A HEAVENLY HYMN TO THE KING OF HEAVEN.  
Presented in a Sermon, by james Eglesfield, Mr. of Arts in Queen's College in Oxon late Vicar of Chenton in Somerset.  
LONDON. Printed by john Dawson, for Francis Eglesfield and are to be sold at the sign of the Marigold in Paul's Churchyard. 1640.   

TO THE RIGHT HONOURABLE DAVID Lord BARRY Earl BARRIMORE.  
Right Honourable.  
THe deep obligations that your Honours many favours have already bound me in, and my grateful inclination to an expression of them, engage me to the tender of this humble present. It is not clothed with any abilities worthy your eye, but if you please to cure the defects by a noble acceptation, you make me ever as much yours as this was mine, before I presumed to own it on so honourable a Patron. Pray take my weak labours and with it me; I have my aim if it bring to your honour as much comfort, as it carries from me zeal; and God grant that you may glean something out of this short Sermon that may be as high as my desires for your salvation. Let me say to this as the Poet said to his Hei mihi quod domino non licet ire tue. But there is no obscurity, no dangers, or adversity, that shall be able to restrain my prayers for multiplying blessings on your honour in all things external, internal, eternal, That you may do all things well, to the glory of God, benefit of your Country, comfort of your soul, and honour of your name, as shall still befit  
Your Lordship's humblest Servant, JAMES EGLESFIELD.   

A HEAVENLY HYMN TO THE KING OF HEAVEN.  MAR. 7.37. 
Fecit omnia bene.  
He hath done all things well.  
THe finger of the Deity in the manhood of Christ, by a word powerful, and a power wonderful, drew the world in love and admiration after him; his Doctrine undeniable, his life unblameable, his words, wonders unculpable; all conspiring in one, with united force, forced all with their tongues as with trumpets, to sound his fame in this famous confession; suitable to none but him alone who was the divine Omnipotency, Fecit omnia benè. And therefore the Evangelist premiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his words, and his works, as the impulsive causes precedent and withal annexeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admiration, and commendation as the effect concomitant, whilst the Saviour of the world, voce operante, et opere vocali by words working and works speaking drew from an earthly multitude this heavenly Hymn to the King of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pointing (as it seemeth by the judgement of divers as well the ancient as modern Interpreters) unto Christ, as the same Creator, that in the infancy of the world beheld (reveiwing all his works) that they were, valde bona, and now the Redeemer, Fecit omnia bene. Each word of my Text favouring that Allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non fictor non entium, sed factor omnium. Fecit, he made for he is actus purus; fecit omnia, for he is agens omnipotens, fecit omnia benè, for he is bonus in Concrete, et bonitas in abstracto. He that is the perfect Unity, and Unity of perfection fecit, hath done, agendo quiescens et quiescendo agens, not only in intention, but in actual and complete perfection. He hath done all, for he is all effective, producing effects not defects, good not evil, Entia, and therefore bona. All things being an infinite Agent both extensive in the quantity, for he hath done all: and intensive in the qualtity, he hath done all things well. Oh the height the breadth, and depth of divine power, and powerful divinity ●able to make the swiftest stream a standing pool, and the most vocal tongue of man to shroud itself in silence. Thus having discoursed of this Scripture, let it be your bounty to lend a while your patiented attention, whiles in a word I shall determine the words of this verse to contain three general parts.  
First, the people's breaking forth into Admiration, in these words, They were astonished above measure.  
Secondly their breaking forth into the highest stream of Commendations, He hath done all things well.  
Thirdly, the reasons, by illustration in the instances, He hath made the deaf to hear, the blind to see, etc.  
The Sum of which inference to the immediate premises, I take to be this: In speaking, living and miracles doing, He hath done all things well.  
Herein two principal parts commend themselves to your consideration.  

1. The Agent, He,  
2. The Action, hath done etc.   
The Agent being Christ jesus, not only Man but God, of whom also our best ascertained knowledge is but a posteriore per effectus, and not a priori per causas, I will first propound the Action, and thereby infer the Agent to be unmatchaable.  
In the Action.  
