ashes but make them flame forth without which diligence in the imployment of grace and of thy spirituall armour The Christians armour against temptations to sinne Psal 51.6 1 His girdle Sincerity Christ and his benefits proue fruitles and vnprofitable Satan preuaileth ouer vs. Art thou strongly tempted to any sin Be thou first then girt about with truth with that truth which God desireth in the inward parts that is with sincerity set thy selfe in Gods presence respect not secrecy with man but in conscience of thy dutie to God answer it and say with good Ioseph in like case How can I doe this great wickednes Gen. 39.9 and sinne against God Thus if we can walke sincerely we may with much comfort for all our failings in our greatest troubles feares say with good King Hezekiah Remember now Isa 38.3 O Lord J beseech thee how I haue walked before thee in truth and with a perfect heart c. 2 his Brest-plate a good conscience Againe looke to thy Brestplate of righteousnes namely the righteousnes of a good conscience and doe nothing against conscience alwayes auoyding euill and keeping thy selfe in the wayes of God at least indeauour so to doe and this thine indeauour shall at least keepe thee from being mortally wounded this Breastplate will preserue the vitall parts Thirdly 3 His Shoes Patience if by afflictions for the Gospel thou beest tempted to forsake the Gospell or to curse God as the deuill intended in his tempting of Iob then let thy feet be shod with the preparation of the Gospell of peace that is with true Patience which the knowledge of the Gospell of peace and the assurance of our reconciliation with God will worke in vs arming vs as with shooes and greeues against the stones thornes and prickings of afflictions assuring our selues that neither the afflictions which wee indure nor the temptation to sin by affliction shall hurt vs being in Christ but shall indeed both of them turne to our good Fourthly and aboue all take the Shield of faith looke to Gods power and his assistance Rom. 8.28 4 His Shield Faith look to his gracious promises and so make resistance to the tēptation by faith and herewith you shall bee able to quench all the fiery darts of the wicked Though the assault be strong and that the deuill seeme by his temptation neere preuailing to cast thee into the fire of lust and into the waters of flowing pleasures to destroy thee as hee did him that had the dumbe spirit yet if thou canst beleeue as our Sauiour said to that parties father All things are possible to him that beleeueth Mark 9.22 23. Thus by faith thou shalt be able to subdue all enemies and to do all things if therby thou beest in Christ and fleest to Christ thou shalt find thy selfe able to say with Paul Phil. 4 13. I can doe all things through Christ which strengtheneth me But moreouer thou must also take the Helmet of saluation 5 His Helmet Hope which is Hope and being tempted with the vain things of this life which would allure thee and withdraw thee from God look to thy hoped saluation and be content to beare or forbeare any thing for the glory that is set before thee euen as Moses being tempted Heb. 11.24 25.26 yet was hee not ouercome with the honour of being sonne in law to Pharaohs daughter with the pleasures of sin for a season or with the riches and treasures of Egypt the worlds god and trinitie which they adore and for which they forsake the only true God the Loue of the Father the grace of the Son the comforts of the holy Ghost and the hope of glory but why did Moses this or how was he armed against these Syrens the text addes for he had respect to the recompence of reward He did all this by faith beleeuing the promises of God and by hope expecting the accomplishment of those promises But there is moreouer afforded another principal piece of armor 6 His Sword Gods word which is as well offensiue as defensiue and it is the Sword of the spirit which is the Word of God With this spirituall sword we being armed with it and vsing it aright may not onely defend our selues from the enemies of truth who would seduce and perswade to errour in iudgement and of holinesse who would allure withdraw vs to sinne but also offend the aduersary driue him away and confound him without which destroying of them wee shall neuer be free from their assaults Wee must then being tempted to any errour and sinne stoutly resist and repell it by the authority of Gods Word so shall we not onely stand against temptation and enemies but driue them away so that they shall no more be able to stand before or against the Word 1 Sam. 5.3.4 then Dagon before the Arke of God Thus our Sauiour assaulted three times by the Deuill by the authoritie of this Word defended himselfe against him in the first and second incounter and in the third quite droue him away Thus wee Mat. 4 4.-7.