (as ••e ••••ed) ad homi∣nem, proving that the S••n of Mary, whom they crucified, was the promised Messiah, in whom they beleeved, and to whom they did look in all the types, sacrifices and other parts of worship: Nay, if Jacobs testament enlarged (a Copy where∣of, translated into our language, I once had) be not supposi∣tious, and if we will give credit to(p) 1.38 Galatine, and to these testimonies of the ••ewish Rabbi••••, whose words he cit∣eth, we will rather admire how they attained to such a mea∣sure

of knowledge concerning the Trinity, Incarnation, Per∣son and Offices of Christ, then once question whether they did know and believe in the Mosaiah, and lookt to him in all their performances. And it is most considerable, that the Scribes and Pharisees, ye••, and the rude multitude in all their debates with Christ, in all their challenges and accusations, did alwayes grant that they expected the coming of the Mes∣siah, who was to be the Son of God: according to which well known principle, the high Priest adjured him to tell, (though he purposed not to believe his words) whether he was the Christ the Son of God, Mat. 26.63. Mark 14.61. And to this day, albeit they (being judicially b••••nded for rejecting the true Messiah) have many strong delusions and gros•• errors, both concerning his Person and Office; yet they still expect and wait for the coming of the promised (as they suppose) Messiah: and it is the great work of their Rabbles to enquire after the cause why he delayeth so long; and how pathetically do they all lament and mourn for this? and with what importunity and affection (though carnal and selfish) do they pray for his coming? Yea, the Gentiles were not altogether left without a testimony: the Sybills prophecies of Christ were very full and clear; and (as(q) 1.39 Aquinas, Joannes de Thabia, Ramerius and others testifie) in the reign of the Emperor Constantine, and his mother(r) 1.40 Irene, there was a sepulchre found, in which did lie the corps of a man, having a golden plate on his breast, on which was this en∣graving, Christ shall be born of a Virgin, and I believe in him. O, Sun! thou shalt again see me in the dayes of Irene and Constantine. And Job knew Christ distinctly, and as his Redeemer; and will any imagine that his friends, who spake so divinely of God, were ignorant of Christ?(s) 1.41

3. Christ is a Priest for ever, Psa. 110.4. Heb. 5.6. Heb. 6.20. Heb. 7.17. He is the same yesterday and to day, and for ever, Heb. 13.8. He is the same as to the necessity and efficacy of his death and satisfaction, (albeit as to the ex••cution of his priestly Office, he did not assume our nature, and in it die and interceed for his people, till the fulness of time came, Gal. 4.4.) Salvation could never be found in

any other; there was never any other Name by which the sons of men could be saved, Act. 4.12.

4. We may here add the suffrage of the learned, not only of orthodox ••ivines, (concerning whose testimony there will be no question) but also of popish Casuists and School∣men, all of them joyning with their Masters Lombard and Thomas, and with them maintaining that Faith in the Media∣tor alwayes, and in every(t) 1.42 state of the Church was ne∣cessary to salvation, there being no expiation of sin without his blood. Thus all of them agree in this general assertion, though they be divided as to the explication of it; some of them pleading for the necessity of an explicit faith of the my∣stery of Incarnation; others only requiring an implicit faith, whereby a man doth know and believe all the wayes and means which God then had, or afterwards would reveal, concerning the salvation of man: amongst which, this of the incarnation of the Son of God being one, he who thus generally believeth may be said to believe that, though he never heardany thing of Christ, his Person or Offices. Yea, some(u) 1.43 extend this im∣plicit faith to the dayes of the Gospel, holding it now to be suf∣ficient to salvation to believe and embrace all that the Church of Rome believeth and ••••aintaineth: and though now the learned Doctors of the Romish Church be ashamed to own such an assertion, yet, that opinion was common among the ancient Canonists and School men, and hath many Patrons, such as Innocentius, Joannes, Andreas, Abbas, Hostiensis, Imo∣la, Anantas, Baldus, Zanchinus, Wiliel-Parasiensis, Altisiodo∣rensis, Summa Rosella, &c. as(x) 1.44 Sanchez and Lugo do con∣fesse, citing these Authors for that abominable Doctrine, which they themselves would seem to disclaim: but what∣ever be the profession of the more learned when the point is brought to the trial; yet, such as are acquainted with their Priests carriage, in hearing confessions and absolving ignorants, know, that these judicious and tender Casuists do rest satis∣fied with this blinded faith, calling it the mother of devotion. But leaving these blind Guides and miserable Physicians to the sentence of the great Judge, we proceed to the other member of the distinction.

Fran.(y) 1.45 Suarez, and with him Joan. de Lugo, distin∣guish four degrees of explicit faith, 1. when God is be∣leeved in, as the Saviour and Justifier of sinners by such means as he hath, or shall appoint and reveal, not determining any in particular. And this degree doth very little differ from that which is most implicit, except that it condescendeth on our misery, and upon a remedy in the general. 2. When a Mediator is known and beleeved on, not determining the particular way of redemption, and whether that Mediator be God or not. 3. When the divine nature of the Mediator is also known and beleeved, but not the way and maner of Redemption. 4. When both the God-head and humane nature of the Mediator are distinctly known, and also the way of redemption, viz. by his death and suffering: It were too large a field to speak particularly to these, and in opposition to(z) 1.46 Pelagians of old, and late Socinians, to apply them to the several states and conditions of the Church. Only in the general, we may affirm, that albeit the mystery of In∣carnation was some one way or other made known to the people of God since the fall of Adam, yet d••fferently, accor∣ding to the various state and condition of the Church; 1. be∣fore the(a) 1.47 giving of the law on mount Sinal; 2 under the Law; and, 3. under the Gospel; according unto which different administrations, there was a different degree and measure of knowledge required, since the light of the Gospel from time to time did break forth and shine more clearly, till the dawning of the day of the Gospel, which we now enjoy, 1 Pet. 1.10.11, 12. Rom. 16.25. They who lived he••••e the Incarnation, the nearer they were to the morning Star, did (as(b) 1.48 Aquinas observeth) see the the more clearly.

And then in their disputes, they speak of a twofold necessi∣ty. For a thing may be said to be necessary; either, 1. ne∣cessitate praecepti; because it is comanded by him, who can lay an indispensible obligation upon us to obey. Or, 2. neces∣sitate medii; because it is a necessary mean, without which the end cannot be obtained, albeit it were not enjoyned by any di∣vine command. Or as(c) 1.49 Lugo speaketh, Sine quo etiam incul∣pabiliter omisso non potest h••berisalus. And whatsoever is thus necessary unto salvation as a mean, must also be neces∣sary because of the command; for that same command that obligeth us to work out our salvation, obligeth us to apply and make use of all the means without which we cannot obtain salvation.

