a blasphemie worthie the tearing of garments Thus they sometimes make Saints mediators of redemption sometimes they denie it and so contradict both themselves the Apostle here affirming that our mediator is one As hereby hesignifieth that the mediator is one only not manie so likewise that hee is immutable and unchangeable one and the same yesterday to day and for ever So saith the author of the booke of Wisedome speaking of this Mediator that uncreated Wisedome Being one she can doe all things And the Apostle Heb. 1.12 applyeth that place of the Psalme to him Thou art the same and thy yeares shall not fayle He is one and the same objectivé subjectivé effectivé Objectivé the same in his word for he who yesterday was shadowed in the Law is to day shewed in the Gospell Idem subjectivé the same in his person and in his attributes and office in his person the same before and after his Incarnation for taking upon him our nature he was no more changed thereby than a man is by putting on a vesture Homo quippe Deo accessit non Deus á se recessit home factus naturam suscipiende nostram non amittende suam as the divine Poet verie sweetly Ille manet quod semper erat quod non erat esse incipiens He did not leave off to be what he was but he begun to be what he was not Againe he is the same in his attributes in his power in his office being alwayes the Lord of his people the shepheard of his flocke the head of his Church the mediator betweene God and man Finally he is idem effectivé the same in his workes in his goodnesse in his grace he who yesterday was a mediator for Abraham Izaac and Iacob is to day a mediator for us he is as well now the light of the Gentiles as he was before the glory of his people Israell Last of all by this that he is one is signified that he is without all respect of persons one and alike to all not the mediator of the Iewes onely but of the Gentiles also There is neyther Iew nor Greeke there is neyther bond nor free there is neither male nor female for all are one in Christ. Gal. 3.28 He is peace to him that is neere and peace to him that is farre off Esa 57.19 that is as the Fathers expound it peace to the Iewes that are neere and peace to the Gentiles that are farre off This one blessed peace-maker hath made attonement for both and appeareth daily in the sight of God to pleade our pardon as a faithfull Advocate and high Priest S. Augustine saith that his armes were stretched out upon the crosse to signifie this That hee was now to embrace not an handfull of people as he did before the nation of the Iewes but as manie as his armes were able to containe that now hee was to breake downe that partition wall which for a long time had bene between Iewes and Gentiles and become one to all There is one Mediator But as yet we know not who is this one Mediator therefore lest the Iewes should say that it were their long looked for Messias or the Turkes their Mahomet or the Friers that it were S. Francis or S. Dominick or finally all Papists who construe it of the Virgin Mary for there is more mention of her in their prayers than of Christ and the propheticall Psalmes of Christ are transferred unto Mary and what else is magnifically spoken of him in Scripture even the first promise that was made of this Mediator Gen. 3.15 translated as spoken of her in their most approved Bible ipsa conteret caput tuum although as their owne Iesuite Ribera confesseth the Hebrew text the Chaldee paraphrase the Septuagints translation and all good Latine copies reade ipse conteret For this cause the Apostle in the fift place leades us as it were by the hand to the verie person describing him by his proper name and surname Iesus Christ he is this one Mediator who therefore is called the Angell of the Covenant Mal. 3.1 and the covenant of the people Esa 49.8 the Mediator of the new covenant vvhose blood speaketh better things then the blood of Abel Heb. 12.24 Our peace Eph. ◠14 The way and the doore by which we have accesse unto the Father Ioh. 14.6 The way into the holiest of all Heb. 9.8 finally an high Priest who came by a more perfect Tabernacle not made with hands and who not by the blood of Goats and Calves but by his owne blood entred in once into the holy place having obtayned eternall redemption for us Heb. 9.11 I come to the last head that Christ Iesus is a man The man Christ Iesus Homo verus but not homo merus he is a true man as having 1. the substance of a true body and soule 2. the essentiall and naturall properties of soule and bodie 3. the infirmities also and such defects as be naturall I say such as be naturall to exclude two sorts of infirmities 1. these which doe not universally follow the nature of man but are onely personall appertayning to some particular men and arising from private causes particular iudgements as to be borne a foole to be sicke of an ague consumption leprosie and such like diseases 2. Sinnes which