-10 hauing put Christ on as our Prophet and being well acquainted with his word by hearing reading meditating and often conferring on it are by it safely fenced against our enemies The weapons of our warfare being mightie through God to pull downe holds 2 Cor. 10.4.5 and to cast downe imaginations and euery high thing that exalteth it selfe against the knowledge of God Our carnall reason and affections shall not preuaile against vs neither shall we wholly or finally fall into heresie and sinne or be carried away with the errour of the wicked Lastly the true Christian 7. His defence and safty by the benefit of Prayer by vertue of his vnion with Christ hath the benefite of Prayer and priuiledge of comming immediately into the presence of God through Christ in whose Name which is vpon him for whose sake hee may aske any thing and bee assured to receiue it Christ hauing suffered Heb. 2.18 being tempted is able to succour them that are tempted So that we haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Heb. 4.15.16 hence riseth our boldnesse and the Apostles exhortation Let vs therefore come boldly vnto the throne of grace that wee may attaine mercy and find grace to helpe in time of need This benefit and priuiledge of Prayer and accesse to God which true Christians haue Ephes 6.18.19 is made by Paul either part of his Spirituall Armour cloathing or at least one principall meanes by which wee come to vse our Armour aright setting it downe in the last place as hauing a reference to all and such as implieth a ioynt vse of it with all the rest Master Gouge on on this place as one well noteth for he vseth the Participle Praying as
of my mind c. But the meaning and our dutie is that we see that this sinne which is and moues in vs doe not raigne as a King in vs that we should willingly obey it in the motions of it but that we resist it by making vse of our spirituall Armour that wee striue against it to the vtmost of grace receiued withstand the power of it so that it may be in vs as a Tyrant and an Vsurper rather then as a lawfull King to bee willingly obeyed And a deniall of our selues There must be a deniall of our selues whereby we through selfe-wisedome and selfe-conceit through selfe-will and selfe-pride make our selues gods doing all things out of our owne wisedome and reason which yet is but folly out of our owne freedome authority which yet is but slauery referring al things to our owne ends and to our owne praise All these must be denied so that wee must not leane to our selues or desire to be our owne men at our owne command at our owne appointment and will but wee must indeed shew our selues to acknowledge one only God and Lord the Lord Christ Iesus whose only wil should be our Law our reason our wisdome our will our welfare honour and happinesse 2 Cor. 10.5 so that all our imaginations reasonings must bee cast downe and euery high thing in vs which exalteth itselfe against the knowledg of God euery thought of ours is to be brought into captiuitie to the obedience of Christ This is then to mortifie the flesh wheÌ„ we can deny our own carnall yea natural reason and submit it to Gods word our owne will and submit it to Gods will both by a ready obedience to that hee commands vs to do by a willing subiection with patience to that hee layes vpon vs to suffer without murmuring or repining so when in our affections wee in comparison of God cease to loue our selues to delight in our selues out of God to seeke our selues to liue to our selues and in a word when wee cease to walke according to the flesh withal vse all holy meanes to auoid and preuent sinne and all the occasions of it yea the very first beginnings thereof by suppressing nipping it in the head so soone as it begins to stirre and moue and so soone as it shall bee obserued which obseruation and watchfulnesse is here required to present and obtrude it selfe into our thoughts or at the least so soone as it begins to tickle the affection oh then to repell it and to deny and refuse the bayts of Pleasure Par. 2. §. 11 Gaine Honour whereby it would allure vs in consideration and by opposition of spirituall and better pleasure gaine and honour in Christ by obedience this is a high pitch of Mortification yea the higher by how much the foundation of it is laid lower and it strikes at the very head of this Serpent and at the very first motions and stirrings of this viperous brood of sinne and sinfull lusts and so far puts off the rags of old Adam that it lothes and hates euen the garment spotted by the flesh Iude 23. Section 11. The Second thing to be looked to by vs 2 Viuification if wee would put on Christ to Sanctification is to see to our viuification and that wee liue as new men in holinesse and righteousnesse before the Lord Luk. 1.75 all the daies of our life that we now yeeld our selues vnto God Rom. 6.13 as those that are aliue from the dead and our memberr as Instruments of righteousnesse vnto God and that we obey from the heart that forme of doctrine which was deliuered vs that wee bee renewed in the spirit of our mind â—pheâ— 4.23 24. and that we put on that new man which after God is created in righteousnesse and true holinesse This for the particulars of it may be vnderstood from the former by the contrary and it is when instead of our selues wee can acknowledge God submit our selues in all things to his Soueraigntie Will and Word conforming our wills to his will refering all our thoughts words and actions to his glory louing and delighting in him aboue all and walking in and according to the Spirit So when we in the whole course of our liues plainely shew that we truely and experimentally Phil. 3.10 know Christ and the power of his resurrection and when we being risen with Christ do seek those things which are aboue Coloss 3.1.2 and set our affections thereon that is highly esteeme of them in our iudgements will and desire them in our affections seeke and labour after them in Par. 2. §. 