Albeit in reference to this distinction the School-men do not agree, some of them maintaining the knowledge of, and faith in Christ, to have been alwayes necessary, as a mean, without which, salvation was impossible; others thinking that this necessity did only flow from the divine appointment and command, requiring this faith in all men. Yet(d) 1.50 all of them agree in this (which is enough for our purpose) that some measure of the(e) 1.51 knowledge of Christ was alwayes, either the one way or the other, necessary to salvation. But that these debates do not enervat their joynt testimony for our point, may appear from the concessions of three or four of those, who plead for the least measure of necessity;

such as(f) 1.52 Scotus, Bannez, Becanus and Lugo, cited on the margent.

There is another distinction, which may also be here al∣ledged for clearing the present question, It is one(g) 1.53 thing (saith Tolet) to ask in Christs name, and another to obtain for his sake, or (as Bannez speaketh) it is one(h) 1.54 thing to say, that faith in Christ is necessary to salvation, and ano∣ther thing to say, that salvation is impossible without Christ. And in this sense also may that distinction of Lugo, which he bringeth from Augustine, be understood. We must

(saith he) put a difference between the faith in Christ as the Object,(i) 1.55 and the faith of Christ as the meritorius cause; or between that faith whereby we know and beleeve in him, and the saith which we obtain for his sake and merit, viz, the faith of God as the remunerator of them that seek him; of which Heb. 11.6 which, saith he, may be superna∣turall and given for Christ to them who know not Christ; but yet (as we heard) he denieth that ever any obtained sal∣vation by that faith, without the faith and knowledge of Christ as Mediator.

Albeit this distinction may be thus abused and too far ex∣tended, yet however it be applied, it cannot make for the So∣cinian cause, but much against it as to the present case of prayer. We grant that we obtain for Christ many things we do not ask, (and so not in his name) for he doth for us, and giveth to us, exceeding aboundantly above all that we ask or think, Eph. 3.20. We know not all our wants, nor the mercies we stand in need of; nay the prime and radicall, the most excellent mercies both in nature and grace, both our naturall generation, and spirituall regene∣ration; our life, and grace which is the life of the soul, are previous to our asking in faith, and yet they are given to us for Christs sake; which Tolet.(k) 1.56 (though a Jesuit, and it is some what rare to bear one of that sect to plead for the free grace and bounty of God previous to our works and endeavours) confesseth; adding the testimony of Basil and Clement, and app••aling to experience: but though we may obtain so many things from Christ, and for Christ, which we d•• not ask in his name, yet unlesse we know him, and beleeve in him, and improve his name when∣soever we come to the Throne of grace, we receive nothing

for his sake; but all our mercies must come to us by a com∣mon providence; such as are not in Christ, and never(l) 1.57 shall be engraffed into that noble vine, do receive nothing for his sake, and therefore there is no ground from this distinction to think that Pagans who lived and died in the ignorance of Christ, were saved by his blood; for as(m) 1.58 Bannez (though he doth not affirme that the knowledge of Christ is necessary, necessitate med••i) well observeth, the vertue and merit of Christ is applyed to none but by faith in his name; Rom. 3.22, 25, 26, 27, 30. &c. Nay every passage of Scripture that holdeth out the necessity of faith, (and how many be these?) do clearly show that all these places which speak of the impossibility of salvation without Christ, do also intimat the necessity of knowing and beleeving in him as Act. 4.12. Rom. 5.15, 16, 17, 18, 19, 21. 1 Cor. 15.22. 2 Tim. 1 9. &c. especially, since the Apostle, Act. 15.11. affirmeth, that by the grace of the Lord Jesus we are saved even as they.

I have proceeded further in this argument then I intended, but I hope it will not be unacceptable to the reader who de∣sireth to know something of the grounds and judgment of the learned concerning this intricat question; we shall now only 1. point out some scriptures, from which some judicious divines have, and not without probability might collect, that if not the whole body of the Jewish church, yet some who were more eminent for knowledge and holinesse, did pray in Christ's name; 2. we will propound a distinction; and 3. obviat an objection.

As for the first, these and such like expressions seem to in∣timat that the ancient people of God did tender up their supplications in the name of the Mediator; as 1, while they ask of God for his names sake, Psa. 25.11. Psa. 79.9. if we look on Exod. 23.21. where Gods name is said to be in the angel which did conduct the Israelites, (which angel was the(n) 1.59 messenger of the covenant, the promised Mes∣siah) may we not conceive that while they desired to be heard, for the name of God, they askt for his sake in whom Gods name (saith(o) 1.60 Diodati) is said to be, be∣cause he is of one essence and glory with the Father? 2.

while they desire an answer to their prayers for his mercies sake, as Psa. 6 4. Psa. 109.26. might they not look to the Messiah, in whom the bowels of mercy are opened to sinners? 3. while they plead Gods faithfullnesse and truth, as Psa. 40.11. Psa. 143.1. did they not plead in his name in whom all the promises are yea and amen? 4, While they ask for Davids(p) 1.61 sake, as Psa. 132.10. did they not rely on him of whom David was a type? would they run to the shadow and neglect the substance? especially since the Messiah once and again is called David, as Isa. 37.35. Ier. 30.9. Eze. 34.23, 24. the truth going under the name of the type; why may we not think that they rather lookt after the typified David, then him who only was the type and figure? 5. while they prayed the Lord to hear for his own sake; thus the Lord promiseth, (and they accordingly might have pray∣ed him) to defend Jerusalem, 2 King 19.34. where by way of explication is added, and for my servant Davids sake. viz. for him whom David did typifie: thus also we have that same phrase expounded, 2 King. 20.6. Isa. 37.35. and may not he be said to be the Fathers own, Who is the brightnesse of his glory and the express image of his person? Heb. 1.3.6. Hezekiah hath his recourse to him as his cautioner and undertaker, and David runs to him as his Surety, Isa. 38.14. Psa. 119.122.

