A TREATISE TENDING TO UNITY: IN A SERMON PREACHED AT DROGHEDAH ON WHITSUNDAY (being the ninth of june 1622.) before the King's Majesty's Commissioners for IRELAND.  
By Henry Leslie.  
Quoties dicimus, toties judicamur.  Hierom. 
DUBLIN, Printed by the Society of Stationers. 1623.   

TO THE MOST REVEREND FATHER IN GOD, CHRISTOPHER, by God's providence Archbishop of Ardmagh, Primate of all Ireland, and Metropolitan, and one of his Majesty's most honourable Privy Council.  
MOST REVEREND;  
IT was by your Grace's direction that this Sermon was preached; and now by the same appointment it is published: that the world may see it containeth nothing but truth, and is free from undiscreet raylings, wherewith it was charged by them who dare adventure to censure us before they hear us.  
Now these my small labours, and the labours of some few days, being the first fruits of my weak engine, I here present unto your Grace, to whom I own myself, 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 molehill is to a mountain: But whatsoever my barren ground can afford, shall be ever at your Honour's command: to which most humbly I prostrate myself, praying always, that God would be pleased to continue your Grace long unto this poor Church of Ireland, that like another Nehemiah, you may build up the walls of this decayed JERUSALEM.  
Your Grace's most bounden Chaplain, HENRY LESLY.   

A TREATISE TENDING TO UNITY.  I. TIM. II. V. 
For there is one God, and one Mediator between God and men, the man Christ jesus.  
Under the Old Testament they observed the Feast of Pentecost in remembrance of the Law given at Sinai: so it hath been the practice of the Church under the New Testament, to keep the like Feast, at the same time, in remembrance of the Gospel which came from jerusalem. For if the Law should be thus honoured, which is the ministration of death, 
2. Cor. 3.7.  how much more the Gospel, 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 Christ's promise, that he would send unto them another comforter, 
joh. 14.16, 17, 26.  even the Spirit of truth, 
joh. 16.13. 1. Cor. 2.10.  to lead them into all truth, to teach them all things, even the deep things of God. So that those great and secret mysteries, which under the Old Testament were shut up from the people, like unto the Sanctuary, into which entrance was seldom made; are now made open to the understanding of all the faithful: for this Spirit hath revealed them unto the Apostles, and the Apostles in their writings have clearly 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 mystery of the Godhead, of our reconciliation to God, of Christ's mediation, and of his incarnation. There is one God, and one mediator between God and men, the man Christ jesus.  
The words contain the sum of the Gospel, and chief heads of our Christian faith, catechising us plainly in six main 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 between God and men. iv that this mediator is one; and one mediator. V that Christ jesus is this one mediator. VI that Christ jesus is a man; the man Christ jesus. There is one God, and one mediator between God and men, the man Christ jesus.  
Thus he leadeth us by the hand from those things which are most commonly known and received, to these that be less manifest, every one of these principles revealing unto us a greater mystery, 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 known 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 known by nature, but by revelation from God; yet is it granted by many false teachers, Papists, jews, and also others who receive but a parcel of God's word. But the fourth, that this mediator is one, is less manifest yet: for it is refused by the Papists, yet received by the jews. But the fift, that Christ jesus is this one mediator, doth exceed their faith also: yet is it acknowledged by many Heretics, who notwithstanding denied the humane nature of Christ. So that the sixth and last, that Christ jesus is a man, is most hid and privy, 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 we may have recourse in the day of trouble, is a great comfort to us: but if there were many Gods, so that we knew not to which of them we should run for help, our comfort were but small; therefore the second principle shows that this God is only one. But albeit there be a God, and only one God; yet if we be at enmity with him, we have greater cause to fear than to rejoice: in the third place therefore, he removeth this fear, showing that there is a mediator by whom man is reconciled unto God. But yet if there were not one, but many mediators, and we knew not to whom rather to betake us, what better should we be? therefore in the fourth he taketh away this doubt also, affirming that there is one mediator. But though there be but one mediator, yet what if he be unknown to us? we are still as before: therefore the fift position leads us, by the hand, unto the particular person, Christ jesus, who is this one mediator. But what of all this, if Christ jesus be only God, and so as strange to us as the pattic itself with whom we are at enmity? therefore to make our joy full, the sixth principle tells us that he is a man. A man, and so near unto us, not in place, for he is contained within the heavens according to his manhood: but near unto us in blood; for he is a brother of ours, bone of our bone, and flesh of our flesh: and near 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 in like sort as we are, yet without sin. And so forasmuch as Christ jesus is a man, we may go boldly unto him, and by him have access unto the one God, he being the only mediator between God and man. This is the fullness of all comfort. So this Text is like jacobs' ladder, arising step by step till it bring us to comfort. My speech then at this time, shall as it were climb up by these six stairs; 

1. That there is a God:  
2. That this God is one:  
3. That he is made one with us by a mediator:  
4. That the mediator is one:  
5. That this one mediator is Christ:  
6. That Christ jesus is a man.   In handling whereof, you will perceive me to omit many points that are incident; for I must attend upon the time, and aim at the occasion.  
As to the first, that there is a God; I should spend my breath in vain, if I should labour to prove it: for it is engrafted into every man's heart by nature, and plainly taught by all the dumb and senseless creatures; so that never man denied it but a fool, The fool saith in his heart, 
Psal. 19.1. Rom. 1.20.  there is no God, Psal. 14.1. Therefore as it is presupposed in my Text, so shall it be in my speech.  
The second is, that this God is one; whereby three things are signified of God: that he is indivisible, one only, not many: that he is immutable and unchangeable, one and the same yesterday, and to day, and for ever: and that he is without all respect of persons, one and alike to all sorts of men. First, God is one, that is, indivisible, one only, and not many; according to that, 1. Cor. 8.6. Unto us there is but one God. So doth the Nicen Creed acknowledge, I believe in one God: For God (as Bernard saith) is Vnissimus, most one. Si non est unus, non est, saith Tertullian; either one or none. Here we must take heed of sundry wicked errors and heresies on each side: on the right hand, we have those who acknowledged many Gods: on the left hand, we have those who do so fare maintain God to be one, that they fall upon the other extremity, to deny that there are three persons subsisting in this one God, or divine nature. And of either side there be several sorts, differing one from another, as they do all from the truth: all which I forbear to remember, as unworthy to be named at all, unfit to be mentioned in the Pulpit. It is enough for you to know, that amids those rocks on every side, our safest course is to hold the middle way, so acknowledging God to be one, that we deny him not also to be three: one in essence, but three in person, the Father, Son, and Holy Ghost; distinct each from other by their personal proprieties, the Father being from none, the Son from the Father, the Holy Ghost from them both: yet not divided one from another, because there is but one divine essence, which being infinite, is all and whole in the Father, all & whole in the Son, all and whole in the Holy Ghost: Therefore (saith Athanasius in his Creed) Deus Pater, Deus Filius, Deus Spiritus Sanctus, & tamen non tres Dij, sed unus Deus. For (saith he) as we are compelled by the Christian verity, to acknowledge every person by himself to be God; so are we forbidden by the Catholic Religion to say there be three Gods. So that in all things, unity in trinity, and trinity in unity is to be worshipped.  
I cannot stand here to confirm the truth of this by testimony out of Scripture: only to say something in a word; for the unity of God's nature, take my Text for a sufficient proof, There is one God. and for the trinity and distinction of the persons, I will only allege one instance, which I am occasioned by this present feast to remember; When the Holy Ghost did descend upon the Apostles on this day: there ye have a distinction of all the three persons. The third person he is sent, and appears in a visible shape of cloven tongues: the first person he sends him: and the second, by interceding with the first person, procureth the third person to be sent. So doth our Saviour distinguish them, joh. 14.16. I will pray the Father, and he shall give you another comforter. there is the Son, praying to the Father, that the Comforter, which is the holy Spirit, might be given unto the Disciples: and therefore those three must be distinct persons, forasmuch as several actions are ascribed to every one of them in the same work that was done on this day.  
The Fathers, to express this incomprehensible mystery, have used sundry similitudes taken from things natural; as the similitude of the soul of man, wherein there be three distinct faculties, and yet but one essence of them all. The similitude of the fountain; the stream flowing from it, and the river flowing from them both: which being three distinct things, yet for substance are but one water. The similitude of a tree, wherein there be three distinct things, the root, the stock, and the branch: the root depending from none, the stock from the root, and the branch from them both; yet all are but one tree. Finally, the light of the Sun, the light of the Moon, and the light of the air, are three distinct lights: the light of the Sun is from none, the light of the Moon is from the Sun, and the light of the air from them both, and yet for substance they are but one and the same light. Even so the Father, the Son, the Holy Ghost, are three distinct persons: the Father from none, the Son from the Father, the Holy Ghost from them both, & yet all three are but one God. But for all these similitudes, we must acknowledge with Cyprian, Nulla creatura talis esse potest, qualis est creator; ideo sicut sine exemplo est divina essentia; ita sine exemplo est divina majestas: as there is no creature such as is the creator, so there is no example can express either the essence, or the majesty of GOD. For this is a mystery of mysteries, fare surpassing the reach of the understanding of any creature: which the Seraphims profess, Esai. 6.2. when at the presence of this one God, they cover their faces with their wings, acknowledging their inability to behold, much less to comprehend, so glorious a majesty.  