12 and by our indeauours But seeing the former point giues light to this as also that which followes we will proceede Section 12. Thirdly to put on Christ as our Sanctification 3. An imitation of Christ is to imitate him in all his imitable verues and graces as in his humilitie patience meekenesse sinceritie and simplicity fewnesse of words yet boldnesse of speech and so in and according to those generall affections of loue and charitie to man zeale and respect to his Fathers glory in by which he wrought his Miracles as God and effected the worke of our saluation as our Mediatour in which particulars themselues we neither can neither ought we so much as dare to imitate him It was one end though lesse principall of our Sauiours Incarnation that in our flesh and nature he might giue vs an example and bee a patterne to vs how we ought to walke he in it shewed that is not simply impossible to mans nature to keepe the Law of God perfectly which power man had before his fall which howsoeuer we cannot now attaine vnto through the weakenes of the flesh or rather strength of it in vs yet wee are to striue and endeauour our selues to the vtmost that we may be conformable to Christ both in our doings and sufferings both in our obedience Actiue and Passiue he by his example setting vs a perfect copy to write by that we so farre as he pleaseth to guide our hands and hearts by his spirit might take out those Lessons which both by word and worke he hath taught vs and where we faile wee might by faith haue recourse to him who comming in the likenesse of sinfull flesh Rom. 8.3.4 and for sinne hath condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs who walke not after the Flesh but after the Spirit and after the example of our Sauiour Christ 1 In his sufferings and humilitie Seeing then we cannot looke to come to Heauen but by walking in the same way in which Christ our Sauiour is gone before vs It belongs to vs if wee would approue our selues to bee indeede Christians and to put on Christ to set him before vs and to runne with patience the same race which is set before vs and appointed
and then trip or stop or turne aside yet they go not on they walk not in the way therof but rise and returne and walke in the wayes of God after the direction of his Word and spirit There is now and then warre within but this warre is a signe of peace In this combate the victory in the midst is often vncertaine and doubtfull in regard of this or that particular action for sometime Amalek preuailes and sometimes Israels this is because the godly doe not at all times as they ought fight praying but trust too much to their owne strength but yet in the end the spirit preuailes the victory is alwayes on Gods part It is here as in the pleading of a Case of law which being tossed by diuers Lawyers goes doubtfully a long time somtimes for the plaintife sometimes for the defendant till in the end the Iudge decide it Now in the case of sinne they are euer sure to get the plea that doe but make resistance and by the Spirit plead their owne cause Yea but is this strife enough then shall Herod and Pilate and many a wicked man haue this holy Spirit of God who are not drawne to sinne but with great reluctance strife within themselues Is euery strife then an argument of sauing grace and of the spirit I answere Not euery strife but that cheifly which is betweene grace and corruption Par. 3. §. 16. for there being as is said in euery man first nature intire and secondly the corruption of nature naturall reason will and affections which are good and carnall reason will and affections which are bad and moreouer besides these two there being thirdly in the godly man who hath put on Christ in him onely grace and Gods sanctifying spirit Hence it is There is a threefold combate that there is a threefold combate the first but especially the last whereof onely is proper to those that are Christs 1. Betweene Grace and Nature 2. Betweene Nature and Corruption 3. Between Corruption and Grace Section 16. 1. Betweene Grace and Nature not sinfull 1 Betweene grace and nature intire Nature desires its own preseruation and a man may doe it without sin for a man is bound to preserue his owne life by all lawfull meanes to repell death and such euils as are hurtfull to his health ease peace life and to such things as are naturall vnto him But it falls out often in the course of Christianity that there is some greater good to bee respected then this temporall life or any thing belonging to it and that is our spirituall life and the saluation of our soules yea then that also and that is Gods glory and the manifestation thereof in the Gospell of his Sonne Now in such cases as wherein our natural good and our spirituall good and Gods glorie cannot stand together This is in the best there Nature must yeeld which cannot be vsually but with some kinde of strife and reluctancie betweene Nature Grace though properly these be not contrary but onely diuers the one nature subordinate to the other grace This strife was in our Sauiour Christ in his agony where nature in him seeking its owne preseruation made him pray Mat. 26.39 O Father if it bee possible let this cup passe from mee yet it yeelded to a greater good Par. 3. §. 