But you will say, what ever truth may be in such a commen∣tary upon these places, yet none of them do expressly and convincingly hold out the point. Ans. 1. It cannot be imagined that the Jewes who did see Christ afar off, and whose light in comparison of ours was but darknesse, should speak so distinctly and expressly of Christ, as we who live in the dayes of the Gospel; 2. As of sermons, so of prayers, for the most part we have only some brief notes set down in the Scriptures; and therefore we may not conclude what was not spoken, from what is not written: so that if we would know how the ancient people of God did tender up their worship to him, whether in the name of a Mediator or not; it seemeth a surer and better way to survey all the Scriptures of the old Testa∣ment which speak of his person and offices, then to confine

our inquiry to these few and brief parcells of prayers recorded there. But since so much weight is laid upon an expresse text, let us look on Dan. 9, 17. Where the Prophet prayeth thus, O! our God, hear the prayer of thy servant, and his sup∣plications, and cause thy face to shine upon thy Sanctuary that is desolat, for the Lords sake. After which manner, and in the same words, we Christians to this day use to pray, while we expresse our dependence upon the merit and inter∣cession of our blessed Saviour, and why should we conceive that Daniel using the same words did not express the same thing?

Albeit there be, 1. thus so many several expressions in the prayers of the ancient people, which may have relation to Christ; yea, 2. though there be so many clear predictions of his Incarnation, Passion, &c. And, 3. although some emi∣nent Beleevers, might expresly offer up their prayers in his name, yet for ordinary, and as to the body of Beleevers (we need not speak of the rude and carnall multitude, who rested on their outward oblations, and lookt no further then sense could reach.) We think with(q) 1.62 judicous Divines, that they did not use to express the name of Christ, of the Messiah, or of the Mediator in their prayers; albeit relying on his merit and satisfaction, they expected to be heard; and thus they did not ask formally and expresly in his name, but virtu∣ally and really; and therefore our Lord in that perfect pat∣tern of prayer, which he taught his Disciples, though be∣tween (as it were) the Levitical and Gospel way of wor∣ship; yet did not enjoyn them to ask expresly in his name.

And that place, Joh. 16.24. (which may be objected against their praying in the name of Christ) doth only serve to clear this distinction; for it may be supposed, that Christ there doth not simply deny that his Apostles had askt any thing in his name; could these, who knew him to be the Saviour of of the world, draw near to God in any part of worship not relying on him? but he denieth that directly, expresly and by name they had askt any thing for his sake, although after the former maner of worship they had askt in his name; viz. virtually, implicitly under types and shadows. Hence

(r) 1.63 Cajetan calleth that maner of invocation, (viz. expresly in his name) which he prescribed to his disciples a little before his death, and to all the true Israelits to the end of the world, notum orandi modum. But though the main scope of that place be to hold out these two different wayes of asking in his name; the one formerly followed, the other now prescrib∣ed, yet it may rationally be thought, that our Lord there doth also upbraid them for living too much by sense, and that being too much taken up with his bodily presence, they had too much neglected the spirituall improvment of his Me∣diatory office. Albeit it seem hard to think that the honest servants of God did not some one way or other look to the Mediator in all their performances, as being typified and re∣presented by all their sacrifices, sacraments, &c. yet, according to their measure of faith and light, they did more or lesse rely upon his name, and notwithstanding of that rich opportunity the Apostles had for encreasing their knowledge and faith, yet its certain, that before their master was taken from them, they had attained but to a small measure of both.

But that we may be said truly and really to ask in Christs name, when the habituall intention of our heart doth rest on him; albeit we do not actually think on him, and so cannot mention his name, is manifest from the many petitions in our prayers, to which his name is not annexed, (I know none who useth, neither is it needfull thus at every petition to mention his glorious Name.) and yet none will once question whe∣ther all these petitions may be thus presented in his Name, yea and no lesse then these other desires expresly offered in his Name: its true we use to close our prayers in his Name, professing that we ask all for his sake, but before that clause be added, were not (I would ask) the severall petitions put up in faith? otherwise, how could they be accep∣table?

Before we proceed to the application, there is a question may be here propounded, viz. whether we should ask temporall and bodily things in the name of Christ? for it will not be denied that Spiritualls, which have such a direct ten∣dency unto, and connexion with eternall Salvation (whereof

he is the purchaser) should be askt for his sake. Ans. Al∣though this question be not much agitated, yet, I know no orthodox Divine who doth not suppose that it must be so, and who, by their practice, doth not show their judgment; only(s) 1.64 Augustine, Gregory and Theophilact, may be by some mistaken, as if they did deny, that any thing could be askt in Christs name except salvation, and what hath an immediat tendency thereto. But Augustine himself showeth, that he speaketh only comparatively, viz. that all temporal things are not absolutely nothing, but nothing in respect of salvation. And Gregooy and Theophilact do only deny, that Christ can be improven as a Saviour, if we do not seek to him for life and salvation: Yet, for preventing of such a gross errour, we shall briefly give some few reasons.

1. We, in Adam, by our manifold actual rebellions, did forfeit our right to all the creatures, and therefore we can∣not have a sanctified right and title to them, but in him who is the(t) 1.65 heir of all things: but all are ours if we be Christs, 1 Cor. 3.21, 22. and therefore, in testimony of our dependance on him, and our acknowledgment of his purchase and right, we must ask all in his name.

2. All the promises (of(u) 1.66 this life, as well as of that which is to come) in him, are yea and amen, in him they were made, and in him they have their accomplishment, 2 Cor. 1.20. How then can we plead any promise but in his Name; and without a promise we have no warrant to ask, and cannot ask in faith: Nay, I would ask, in whose name do we ask if not in Christs Name? What can be the title or claim we can pretend, if we be not in him, and ask not for his sake? Godliness hath the promise of the life that now is; and must not that flow from his blood who is our righteousness and sanctification? 2 Cor. 1.30. Our inherent holiness cannot give us a right to the promise, though it be an evidence and fruit of our being in him, who hath purchased for us a right to all things.

3. Our blessed Lord, in that pattern which he prescribed to his disciples, Mat. 6. did teach them to ask temporals, comprehending all those synecdochically under our daily

bread; and he required that all their prayers should be ten∣dred up in his Name, Joh. 14.12.13. Joh. 16.24. adding no limitation, but on the contrary, extending the promise to whatsoever they would ask: and shall we limit his general grant, and say, that there are some things we may not ask in his Name, and which he will not give nor we obtain for his sake?

4. What we may not ask in faith we should not ask at all, Jam. 1.6, 7. But our faith can have no rock to stay on but the name of Christ: if we come not to this living stone we cannot offer up an acceptable sacrifice to God, 1 Pet. 2.4, 5. Without faith it is impossible to please God, Heb. 11.6. and faith must be toward our Lord Jesus Christ, Act. 20.21.