be infirmities indeed but not naturall but rather contrarie to nature because they belong not to nature as it is whole but as it is corrupt Neither of these Christ tooke upon him because it behoved him to be like man in generall not like to this or that man in particular againe like unto man in generall in all things except sinne Heb. 4.15 It behoved Christ to be like unto us a man as we are whether we consider him as he was our Suertie or as our high Priest or as our Ransome or as our Redeemer or as our Mediator or finally as he is our Physitian In all these respects it behoved him to be a man 1. Because he was our Suertie to make satisfaction to God for our debt and the iustice of God requires that satisfaction be made in the same nature that finned 2. Because our high Priest For every high Priest is ordeyned to offer gifts and sacrifices wherefore it is of necessity that this man also have somewhat to offer Heb. 8.3 now if he had remained God only he should not have had anie thing to offer 3. Because our Ransome for as hee was the high Priest so he was the sacrifice he must offer up himselfe for us He was our suertie to satisfie for us and his satisfaction behoved to be passive and penall yea it must extend it selfe unto death for without shedding of blood there is no remission Heb. 9.22 but remayning God onely hee could not have dyed 4. Because our Redeemer for by the Law he that redeemeth another must be his brother or kinsman one that hath the right of propinquitie unto him Levit. 25.48 and therefore the
A TREATISE TENDING TO VNITIE IN A SERMON PREACHED AT DROGHEDAH ON WHITSVNDAY being the ninth of Iune 1622. before the Kings Majesties Commissioners for IRELAND By Henry Leslie Quoties dicimus toties judicamur Hierom. DUBLIN Printed by the Societie of Stationers 1623. TO THE MOST REVEREND FATHER IN GOD CHRISTOPHER by Gods providence Archbishop of Ardmagh Primate of all Ireland and Metropolitan and one of his Maiesties most honourable Privie Councell MOST REVEREND IT was by your Graces direction that this Sermon was preached and now by the same appointment it is published that the world may see it contayneth nothing but truth and is free from undiscreet raylings wherewith it was charged by them who dare adventure to censure us before they heare us Now these my small labours and the labours of some few dayes being the first fruits of my weake engine I here present unto your Grace to whom I owe my selfe and all I have much more my service with the labour of my hands head and heart as most bounden Indeed this small offering is no more equivalent to my debt than a mole-hill is to a mountaine But whatsoever my barren ground can afford shall be ever at your Honours command to which most humbly I prostrate my selfe praying alwayes that God would be pleased to continue your Grace long unto this poore Church of Ireland that like another Nehemiah you may build up the walls of this decayed IERUSALEM Your Graces most bounden Chaplaine HENRY LESLY A TREATISE TENDING TO VNITIE I. TIM II. V. For there is one God and one Mediator between God and men the man Christ Iesus VNder the Old Testament they observed the Feast of Pentecost in remembrance of the Law given at Sinai so it hath beene the practise of the Church under the New Testament to keep the like Feast at the same time in remembrance of the Gospell which came from Ierusalem For if the Law should be thus honoured which is the ministration of death 2. Cor. 3.7 how much more the Gospell which is the ministration of life and that not written in tables of stone as was the Law but in the tables of our hearts by the holy Spirit for this Spirit did descend upon the Apostles in a visible shape on the day of Pentecost Act. 2 according to Christs promise that hee would send unto them another comforter Ioh. 14.16 17 26. even the Spirit of truth Ioh. 16.13 1. Cor. 2.10 to leade them into all truth to teach them all things even the deepe things of God So that those great and secret mysteries which under the Old Testament were shut up from the people like unto the Sanctuarie into which entrance was seldome made are now made open to the understanding of all the faithfull for this Spirit hath revealed them unto the Apostles and the Apostles in their writings have cleerely taught them unto us Even in these few words which I have read behold a bundle of these mysteries but obscurely known in former times now plainly set forth unto us as the mysterie of the Godhead of our reconciliation to God of Christs mediation and of his incarnation There is one God and one mediator betweene God and men the man Christ Iesus The words containe the summe of the Gospell and chiefe heads of our Christian faith catechising us plainly in sixe maine grounds and principles of Religion I. That there is a God else how should he be one II. that this God is one there is one God III. that this one God is reconciled and