1. The Matter. He hath done all things.  
2. The Manner. Hath done all things well.  
The Matter for which the multitude blazed his honour was 2. fold his words and his works. His words both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so deep, so profound, the greatest Elephant may swim, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so perspicuous and shallow that lambs may wade. His works in this place specially intended Are Conversationis et Conservationis.  
Of Conversation, for he lived Agnus sine macula, Lilium sine spina, Homo sine culpa; and of Conservation, or Restauration, by Miracles; he made the deaf to hear, the dumb to speak, etc.  
Christ in all his doctrine with a superlative reach of wisdom, transcending all humane science, is neither as that Grecian Heraclitus who left his learning in a cloud of obscurity, invisible; nor as that fordid Messian whose fatty phrase (as Tully terms it) made his speech unsavoury; but in one and the same word he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so sweetly matching profoundness and plainness, ut habeat in publico unde par vulos nutriat, et servat in secreto unde mentes sublimum admiratione suspendat, that outward perspicuity may be milk for babes, and inward mystery may be meat for the maturest and ripest wits. Therefore Saint Augustine in his Epistle to Jerome, preferreth the worthiness of the Gospel before the Grecian principles, and saith well and wittily, that Incomparabiliter pulchrior est veritas Christianorum quam Helena Graecorum. Arts and Sciences are but the birth of Man's brain, but here is the King's daughter the Lady of learning, at whose beck the greatest and foundest Axioms of humane wisdom must bow choosing rather to believe then dispute, where divine precepts grounded upon the Rock Christ jesus surpasses all humane knowledge with a 3. fold excellency, Verity, Unity, Efficacy. Christ is not only true, but truth itself; without fraud either active that he should deceive, or passive that he should be deceived, therefore in contemplation worthy, worthy the Gospel. The Gospel of Christ being the most absolute Lesbian rule whereby we must square out all our actions, that we, as He, may do all things well. According to that of Saint Ambrose, Omne verum est à Spiritu sancto, for this una veritas is both formalis, effectiva, exemplaris. Formally true in its Efficient, from which all Truth floweth; exemplary which must be our imitation in which steps, whosoever will not err must walk. Philosopher's may slatter themselves, but all that they find is loss. It was Saint Paul's resolution, I account all the world as dung; having like Owls a glimmering in the night of Nature, but beetle-blind in the daylight of Grace; trusting more to their conjectural notions, then to the infallible evidence of the Spirit of Truth.  
The Ethnics are in Vmbra, the jews in nube, the Christians only in luce, per verbum effusum et infusum, outwardly preached and inwardly inspired, so that of the word of Christ, as the only divine Philosopher I may conclude quod falsum est philosophicum non est. The next is so affined to this that it follows of force, if his word be true then is it one. Verum et unum convertuntur. una est dilecta mea. God is not as man who affects variety to pleasure, more than unity to profit, himself being the beginning of Essence, jam. 1.17. and his word and knowledge are both unchangeable, for with him there is no shadow of alteration.  