5. These outward things being of themselves indifferent, they become instruments and weapons either of sin or righ∣teousness; and therefore, that they may become blessings indeed, and sanctified in the use, they must be askt in his name who is the fountain, and whose Spirit is the efficient of all our sanctification, and the right improving of all our mer∣cies, Heb. 10.29. 1 Cor. 1.2. 2 Thess. 2.13.

Here we might resume the reasons brought for the point in the general, and apply them to this particular; we may not draw nigh to God, nor ask any thing from him, but in Christs name; therefore not temporals.

Is(x) 1.67 it so (O friends!) Is God a consumeing fire, and we as dry stubble? Hath Christ undertaken, and is he so able and willing to keep us from the devouring flames? What folly and madness were it then in us to draw nigh to God without a Mediator, whom we may interpose between us and divine justice, and who may be a shelter to guard us against the frowns and terrors of the Almighty? If mo then fifty thousand(y) 1.68 Bethshemits were smitten for look∣ing into the Ark (which was but a symbol of God's pre∣sence) if(z) 1.69 Israel durst not look on, nor touch the mount when the Lord did manifest a little of his glory; if thus without a warrant and protection we may not look on God's back parts, nor meddle with the least testimony and token of his presence, and manifestation of his glory; O! how should

we be afraid to come before his(a) 1.70 face, and to draw nigh, not the Mount, but the(b) 1.71 Throne, unlesse(c) 1.72 the King hold out the golden Scepter to us? and Christ hath purchased, and still pleadeth, that the Scepter may be stretched forth to us; there is none in heaven or earth beside him, who can get us access and acceptance; the fountain, that infinit fountain of Gods mercy was stopt, that not so much as one drop could issue out to sinners, till our blessed Redeemer did lay down an invaluable price, and by his blood did obtain, that the(d) 1.73 fountain should stand open for washing away sin and un∣cleanness. And now he hath the keyes in his hand, and offer∣eth water to the(e) 1.74 thirsty: The door was shut, and the way to the treasure was unpassable, till Christ himself became the(f) 1.75 door and the(g) 1.76 way; and now in him, we have access with boldness and confidence, Eph. 3.12. and, 2.18. Rom. 5.2. The people of Israel might not offer sacrifices, but upon the Altar God appointed; and Christ was that Altar, so he is called, Heb. 13.10. and that other was of no value, but as it did typifie this true Altar: The Altar under the Law did sanctifie the oblation, Exod. 29.37. Mat. 23.19. and Christ doth sanctifie our prayers and all our perfor∣mances: His blood is that incense, the smoke whereof must alwayes ascend, or else our sacrifices cannot be a sweet savour to God, Rev. 8.3, 4. Eph. 5.2. Not only Christs sacri∣fice was an offering to God of a sweet smelling savour, but it also maketh our oblations acceptable, 1 Pet. 2.5. The typi∣cal Altar did sanctifie the gift, but Christ must first sanctifie the Altar; the horns of it must be sprinkled with blood, Exod. 29.12. and 30.10. and thus it did ceremonially sanctifie, and typifie the blood of Christ, Who through the eternal spirit offered himself without spot to God, to purge our conscience from dead works, to serve the living God, Heb. 9.14. O then be thankfull to God for this Altar! and bring all your offerings to it; ye have not far to go, ye are not sent to Jerusalem nor to the Temple, ye alwayes have this Altar at hand: Thou need'st not ascend unto heaven, nor descend unto the deep, that thou mayest find it, Rom. 10.6, 7. thou mayest worship where thou wilt, only in Spirit

and truth; this Altar alwayes standeth by thee, it filleth heaven and earth, 1 Tim. 2.18. Joh. 4.21, 23. O then! do not dishonour this Altar, do not with Papists,(h) 1.77 erect(i) 1.78 many altars of earth, and forsake this heavenly and golden Altar: but let us rather say with them, Josh. 22.29, God forbid that we should rebell against the Lord, and turn this day from following the Lord, to build an altar besides the altar of the Lord our God; yea, and which is the Lord our God. Remember Jeroboams sin and punishment; he would erect new altars, 1 Kings 12.32. and God did put a mark of his displeasure upon him and his posterity. The Lord abhorreth all other altars, none of them can sanctifie the gift; all our performances, though never so specious, if they be not done in Christs name and strength, and washen in his blood, are an abomination to God; though our head were(k) 1.79 waters, and our eyes a fountain of tears; thouh(l) 1.80 rivers should run down our eyes for our iniquities, though we could pray with the(m) 1.81 tongue of Angels, and diligently follow every duty, yet the Lord would not regard our tears, nor value our service and work.

As Christ is thus our Altar, so he is our Priest, who with his own blood hath purchased liberty to us to enter into the holiest by a new and living way, which he hath consecrated for us, Heb. 10.19, 20, 21. If any man under the law did offer a sacrifice, and did not bring it to the Priest, that man must be cut off from among his people, Lev. 17.4, 5. Let us remember the judgments of God upon Saul for offering sacrifice; and on Ʋzziah for taking a censer in his hand to burn incense; therefore the Lord rejected Saul from being King over Israel, and smote Ʋzziah with a leprosie unto the day of his death, wherefore he was cut off from the kingdom, and from the house of the Lord. 1 Sam. 13.9, 14 2 Chron. 26.19, 21. O then! let not our hearts be lifted up, (as Ʋzziahs was, ver. 16.) to our destruction; let us not dare to offer our sacrifice in our own name. Ah! what is our worth, or the worth of our sacrifice? But having such a High-priest, let us draw nigh in his name, with boldness and in full assurance of faith, Heb. 4.14, 16. Though thy hands

were clean (as to any grosse defilement) and thy sacrifice without blemish, yet if thou come in thy own strength, the Lord may say to thee, as to that people, Isa. 1.11, 12. To what purpose is the multitude of your sacrifices? who hath required this at your hands, thus to tread my courts? Be∣hold the sinner and his sacrifices, but where is the Priest? May I say, as Isaac once askt, where was the Lamb, when he saw the fire and the wood? Gen. 22.7. Thou drawest nigh to plead for covenanted mercies, and dost not look to Jesus the(n) 1.82 Mediator of the new covenant; thy sacrifice, like to the popish masse, is an unbloody sacrifice; if thou neglect the blood(o) 1.83 of sprinklings, the Lord will reject thee: We read of a golden Censer and Altar, and much Incense, that should-be offered with the prayers of all Saints, Rev. 8.3. And Christ is that golden Censer and Altar, and his blood the sweet Incense; and what are our sacrifices, all our prayers and tears, of themselves, but(p) 1.84 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and loathsome dung, and notwithstanding of these, the Lord will be to us(q) 1.85 Esh-ochla and Elkanna, and we our selves(r) 1.86 Lo-ammi and Lo-ruhamah; O! but in Christ the Lord is(s) 1.87 Immanuel, and we(t) 1.88 Ammi and Ruhamah; He, who was to us a consuming fire, will become our God, and have(u) 1.89 mercy on them, who otherwise could not obtain mercy; and will say to them, who by nature were not his people; thou art my people: And they being in Christ, will say, thou art my God.