Secondly, by this that God is one, is signified that he is immutable and unchangeable, 
Heb. 13.8.  one and the same (as saith the Apostle) yesterday and to day, and the same for ever. In this sense it may be, God is called one, Gal. 3.20. But God is one. He is one or immutable in his nature, in his decrees, in his actions. His nature or essence is one and the same immutable and unchangeable, because he is void of all kind of composition, both physical and metaphysical, and (as we speak in the Schools) actus purus. So that he is not subject unto any change, whether we consider his being, or his attributes: for if we respect his being, he is eternal, that is, without beginning, without end, and always 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 eternity, which is contrary 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 he is, he is ever the same; as David saith, Psal. 102.25. Thou hast laid the foundations of the earth, and the heavens are the works of thy hand. They shall perish, but thou shalt endure, yea all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end. And as his Being, so also his Attributes are eternal, not subject to any change: his justice, his Mercy, his Wisdom, his Power, all are immutable, and unchangeable, for they are his very nature: whatsoever is in God, is God himself.  
Again, he is one and the same in his Will his Council, and his Decrees: for God is not as man that he should lie, neither as the son of man that he should repent. hath he said, and shall he not do it? hath he spoken, and shall he not accomplish it? Numb 23.19. I am the Lord and change not, Mal. 3.6. My counsel shall stand, and my will shall be done, Isai. 46.10. For when one changeth his purpose, it is either because he seethe that his purpose is not good, at least, that he might have purposed better than he did: or else it is because he perceiveth that he cannot bring to pass his former purpose; and so the change of his counsel doth argue either want of wisdom, or want of power. But God wanteth neither of them; he is, and always was, the same most wise God, and so could not have taken any better counsel, than that which he took from all eternity. And as he is most wise, so also omnipotent, able to effect all his counsels: He doth whatsoever he will, Psal. 115.3. Yea who hath resisted his will? Rom. 9.19. And therefore that doctrine of the mutability of God's predestination, as it is contrary to the Scripture, which teacheth that God's purpose according to election, must stand, Rom. 9.11. so it is most blasphemous against God. For, to say that God's predestination may be changed, that the elect may become reprobate, and so damned, and on the contrary, the reprobate become elect, and so saved; is as much as to say that Gods absolute Will, which is himself, 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 manner of ways: 1. where the occasion is the same, God's action is of the same kind: for example; Did God in former times execute his judgements against rebellious sinners? ye may be sure that he will do the like now. Upon this ground the Apostle reasoneth, Rom. 11.21. For if God spared not the natural branches, take heed lest he also spare not thee. As if he should say, They were cast off because of unbelief, and if thou fall into the same sin, thou may be sure to taste of the same punishment; forasmuch as where the occasion is the same, God's actions are always the same. So the Apostle, 1. Cor. 10. allegeth Gods judgements upon the jews in the wilderness: and the Apostle Peter the great judgements upon the Angels that sinned, upon the old world, and upon Sodom and Gomorrhe, 2 Pet. 2. concluding from thence, That if he spared not them, so neither will he spare us, if we do as they did. For the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, Rom. 1.18. Again, hath God in former times performed mercy and deliverance to his own people? ye may be sure that he will do 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 Bear, he will deliver me out of the hand of this Philistim, 1. Sam. 17.37. And so in many places of the Psalms, where he lamenteth the miseries of the Church, he reckoneth up God's former benefits bestowed upon her, that by the experience of God's former favours, both himself and others might be assured of a future deliverance; forasmuch as God is always the same, visiting the iniquities of the fathers upon the children to the third and fourth generation of them that hate him, and showing mercy unto thousands of them that love him, and keep his commandments. Secondly, God is one and the same in his actions, as being the same means to bring men to the same end. There is not one way for the jews to be saved, another for the Gentiles, but it is one God which shall justify 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 between God's decree and the execution thereof, namely, Vocation, justification, Santification; and the same outward means, God's Word and Sacraments. But here we must remember, that albeit God worketh the same things in all the faithful, 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 Gospel. The Disciples received the holy Spirit when they were first called, and after when Christ breathed on them, and said, Receive the holy Ghost, joh. 20.22. but not in that measure that they did in the day of Pentecost, when the Spirit came down 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 poured 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 down in such a measure, nor in such a manner, as upon this day. Thirdly, God is said to be unchangeable in his actions, because when he beginneth a good work he never leaves it, till he bring it to an end. Whom he elected, them he calleth; whom he called, them he justifieth; whom he justified, them he sanctifieth; whom he sanctified, them he glorifieth: For the gifts and calling of God are without repentance, Rom. 11.29 This serves mightily to confirm us in the certainty of our salvation: for howsoever we be changeable, & ready to fall away from God at every occasion; yet God is one and the same, and doth always perfect the good work which he hath begun: and we keep not him, but he keepeth us. Because I am not changed, therefore ye are not consumed, O ye sons of jacob, Mal. 3.6. So you see, that whether you consider God in his nature, or in his decrees, or in his actions; it is always true that the Apostle james saith, With him there is no variableness, neither shadow of turning. jam. 1.17.  
Thirdly, by this that God is one, he will signify that he is without all respect of persons; one and alike to all. In this sense God is called one, Rom. 3.29.30. God: Is he the God of the jews only, and not of the Gentiles also? yes even of the Gentiles also. For it is one God who shall justify circumcision of faith, and uncircumcision through faith. And this is the intent of the Apostle in this place: for these words are an argument to confirm his exhortation set down in the beginning of the chapter; where the Apostle requires, that without limitation, we pray and give thankes for all men. To stir us up to the practice hereof, he propounds unto us the pleasure and will of God, vers. 3.4. and next, the dealing of God & of Christ, and their equal respect unto all, vers. 5. There is one God and one Mediator. As if he should say: God is one to all, both to jews and Gentiles, and all sorts of men, so is the Mediator one and alike to all men. and therefore should we carry ourselves equally towards all, secluding none from the benefit of our prayers.  
Now that ye may perceive how God is one and alike to all, we will consider him in a fourfold respect, according to the divers persons which he carrieth, and according to which he worketh. Some things he doth as a free Lord, having power over all: some things as God, creator and conserver of all things: and some things he worketh, as the God of his own people only, the father of his children: and other things, as he is the judge of the whole world. As Lord of all, when all were sinners guilty before him, he ordained some for life, others for destruction: he loved jacob, he hated Esau: he hath mercy on whom he will, and whom he will he hardeneth: some he maketh vessels of mercy, and others vessels of wrath: some he calleth, but draweth not: others he both calleth and draweth, and others he neither calleth nor draweth; and yet in so doing, he is without all respect of persons, one and alike to all. For he is a respecter of persons, who in judgement, contrary to law, distributes unto equals unequally, that which is equally due unto them: or he who gives not alike unto equals, when of right he is bound to give them alike; but so gratifieth the one, that he wrongeth the other, and that for some outward condition in the party, besides the justice of his cause, as either for his kindred, or his country, or carnal propinquity, or his dignity, or his riches, or some other office he hath done, and such like external qualities, by which men in judgement are moved to favour one party more than another. Now God electing one, rejecting another, while all were alike, even sinners in Adam, cannot be said to be guilty of this: first, because the mercy he shows unto some, is not debt, but a gift of his free grace. and it is Augustine's rule, Ibi esse acceptionem personarum, ubi quae aequalibus ex aequo debentur, inaequaliter distribuuntur. But where the things given are not due, but free gifts; there, albeit there be not an equal distribution towards them who in themselves are equal, yet it is no respect of persons, nor any injustice at all. S. Austin cleareth this reason by two examples: the first is of a man that hath two debtors, and forgives the one, but exacts it of the other. This is not respect of persons, because he is not bound to forgive either of them; and forgiving the one out of his own good will, he wrongeth not the other: for he is free to dispense his own gifts as he will. Hear S. Austin in his own words: Si autem quispiam duos habeat debitores, & alteri vellet dimittere, 
Ad dua● Epist. Pelagian. l. 2. cap 7.  ab altero exigere, cui vult donat, sed neminem fraudat, nec acceptio personarum dicenda est, quando iniquitas nulla est. His second instance is of the Housholder in the Gospel, who paying labourers who had wrought in his Vineyard, 
Matth. 20.  gave as much unto them that had wrought but one hour, as unto them that had borne the burden and heat of the day: and when they murmured against him for his partiality, he answered, and said; Friend, I do thee no wrong: didst thou not agree with me for a penny? 