Therefore Varroes' threefold theology whereof Augustine makes mention in lib. 6. de civitrte dei, Fabulosa ad Theatrum, naturalis ad mundum, et Civilis ad Vrbem, vainly divided, argues but a lying vanity, departing from the unity of perfection to the multiplicity of confusion: but in the words of Christ are no idle Platonical Ideas, Pythagorean dreams, or natural conclusions, but supernatural revelations, and that not ad urbem, but ad orbem, nam bonum est diffusivum. And yet the sound and voice of the Turtle, that goes through the world, agrees in one uni-sound of the truth; nam multa candelabra sed lux una, saith Hugo de Arca No●. One Sun of truth whose beams are fired in all nations, verbae innumerabilia, et unicum tantum verbum omne. This verum unum & unicum verbum, is (saith mellefluous Bernard) non loquax sed efficax, non sonans sed penetrans, in sound little in substance great and admirable: not word in the ear, but sword in the heart to wound the souls of men with a love of their God. And that with a threefold grace; surpassing the grace of humane discourse in that it is deliciosum ad saporem, solidum ad nutrimentum, efficax ad medicinam: to the taste delicious as the Manna of Angels, and honey of Canaan for nutrition solid, esca animae, panis sapientiae, for medicine excellent, omnes viciosos sanare, bonos adjuvare to the sick soul a restorative consolation, to the sound a preservative instruction. The Gospel cures what nature mis-guides, the efluence of the word, with the influence of the Spirit leads Christ's Sheep from the night of Error to the light of the Truth, from the thrall of sin to the throne of Grace; for Christ hath not only as Moses and men, a chair on Earth, but a throne in heaven, and power over all people: he speaks and speeds, making his word to the Elect, the savour of life unto life, to draw his Saints from Earth to heaven, from the world to God, a mundo sensibili ad mundum intelligibilem, therefore the people admiring his wisdom bare record to his word that in his dispute and discourse, He had done all things well. He was not like the Dove with silver wings and feathers of Gold, that brought into the Ark of the Church, nothing but a leaf in her mouth, but like the true spies of Canaan, with clusters of Grapes, plenty and abundance of substantial doctrine to give men a taste how pleasant the Lord is, and how pleasant the land is that floweth with milk and honey. Thus admirable was that sweet singer of Israel, that came in humility with a fisher's phrase to fish for souls, favus distillans labijs eius, summa gratia summa eloquentia, with fullness of grace, full of grace were his lips and riches of Eloquence, for never man spoke like him, moving the multitude like clouds of witnesses to confess unto the world, that he was Vere propheta john. 7.40. deceit and guile were not found in his mouth, and veritas prophetica in whom all the promises of God by the prophets were yea and Amen, 1 Cor. 1.20. and ipsa veritas ipse Propheta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 14.6. Not only as Moses a Prophet among his Brethren, Deut. 18.17. or as Isaiah a prophet, or as David a Prince and a prophet, not only as john Baptist the greatest among the sons of men, Mat. 11. but by the multitude of the sons of men, confessed to be the sacred Son of God, the Prince of Prophets, the inspirer of men and Angels; to whose omniscience the people and multitude ascribed the honour of Omnipotence, to do all, and of essential goodness to do all thing well. Fecit omnia bene etc.  
And thus from the wisdom of his words let us come to the power of his works, Conversando, et conservando, consisting in his own conversation, and others Preservation.  
The providence divine ordained three means to open unto men the way of truth.  
Verbum praecepto, Christum exemplo, Spiritum sanctum inspiratione; the Word to speak, the Spirit to persuade, and Christ himself to lead to the way of life. And this Saint Augustine says upon the first Psalm, venit non stetit in via peccatorum he came but stood not in the way of sinners: for he was a Lily, not inter spinas, sed spinas non habens, quia peccatum non focit, jacobs' lambs were spotted, but he only immaculate. The Lamb of God came without sin, to take away the sins of the world. In terris visus est ut esset exemplo, in coelos levatus est ut esset patrocinio; hic informat ad vitam illic invitat ad gloriam, saith Saint Bern. sup. natal. Sanct● Victoris. He dwelled amongst men by exemplary precedent of perfection, to lead his Saints Militant; he ascended the heavens to crown his Saints victorious in the Church Triumphant. That he never stained his honour with sin Aquinas assigns a threefold demonstration.  
First the end for which he became Flesh; to satisfy the wrath of God for the sin of Man.  
Secondly to prove the verity of his humane nature, and  
Thirdly, that every action of his should be our instruction. If he had been a Sinner, he could not have been a Saviour of others, no not of himself, for the soul that should have sinned should have died, Ezek. 18.24. Nor should his trangression have proved his humane nature, but nature's corruption, sin being not created of God, but suggested by the devil: And last of all how should his life have been a light unto our feet, and a lantern unto our paths, if his works had been the works of darkness? and therefore came he not infected with Original, and lived unblemished with actual sin, in all conversation according to Law. First that he might approve, a●● withal fulfil it, and end it. Secondl● to take from the jews all occasion of obloquy. Lastly, to enlarge the soul's 〈◊〉 his servants from the curse denounced 〈◊〉 'gainst offenders; that they which belee●ved might be received into the adoption o● sons and be made heirs of God through Christ, Gal. 4.5. Who is all-sufficient for a great work, so excellent, requiring an eminent agent, and the highest perfection not comparatiuè as man, but absolutè as God? Only he in whom the wisdom of the Father and the fullness of the Godhead dwelleth bodily. He, that one and the same with Ens primum absolute perfectum, containing all perfections, uncreated formally, and created eminently and effectually; having all natural, moral and Transcendent sufficiency above all the sons of men: so that his soul could not be defiled with sin by reason of a three fold supportance.  