The famous Athenian Captain, Themistocles, being banish∣ed by his ingrate Countrey-men,(x) 1.90 and flying for refuge to Admetus, King of the Molossians, whom he had mocked, and exceedingly irritated, while he had power in the Atheni∣an commonwealth, and therefore fearing least Admetus should revenge that old quarrel, he ran to the sanctuary with the Kings Son in his armes, and thus supplicated the pro∣voked

King; which kind of entreaty did alwayes (saith Plutarch) prevail with the Molossians, yea, then when all other means did prove ineffectual. Ah! could the Pagan King refuse them nothing, who came with his Son in their armes; and shall the King of the Saints reject such as come to him with his Son in their heart? Oh! what needs then discourage thee, O disconsolat Saint! Ask whatsoever thou wilt, the King can refuse thee nothing; thou, who hast fled in to his Son and askest in his name, what can thou ask (if good) that will be withheld? Joh. 14.13, 14. what? hast thou many infirmities? he is touched and affected therewith, he sympathizeth with thee, Heb. 4.15. what? is thy condi∣tion hopeless and desperate? it is thy unbelief that makes thee think so; for he is able to save to the utmost all that come to God by him, Heb. 7.25. what? art thou poor, blind, naked? what is thy malady? canst thou tell what aileth thee? Hearken to glad-tidings, and(y) 1.91 news that may re∣vive thy fainting soul; thy Redeemer liveth for ever, he is able and willing to save 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will heal all thy diseases.

Ah! (will the poor sinner say) but my desires are faint and remiss, my prayers cold and formall; and my adresses few and rare, and while I am at work I make litle progresse, I meet with many sad interruptions, many wandring thoughts and diversions, and thus my hopes are cut off; for what good can be expected by the hands of such a lazy and unfaith∣full messenger? Ans. But though it be thus with thee, though there be much drosse mixed with thy gold, and much inequality in thy work, yet Christs gold is pure and without mixture, and thou must trade with his money, thou hast neither price nor money; peny nor peny-worth of thine own, though thou must buy, thou hast nothing of thine own to give; the christian merchandize is a paradox to the world, there was never such a market proclaimed by men as that, Isa. 55.1. Rev. 22.17. &c. where money-lesse men are invited to come, and buy freely, and the indi∣gent may have a supply of all his wants; though he hath no money to give; yet he may get what he will, yea the poor may there buy gold that he may be enriched, Rev. 3.18.

What though thou faint by the way, and when thou comest to the well thou hast nothing (as thou thinkest) to draw with, yet if thy thirst continue, thou wilt not be sent away empty; though thou hast not a hand to bring in, yet thou hast a mouth ready to receive; What though thy walk and work be unequall, yet Christs work for thee is constant and equall, without change and interruption, and he makes con∣tinuall intercession for thee, Heb. 7.25. what should then discourage thee? if he interceed, must he not prevaile? hath he not moyen and money enough to lay out for all thy wants? shall thy weaknesse and infirmities (but take heed lest re∣bellions and reigning sins be accounted such) marre his work, and out-cry his blood? he prayeth and interceed∣eth as effectually for thee when thou art weak and sick, as when thou art stronger, and then lendeth (as it were) a better lift, and will not suffer the work to miscarry for want of thy help: but thou must not mak this a plea for thee to lye by, thou must joyn and concur; his incense must not be off∣red up alone, but with the prayers of the Saints. Rev. 8.3.

Notes

• (a) 1.1

  Phil. 4.18.
• (b) 1.2

  Isa. 65.1.
• (c) 1.3

  Isa. 63.5.
• (d) 1.4

  Ezek. 16.5, 6, 8.
• (e) 1.5

  Isa. 65.1.
• (f) 1.6

  Numb. 21.9.
• (g) 1.7

  Isa, 45, 22.
• (h) 1.8

  Gal. 4, 5.6. Ioh. 14.26. Ioh. 15.26. Iohn. 16.14.
• (i) 1.9

  Col. 3.11.
• (k) 1.10

  Mal. 2.3.
• (l) 1.11

  Ioh. 3.16.
• (m) 1.12

  So let enim etiam apud nos mul∣tum valere ami••orum di∣lectio & quod propter ipsos etiam absentes & mortuos rogamur prompte faci∣mus To let. in Joan. 16.23.
• (n) 1.13

  2 Chr. 20.7. Isa. 41.8.
• (o) 1.14

  Jenkin on Jude 20.
• (p) 1.15

  Non enim senum litera∣rum ac sylla∣barum, sed quod sonus ip∣se sign••ficat & quod eo sono recte ac vera∣citer intellegi∣tur, hoc accipi∣endus est dice∣re cum dicit, in nomine meo. Aug. tract. 102. in Joan.
• (q) 1.16

  Non peti∣mus in nomine magistri quod petimus praeter regulam ipsius mugisterii. Aug. tract. 73. in Joan.
• (r) 1.17

  Evigila igitur homo sidelis, & vi∣gilanter audi quod illic po∣situm est in nomine meo, qui promisit ergo tam magnum beneficium, qui vocatur? utique Christus Jesus, Christus significatregem, Jesus salvatorem, non itaque nos salvos faci••t quicunque rex, sed rex salvator; as per hoc quodcunque petimus adversus utilitatem salutis, non petimns in nomine salvatoris & tamen ip••e salvator est, non solum quando facit quoa petimus, verum etiam quando non facit; qnoniam quod videt peti contra salutem, non faciendo potius se ex∣hibet salvatorem: novit enim medicus quid pro sua, quid contra suam sanitatem poscat aegro∣lus; & ideo contraria poscentis non facit voluntatem, ut faciat sanitatem — si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit, non in nomine salvatoris pe∣tit, quia salvator ei non erit, si quod ejus salutem impedit fecerit, unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur—ut sic intelligamus non p••tere nos in nomine magistri quod pe••imus praeter regulam ipsius magisterit, Aug. tract. 73. in Joan. vide etiam. tract. 81. & 102.
• (s) 1.18