Verses 3▪ 14, 15.  Take that thine is, and go thy way; I will give unto this last even as unto thee. Is it not lawful for me to do what I will with mine own? On which words, S. Austin doth paraphrase after this manner: Volo autem huic dare sicut & tibi, etc. nempe hic totae justitia est: hoc volo: tibi inquit reddidi; huic donavi: neque ut huic darem, tibi aliquid abstuli, aut quod debebam vel minui, vel negavi, etc. The sum is: He freeth himself from injustice, for that unto them all he had given as much as he was bound to give; and to some he had given more than he was bound: wherein he was gracious unto them, but not unjust towards the others; for that it is lawful for him to do what he will with his own. Hence S. Austin inferreth, That as there was no acception of persons in this man, distributing his own favour unequally: so neither in God, electing one, rejecting another, while all were alike; for his election is no debt, but a gift of his free grace, which he may bestow as he pleaseth, either on all, or on none, or on some, and not on others. As the one have cause to extol his mercy, so the other cannot accuse his justice: for he might have passed by them all, and appointed them for damnation, all being guilty. And therefore that he hath mercy on some, he is freely good; because he gives that which he is not bound to give: that he passeth by others, he is not unjust; because he oweth them nothing: finally, that he condemneth those whom he rejected for their sins, he is just; because he payeth them that which he oweth. This is the first reason, why God electing one, rejecting another, while all were alike, cannot be said to be a respecter of persons.  
Secondly, for further clearing of God's justice, let us consider that God electeth some, rejecteth others, citra cujusquam injuriam: for, as S. Austin saith, Sic alius gratis honoratur, ut alius debito non fraudetur. though some be bountifully rewarded, yet others are not wronged. Indeed a judge in judgement, favouring one more than his cause deserveth; by how much he gratifieth the one party, by as much he damnifieth the other: and therefore he is a respecter of persons. But though God favour some so fare, that whereas they deserve damnation, he calleth them unto salvation, yet the rest far not the worse for this: the glory of the elect addeth nothing to the pain of the reprobate; the wicked receive their own measure, neither more not less than they should have done though none had been saved. Finally, God electing some, and rejecting others, is free from respect of persons; because he is not moved to favour the one more than the other, by any cause or condition in themselves, but merely by his own good will and pleasure. And it is well observed by some, that when it is said in Scripture, that God is no respecter of persons; the word persona, signifieth not the man himself, but some external quality, which being considered, might procure unto him, either favour or hatred: as beauty or deformity, nobility or baseness, riches or poverty, and such like. These outward qualities God doth no ways respect in men: he regardeth not men's riches more than their poverty, jam. 2. nor their freedom more than their bondage, Col. 3.11. neither doth he so distinguish between the jew and the Grecian, that only for respect of the nation, he embraceth the one, and rejecteth the other, Act. 10.34. but of every nation, of all sorts and conditions of men, he chooseth some. So that if ye consider God, even in this respect, as an absolute Lord, using his liberty over his creatures, wherein he seemeth most partial unto carnal minded men; yet ye see that he is without all respect of persons, one and alike unto all.  
Next, God may be considered as the God of all: in which respect he created all things, conserveth all things, doth good unto all; but with great difference and inequality: for though he have made all things good, yet their essential goodness doth not exclude an inequality of degrees, which was so requisite for the perfection and ornament of this Universe: for in a great house are not only vessels of gold and silver, but also of wood and of earth, 2. Tim. 2.20. The Potter, albeit of the same lump of clay, yet must not make all his vessels the same, but some for honest uses, some for base employments, because men stand in need of both: so God, albeit he have made all things good, and given unto them all powers fitting the condition of their natures, and sufficient for their own ends and operations, yet he hath made some of a farre more noble condition than others; for unto some things he hath given only being, unto other things being and life, unto others being, life and sense, and unto others being, life, sense, and reason, yea and a supernatural light to see many things that cannot be understood by natural reason. so that there is great difference inter Vermiculos in coeno, & Angelos in coelo. And as there is inequality to be seen in the creation, so also in the preservation: for though God's providence be extended unto all things, even unto the Fowls of the heaven, Matth. 6.26. to the grass of the field, ver. 30. to the hairs of our head, Matth. 10.30. yet he hath greater care of some things than of other. By how much the creature cometh nearer unto God, by so much the higher place it hath in the order of his providence: so saith Christ, that God hath a greater care of men, than of Fowls, 
Matt. 6.26. etc.  or of Lilies. And there is good reason for it; for it is only for man's sake, that God hath care of these things: for his sake they were made, for his sake it is that they are continued; and therefore God much more must have a care of man himself. But albeit God's goodness be not extended in like measure to all his creatures, yet is he not a respecter of persons; because (as I said before) his gifts are no debt, but free grace, and he doth not wrong any of his creatures. And lastly, he is not moved to be more bountiful to some than to others, by any cause and condition in themselves, but merely by his own good will and pleasure.  
There is a third consideration of God, as he is the God of his own people, the Father of his children, the Saviour of his body, the Head and Husband of his Church: and in this respect God's actions do respect only those that are of his own family. He hath not done so unto every nation, as he hath done unto them: for he begetteth them, he saveth them, he ruleth them, he quickeneth them. But howsoever God's special love and favour be extended unto them all; yet here also we must acknowledge an inequality. It is true, that God communicates spiritual life to all his members indifferently, insomuch as the least is a member of his body so well as the greatest: & in this respect all parts are peers. But yet there are divers functions, divers gifts, divers measures of gifts, and so by consequence for fashion, and function, and imparity. First, I say, there are divers functions: for as we have many members in one body, and all members have not the same office, Rom. 12.4. so it is with the mystical body of Christ; there are many members, and all have not the same office: but some are as the head, some as the eyes, others as the hands, 
1. Cor. 12.21.  others as the feet. Christ ascending on high, gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, Ephes. 4.11. Again, there are divers gifts, namely extraordinary gifts, which are not necessarily required in every one to salvation, as the gift of prophecy and discerning of spirits, the gifts of miracles, of tongues, and of interpretation of tongues. Of these, and such like saith the Apostle: 
1. Cor. 12 ver. 4.8.9.10.  There are diversities of gifts, but the same spirit. To one is given by the Spirit the word of wisdom, to another the word of knowledge, to another the gifts of healing, etc. the like is, Rom. 12.6. Finally, there are divers measures of saving graces, and of such gifts as are absolutely necessary to salvation: for all have not the same measure of knowledge, but some are babes, and some are men of full age: all have not the same measure of faith; for Christ mentioneth a great faith, and a little faith: all have not the same measure of sanctification; for some are termed perfect in respect of others: lastly, neither shall all have the same measure of glory, but some shall shine as the Sun, and others as the Stars in the firmament. But notwithstanding this diversity of gifts that God bestoweth upon his children, he cannot be said to be a respecter of persons, for the same reasons that are formerly alleged. And beside, it was fit it should be so, for many reasons: as that every one might stand in need of another's help; The eye cannot say unto the hand, I have no need of thee: nor again the head to the feet I have no need of you, 1. Cor. 12.21. and especially, that by this diversity, the beauty of the whole body might be set forth: Tota pulchra es amica mea: Christ's mystical body is all fair. 
Can 4.7.  Now beauty consisteth in variety of colours, and in a concine disposition of sundry different parts. If all the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? 1. Cor. 12.17.  
