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
purus So that he is not subiect unto anie change whether we consider his being or his attributes for if wee respect his being he is eternall that is without beginning without end and alwayes the same for as time being as the Philosopher defines it men sura motus per prius posterius hath in it three things there is principium successio finis even so eternitie which is contrarie to time must be free of all these free from beginning from end and from all change or succession So Phavorinus hath observed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one qui non solum non desinit esse sed neque etiam desinit talis esse and this word is used of God Rom. 1.20 So that as I said he is not only without beginning and without end but also while hee is hee is ever the same as David saith Psal 102.25 Thou hast laid the foundations of the earth and the heavens are the workes of thy hand They shall perish but thou shalt endure yea all of them shall waxe olde like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeares shall have no end And as his Being so also his Attributes are eternall not subiect to anie change his Iustice his Mercie his Wisedome his Power all are immutable and unchangeable for they are his verie nature whatsoever is in God is God himselfe Againe he is one and the same in his Will his Councell and his Decrees for God is not as man that he should lye neither as the sonne of man that he should repent hath he said and shall he not doe it hath he spoken and shall hee not accomplish it Numb 23.19 I am the Lord and change not Mal. 3.6 My counsaile shall stand and my will shall be done Isai 46.10 For when one changeth his purpose it is either because hee seeth that his purpose is not good at least that hee might have purposed better than hee did or else it is because he perceiveth that he cannot bring to passe his former purpose and so the change of his counsaile doth argue either want of wisedome or want of power But God wanteth neither of them he is and alwayes was the same most wise God and so could not have taken anie better counsaile than that which hee tooke from all eternitie And as hee is most wise so also omnipotent able to effect all his counsailes Hee doth whatsoever he will Psal 115.3 Yea who hath resisted his will Rom. 9.19 And therefore that doctrine of the mutabilitie of Gods predestination as it is contrary to the Scripture which teacheth that Gods purpose according to election must stand Rom. 9.11 so it is most blasphemous against God For to say that Gods predestination may be changed that the elect may become reprobate and so damned and on the contrarie the reprobate become elect and so saved is as much as to say that Gods absolute Will which is himselfe may be changed that his Prescience or Knowledge may be deceived that his omnipotent power may be weakened that his actions may be impeded and so that God may become no God Finally he is one and the same in his actions which may be declared three maner of wayes 1. where the occasion is the same Gods action is of the same kinde for example Did God in former times execute his iudgements against rebellious sinners ye may be sure that he will doe the like now Upon this ground the Apostle reasoneth Rom. 11.21 For if God spared not the naturall branches take heed least he also spare not thee As if hee should say They were cast off because of unbeleefe and if thou fall into the same sinne thou may be sure to taste of the same punishment forasmuch as where the occasion is the same Gods actions are alwayes the same So the Apostle 1. Cor. 10. alledgeth Gods iudgements upon the Iewes in the wildernesse and the Apostle Peter the great iudgements upon the Angels that sinned upon the old world and upon Sodome and Gomorrhe 2 Pet. 2. concluding from thence That if he spared not them so neither will he spare us if wee doe as they did For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men Rom. 1.18 Againe hath God in former times performed mercie and deliverance to his owne people yee may be sure that he will doe the same still Upon this ground David built his assurance The Lord that delivered me out of the paw of the Lion and out of the paw of the Beare he will deliver me out of the hand of this Philistim 1. Sam. 17.37 And so in manie places of the Psalmes where hee lamenteth the miseries of the Church he reckoneth up Gods former benefites bestowed upon her that by the experience of Gods former favours both himselfe and others might be assured of a future deliverance forasmuch as God is alwayes the same visiting the iniquities of the fathers upon the children to the third and fourth generation of them that hate him and shewing mercie unto thousands of them that love him and keepe his commandements Secondly God is one and the same in his actions as being the same meanes to bring men to the same end There is not one way for the Iewes to be saved another for the Gentiles but it is one God which shall justifie circumcision by faith and uncircumcision through faith Rom. 3.30 There is for all the same Saviour Christ the same instrument Faith the same degrees of salvation interveening betweene Gods decree and the execution thereof namely Vocation Iustification Santification and the same outward meanes Gods Word and Sacraments But here wee must remember that albeit God worketh the same things in all the faithfull yet not in the same measure and degree He did illuminate his Saints under the old Testament but not in that measure that he doth his people under the Gospell The Disciples received the holy Spirit when they were first called and after when Christ breathed on them and said Receive the holy Ghost Ioh. 20.22 but not in that measure that they did in the day of Pentecost when the Spirit came downe upon them in a visible shape Before they had only tasted of the Spirit Act. 2.4 but then they are said to be filled with the Holy Ghost Eadem semper fuit virtus charismatum quamvis non eadem semper mensura donorum saith Leo The day of Pentecost was not the first time they had received the holy Ghost non fuit inchoatio muneris sed adjectio largitatis saith the same Leo but yet in respect of the abundance of the Spirit which was powred out on this day they are formerly said not to have received the Spirit And well may this day be called the feast of the descending of the holy Ghost because the holy Ghost did never come downe in such a measure nor in such a