  Nomen fi∣lii Jesus est, Jesus autem salvator vel salutaris dici∣tur; ille ergo in nomine sal∣vatoris petit qui illud petit quod ad veram salutem pertinet; nam si id quod non expedit peti∣tur, non in no∣mine Jesu petitur pater; unde & eisdem apostolis adhuc in firmantibus dominus dicit, usque modo non petistis quicquam in nomine meo, ae si aperte dicevetur, non petiistis in nomi∣ne salvatoris qui nescitis quaerere aeternam salutem. Hinc est quod & Vaulus non exauditur, quia si liberaretur a tentatione, ei non prodesset ad salutem, &c. Greg. mag. hom. 27. in evang. vide etiam Theophylact. in Joan. 16.24. As for Augustine his reason, viz. that all other things in comparison of salvation and spiritual mercies, are as nothing. Quic∣quid ergo petitur quod pertinet ad hoc gaudium (de quo Joan 16.24.) consequendumhoc est in nomine Christi petendum, si divinam intelligimus gratiam, si vere beatam poscim us vitam, quicquid autem aliud petitur nihil petitur; non quia nulla omnino res est, sed quia in tantae rei comparatione quicquid aliud concupiscitur, nihil est, Aug. tract. 10••. in Joan. This reason (I say) though it hold forth a considerable truth too little pondred, yet it doth not conclude the point for which it is brought; for 1. though temporals be not such and so great mercies as spirituals, yet they are mercies, they are good, expedient and desi∣rable, and so must be askt; and therefore in his name, who is the purchaser of all our mercies And, 2. all these things are subservient unto, and may some one way or other contribute for our salvation, we may trade for heaven with our money on earth, and should improve all our mercies for the honour of the giver.

  There is a second conjecture of the same Author which we did not mention, because though it contain one of the pre-requisits to our asking in Christs name, viz. the sound knowledge of his person and office, yet serveth not for clearing the meaning and proper sense of that phrase. Ʋnde (inquit) qui hoc sentit de Christo quod non est de unico Dei filio sen∣tiendum, non petit in ejus nomine eitamsi non taceat in eo literis ac syllabic Christum; quoni∣am in esus nomine petit quem cogitat cum petit: qui vero quod est de illo sentiendum sentit, ipse in ejus nomine petit & accipit quod petit, si non contra suam salutem sempiternam pet it, August. tract. 102. in Joan.
• (t) 1.19

  In nomine Christi petere efficacissimus titulus est im∣petrandi a pa∣tre. Tolet. in Joan. 16.23.
• (u) 1.20

  Eph. 2.3.
• (x) 1.21

  Rev. 8.3.
• (y) 1.22

  Isa. 9.6.
• (z) 1.23

  Heb. 2.11.
• (a) 1.24

  Ioh. 15.13, 14, 15.
• (b) 1.25

  Heb. 6.8
• (c) 1.26

  Pro. 2.27.
• (d) 1.27

  Phil. 3.8.
• (e) 1.28

  Isa. 64.6.
• (f) 1.29

  Though we may offer up a simple and na∣turall desire, yet we may not argue from Gods fidelity and truth.
• (g) 1.30

  See ch. 7. Sect. 2.
• (h) 1.31

  Nec re¦volatum vel indicatum fuit unquam in sacris lite∣ris, nec jussi∣sunt usquam illi veteres, nedum aliud sed neque eti∣am credere in Christum ven∣turum, quod sub novo Test: requiritur, ut necessarium sit considere Deo per Christum; quod quatenus ad id a••tinent, quod diximus per Christum, sub veteri Testamento neque necessarium fuit, nec porro in quoquam fuisse ulla ratione dici potest, Socin. frag de just: pag, 47. 51. vid. Smalc. resp refut. Smigles. cap. 23. & disp. 4. contra. Fr••nt. thes. 8. Ostor. just. cap 5. Armin. resp. ad art. 31. Remonst. confess cap. 7. sect 8. Epis••op. disp: de discrimine Vet. & N. Test. &c.
• (i) 1.32

  Nusquam in lege Mosis reperies vel vitam aeternam, aut donum Spiritus sancti obedienti∣bus praeceptis legis promissum. Catech. R••cov, de proph, Jes. Ch. Mun: cap. 5.
• (k) 1.33

  Nemo negare potest ••ub v. Test. nec vitam aeternam promissam fuisse, adco nec modum illam consequendi, fuisse paetefactum ita ut illud intelligeretur ab iis qui cam con∣secuturi essent; n••m si nihilominus antequam Christus suum evangelium predicaret, fuerunt in populo Dei qui sibi vitam aeternam pollicebantur, eamque a Deo sperabant, id non ex promissis dei aperte colligebant, sed vel mystice interpretabantur, vel prae summo atque innato immotalitatis desiderio ipsi sibi fingebant. Socin. commont in 1 Joan. 1••4. Deum omnibus qui sub veteri Testamento sibi confisi sunt daturum vitam aeternam statuendum est, non ex ullo promisso aut pacto, sed ex sola gratia & mera be∣nignitate. Smalc hom. 3. in 1 cap Joan.
• (l) 1.34

  Johannes Baptista ipse illud quod re∣sipiscentibus annunctavit, non ••••tis intel∣lexit, nec illud quod promitte∣bat aliis. Smal hom. 4.
• (m) 1.35

  Modum expiandi pec∣cata eumque non ita diffici∣lem imo faci∣lem admodum ostenderat sub lege Deus, fa∣cilis est enim j••ctura pecu∣dis; Smalc. resp refus. Smigles. cap. 31.
• (n) 1.36

  Christus non qua clare notus servat, sed qua sincere & vere agnitus, jam vero Christum fuisse vere & sincere agnitum in ecclesia Judaica nemo est qui possit negare quin totam neget Scripturam. Camer. praelect. in Mat. 18.1. pag. 77. & praelect. de eccl. pag. 237.
• (o) 1.37

  Distingu∣endum inter ignorantiam purae negatio∣ni, & pravae dispositionis.
• (p) 1.38

  Vid. Ga∣latin de ar∣can cath verit, praeetipue, Heb. 2, 3, 6, 7.
• (q) 1.39

  Thom. 22. quaest. 2. art 7. ad 3. Summa Tabi. § ere∣dere. Ramerii pan. theol. de fide cap. 10. &c.
• (r) 1.40