made one with us by a mediator for there is a mediator betweene God and men IV. that this mediator is one and one mediator V. that Christ Iesus is this one mediator VI. that Christ Iesus is a man the man Christ Iesus There is one God and one mediator betweene God and men the man Christ Iesus Thus hee leadeth us by the hand from those things which are most commonly knowne and received to these that be lesse manifest everie one of these principles revealing unto us a greater mysterie and further degree of knowledge For the first that there is a God is acknowledged by all men The second that this God is one is not so commonly knowne as the former for the Gentiles worshipped a multitude of gods yet is it generally confessed not only by the Church but also by the wisest of the Heathen The third that this God is reconciled to us by a mediator exceeds the knowledge of all Gentiles whatsoever who had nothing but the light of nature for it is not knowne by nature but by revelation from God yet is it granted by manie false teachers Papists Iewes and also others who receive but a parcell of Gods word But the fourth that this mediator is one is lesse manifest yet for it is refused by the Papists yet received by the Iewes But the fift that Christ Iesus is this one mediator doth exceed their faith also yet is it acknowledged by manie Heretickes who notwithstanding denied the humane nature of Christ So that the sixt and last that Christ Iesus is a man is most hid and privie as being the proper faith of the true Church As every one of these principles revealeth a further degree of knowledge so also a greater measure of comfort The first that there is a God to whom wee may have recourse in the day of trouble is a great comfort to us but if there were manie Gods so that wee knew not to which of them we should runne for help our comfort were but small therefore the second principle shewes that this God is onely one But albeit there be a God and onely one God yet if we be at enmitie with him wee have greater cause to feare than to reioyce in the third place therefore hee removeth this feare shewing that there is a mediator by whom man is reconciled unto God But yet if there were not one but manie mediators and wee knew not to whom rather to betake us what better should we be therefore in the fourth hee taketh away this doubt also affirming that there is one mediator But though there be but one mediator yet what if he be unknowne to us wee are still as before therefore the fift position leades us by the hand unto the particular person Christ Iesus who is this one mediator But what of all this if Christ Iesus be only God and so as strange to us as the pattic it selfe with whom we are at enmitie therefore to make our ioy full the sixt principle tells us that hee is a man A man and so neare unto us not in place for hee is contayned within the heavens according to his manhood but neare unto us in blood for he is a brother of ours bone of our bone and flesh of our flesh and neare unto us in affection for he hath compassionate bowels he is touched with a feeling of our infirmities Heb. 4.15 and was in all sorts tempted
unto our State that they have beene the chiefe causes not only of the peoples unconformitie in religion but also of all their treasons rebellions The people are like the Sea and the Priests are like the winde the sea of it selfe would be calme if the winde did not set it in agitation so would the people but for the Priests The fourth cause is the want of a sufficient Ministry In manie places there is no Minister at all in manie places a Minister as good as none even a dumb dogge that cannot barke an idoll shepheard who is not apt to teach not able to confute in other places a lewd and scandalous Minister whose not Gospel-like behaviour is a stumbling blocke to them that are without Even as the Prince of Cuba in India said he would not goe to heaven Span. col p. 1â— if the Spaniards went thither because he thought that could be no good place where such cruell tyrants were so manie of this countrey will not be of our religion because they thinke that can be no true religion which hath so unconscionable professors and Ministers And the chiefe cause of this want of a sufficient ministry is lacke of maintenance for as there could be no Physitian in Lacedemon because there was no rewards so neyther can there be sufficient Ministers here for want of maintenance for our great Nebuchadnezzers will not allow us so much maintenance as to keep life and soule together We would be content with Davids order albeit a verie unrighteous one to divide with Ziba but covetous Ziba taketh all away both small and great both Tythe and offering He will be both Lord and Parson and Vicar and it is pittie that he is not brought to be Curate too The last thing I will observe that hindreth the reformation of this land is the miseducation of our youth all of them being brought up beyond the Seas or else taught at home by Popish Schoolemasters who are no more carefull to teach them the Romane tongue than they are to instruct them in the Romish faith Thus have I discovered the causes of our sicknesse hoping that we shall receive some helpe and comfort by your meanes For I doubt not right Honourable but what was the intent of Iehoshaphat in sending his Commissioners 2. Chron. 