Finally, if ye consider God as the judge of the whole world, his actions are to give sentence and judgement upon his creatures, not the same sentence upon all, but the sentence of absolution unto some, the sentence of condemnation against others: between which two, there is as great difference as betwixt life and death, and yet no inequality, fare less any respect of persons. In the three former considerations, God did not always give alike to them, who in themselves were equal; but here there is ever an equal distribution towards them, who in themselves are alike: neither are any distinguished in their recompense, that were not different in their lives. He observeth the rule of distributive justice, which is, suum cuique tribuere; for, as the Scripture saith in many places, 
jer. 17.10. Psal. 62.18. Matth. 16.27. Rom 2 6. Rev. 22.12.  He rewardeth every man according to his works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the merit, but the measure and the rule by which the undeserved rewards shall be distributed, and the deserved punishments shall be inflicted. So it signifieth in other places; as Matth. 9.29. According to your faith, be it unto you. and Matth. 23.3. After their works, or, According to their works, do not. And so it must signify in these places, where it is said that God will reward every man according to his works: for Revel. 22.12. this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is expounded to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My reward is with me, to give every man according as his work shall be. that is, according as the quality of it shall be, whether good or bad; and also according as the quantity of it shall be, both for weight and number, whether great or small, many or few: for God is so just and unpartial in his judgements, that he hath respect both to the quality and to the quantity of our work, and accordingly doth apportion a proportionable reward unto them. First, the quality of every man's works shall be tried, whether they be good or bad, and their reward will be divided accordingly. It shall be well with the just, for they shall eat the fruit of their works: and woe to the wicked, it shall be evil with him, for the reward of his hands shall be given him, Esai 3.10. He will render to every man according to his deeds.— Tribulation and anguish upon every soul of man that doth evil, of the lieu first, and also of the Gentile. But glory, honour, and peace to every man that worketh good, etc. Rom. 2.6.9.10.11. For we must all appear before the judgement seat of Christ, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad, 2. Cor. 5.10. They shall come forth that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation, joh. 5.29. Again, the quantity of every man's works shall be tried, both their number and their weight, and the measure of reward proportioned thereunto. For the number, he keepeth an exact record and inventory of all our works: he hath a bottle for our tears, Psal. 56.8. a bag for our alms, Luk. 12.33. and a book for our good works, as also for the sins of the wicked. Dan. 7.10. The judgement was set, and the books opened. Revel. 20.12. The books are opened, and the dead are judged of those things which are written in the books. These books are two; libriscientiae Dei, and conscientiae nostrae, the lieger book of God's knowledge, and the count book of our own conscience: wherein both the good works of the godly, and the sins of the wicked, are so particularly written, that not any of our good works shall be forgotten, Heb. 6.10. nor yet any of the sins of the wicked; not so much as an idle word, but they shall give account thereof in the day of judgement, Matth. 12.36. And as the number of our works, so also the weight shall be scanned: for he cometh with a balance in his hand, and in this balance of justice, will he poise, both the goodness of men's works and the grievousness of their sins. Now from this difference, both of the sins of the wicked, and of the good works of the godly, in their number and weight, shall arise different degrees, both of punishments in hell, and of joys in heaven. According to the number of men's sins, shall be the number of their pains: Revel. 18.7. As much as she lived in pleasures, so much give you to her torment and sorrow. and according to the grievousness of their sins, shall be the greatness of their punishment. It shall be easier for Tyrus and Sidon, than for Corazin and Bethsaida, Luk. 10.14. He that sinneth of ignorance shall be beaten with fewer stripes, than he who sinneth of knowledge, Luk. 12.47.48. The like may be said of the joys of heaven: though all shall receive fullness of joy, yet there shall be several degrees of joy, according to the several degrees of present grace, by which they are diversely capable of future glory. He that hath done many good works, shall receive many rewards; for God is not unrighteous, that he should forget any of our good works, Heb. 6.10. No, not a cup of cold water shall slip unrewarded, Matth. 10.42. He that soweth plenteously, shall reap plenteously, 2. Cor. 9.6. And a weightier good done, hath a weightier reward given: Thou shalt rest & stand up in thy lot at the end of the days, said the Angel to Daniel, Dan. 12.13. There is one general lot, for all them that be wise, to shine as the brightness of the firmament: but they that turn many to righteousness, have a special lot, to shine as the stars for ever and ever, Dan. 12.3. So that, albeit eternal happiness be due only by promise, as a portion of grace, yet it is duly performed by proportion of justice. God useth an equal inequality: for every one shall receive his own reward according to his own labour, 1. Cor. 3.8. So that God every way is both just and unpartial. Thus have I shown, that in what respect soever we consider God, he is without all respect of persons, one and alike to all: There is one God.  
The third thing we have to speak of, is, that God is made one with us by a Mediator: for there is a Mediator between God and man. A mediator is a middle person, that cometh between two parties that be at variance, to be a mean of atonement and peace; who dealeth with each party, until he bring them under some contract and covenant. Now it is plain, that God and man were at enmity; man the party offending, God the party offended: a middle person cometh in between, and labours a reconciliation, binding up a covenant between them, That man shall satisfy for the wrong he hath done, and perform obedience in times coming; as also on the other part, That God shall remit his wrath, receive man into his favour, and give unto him eternal life. But because man was unable to perform his part of the covenant, this same Mediator becometh his surety, and undertaketh for him, both to satisfy the law and justice of God for man's sin, and also to make him perform obedience in time following, by renewing him again unto the image, which he had lost in Adam. That he might perform the first, he behoved to be a Priest, to offer up himself in an expiatory sacrifice: and that he might perform 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 perform obedience to God, had two parts; ignorance in the mind, and enormity or rebellion in the will and affections. To cure our ignorance, he behoved to be a Prophet to instruct us: to take away our enormity and rebellion, he must be a King, powerfully to convert our hearts, and to rule the same by his spirit; that so he might make us to obey God all the rest of our life, we being once made partakers of his satisfaction. So our Mediator being our surety, 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 righteousness, jer. 23.6. David's 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 between God and man, is surety for man performing his part: so also doth he perform God's part to man. He who as Mediator, or rather Surety, satisfied for sin, doth, as he is God, remit that sin 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, performs all God's part of the covenant. For this cause the Apostle to the Hebrews calleth the covenant, in respect of God's part, Christ's Testament; because Christ hath bequeathed those things unto us in his legacy, namely, remission of sins, justification, and eternal life. So that we have a double benefit by the death of our Mediator: one, that thereby he hath satisfied for our sins, as he is our Surety: another, that thereby he hath confirmed his Testament, containing a disposition of these things, which God hath bound himself by covenant to give us; For a Testament is of no strength while the Testator liveth, Heb. 9.16. Thus after a wonderful manner, one is both Mediator to draw on an agreement between these two parties, and surety for man's part of the bargain; and also he performeth God's part of the covenant, bequeathing unto us in legacy these things which God hath promised to give us, and as a faithful testator confirming the same by his death.  
Then God is reconciled to man by a mediator: but have the Angels no benefit 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 benefit, 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 benefit also, that their friendship with man is renewed, 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 joy; for they rejoice 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 Schools, 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 benefit also, that their obedience being not perfect enough of itself, 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 mediator, Col. 1.20. Others go further, saying, that the Angels, as also all other creatures, besides man, had declined somewhat from their first beginning; but were restored again to their integrity by this mediator. and so they understand the word recapitulat, Eph. 1.10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to call a thing back 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 down 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 only, not many; and that both in respect of his person, and in respect of his office. His person is indivisible and only 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 heresy of Nestorius' Bishop of Constantinople, who divided the two natures of our mediator, making them two persons. He was condemned in the third general Council at Ephesus, where it was decreed that the blessed Virgin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother of God, because there was but one person, that was both God begotten of the Father, and man borne of his mother. and in the Council of Chalcedon, which was the fourth general, to show that his person was but one, against Nestorius, they used two adverbes, saying that his natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without division, without separation: which the Fathers express by sundry similitudes. justin useth the similitude of the soul and the body, which are so united that they make but one person. Damascen the similitude of an hot iron, which being but one thing subsisting, hath in it two distinct natures, the fire and the iron; every one whereof, hath his several action concurring to one work: the heat burneth, the iron cutteth. Even so the mediator being one person, hath two distinct natures, every one whereof hath his several action, concurring to the work of mediation. But the most significant similitude is that of a Vine tree, and a bough graffed into the Vine: for even as that bough hath no being or subsistence of itself, but both groweth and liveth in the stock of the Vine; so the humane nature of our mediator, having no subsistence of itself, is, as it were, ingraffed into the person of the Son, who is the true Vine, and is wholly supported and sustained by it. therefore there be not two persons, but one; the humane nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, void of all personality or subsistence, and assumed by the Son of God, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a person subsisting of himself and by himself.  
Again, as his person, so likewise his office is indivisible: for he received an unchangeable Priesthood, which cannot pass from him unto any other, Heb. 7.24. So that besides him, there is no other mediator, neither can be. For in a true and sufficient mediator there must be four properties, which are not to be found in any but him: 

1. The word of God must reveal and propound him to the Church, that in conscience we may be assured, that praying to God in his name, we shall be heard: but there is no Scripture that mentioneth any other mediator but only one.  
2. He that is mediator between God and man, must partake of both natures: for a Mediator is not of one, Gal. 3.20. So then he that is Mediator between God & man must not be of one nature, he must be both God and man: he must be God, that he may speak to God for us: he must be man, that he may speak from God to man. Mediatorem inter nos & Deum (saith S. Austin) & mortalitatem habere opportuit transeuntem, & beatitatem permanentem. but there is only one that is both God and man.  
3. A mediator must be perfectly just: for such an high Priest became us, who is holy, blameless, undefiled, separate from sinners, and made higher than the heavens, Heb. 7.26. As the Apostle shows that they could not be high Priests, who had need to offer for their own sins, as well as for the sins of the people, Heb. 7.27. so they cannot be mediators, who had need of a mediator for themselves. Now none is perfectly just but only one. The Saints in heaven, howsoever they be fully justified, sanctified, glorified, yet in themselves they are sinners, and therefore must needs stand before God by the mediation of another: So that S. Austin reasoneth well, that he is the only true mediator, pro quo nullus interpellat, sed ipse pro omnibus.  