First the fullness of grace, as the God of grace and goodness.  
Secondly the consummation of glory, as the King of glory.  
Thirdly the Unity of the Union of the Deity and humanity in one person.  
What others received secundum similitudinem, he had secundum essentiam, say the Schoolmen. Men by participation, he by possession; men receiving, Christ containing the fullness of grace plenitudinem numerositatis et perfectionis, in number without number, perfection without limitation or measure; and therefore his grace by conjunction the eternal word, exceeded all the endowments conferred upon man, with a threefold eminency.  
First the habits of Virtues inward.  
Secondly the transcient actions outward.  
Thirdly the effect consequent, in infinite mercy purchasing life for all, though all had deserved death. Here then Sin in no sort could enter, for his words, his works himself and his soul, were full of Grace, and intus existens prohibet alienum his righteousness could never be eclipsed where the Deity displaying in his holy conversation, his glorious beams, did shine and break through the clouds of his humanity, that all might see light, to the right way of Salvation, by following his steps, who is the Way, the truth, and the life. joh. 14.6.  
Saint Bernard smelling the sweet savour of his Saviour's garments, the garment of Salvation, and robes of his perfect righteousness; the odour of his name smelling like a field whom the Lord hath blessed: he compareth him to a slourishing Vine, decked with the beauty of the best flowers. Viola humilitatis, Lily castigatis, Rosa passionis & charitatis.  
His humility suited to the Violet, respectu modicae saturae, situs humilis, dulcis odoris: his low stature in the state of a servant, his humble seat, on his footstool upon earth, though he was the King of glory, whose throne is above the Heavens, and his name a sweet odour, nam oleum effusum nomen ejus.  
His chastity, referred to the Lily, in that it is alba, splendida, tractabilis: his whiteness, purity, and alacrity to do● good; his clearness, amiable in countenance, intuens omnes fronte serena, his meekness tractable, as the Lily palpable.  
But of all that Rosie-red of his bloody passion, which gave unto the world that sweet savour of Salvation, in which with the rarest clause, he concluded all with an action of observation, admiration, and imitation: nam perdidat animam ne perdiderit obedientiam, he lost his life to save his obedience, approving himself the spotless Lamb of God, both in his ingress to the World, conceived of a Virgin by the power of the holy Ghost: In his progress in this World, the beams of his holiness dazzling with amazement the eyes of the beholders: and in his egress out of this World, though he were condemned with a jury of jews, (a jewish jury) as a malefactor; yet both pilate's unanswerable interrogation at his death, What evil hath he done? and the people's affirmative testimony of his innocency in his life; concludes that he both in his life and death, was the Lord of life, the everliving God, the anchor and author of all our welfare.  
Because he hath done all things well; let therefore all the flocks of jacob follow the great and good Shepherd of their souls. Viam precepto docentem, exemplo ducentem, if the way be long by precept, he hath made it short by example; and therefore saith Lactantius, si precipientem sequ● non poteris, sequere antecedentem, so trace him in his footsteps, that thou mayest follow him into the celestial Paradise of Heaven, where he himself is gone before to prepare a Mansion for thee.  
Let thy life be like the King's Daughter glorious within, with a good intention, and fair without, with the beauty of holiness, in heavenly conversation; light thy lamp, prepare thyself by addressing thy soul in marriage garments, the robes of righteousness, to meet the (nay thy) Bridegroom Christ jesus in the clouds, by walking as himself, hath left himself for an example, whose praise is in the Gospel, non plausu vanitatis, sed judicio veritatis, non precario, sed merito; for fecit omnia benè.  