that albeit eternall happinesse be due only by promise as a portion of grace yet it is duely performed by proportion of iustice God useth an equall inequalitie for every one shall receive his owne reward according to his owne labour 1. Cor. 3.8 So that God everie way is both iust and unpartiall Thus have I shewed that in what respect soever wee consider God he is without all respect of persons one and alike to all There is one God The third thing we have to speake of is that God is made one with us by a Mediator for there is a Mediator betweene God and man A mediator is a middle person that commeth betweene two parties that be at variance to be a meane of attonement and peace who dealeth with each partie untill he bring them under some contract and covenant Now it is plaine that God and man were at enmitie man the partie offending God the partie offended a middle person commeth in between and labours a reconciliation binding up a covenant between them That man shal satisfie for the wrong he hath done and performe obedience in times comming as also on the other part That God shall remit his wrath receive man into his favour and give unto him eternall life But because man was unable to performe his part of the covenant this same Mediator becommeth his suertie and undertaketh for him both to satisfie the law and iustice of God for mans sinne and also to make him performe obedience in time following by renewing him againe unto the image which he had lost in Adam That hee might performe the first hee behoved to be a Priest to offer up himselfe in an expiatorie sacrifice and that hee might performe the second it was needful that he should be a Prophet and a King for the corruption of man which he was to take away that man might performe obedience to God had two parts ignorance in the mind and enormitie or rebellion in the will and affections To cure our ignorance hee behoved to be a Prophet to instruct us to take away our enormitie and rebellion hee must be a King powerfully to convert our hearts and to rule the same by his spirit that so hee might make us to obey God all the rest of our life wee being once made partakers of his satisfaction So our Mediator being our suertie was both a Priest a Prophet and a King a Priest after the order of Melchizedeck Psal 110.4 a Prophet to be heard when Moses should hold his peace Deut. 18.18 a King to save his people whose name should be the Lord our righteousnesse Ier. 23.6 Davids Priest Moses his Prophet Ieremies King and these formerly had met double two of them in some other Melchizedeck King and Priest Samuel Priest and Prophet David Prophet and King never all three but in him alone As he who is Mediator betweene God and man is suertie for man performing his part so also doth he performe Gods part to man He who as Mediator or rather Suertie satisfied for sinne doth as he is God remit that sinne which he satisfied for receive man into his favour give him grace in this life and glory in the life to come and in a word performes all Gods part of the covenant For this cause the Apostle to the Hebrewes calleth the covenant in respect of Gods part Christs Testament because Christ hath bequeathed those things unto us in his legacie namely remission of sinnes iustification and eternall life So that we have a double benefite by the death of our Mediator one that thereby he hath satisfied for our sinnes as he is our Suertie another that thereby he hath confirmed his Testament contayning a disposition of these things which God hath bound himselfe by covenant to give us For a Testament is of no strength while the Testator liveth Heb. 9.16 Thus after a wonderfull maner one is both Mediator to draw on an agreement betweene these two parties and suertie for mans part of the bargaine and also he performeth Gods part of the covenant bequeathing unto us in legacie these things which God hath promised to give us and as a faithfull testator confirming the same by his death Then God is reconciled to man by a mediator but have the Angels no benefite by his mediation seeing the Apostle only saith that there is a mediator between God and man I answer that they have though not so great as man 1. They have this benefite that they are gathered and united under one head together with the rest of the Church for all things both which are in heaven and which are in earth are gathered together in one in Christ Ephes 1.10 2. They have this benefite also that their friendship with man is renued he being reconciled to God 3. By this mediator their ruins are repaired and their number filled because men that are reconciled succeed in the place of Angels that fell saith S. Austin 4. He furnisheth unto them matter of ioy for they reioyce at the conversion of a sinner 5. By him they get greater knowledge of the mysteries of God revealed unto them 6. By him they are confirmed so in grace that they cannot fall they being changeable of themselves therefore we say in the Schooles That though they have not a mediator of redemption yet they have a mediator of confirmation according to that