4. A mediator must be a propitiator, that is, bring something to God that may satisfy his justice for our sins: therefore S. john having told us, that we have an advocate with the Father, he addeth, and he is a propitiation for our sins, 1. joh. 2.2.   But there is none other that is a propitiation for our sins; therefore but one Mediator.  
But the Papists think to escape this by a rotten distinction of mediators of redemption, & intercession. There is but one mediator of redemption (say they) but many mediators of intercession, even all the Saints in heaven. Whereunto I say, 

1. That these four properties are especially required in an advocate and mediator of intercession, rather than in a redeemer: but they are not to be found in any but in one.  
2. The Apostle here affirming that there is one mediator, meaneth rather a mediator of intercession: for throughout this whole chapter he is speaking of prayers and intercessions.  
3. And this distinction is idle; because none can be an advocate or mediator of intercession, but he that is our redeemer: for the word (Advocate) is borrowed of Lawyers and signifieth him only that doth plead the justice of his client's cause. A stranger in the Court, may become a petitioner to the judge, and entreat favour for the guilty person: but advocates are Proctors and patrons of their clients; therefore he alone is our advocate, who being our redeemer, can plead his justice bestowed upon us. and Saints, though they be petitioners to God in our behalf, yet because they redeemed us not, they cannot be our advocates to plead the justice of our cause. It is sure that Ministers pray for the people, and that ex efficio: yet S. Augustin reproveth Parmonian, 
Lib. 2. cont. ep. Parm. c. 8.  for placing the Bishop mediator between God and the people.  
4. The Saints do not so much as intercede for us, namely, particularly: for it is as impossible for them to be intercessors, as redeemers.   for he who is an intercessor for us, must hear our prayers, know what things we stand in need of, and understand our very secret wants and groans: But this none but God can do, as Solomon confesseth, 1. King. 8.39. Thou only knowest the heart. and Eccles. 9.5. The dead know nothing at all. Therefore is it said of josiah, that he was taken away by death, that he might not see the evil that was to come; which cannot be true, if so be that josiah being a Saint in heaven, did see and know the particulars that were done upon the earth. Finally, this the Church doth acknowledge unto God, Esa. 03.16. Abraham is Ignorant of us, and jacob knoweth us not. Upon which place, S. Austin reasoneth very well: If so great patriarchs were Ignorant what became of the people which were borne of their loins: how is it like that other dead can be present, to understand men's affairs? Lastly, this distinction is overthrown by themselves: for they make Saints mediators of redemption, as well as of intercession. Aquinas doth avow, 
a. 2●●. q 83. ar. 4.  that our prayers are effectual by the merits of Saints. And ye know what is the doctrine of their whole Church for humane satisfactions, namely, passionibus sanctorum expiari delicta, as Bellarmine saith: 
Bellar de indulgen. l. 1. c. 2.  which is a blasphemy worthy the tearing of garments. Thus they sometimes make Saints mediators of redemption, sometimes they deny 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 many: so likewise that he is immutable and unchangeable, one and the same yesterday, to day, and for ever. So saith the author of the book of Wisdom, speaking of this Mediator, that uncreated Wisdom: Being one, she can do all things. And the Apostle, Heb. 1.12. applieth that place of the Psalm to him; Thou art the same, and thy years shall not fail. He is one and the same objectiué, subjectiué, effectiué: Objectiué, the same in his word; for he who yesterday was shadowed in the Law, is to day shown in the Gospel. Idem subjectiué, 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 very 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. Again, he is the same in his attributes, in his power, in his office; being always the Lord of his people, the shepherd of his flock, the head of his Church, the mediator between God and man. Finally, he is idem effectiué, the same in his works, in his goodness, in his grace: he who yesterday was a mediator for Abraham, Izaac, and jacob, 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 Israel.  
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 jews only, but of the Gentiles also. There is neither jew nor Greek, there is neither 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 near, and peace to him that is fare off, Esa. 57.19. that is, as the Fathers expound it, peace to the jews that are near, and peace to the Gentiles that are fare off. This one blessed peacemaker hath made atonement for both, and appeareth daily in the sight of God to plead our pardon, as a faithful Advocate and high Priest. S. Augustine saith, that his arms were stretched out upon the cross, to signify this, That he was now to embrace, not an handful of people, as he did before the nation of the jews; but as many as his arms were able to contain: that now he was to break down that partition wall, which for a long time had been between jews 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 jews should say that it were their long looked for Messiah; or the Turks, their Mahomet; or the Friars, 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 prophetical Psalms 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 own jesuite Ribera confesseth) the Hebrew text, the Chaldee paraphrase, the Septuagints translation, and all good Latin copies read ipse conteret. For this cause the Apostle in the fift place, leads us, as it were by the hand, to the very person, describing him by his proper name, and surname: jesus Christ, he is this one Mediator, who therefore is called the Angel of the Covenant, Mal. 3.1. and, the covenant of the people, Esa. 49.8. the Mediator of the new covenant, whose blood speaketh better things than the blood of Abel, Heb. 12.24. Our peace, Eph. ●. 14. The way and the door by which we have access unto the Father, joh. 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 own blood entered in once into the holy place, having obtained eternal redemption for us, Heb. 9.11.  
I come to the last head, that Christ jesus is a man; The man Christ jesus. Homo verus, but not homo merus: he is a true man, as having 

1. the substance of a true body and soul:  
2. the essential and natural properties of soul and body:  
3. the infirmities also, and such defects as be natural.   I say such as be natural, to exclude two sorts of infirmities; 

1. these which do not universally follow the nature of man, but are only personal appertaining to some particular men, and arising from private causes, & particular judgements: as to be borne a fool, to be sick of an ague, consumption, leprosy, and such like diseases.  
2. Sins, which be infirmities indeed, but not natural, but rather contrary to nature;   because they belong not to nature as it is whole, but as it is corrupt. Neither of these Christ took upon him; because it behoved him to be like man in general, not like to this or that man in particular: again, like unto man in general in all things, except sin, Heb. 4.15.  
It behoved Christ to be like unto us, a man as we are whether we consider him as he was our Surety, or as our high Priest, or as our Ransom, or as our Redeemer, or as our Mediator, or finally, as he is our Physician. In all these respects it behoved him to be a man. 

1. Because he was our Surety, to make satisfaction to God for our debt: and the justice of God requires, that satisfaction be made in the same nature that finned.  
2. Because our high Priest: For every high Priest is ordained 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 any thing to offer.  
3. Because our Ransom; for as he was the high Priest, so he was the sacrifice: he must offer up himself for us. He was our surety to satisfy for us, and his satisfaction behoved to be passive and penal, yea it must extend itself unto death; for without shedding of blood there is no remission, Heb. 9.22. but remaining God only, he could not have died.  
4. Because our Redeemer; for by the Law, he that redeemeth another, must be his brother or kinsman, one that hath the right of propinquity unto him, Levit. 25.48. and therefore the Hebrew word Goel, which signifieth a Redeemer, doth also signify a Kinsman.  
5. Because our Mediator and Advocate; for, (as I said before) a Mediator is not of one, Gal. 3.20. that is, he is not of one nature. But he that is mediator between God and man, must be both God and man: God, that he may speak to God for us: man, that he may speak to us from God.   Finally, he must be man, because our Physician; for it was fit that our Physician should be acquainted with our conditions, and should have experience in his own person of our infirmities: that being tempted in like sort as we are, he might be able to secure us that are tempted, Heb. 2.17. So that Christ both is, and must have been a man  
The consideration hereof, serves us for consolation. It is the key of all comfort: for all true comfort stands in happiness, all happiness is in fellowship with God; and never could there be so great fellowship with God, as this: for God hath entered in alliance with us, sending his Son to be made of a woman, to become a man, and so our brother, even Emanuel, God with us, or in our flesh. Hereby God comforted our first parents, when they were cast down with a sight of their sins, and a fear of punishment, Gen. 3.15. Hereby he comforted jacob, 
Gen. 28.12.  by the vision of a ladder reaching from heaven to earth: this ladder is the Son of God made man. 
job 19. 2●.  job comforts himself with this, that he had a redeemer in his own flesh. By this did Gabriel the Angel comfort Daniel, Dan. 9.21. etc. and finally, by this do the Angels comfort the Shepherd; Behold I bring you good tidings of great joy, which shall be to all people: for unto you is borne this day in the city of David, a Saviour, which is Christ the Lord, Luk. 2.10. Yea this is that wherewith we must all be comforted: for if Christ jesus be a man, then be ye well assured, that he will be a merciful high Priest, a favourable judge, a homely Mediator, to whom we may go boldly as unto a brother of ours.  