All time, and tongue would fail me, if I should seem to tell all, for he hath done all, he hath done all things well. I will therefore pass with the time, from his works of imitation, to his wonders, which out of the depth of admiration, in this multitude drew commendation. He hath done all things well, for he hath made the deaf to hear, and the dumb to speak, which are opera conservationis & restaurationis.  
Christ jesus the Wonderful, filling the world with his Wonders, made his miracles to the diseased and possessed a restauration, to show himself that great Physician that came down from heaven (saith Augustine) and that good Samaritane to cure our maladies. To the dead, vivification, to show himself the resurrection and the life. To all, the confirmation of his Word, and manifestation of his Deity, and humanity.  
In the precedent miracle in this Chapter mentioned, when he put his finger into the deaf man's ear, and restored him to his hearing; there was digitus Deitatis & digitus humanitatis, the one by touching, showing his real humanity; the other by effectual working, his All-sufficient Divinity.  
The humane nature was but the efficient instrument, the Divine, the effectual Agent, una succubuit injuriis, altera fulgebat miraculis, the malady was cured by the one, the miracle shown by the other; both working together miraculously; not only mira, things strange to the vulgar apprehension, but miracula, fare surmounting the power of man's hand, both in the matter, and manner.  
In matter, in such marvellous variety, extending unto spiritual substances, according unto that of the Prophet Zac. 13 2. He shall cause the unclean spirits to departed the Land; accomplished when the Prince of this world was cast out, joh. 12.31.  
Heaven, Earth, and Hell confessed him the Wonderful; for at his passion the Sun did hid his face, the Earth was moved, the Devil trembled, to see death, and hell led captive in triumph.  
Logical maxiomes fell down before him, like Dagon by the Ark of God; for the deaf heard, the dumb spoke, the lame walked, and the dead revived, all conspired against Logicias, to prove a regress, à privatione ad habitum.  
Neither is his wonderful power so clearly expressed in the matter, as in the manner of his working: solo verbo, temporis momento, fine medio, & actu completo; by a word, dixit, fecit, jussit, gessit, a word, and a work; nay, and a wonder in an instant. His actions being contra, preter, & supra naturam, and therefore not circumscribed as ours, within the difference of time; nam qui fecit tempus est supra tempus; but in complete act, not by degrees growing to perfection, but in a moment, having both inchoation, and consummation, and that modo sine medio, without help, or use of men or Angels, or any secundary causes, Nam causa, prima non astringitur secundariis; by the miraculous proceeding without manner, above, and without means. Architas, and Archimedes, and all the greatest Artists are debarred from that honour, though to be admired for their rare inventions.  
Zoroaster, Apollinus, and all the crew of Magicians cannot compare with his works; for all their exploits at which the world wondered, by their investigation of sympathy, and antipathy, and other power of peculiar natures; or else by delusion, invocation, or incantation of the hellish family, (their familiars.)  
Nay the Devils themselves cannot parallel this part; for although they can work above the capacity of man in imaginary appearance, yet not in real existence; or if really, 'tis by application of natural means, yet any thing simply miraculous they cannot work or perform, requiring an action beyond, beside, the course of nature, universal, under whose laws the virtue and power of creatures is limited with a nihil ultra.  
Only the man Christ, though as man finite, yet as God infinite, he doth infinita, modo infinito; and that with a threefold excellency.  
First, because he is the first of all other.  
Secondly, because he is unlimited.  
Thirdly, because he is not restrained to time, place, matter, or definite manner in his actions; but absolute, and transcendent above all limitation, according to that of job. 5.9. He doth things great, unsearchable, and marvellous without number, magna quantitate, inscrutabilia profunditate, all with a royalty reserved unto himself, above the Prophets, Apostles, Saints, or Angels; they working wonders as Ministers, He, as Master: they first praying, He, commanding; they by participation, He, by possession; they by grace, He, by nature; they by virtue derived of another, He, by himself absolute, per se, non ace: for of his Father is given him all power in heaven, and earth.  
Lastly, the end determining the act, doth make his wonders more honourable, as being no ways intended for humane applause, nor to detain men in admiration of idols, as Satan's works of wonders; but to draw the world with the Spouse in the Canticles, from the darkness of nature, to the bright light of grace, that all might see the salvation of God.  