of Bernard Qui erexit hominem lapsum dedit stanti Angelo ne laberetur sic illum de captivitate eruens sicut hunc à captivitate defendens Finally some say they have this benefite also that their obedience being not perfect enough of it selfe nor able to stand before God for he findeth iniquity in the Angels is accepted as most perfect for this mediators sake and therefore they are said even to be reconciled to God by this mediatour Col. 1.20 Others goe further saying that the Angels as also all other creatures besides man had declined somewhat from their first beginning but were restored againe to their integritie by this mediator and so they understand the word recapitulat Eph. 1.10 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to call a thing backe to the first beginning as well as to gather in one head as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the head and beginning of a thing The fourth point set downe here is that this mediator is one There is one Mediator Whereby as I said before of the one God three things are signified that he is indivisible immutable and alike to all 1. He is one that is indivisible one onely not manie and that both in respect of his person and in respect of his office His person is indivisible and onely one for albeit he be God and man yet he is not two but one Non alter ex patre alter ex matre sed aliter ex patre aliter ex matre as was concluded against the wicked heresie of Nestorius Bishop of Constantinople who divided the two natures of our
get advantage It was a true speech cyted from that Father S Hilary by Bellarm. Bellum haereticorum pax est ecclesiae but our experience doth invert it upon us Bellum ecclesiae pax haereticorum Our discord is their musicke our ruine their glory they laugh and scorne and clap their hands at our bickerings Thirdly it is a most grievous oftence against God to rent the Church which is his bodie with schismes and contentions it is no lesse than sacriledge no better than Idolatry For as an ancient Father saith Non minor is est laudis non scindere ecclesiam Dyonis apud Niceph. quam idolo non sacrificare S. Cyprian thought that God sent the persecutions of his time Lib. 4. epist 4. for no other cause than their contentions and Eusebius beginning to entreat of the bloodie persecution which the Church suffered under Dioclesian Lib. 1. hift c. 2. saith The contentions of the learned therein was the cause And why may not I say That it was for this same cause that God at this time suffereth our neighbour Churches to be under so cruell persecution and threatneth the like iudgement against us he will try if affliction can humble us and the rage of the common enemie make us friends For so doe men use saith an old History speaking of this matter as long as strangers wrong them to hold together Zozom l. 6. c. 4. but vvhen they are delivered from outward troubles then they fall out among themselves These be the hurts we sustain by our dissentions And therfore if ever we would see the good dayes of the Gospell the flourishing of religion the unhorsing and confusion of the strumpet Rome if wee desire to escape the iudgements of God which did fall upon the primitive Church for their contentions let us labour to reconcile our selves and at length to embrace unitie let us all compose our selves to peace and love Oh pray for the peace of Ierusalem But thankes be to God the Church of this land is not much troubled with such iarres and therefore I come to the other sort of unitie As wee are one in opinion so must we be one in affection Ye that are of one Church and professe one faith be like minded having the same love being of one accord and of one judgement Philip. 2.2 that nothing be done through contention and vaine-glory c. Let us dwell together as brethren Psal 13 3.1 which is a good and comely thing let us love one another as God hath loved us Ioh. 13.35 for hereby shall it be knowne that we are Christs disciples if we love one another This is indeed the mark of a Christian the commandement of God the fulfilling of the law and especially at this time when we celebrate this Feast of Pentecost should our hearts be united together through love For it is said when the Apostles were wayting for the comming of the holy Ghost on the day of Pentecost that they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 with one accord in one place and then did the Spirit come downe upon them in a visible shape So if wee would have the holy Ghost to descend on us this day and every day though not in a visible shape yet in invisible favours leading us into all truth and making our whole life a merry Whitsontide we must be as the Apostles were unanimes with one accord in one place For he is the spirit of love and will not rest in a contentious heart but where there is unitie of spirit there doth rest this spirit of unitie and the fruit of this spirit is Love joy peace long suffering gentlenesse Gal. 5.22 c. but on the other part Hatred variance emulations Gal. 5.19.20 wrath strife seditions are not the fruits of the spirit but the workes of the flesh Wherefore since it is so I beseech you Men Brethren and Fathers let mee speake to you in the words of the Apostle S. Paul Put on as the elect of God holy and beloved bowels of mercie Col. 3.12 13 14. kindnesse humblenesse of minde meekenesse long suffering forbearing one another and forgiving one another if any man have a quarrell against any even as Christ forgave you so also doe yee And above all these things put on Charitie which is the bond of perfectnesse And let the peace of God rule in your hearts So shall we be one as God is one and the Mediator one Ioh. 17 2◠in this life one amongst our selves and the life to come one with God in glory To this one God c. Amen FINIS