This we are to hold fast, it being the greatest ground of all comfort; and the rather also, because the Devil in all ages hath oppugned this doctrine, and either in whole or in part, laboured to obscure the verity of Christ's humane nature, and to bereave us of this comfort, that Christ jesus is a man. First, he raised up some immediately after the Apostles days, who taught that Christ was not a true man, but only in show, having a fantastical body: against whom Ignatius did write. These were first one Cerdon, after him Martion, whom Polycarpus called primogenitum Satanae, the Devil's eldest son. but since he hath had many brethren: for a short while after came the Manichees, maintaining the same. Secondly, but because this was so notoriously false that it could not take place, Satan raised up others to mince and mitigate this blasphemy, saying, that he had an humane body indeed, yet not like unto ours: not of the substance of the Virgin, but either of the substance of God himself, or of the matter of the heavens, or of the stars, or finally, made of the elements, which passed through the womb of the Virgin, as water through a conduit-pipe. These were the Valentinians, whose heresy was renewed of late by the Anabaptists. Thirdly, because these could not prevail, he raised up others, who taught, That howsoever he had a true body, yet he lacked a soul: these were the Arrians. These were condemned in the Council of Nice. Fourthly, and therefore Satan raised up others to fine this heresy better, saying, That he had the vegetative and sensitive part of the soul, but wanted the reasonable part. This was Apolinaris Bishop of Laodicea: he was condemned in a Synod holden at Rome, under Pope Damasus. Fiftly, arose Eutyches Abbot of Constantinople, and taught, That howsoever before the union he had a perfect humane nature, yet after the union this humane nature was converted, consumed, and swallowed up by his Godhead. He was condemned in the Council of Chalcedon, where it was decreed, that the natures of Christ were united, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without change, and confusion. Sixtly, but albeit he was condemned, Satan left it not so, but raised up others, who propounded this heresy in other terms; namely, Dioscorus, who maintained, That although his manhood was not consumed of his Godhead by the union; yet of both mixed together, there was compounded a third nature. And to make the same heresy more plausible yet, Satan sent forth others to fine and polish it better, to wit, the Acephali (so called, because it was not known who was their head) affirming, That at least the properties of both natures were confounded; the properties of the manhood communicate to the Godhead, and the properties of the Godhead transfused into the manhood. This heresy hath been renewed in our age, first by Hoffmannus an Anabaptist: then after by Schwencfeldius; and lastly, by the Ubiquitaties, who falsely boast themselves of the name of Luther. Seventhly, because this way succeeded not, Satan went about another way to bereave us of Christ's manhood: he sent out Macarius Patriarch of Antiochia, and Honorius Bishop of Rome, who taught, That Christ as he was man wanted some part of his reasonable soul, namely, a will; who for this cause were called Monotheletae. They were condemned in the sixth general Council, which was the third holden at Constantinople. Eighthly, he stirred up others, whose doctrine was more plausible, teaching, That he had a perfect humane nature; yet could not properly be called a man, for the humane nature was assumed by him, only as a man doth a vesture, by an accidental, not by an essential union: against whom Damascen doth prove, that Christ's natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essentially. Ninthly, because all these heresies did oppugn the substance of Christ's humanity, in whole, or in part; or else the properties thereof, and so could not take place in the Church: therefore the Devil stirred up others, at least to take away the infirmities of his manhood, these were the Aphthardokitae, teaching That Christ's body was not subject to any passions. And albeit this was resisted when it came by them, yet Satan advanced his purpose mightily by some others, being otherwise good men and orthodox; who taught, That Christ had corpus ad patiendum, sed non naturam ad dolendum. Finally, the last who have fought in this quarrel, under the Devil's Banner, are the Papists. And they are most dangerous, because they do not directly deny his manhood: for then few would believe them; but by way of consequence, depriving his body of the essential properties of a true body, while they teach, that his body is not visible, nor sensible, nor circumscribed in one place: but an invisible, insensible, uncircumscribed body, which is present, with all dimensions, in ten thousand places at once. This is as much as to say, that it is no body, nor Christ himself a true man. Against all these heresies, the very naming of my Text is a sufficient refutation, that Christ jesus is a man.  
There be other heresies on the other hand, which seem to accord better with my Text: as first, That Christ is not God, but only man; which was the blasphemy of Ebion, Cerinthus, Carpocrates, Photinus, Samosatenus, and the rest of that damnable crew. 2. That though he both be God and man, yet he is mediator only as man; which is the doctrine of the Papists Both claim this Text for a warrant and ground of their opinion: but in vain. for the Apostle calls him not a man, to signify that he is a mere man; for that were contrary to his own doctrine: nor yet doth he call him man, to show that he is mediator only as man; for that were as contrary to the truth: it being plain, that Christ wrought the work of mediation, according to both natures, by a different act and operation. And therefore Damascen learnedly distinguisheth four things in the mediator: 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the agent or worker, which is the person of Christ:  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning from which the action doth proceed, which is twofold; his divine, and his humane natures:  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the action itself:  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the external work of our redemption, called by Dyonisius Areopagit.   opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it doth proceed from him who is both God & man. and to the effecting of it both the natures, with their distinct actions, in one and the same person, did concur: According to that of Leo, approved by the whole Council of Chalcedon; Vtraque forma agit quod suum est, cum communione alterius, verbo (scilicet) agente quod verbi est, & carne exequente quod carnis est. This he manifesteth by examples: In his humane nature (saith he) he wrought our salvation, by keeping of the Law, suffering and dying: in his divine nature, by giving strength unto his manhood to endure death, and worth to his blood to be a sufficient satisfaction. Therefore S. Austin concludeth well: Non mediator homo preter divinitatem, divina humanitas, & humana divinitas mediatrix. It is the divine humanity, and humane divinity, that is our mediator.  
But why then is he called a man? I answer, for many reasons: 

1. To insinuate unto us a reason why he is one and alike to all; because he took upon him the common nature of men: he is a man, alike near to all that be men.  
2. To express the perfection of his mediatorship: he was our mediator from the beginning, but never a complete mediator till he became man; for there are many works of his mediatorship, which could not be performed but in our nature.  
3. To signify the order by which we are conjoined with God: We are joined to God by a mediator. and forasmuch as this mediator is both God & man, we are united first into his manhood, and thereby unto his Godhead. We must fasten the eyes of our faith first of all upon the flesh of Christ, as it were upon the veil by which the entrance was into the Sancta sanctorum, where the glory of God shined; and then after that, enter, as it were, into the Sanctuary itself, to behold his Godhead.  
4. He calleth him a man for our comfort.   There is a certain baseness of an abject mind, and slavish fear, which the Devil worketh in men; persuading them, that it were great boldness to go directly unto Christ: as if he were of that austerity and stateliness that earthly Princes are, and therefore we must send the Saints unto him to solicit him in our behalf. This is all the ground the Papists have for their invocation of Saints: but the Apostle calls it voluntary or slavish humility, Col. 1.18. and here he meeteth with it directly, calling Christ a man: he is a man, and therefore as near unto us, and hath as compassionate bowels as any Saint. Indeed if we consider Christ as he is God, dwelling in light unaccessible, I know not what confidence we can have to go unto him: but when we cast our eyes below upon his manhood, how that he is like unto us in all things except sin, tempted in all sort as we are, that he might be able to secure us when we are tempted, 
Heb. 2.17, 18.  and such a one as can be touched with the sense of our infirmities; 
& 4.15, 16.  then (as saith the Apostle) we may go boldly unto the throne of grace; we may cast the anchor of our hope within the veil: 
& 6.19, 20.  then may we be bold to enter into the holiest of all, 
& 10.19, 20.  through his blood, by the new and living way, which he hath prepared for us, through the veil, that is, his flesh.  
I doubt not now but that these things have been sufficiently cleared, by way of explication; That there is a God, That this God is one, That he is made one with us by a Mediator, That the Mediator is one, That this one Mediator is Christ jesus, That Christ jesus is a man. But as these things are sufficiently cleared, so I beseech you suffer them to be effectually enforced. The point which I will press for use and application, is that which is both the scope and the thread of this Text, namely, the unity of God and of the Mediator. The use we should make hereof, is for instruction, and imitation: and it is twofold; special, for Magistrates; general, for all Christians.  
First (I say) for Magistrates. God is said to be one to all, that is, without all respect of persons: and therefore forasmuch as Princes, Magistrates and judges are styled Gods in Scripture, 
Psal. 82.6.  as being the Lieutenant's of God upon earth, and as it were the finger of that hand that ruleth the whole world: they should imitate him; be one to all, as he is one; be no respecters of persons, as there is no respect of persons with him. as they stand in God's place, so should they walk in God's path, 
Ephes. 5.1.  being followers of him as dear children. To this purpose there are many precepts in the Law: Deut. 1.17. Ye shall hear the small as well as the great. Deut. 16.9. Wrist not the Law, nor respect any man's person, neither take reward. Levit. 19.15. Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour uprightly. For it is not good to have respect of any person in judgement, Prov. 24.23. The Thebans hereupon portured their judges blind, with eats, and without hands: blind, that he might not distinguish persons, friend from foe: with ears, that he might hear both parties indifferently: without hands, that he might not receive gifts to corrupt justice; For the gift blindeth the wise, and perverteth the words of the righteous, Exod. 23.8. To conclude this point; I could wish that all who are in authority, would always have before their eyes that charge which jehoshaphat gave unto his judges: 2. Chron. 19.6. And he said to the judges, Take heed what ye do: for ye execute not the judgement of man, but of the Lord— Wherefore now let the fear of the Lord be with you; take heed and do it: for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward.  