13 Gods glory and mans saluation so that he added Neuerthelesse not as I will but as thou wilt This combate was also in Moses who though he could not but desire his owne good and saluation Exod. 32.32 yet hee preferres Gods glory before it in the sparing and preseruation of his people saying If thou wilt not forgiue their sinne blot me I pray thee out of thy booke which thou hast written And in Paul Rom. 9.3 who in like case could wish that himselfe were accursed from Christ for his brethren his kinsmen according to the flesh Though this be not that combate I meane of chiefely yet hereby wee may and should try our selues when we cannot inioy our libertie goods ease life with Gods glory and the honour of the Gospell the good of our soules Marke 8 34.35.-38 there we must yeeld and forsake all for Christ and the Gospell else we are not worthy of him we are none of his Par. 3. §. 17 2. The second strife is betweene Nature and Corruption 2 Betweene nature and the corruption of nature which is in men vnregenerate Nature in them is not so wholly corrupted and blotted out but that it remaines intire in good part for the common and most generall principles of it which are as the rellicks of the Image of God in man according to which he was first created Gen. 1.21 whereby hee hath some generall knowledge of good and euill especially if wee speake of naturall good and euill not Morall and some generall will and inclination to good as whereby generally he desires happinesse and hath no will to that which would hinder his happinesse and things which are naturall to him This may be and is in meere naturall men and so a kind of conscience naturally of good and euill grounded vpon those generall principles though in drawing particular conclusions thence and in application he faile exceedingly This is called the Law of Nature in him by which naturall men and generally all men without sauing grace are guided and led hence there is in naturall men that which Paul calls the Truth and the worke of the Law written in their hearts Rom. 1.18 2.15 their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another Now these mens cōciences receiue also information from without as not only from experiēce the knowledg of Arts Sciēces as of moralitie but also by good instruction and from diuine and supernaturall Principles and knowledge reuealed in and by Gods word which euen Nature it selfe in vnregenerate men will in the generall acknowledge should be obeyed entertained which therefore so farre we may call naturall But all these are wonderfully corrupted when application is to bee made where corruption of nature through selfe-respects of sinful inordinat affectiōs desires of pleasures profits honours intermingles it selfe and puts good nature which awhile may resist stand out shew itselfe to silēce as for supernaturall knowledge motiōs generally approued of they are in particular cases by corruptiō opposed reiected thogh not alwaies without some strife There is then a strife oftē in vnregenerate men whereby they are both long a yeelding to their corrupt affections hauing yeelded find some touch of their naturall conscience and remorse in themselues for their yeelding with a horror oftentimes but we cannot make this an effect of Gods sāctifying spirit in thē seeing the resistāce is not made against these sinful affections as they are sinfull that is repugnant ccontrary to Gods will to
diuided nay is he not indeed diuided as a Prophet and whilest his onely word as partly written and partly vnwritted is pretended is hee not made contrary to himselfe now this being done taught by Papists can we so far as any stifly holds this call them Christians and yet speake truly Surely if they bee it is more according to the iudgement of charity then of truth and faith that wee are bound to beleeue so of them vnlesse wee will call such as reiect his word his disciples In Christ I am sure is a fulnesse yea all the treasures of wisedome and knowledge so that for any to goe after other learning Colos 2.3 8. and to suffer himselfe to be spoyled by phylosophy and vaine deceit after the traditions of men after the rudiments of the world 1 Cor. 1.10.11.12.13 this is not after Christ such traditions c. and Christ are opposed the very name of Christ should teach vs otherwise Againe we haue others also who diuide Christ as a Prophet 4 Betweene the Law the Gospell for whereas hee now instructeth and teacheth vs both according to the Morall Law which he came to fulfill not to abolish and according to the Gospell which indeed principally he came to publish make effectuall freeing vs thereby from the rigour of the Law which was either doe or die either keepe it to a haires-breadth or bee accursed for euer yet leauing it a rule of our endeauours and obedience these men though in some measure they will thinke the Gospell concernes them which yet they make in a manner but a preparatiue and way to further perfection by the immediate teaching of the spirit yet for the Morall Law they reiect it and thinke it concernes them not at all Christ as our Priest I doubt not to say is opposed to the workes of the Law but not as our Prophet can we then call these men Christians or Christs Disciples who thus diuide him certainely no. Againe 5 Betweene his word Sacraments whereas Christ as our Prophet confirmes the word hee preacheth by sealing the same to vs in the Sacraments of Baptisme and the Lords Supper I cannot account them full Christians if Christians at all who shall any waies diuide betweene his Word and Sacraments where and so far as God will haue them goe together For Infants borne of Christian Parents or of one Christian it is enough that the