  So Tho∣mas, but Ra∣merius calleth her Sirene. Jo∣annes de Tha∣bia and others call her Hele∣na
• (s) 1.41

  Job (idem de amicis ejus dicendum) non fuit in••igena, nec proseli••us, id est, advenae populi Israel, sed ex gente Idumaea ge∣nus ducens ibi or••us, ibidem mor••uus est, August. de ci∣vit. Dei, lib. 18. cap. 47.
• (t) 1.42

  Licet Hu∣go de S. victo∣red pud Ra∣mer. pamheol. de side cap 10. neget perso∣nam Mediato∣ris mittendam fuisse cogni∣tam ante le∣gem Mosai∣cam; sed Jo∣an. de Lugo de virtuts fi∣dei, disp. 12. § 4. § 101. aliam adfert opinionem Hugonis ex Suar••zio, quod, viz si∣aes explicata Christi semper sint necessaria in corpore Ec∣clesiae, non vero in singulis personis.
• (u) 1.43

  Explicite oredere est spe∣cialiter & actualiter cre∣dere implicite ••redere est ge∣neraliter cre∣dere quod Ca∣tholica tenet Ecclesia, vel credit: quae fides sufficit, dummodo in contrarium nō sētiatur, Guid. de Baiis. supe∣deer. dist. 15. § canones ge∣neralium.
• (x) 1.44

  Locis cis
• (y) 1.45

  Suar. defid. disp. 12. sect. 3. sect. 16. Joan. de Lu. go de fid. disp 12. sect. 4. § 83.
• (z) 1.46

  Pelagius aiebat Chri∣stum venisso tantum ut doctorem, non autem ut me∣diatorem & redemptorem, cujue meritis sustificaremur Dom. Bannez in 22. quaest. 2. a••t 8. sect. 3. con∣clus.
• (a) 1.47

  Ante le∣gem, sub lege, & sub gratia, ut loquitur Hugo apud Ramerium, or plenius revelata in Evangelie.
• (b) 1.48

  Via au∣tem bominibus veniendi ad beatitudinem est mysterium incarnationis & passionis Christi, & ideo mysterium incarnationis Christi aliqualiter oportuit omni tempore esse creditum apud omnes, diverso mo do tamen secundum diversitatem temporum & personarum — eq quae ad mysteria Christi pertinent, tanto difficilius cognoverunt, quanto a Christo remoritieres suerunt; & tanto distinctius cognoverunt, quanto Christo propinquiores suerunt. Thom. 22. quaest. 2. art 7. in corp. quaest. 1. art. 7. ad im.
• (c) 1.49

  Lugo loc. cit. sect. 1. §. 1.
• (d) 1.50

  Lom∣bard. 3. sent. dist. 25. Bona∣vent. Thom. Dionys. Car∣thus. Scot. Ricard. Ga∣briel, Pitigi∣an, Durand. in magistrum ibid. & Hugo Cavellus in Scotum ibid. Thomas 22. quaest 2. art. 7.8. Bannez. in loc. Alens. 3. part. quaest. 69, in art. 1. Suarez. de fide disp. 12. sect. 3. Valent. ibid quaest. 2. punct. 4. Lug. disp. 12. sect. 4. Hurtad. disp. 44. sect. 1. Lorca. disp. 21. Coninch. disp. 14. dub. 9. Zumel. 12. quaest. 89. art. 6. disp. 4. Becan. de vir Theol cap. 12. quaest. 2. Pet. art. 8. Joseph de theol. mer. lib. 3. cap. 5. res. 3. Medina de recta in Deum. side cap. 10. Vega lib. 6. in Trident. 1. cap. 22. Javel. 2. part. Christ. phil. tract. 1. cap. 1. Soto lib. 2. de nat. & cap. 11. Canus relect. de sacra. part. 2 quaest. 2. Corduba. quaest. ar. lib. 2. quaest. 5. Sanchez in decal. lib. 2., cap 2. Summa Tabiena § credere. Ramerii pantheol de fid. cap. 10.
• (e) 1.51

  Albeit (as we observed) some maintoin an implicit knowledge to be sufficient.
• (f) 1.52

  Quilibet tamen habens usum rationis tenetur pro aliquando ad aliquem act∣um explicitum &c Scotus loc. cit quaest. 1. Fides Chri∣sti explicita semper fuit necessaria in populo fideli necessitate praecepti, maxime tempore legis scriptae, Ba••n••z loc. cit. § 6 conclusio. Explicita fides mediatoris s••u redemptorts semper fuit necessaria ad sa••utem, tam in verteri quam in novo Testamento, loquor (inpu••t) de fide quae sit explicita respectu Mediatoris seu Redemptoris praecise, licet non sit explicata respectu divinitatis & passi••nis ejusdem Mediatoris. Martin. Bec••n. loc. cit. § ••. & Joannes de Lugo explicans ••ocum Augustini de civit Dei lib. 18. cap. 47. loquentis de iis qui olim ex gentibus salvati sunt: Quod nemini (ait August.) concessum fuisse credendum est, 〈◊〉〈◊〉 cui divinitus ••eve∣latus unus Mediator Dei & hominum, homo, Christus Iesus, qui venturus in 〈◊〉〈◊〉 &c. Dici posset Augustinum (inquit Lugo) circa quaestionem de facto, in ea fuisse s••••tentia quod de facto nullus fu••sset justus & sanctus in aliquo statu qui fidem explicitam unius Me∣diatoris non habuerit; nam sicut de facto probabile videtur nullum apud Christianos re∣periri hominem fidelem & justum qui aliquid de Christo non ••u••••erit & crediderit; sic idem apud Judaeos ante adventum Christi existimari potest: in quibus tam como unis orat notitia Messiae venturi a•• apud nos Christi jam nati. ••x••ra illum vero populum qui sideles erant apud gentes & justi, vel illuminati fuerunt divinitus per Angelum. Vel notitiam fidei per homines acceperant; & id fieri non poterat ni•• vel quio à Judais eam acciperent, vel per traditionem in aliquibus familiis conservatam: At sine notitia Mediatoris futuri fides Judaeorum non communicabatur; quae ex traditio••e Patriarcharum simul cum notitia veri Dei conservabatur apud eos in quibus conservabantur vera Religio & ••ides unius Dei, L••g. loc. cit. § 101. And albeit Thomas doth think, that in some case an implicit faith may be sufficient, viz suppos••ng some of the Gentiles to have been saved, to whom no revela∣tion of this mystery was made, (which yet he doth not absolutely affirm) and though he say, that these amongst the Jews whom he calleth minores, had but velat••m cognitionem de Christo venturo, which he supposeth to be an explicit knowledge of the Mediator, 22 quaest. 2 art. 7. ad 3. & in ••orp. Yet, elsewhere he pleadeth for the necessity of an explicit faith in Christ, as while he maintaineth, that faith, which is necessary to salvation, consistere in du••bus, viz. in vera cognitione Dei, & mysterii incarnationis. 22. quaest. 174. art. 6. in corp. And while he affirmeth, that articuli fid•••• non creverunt quoad sub∣stantiam, licet quoad explicationem, s••cundum successionem temporum & vicinitatem ad Christum, 22 quaest. 1 art. 7. in corp. & quaest. 2 art. 7. item ••. part. quaest. 61. art. 3. ad. 2.
• (g) 1.53