The scond use is general for all Christians: If God be one, the mediator one; then should we likewise be one. So the Apostle reasoneth, Eph. 4.4. There is one body, one spirit, one hope, one Lord, one faith, one baptism, one God and father of all. whereupon followeth the conclusion, set down vers. 3. that we should endeavour to keep the unity of the spirit in the bond of peace. So say I: There is one God and one Mediator; and therefore should we who worship this one God, through this one Mediator, be one, as they are one. But how should we be one? One in opinion, one in affection. First (I say) one in opinion; all holding the same things, believing the same things, teaching the same things, worshipping God after the same manner: for look how commendable variety is in all other things, it is as much to be abhorred in religion. even those who have held the greatest falsehoods, hold that there is but one truth. I never read of more than one heretic, that held all heresies true: Philastrius relateth the opinion of one Rhetorius, who said that all religions did well. and which is much like unto this, there was in the same age, a foolish frantic fellow named Postellus, wrote a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein he taketh upon him to reconcile all the religions of all nations, and calleth it Concordiam Orbis. Yea and little better are those, who would make a reconciliation between the Papists & us, being altogether indifferent in things most different. They are kindhearted Philistims that would bring the Ark of God and Dagon under one roof: they are of his mind that Turonensis writeth of, who said, It is best of all, si & illa, & illa colantur; neque esse noxium si inter gentilium arras & Dei ecclesiam quis transiens, utraque veneretur. They are (as one saith) the ghosts of that heretic Apelles, whose speech it was, That it is sufficient to believe in Christ crucified, and that there should be no discussing of the particular warrants and reasons of our faith: Or the brood of Leonas, one of the Courtiers of Constantius, and his Deputy in the Seleucian Council, who when the Fathers hotly contended, as there was good cause, for the consubstantiality of the Son: Get you home (said be) and trouble not the Church with these trifles. These things seemed but trifles unto carnal men, yet were they matters of great importance: and so be the differences between us and the Papists, of such weight as thereupon dependeth the truth of God's worship, the life of his Church, the salvation of our souls. And therefore no hope of peace; but though many means of reconciliation have been used, yet never any could prevail. The Emperors, Ferdinand and Maximilian, traveled painfully herein, and by their appointment Cassander, a great and learned Papist, drew a project to show his judgement; so did Fricius and the Interimists: but all was in vain; for Babylon could not be cured, her grapes were become as the grapes of Admah, and her vine as the vine of Tseboim. And as she could not be reform, so we could not admit of any agreement by meeting in a middle course: For the truth it is on high (saith Leo) they may ascend to us, but for us to go down to them, it is neither safe nor honest. Now it is no more plain that the City of Rome hath descended from the seven hills, on which it was seated in old times, unto the Martian plains that lie below; than it is, that the Church of Rome hath fallen away from that faith which once was commended in her. Bethel is become Bethaven, the faithful city is become an harlot, her silver is turned into dross: so that unless we would betray the truth, we we cannot yield to them in any thing wherein they descent from us▪ but if there be any agreement amongst us, they must come out of Babel, that is, wholly renounce their own parts, and join hands with us; whereof there is but little hope, when we consider what small effect Reformation hath taken in this kingdom these years past. As king joash asked jehoiada the high Priest, 
2. King. 12.7.  and the other Priests, why they did not repair the ruins of the Temple; so may our truly religions King question us that are the Priests, why the Temple of the Lord is so long in repairing in this land: nay, what is the cause that the ruins of the Temple grow greater every day; more falling away from the truth, than that are reclaimed from error? Surely the causes hereof are manifest: give me leave to observe unto you such as I hold to be the chief things that continue this people in their blindness, and hinders reformation.  
The first is their custom and long continuance in error, there being nothing harder than to break an ignorant man of his custom. 
De doctrinâ Christ. l. 4. c. 24.  S. Augustine coming to Caesarea, where the people had an ancient custom once a year, for certain days together, to divide themselves into parts, and throw stones one at another, whereby many were slain; found it an exceeding hard matter to dissuade them from it. This is noted by that Father, to have hindered the reformation of the Donatists: Some were bound not by truth, but by an hard knot of obdurate custom, 
Epist. 48.  etc. And surely this is a people, of all other most zealous of their ancient customs. Secondly, the society and alliance, whereby they are linked one to another, restraineth them; being ashamed and afraid to part with their acquaintance. This is noted by S. Basil to be the thing that hindered the conversion of the Arrians in his time: 
Epist. 70.  There is, saith he, small hope of reducing them to the truth, who are linked to heretics with the band of long amity. and S. Austin yields the same reason, why the Donatists in his age could not be reclaimed: 
Epist. 48 ad Vincent.  How many (saith he) being moved with the truth, would have been good Catholics, and yet deferred it, fearing the offence of their friends. So have I heard many say in this kingdom; If such and such men would go to Church, I would go also: but if I should begin, I should have the ill will of all the country. Thirdly, the busy trafficking of Priests and jesuites for the maintenance of their great goddess Diana, by whom they have their living. What skilful workmen they are, and how cunningly they keep them in blindness, were long to relate: this, I hope, is sufficiently known unto our State, that they have been the chief causes, not only of the people's unconformitie in religion; but also of all their treasons & rebellions. The people are like the Sea, and the Priests are like the wind: the sea of itself would be calm, if the wind 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 many places there is no Minister at all; in many places a Minister as good as none, even a dumb dog that cannot bark, an idol shepherd who is not apt to teach, not able to confute: in other places a lewd and scandalous Minister, whose not Gospellike behaviour is a stumbling block to them that are without. Even as the Prince of Cuba in India, said he would not go to heaven, 
Span. col. p. 1●.  if the Spaniards went thither; because he thought that could be no good place, where such cruel tyrants were: so many of this country will not be of our religion, because they think that can be no true religion, which hath so unconscionable professors and Ministers. And the chief cause of this want of a sufficient ministry, is lack of maintenance: for as there could be no Physician in Lacedaemon, because there was no rewards; so neither can there be sufficient Ministers here, for want of maintenance. for our great nebuchadnezzer's will not allow us so much maintenance, as to keep life and soul together. We would be content with David's order, albeit a very unrighteous one; to divide with Ziba: but covetous Ziba taketh all away, both small and great, both Tithe and offering. He will be both Lord, and Parson, and Vicar; and it is pity that he is not brought to be Curate too. The last thing I will observe, that hindereth 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 Schoolmasters, who are no more careful to teach them the Roman tongue, than they are to instruct them in the Romish faith.  
Thus have I discovered the causes of our sickness, hoping that we shall receive some help and comfort by your means. For I doubt not (right Honourable) but what was the intent of jehoshaphat in sending his Commissioners, 
2. Chron. 17.  the same was the purpose of our gracious Sovereign, in sending you; namely, for the repairing of the Temple, and that the people might be taught in the Law of the Lord: for the like choice of Commissioners hath been made; some nobles, some Priests and Levites, some learned Scribes: and the like charge hath been given unto you, that ye look to the good of the Church. And therefore, though I may not seem to prescribe, yet give me leave to entreat you that ye would take into your chiefest care the miserable estate of this Church: and as ye have heard the causes of her ruin, so ye would labour to remove them, by applying of fit remedies▪ which in my weak judgement, are these:  
Whereas custom and continuance in error, is a main hindrance unto reformation: the remedy against this is, That some compulsion be used; for old sores are not cured without cutting and lancing: And fear is that which will overcome custom; as may appear by the Antiochians, who though they had a custom to wash themselves in the Baths, yet the King forbidding them, they all left for fear of his displeasure. Whereupon S. Chrysostome doth conclude after this manner; 
Hom. 14. ad pop. Antioch.  Lo, you may see that where fear is, there our wont custom is left presently: fear easily overmasters custom, though it be never so ancient. The same Father in another place, maketh mention of one, 
Hom 7. add pop. Ant.  who had got an ill-favoured fashion of moving his right shoulder when he went; which yet he corrected by laying a sword over it, in such manner, that it should be in danger of cutting, if so it moved: and so by fear of incision, he taught his shoulder better manners and motions. In like manner should you who have authority, deal with those who are blinded with long custom 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, Compel them to come in, that my house may be full. Ye must compel them by laws and punishments, as Artaxerxes writeth unto Esdras: Whosoever will not do the law of thy God, and the King's 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 would not seek the Lord God of Israel, he should be slain, 2. Chron. 15.13. So josiah 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 pain of death: against wilful heretics, upon confiscation of their goods. The godly Emperor Theodosius, 
Decem libris auri mutotaretur. Aug. ep. 50.  being moved thereunto by the zealous Bishop Amphilochius, banished all the Arrians out of his dominions. and Theodosius the younger, set a fine of ten pounds of Gold upon the Donatists, who were the Recusants of that age: which, as S. Augustine witnesseth, had a very good success; For (saith he) thereby many of them were moved to profess Religion. and though at first they did profess it merely by compulsion: yet afterwards they professed only for devotion. These were the proceed of godly Kings and Emperors, against such as would not conform themselves to the true worship of God, established by the laws of the land. In alleging whereof, let no man think that I would seem to prescribe rules to Authority; fare be that from me: or that I would persivade extraordinary severe courses to be taken with a blind and misled people. God is my witness, I seek not theirs, but them: my only purpose is to justify the law of this land, and practise of our Church, and that our people may see what a mild 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 deal lighter, than those punishments which formerly have been inflicted by godly Magistrates, upon offenders of the like nature. But especially they must confess, that they are gently entreated, if they will remember what was the proceed 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 do proceed against Protestants in other countries, not with mulcts and imprisonment; but with sword, fire, and faggot. They fine them indeed, but it is with fire; as witness their houses of Inquisition in Spain and Italy, and their bloody wars in France and Germany, for the cause of religion. But the time of retribution will come, and God will move Kings and Magistrates, to hearken to that exhortation, Rev. 18.6. which is directed unto them, and directly respecteth these times of ours: Reward her even as she hath rewarded you: give her double according to her works, and in the cup that she hath filled to you, fill her the double. Psal. 137.8. O daughter of Babel worthy to be destroyed, blessed shall he be that rewardeth thee, as thou hast served us. Blessed shall he be that taketh and dasheth thy children against the stones.  