17. the same was the purpose of our gracious Soveraigne in sending you namely for the repayring of the Temple and that the people might be taught in the Law of the Lord for the like choyce of Commissioners hath beene made some nobles some Priests and Levites some learned Scribes and the like charge hath beene given unto you that ye looke to the good of the Church And therefore though I may not seeme to prescribe yet give me leave to entreat you that yee would take into your chiefest care the miserable estate of this Church and as yee have heard the causes of her ruine so ye would labour to remove them by applying of fit remedies which in my weake iudgement are these Whereas custome and continuance in error is a maine hinderance unto reformation the remedie against this is That some compulsion be used for olde sores are not cured without cutting and lancing And feare is that which will overcome custome as may appeare by the Antiochians who though they had a custome to wash themselves in the Bathes yet the King forbidding them they all left for feare of his displeasure Whereupon S. Chrysostome doth conclude after this maner Hom. 14. ad pop Antioch Loe you may see that where feare is there our wonted custome is left presently feare easily overmasters custome though it be never so ancient The same Father in another place maketh mention of one Hom 7. ad pop Ant. who had got an ill-favoured fashion of moving his right shoulder when hee went which yet he corrected by laying a sword over it in such maner that it should be in danger of cutting if so it moved and so by feare of incision he taught his shoulder better manners and motions In like maner should you who have authoritie deale with those who are blinded with long custome in error For saith S. Austin si doceantur non terreantur vetustate consuetudinis obdurati ad capescendam salutis viam pigrius surgent You are the second servants of our Lord sent forth with this commission Compell them to come in that my house may be full Yee must compell them by lawes and punishments as Artaxerxes writeth unto Esdras Whosoever will not do the law of thy God and the Kings law let him have judgement without delay whether it be unto death or to banishment or to confiscation of goods or to imprisonment Thus King Asa enacted that If any vvould not seeke the Lord God of Israel he should be slaine 2. Chron. 15.13 So Iosiah compelled all that were found in Israel to serve the Lord their God 2. Chron. 34.33 Epist 48. Constantine the great as S Augustine witnesseth decreed against the Sacrifices of Pagans upon paine of death against wilful heretickes upon confiscation of their goods The godly Emperour Theodosius Decem libris auri mutotaretur Aug. ep 50. being moved therunto by the zealous Bishop Amphilochius banished all the Arrians out of his dominions and Theodosius the yonger set a fine of ten pounds of Golde upon the Donatists who were the Recusants of that age which as S. Augustine witnesseth had a verie good successe For saith he thereby many of them were moved to professe Religion and though at first they did professe it meerely by compulsion yet afterwards they professed onely for devotion These were the proceedings of godly Kings and Emperours against such as would not conforme themselves to the true worship of God established by the lawes of the land In alledging whereof let no man thinke that I would seeme to prescribe rules to Authoritie farre be that from me or that I would persivade extraordinarie severe courses to be taken with a blinde and misled people God is my witnesse I seeke not theirs but them my only purpose is to iustifie the law of this land and practise of our Church and that our people may see what a milde government they live under if they will but consider how their Fines besides that they are so neglected in the execution that the hundreth man is not charged with them are even in themselves a great deale lighter than those punishments which formerly have beene inflicted by godly Magistrates upon offendors of the like nature But especially they must confesse that they are gently entreated if they will remember what was the proceedings of their Church against us for in former ages they proceeded against the Waldenses and the first reformers of our Church and even at this time they doe proceed against Protestants in other countries not with mulcts and imprisonment but with sword fire and fagot They fyne them indeed but it is with fire as witnesse their houses of