  Aliud est petere in nomine Christi, aliud dare & concedere v•• & virtute ejus, vel potius ut infra addit, aliud virtute Christi impetrare, To••et. com. in Joan. cap. 16.
• (h) 1.54

  Aliud est fidem Christi esse necessariam, aliud siue Christo non esse salutem vel justifi∣cationem, Bannez loc. cit. pag. 192. Concl. 3.
• (i) 1.55

  Alia est sides Christi ut objecti seu ut loquitur ••u∣gust••nus) qua Christum cre∣dimus, alia est sides Christi u•• causae merito∣riae, s••u quam p••r Christum accepimus; viz fides explicita unius Dei re∣muneratoris, quam ••atuit essenecessarium necessitate me∣dii, propter il••uà Pau••t ad Heb. 11.6. oportet &c. & hanc fidem statuit esse su∣pe••naturalem & infun••i ac dari propter Christum, quamvis ipse Christus ignor∣etur. loc. cit. disp. 12. sect. 5 •• 108 & sect 4.885 disp. 13 sect, 3 § 5 〈◊〉〈◊〉 vid etiam sect 1.2, 2.5. disp ••••.
• (k) 1.56

  Multa & magna Deus etiam non rogatus nec petitus concedit tam temporalia quam spirituatia bona; doctrin a hac est Basil. & Clement. Alex & experientia ipsa confirmatur: quis enim nostrum petiit a Deo animam, corpus & multa alia natu alia? quis petiit ut Christi∣anus fieret? nemo, & tamen obtinuit: & sunt infinita hu jusmoai, quae enim non rogatus Deus dat, multo plura sunt quam quae rogatus concedit, Tolet. com: in Joan. cap 16. tom, 2. col. 192.
• (l) 1.57

  Though they receive be∣fore they be∣leeve, yet at length they must beleeve and acknow∣ledge all to come from him.
• (m) 1.58

  Dom. Ban∣nez loc. cit pag. 192. § est au∣tem in hoc.
• (n) 1.59

  Mal. 3.1.
• (o) 1.60

  Diodat on Exod. 23.21.
• (p) 1.61

  And albeit they might mention the promites made to David, and the kindness shewed to him, yea and menti∣on his obedi∣ence and since∣rity as that which the Lord might be pleas∣ed graciously to remuneratin them, they be∣ing in some sense his chil∣dren, and he their Father, and governor; and so might look to the pro∣mise, Exod. 20.6. yet they could not ask for his sake as the meritori∣ous cause, the type must not thus rob the truth of his honour.
• (q) 1.62

  English Divines on Joh. 16.24. Tolet Cajetan ibid Calvin. Mayer Diodati &c.
• (r) 1.63

  Cajet loc. cit.
• (s) 1.64

  August. tract. 102. in Joan. Theoph. in Joh. cap. 16.24. Gregot. hom. 27. in evan. their words we have already cited.
• (t) 1.65

  Heb. 1.2.
• (u) 1.66

  1. Tim. 4.8.
• (x) 1.67

  Applica∣tion.
• (y) 1.68

  1 Sam. 6.19.
• (z) 1.69

  Exod, 19.12.21.
• (a) 1.70

  Ps. 27.8. Ps. 105.4.
• (b) 1.71

  Heb. 4.16.
• (c) 1.72

  Esth. 4.11.
• (d) 1.73

  Zech. ••3.1.
• (e) 1.74

  Rev. 22.17.
• (f) 1.75

  Joh. 10.7.
• (g) 1.76

  Joh 1.4.6.
• (h) 1.77

  Papists substitute ma∣ny mediators in Christs room. See chap. 6.
• (i) 1.78

  In Christi nomine oratio porrigatur, non in nomine angelorum, non in nomine aliquorum sanctorum, non in nomine ip∣sorum peten∣tium, non in nomine bono∣rum operum, sed in Christs nomine: nomen, hoc est non quod scribitur li∣teris; sed me∣ritum est incar naetionis, na∣tivitatis, vi∣tae, passionis, crucis oratio∣nis & mortis. Simon de Cassia, lib. 12. cap. 15.
• (k) 1.79

  Jer. 9.1.
• (l) 1.80

  Ps. 119.156.
• (m) 1.81

  1 Cor. 13.1.
• (n) 1.82

  Heb. 12.24.
• (o) 1.83

  Ibid.
• (p) 1.84

  Phil. 3.8.
• (q) 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 4▪ 24.
• (r) 1.86

  Hos. 1.6, 9.
• (s) 1.87

  Isa. 7.14.
• (t) 1.88

  Hos. 2.1.
• (u) 1.89

  Hos. 2.23.
• (x) 1.90

  Themi∣stocles vete∣rem regis iram metuens, se supplicem praebuit pro∣prium quen∣dam regionis morem sequu∣tus, arrepto Admeti parvulo filio cum eo in sacrarium (quod summa colebatur religione) se con∣jecit; quod supplicondi genus maximum ac serme solum nunquam repudiandum Molossi opiniae∣bantur. Plut. Cher. Grec. & Rom. illi vit. in Themistoc. Lapo Florent. interprete, pag. (mihi) 118. May we not think the Lord by this custome among Pagans, would shadow and hold forth to us his tender bowels, to all those who fled for refuge to his Son Jesus Christ.
• (y) 1.91

  Though they be of an old date (for the Gospel was preacht in Paradice, Gen. 3.5.) yet they are to this day as sweet▪ ravish∣ing and re∣freshing, as at the first, they alwayes make anew impres∣sion upon the heart and affe∣ctions, and so are still news to the longing soul.