2. Whereas fear of men restraineth many from joining with us: The remedy to be used against this, is, to press and urge first and chief the great ones; for they cannot plead this, That they dare not for their friends. for the eyes of the people are upon them, and all are ready to follow them, not to lead them. 3 Whereas Priests and jesuites are a great let unto reformation; for remedy against this, let a severe course be taken with them for they are the seducers of the people, instruments of Idolatry, authors of rebellion, bellowes and brands of sedition. Ye shall scarce ever read in the old Testament of any reformation of religion, and abolishing of Idolatry, but the Priests were cut off: Elijah slew all the Priests of Baal, 1. King. 18.40. so did jehu, 2. King. 10.25. joash the King, and jehoiada the Priest, with all the people, slew Mattan the Priest of Baal before the Altars, 2. Chron. 23.17. and josiah burned the bones of the Priests upon their Altars, 2. Chron. 34.5. And though our Priests deserve no less, yet I desire not their blood, but only that they might be removed, and restrained from seducing of the people: for in this question of putting heretics to death, as in all other, I submit myself to the judgement of our Church, and practise of our country; which never put any to death, religionis causa merae, sed mixtae, 
Torture. tor● p 133.  mixtae cum mala ment & side in principem.  
The fourth cause of their blindness and error, is want of a sufficient Ministry, caused through the want of maintenance: for remedy against this, great care would be taken for to plant able and painful Ministers, and to provide a sufficient maintenance for them. Thus Hezekiah appointed Priests and Levites, and provided for their living: For he commanded the people to give the portion of the Priests and Levites, that they might be encouraged in the Law of the Lord, 2. Chron. 31.4. there is a good precedent for you. We have such an Hezekiah to command, but we lack such subjects to obey: for our Church-robbers, albeit commanded by the King, yet will not give the Priests their own portion, nor any part of their portion, not the meanest offering; all is too little to buy and maintain their sacrilegious honour. But surely if they be not compelled to allow some competent maintenance for a Minister, but their impropriations be allowed; it is but in vain to look for any reformation. I will say that the old saying is like to prove a true prophecy; Hibernia ante diem judicij non reformabitur. The last thing I named that hindereth a reformation, is the miseducation of their youth: for remedy against this, a course would be taken, that none be suffered to go beyond Seas for to study; that no Popish Schoolmasters be permitted at home, and that all, who are of ability, be compelled to send their children to be brought up in our Schools. There hath been directions given to this purpose, but there is no such thing performed: that evil is not cured but increased.  
Now if these things were done; Severe punishments inflicted, The great ones chiefly urged, The Priests removed, Able Ministers planted, Popish Schools and School masters restrained: there were some hope that they would join with us, and all of us become one Church and one sheepfold, as there is one God and one Mediator.  
But what should I speak of an unity with Papists, while we are not all one amongst ourselves; but still contesting about trifles, 
5 King. 2.5.  and (as it is said of joah) shedding the blood of war in peace? which gives occasion to the Papists to insult over us, crying out, That we are not the true Church, because divided in sundry sects and opinions. which was the rotten argument of profane Celsus; Christianos non habere veram religionem, quod in varias sectas divisi essent. Here I could answer; 

first; That unity is no property of the Church, being not always inseparably and incommunicably found therein.  
Secondly, that many false Churches have an agreement amongst themselves.  
Thirdly, that the true Church was never without divisions.  
Fourthly, that our differences are not so great nor so many, as our adversaries would make men believe;   but a great part of them, are invented by our adversaries: another part concern not us, nor any of our Church, but are the doctrines of certain sects and heretics which have sprung up with the revived light of the Gospel, and are gone out of the reformed Churches: some of them are only quatrels between some particular men, not any differences between Churches; and the greatest part of them all, are not real but verbal, not in matters of faith, but about ceremonies and matters of no importance: finally, that there is greater discord in the Church of Rome; for there is not one point in all divinity (except those wherein we accord with them) wherein they all speak the same. But albert these things being all true (as were easy to prove) be sufficient to stop the mouths of the adversaries; yet I could rather wish, that we did not need to use this Apology: for certainly this earth hath nothing more lamentable, than the civil jars of one faith. Constantine the Emperor said unto the Bishops of the Council of Nice, 
Zozom. l. 1. c. 17.  That he thought this worse than all the evils to be utrered, that he saw the Church of God dissenting by contentions, and contrary opinions. For first, division in faith, hath ever been a mother of Atheism. Sozomen saith, 
〈◊〉. 1. cap. 16.  The contrarieties of opinions among the learned at that time, was so scandalous, that it turned many away from embracing the Christian Religion. and so at this time there be many who will be of no religion, till they see the differences amongst the learned reconciled. Yea contention doth extinguish the very life of Religion, which is brotherly love: and therefore they who make so much ado about ceremonies, had need to take heed, that in the mean time they lose not that which is more precious, even Christian charity itself. They are like unto a man who came to a Physician, to desire a cure for the Whitlay in his finger; and while the Physician looketh upon him, he perceiveth death in his face. Secondly, by our contentions our adversaries get advantage. It was a true speech, cited 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 music, our ruin their glory: they laugh, and scorn, and clap their hands at our bicker. Thirdly, it is a most grievous oftence against God to rend the Church, which is his body, with schisms and contentions: it is no less than sacrilege, 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 bloody 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 cruel persecution, and threatneth the like judgement against us? he will try if affliction can humble us, and the rage of the common enemy make us friends. For so do 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 when they are delivered from outward troubles, than they fall out among themselves. These be the hurts we sustain by our dissensions: And therefore if ever we would see the good days of the Gospel, the flourishing of religion, the unhorsing and confusion of the strumpet Rome, if we desire to escape the judgements of God, which did fall upon the primitive Church for their contentions: let us labour to reconcile ourselves, and at length to embrace unity; let us all compose ourselves to peace and love. Oh pray for the peace of jerusalem.  
But, thankes be to God, the Church of this land, is not much troubled with such jars; and therefore I come to the other sort of unity: As we are one in opinion, so must we be one in affection. Ye that are of one Church, and profess 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 vainglory, etc. 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; 
joh. 13.35.  for hereby shall it be known that we are Christ's disciples, if we love one another. This is indeed the mark of a Christian, the commandment 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 waiting for the coming 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 down upon them in a visible shape. So if we 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 Whitsuntide: 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 unity of spirit, there doth rest this spirit of unity; and the fruit of this spirit is Love, joy, peace, long suffering, gentleness, 
Gal. 5.22.  etc. but on the other part, Hatred, variance, emulations, 
Gal. 5.19.20.  wrath, strife, seditions, are not the fruits of the spirit, but the works of the flesh. Wherefore since it is so, I beseech you, Men, Brethren, and Fathers, let me speak to you in the words of the Apostle S. Paul: Put on (as the elect of God holy and beloved) bowels of mercy, 
Col. 3.12, 13, 14.  kindness, humbleness of mind, meekness, long suffering: forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things, put on Charity, which is the bond of perfectness. And let the peace of God rule in your hearts. So shall we be one, as God is one and the Mediator one: 
joh. 17. 2●.  in this life, one amongst ourselves; and the life to come, one with God in glory. To this one God, etc. Amen.  
FINIS.