Word of God be in that place 1 By diuiding the sacraments from the word and the couenant of grace the tenure wherof runneth as well to the Child as to the Parent 1 Baptisme by vertue of which it hath right to Baptisme though as yet it be not capable of the word 1 In men of age And for men grown if they comming to knowledge by the Word shall neglect Baptisme was it is with Anabaptists commonly how shall not this neglect bee accounted contempt of Gods ordinance and so without repentance and amendment proue damnable especially when it is at least a dangerous errour in them to say no more of it that they neglect to baptise their Children 2 In Children seeing the like neglect of circumcision had almost cost Moses very deare Exod. 4.24 But for any hauing any competent measure of knowledge 2. The Lords Supper vpon any pretence to neglect ordinarily comming to the holy communion though it be as many will pretend because they are not in perfect charity or aright prepared or the like is to offend double both by neglecting to come and by continuing vnprepared without Charity And on the other hand 2. By diuiding the Word from the Sacrament of the Lords Supper for any to perfome to come to the Lords Table there to receiue the seale who vsually neglects to heare Gods word or remaines in his ignorance and so hath no right to the promise what is this also but to diuide Christ as the Prophet of his Church and to put asunder what hee would haue conioyned as he denies not this Sacrament to any that truly knowes him comming otherwise prepared by faith repentance so he would not haue it giuen as of right it belongs not to any who is ignorant of his word and will What Christians then can we call those who neglecting to heare Gods Word all the yeare long Par. 3. §. 61 almost yet at Easter will flocke to the Communion with the formost these must know that as they now diuide Christ in this his Office and will receiue the Signe without the Word so they thus continuing in their ignorance and presumption shall be diuided from Christ eternally 6. Between his Doctrin and Example Moreouer Christ as our Prophet Teacher instructeth vs not onely by his doctrine but also by his example of life both in doing good And in the Parts of each and suffering euill as long since hath been shewed by both which he is a light vnto his Church And in both these and in each of them fully do true Christians put him on But false Christians and vnsound professors of Christs religion shew themselues to be such by diuiding not onely the parts of his doctrine and life but also by seuering the one of these from the other For his doctrine as some diuide the Law from the Gospell as is said so for the Gospell it selfe contained in the Articles of the Apostles Creed Hypocrites diuide the Creed whereas true Christians receiue Christ according to all the Articles of the Articles of the Christian faith and Acts 20.27 2 Tim. 3.10 as the Apostles in their doctrine declared all or the whole counsell of God so they doe fully know that doctrine as Timothy knew Pauls the other doe diuide him in the same Some acknowledge the Father but not the Sonne Some though not in name Christians acknowledge God the creator of heauen and earth which in our Creed is more peculiarly ascribed to God the Father yet not in the Trinity of persons as the Turks and Iewes But for these wee need not exclude them from being Christians they though they acknowledge a religion exclude themselues But amongst ourselues others acknowledging the Son Some the Sonne but not the holy Ghost and that they Beleeue in Iesus Christ and that hee was borne man crucified dead and buried and so expecting saluation by him yet in their liues shew Par. 3. §. 62 that they Beleeue not in the Holy Ghost in as much as they remaine without the speciall worke of the spirit Some diuide the articles concerning 1. The Father which is Sanctification Others in the Articles concerning the Father diuide him some acknowledging him Creatour of heauen and earth but not their Father in Christ for want of confidence Some their Father but not Almightie presuming they are his children in Christ Math. 6.26 yet in wants or feare of wants distrusting his power and prouidence 2. The Son In the
Articles concerning the Son some shew themselues to acknowledge him in his exaltation glory expecting to be acknowledged of him also in glory but not in his humiliation being ashamed of his crosse and children because of their seeming meannesse Some againe thinke of him in his humiliation as he died and as hee was a Sauiour presuming of saluation therefrom yet neuer seriously thinke of him in his exaltation and last degree of it that hee shall come as a terrible Iudge to iudge the quicke and the dead that so by keeping faith and a good conscience they might with boldnesse looke him in the face at that day In the Articles concerning the Holy Ghost 3. The holy Ghost some acknowledge the Spirit who yet by it are not made members of the true Catholike Church whereof yet many of them may bragge more then any neither yet acknowledge Christ in his Saints whom in stead of any true communion they haue with them they hate and persecute Others will beleeue the Resurrection of the dead and life euerlasting who yet by faith receiue not Christ neither truely know him to the remission of their sinnes And though many at least in seeming and profession doe embrace the whole doctrine of Christ by receiuing all the Articles of the Creed yet Hypocrites diuide the life and example of Christ from his Doctrine doe they not set before them the holy and vnspotted life and death of Christ for their imitation they like him well in his doctrine for that is sweet and comfortable but his life is thought too strict and too austere when they are called by imitation of him to put him on His doctrine they wil both preach and professe but in their practise they come infinitely short and in effect condemne that as may bee seene not onely in the practise of the Iewes of old against him who euen for his good workes hated him he by his holinesse really reproouing their hypocrisie but now in the practise and by the affections of many who yet in the Theorie know Christ and his doctrine fully enough towards and against such as in their liues would bee followers of Christ and imitate him in all his imitable vertues and in his affections of mercy patience loue humility and the like in which hee did his other vnimitable works of omnipotency and Mediatourship These men now distasting and hating Gods children hauing them in derision and a prouerbe of reproach speaking euill of them 1 Pet. 4.4 and doing euill to them because they labouring to imitate Christ and his Apostles in their holy liues runne not with them to the same excesse of ryot plainely shew how for all their knowledge of Christ they would vse yea abuse Christ his Apostles if they might liue and conuerse on earth amongst vs for as they would liue in the like holy manner as formerly they liued so would these men do as those other Scribes and Pharisies did who yet so much bragd of their knowledge Or if any more then others seeme to put on Christ in the workes of righteousnesse yet of those The parts of his life very few can or will imitate him in his sufferings by patience in suffering reproaches vniustly c. when they are called therevnto All these men though by profession Christians yet in effect are no Christians whilest they put not Christ whole on as he is a Prophet 2 Hypocrits diuide Christ as a Priest We must now try whether wee cannot find the like hypocrisie or vnsoundnesse in men by considering and comparing the parts of his priestly office namely Satisfaction and Intercession according to both which sound Christians put on Christ Of which briefly 1. Making his Priesthood common to others 1. Such first as diuide this Office of Priesthood properly so taken and now after his death and reall sacrifice ordaine acknowledge other sacrificing Priestes who daily in their Masse doe offer properly an vnbloody sacrifice to God what doe they but confesse that Christ our Sauiour is but one amongst many and not the onely and sole Priest in a proper sense of the new Testament These put not on Christ whole as a Priest who thus diuide the Priesthood and for any subordination in that office properly considered they will neuer whilest they breathe proue it 2. 2 Diuiding betweene the example of his death and satisfaction Such againe as in the death of Christ looke more to his example in dying then to his satisfaction made to the Iustice of God for our sinne diuide this office nay rather plainely denie it as that most impudent and blasphemous heretike Socinus who denying all satisfaction properly in Christ will haue him to die not properly for our sinnes Rom. 4.25 but onely by occasion of our sinnes as saith he when a Marchant for riches that is by occasion of riches crosseth the seas and is cast away This man and his followers what Christians are they wee shall see more of them anone 3. 3. Diuiding the worke of Merit SatisfactioÌ„ Others acknowledge Christ died and by his death made satisfaction yet acknowledge also the merits of others in the treasury of their pretended church and so diuide the worke of satisfaction betweene Christ and man 4. The same though they will say Christ died 4 Diuiding betweene satisfaction intercession 1 Ioh. 17.9 and satisfied yet they in effect deny the same whiles they acknowledge him not their onely Intercessor seeing he praies for none for whom hee died not Doe not they diuide Christes Priestly office whilest they distinguish and say and they do but say for they doe otherwise Christ is our only Mediator in regard of Satisfaction but not in regard of Jntercession doe these men put on whole Christ as their Priest 5 By seuering praise from prayer Mat. 11.25 Lastly Christ being our Intercessour as well thankes God for his mercies in him to his Church as prayers for it and in both these sound Christians are also spirituall Priests in him But many discouer themselues and their hypocrisie in as much as though their mouthes are wide open to aske good things in the name of Christ and by vertue of his mediation yet receuing good things are vnmindfull to returne thankes in the name of Christ with the nine Leapers as yet their duty is Colos 3.17 Now thirdly 3 Hypocrites diuide for the Kingly Office of Christ Christ as a King and the power of it in our selues some acknowledging Christ a King yet plainely diuide the Kingdone betweene Christ and his Mother By diuiding the kingdome as some of the Popish sort who say that the Father of Heauen hauing his iustice and his mercie as the chiefest goods of his Kingdome Biell in cano lect 8. p. 233. as Doct. Whiâ—e cites him in his preface of his way c. keeping his Iustice to himselfe surrendred his mercie to the Virgin Mother and this they