In there-view now of this evidence, three sorts of men are to be condemned.  
First, those refractory spirits which deny his miracles.  
Secondly, those fanatical fancies which esteem them delusions, rather done in an imaginary appearance, that real existence.  
Lastly, those blasphemous creatures which traduce his name, horresco referens. I tremble to utter it, that he was not Pastor said depastor, non Ductor sed seductor po● puli; against all which, the people unanimously conspired with one heart and voice, saying, fecit omnia bene.  
Well, let the Atheists scoff, the jew blaspheme; but let us fall down in admiration before this wonderful Redeemer; let him be to other filius fabri, bu● to us his works witness Faber mundi nam fecit omnia.  
Neither is he only eminent above all the Sons of men, in the quantity of his works, that he hath doneall, but most in the quality, that he hath done all things well. The Phoenix of Philosophers not able to discern by the eyes of reason, that quaedam posse est impotentiae, did attribute to God, a power of doing evil: but better saith the divine Philosopher, malè quaerit unde malum efficiatur.  
Augustin affirms that there is no efficicient, but deficient cause of evil; and therefore my Text renounceth all imperfection from Christ, as the most absolute Lord, full of all power, full of all perfection, and declares to the world in a word his excellency, He hath done all things: The adjacent particle been, excluding all defects, all excess (both by which the virtue of perfection is mutilate) includeth all sufficiency: So well guided by wisdom, that in all his works, envy cannot once tax them with claudication, either in the inward substance, or outward circumstance. Here is more than Aristotle's just man, doing justum justè & bonum benè, for he is essential goodness, immense magnus sine quantitate, He hath done all things, & immense bonus sine qualitate, he hath done all things well.  
Whatsoever the exquisite Moralist can demand to make a man transeunt, it is concurrent in this Centre, above the degrees of comparison. In others they desire, in him they cannot but admire his Scire, velle, & posse: his knowledge omniscient, his will ready simply to goodness, his power omnipotent: the beams of his wisdom shine clear in his Word, his Goodness in his will, his sacred conversation on earth did demonstrate, his power in miracles displays itself like a light on a hill. In all and every of his Works, all these three are inseparable companions; if he had done all of constraint, the honour had belonged rather to the Cogent, than the Agent. If of ignorance, than Fortune, or Fate, or the worthiest sovereign Providence had withdrawn the commendations; or if like jacob, halting of a thigh, he had failed in his proceed, he had not done all things well. But he hath not his praise by favour, but merit; for he did all things sponte, scienter, constanter. Freely, for who could command the transcendent Majesty, subject to none? wittingly and in wisdom, for nothing is hid from the Allseeing eye of the Deity, and that without wavering; not variable as a mortal man, but as the celestial Orb above the Moon, with an uniform motion, rejoicing like a Giant, to run his course. The end, the perfection, all the continuance of his works, will witness how well he hath done his office. The end, is to glorify his Father, to confirm the truth, to redeem the distressed sinner. The perfection of his actions was complete, both in substance, and in circumstance, bonum, & benè. And not like a flashing flame for a time, but like the Sun, he finished his race; approving himself to be the bottomless well of profoundest humility. Here with the woman of Samaria, I acknowledge the Well is deep, and I have nothing to draw withal; therefore with touch and taste, like Gide●ns Soldiers, who did lap, and not drink of the waters. Leaving the Well, I come to the Wellspring, from the action, to th● agent; in the original concluded in the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our Translation expounded, He, in both one, first, and last; α, and ●.  
In imitation of himself, I have kept himself, as the best wine last. In the former part you have seen the beams, here is the Sun, lux: there the River, here the Fountain, there the fruit, here the Tree, a tree of everlasting life; which Hilary desiring to manifest unto men in the Paradise of the Scriptures, observeth five means. First his Name, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anointed with the oil of gladness above his fellows. Secondly, by his birth, not by generation, regeneration, or adoption, but by the power of the holy Ghost. Thirdly, by his Nature, one with God. Fourthly, by his power over all things. Fiftly, by his profession, that he is the Way, the Truth, and the life: But my Text points out two more guides to find out this Agent; his Words, and his Works: like the two Doves of Venus, leading to a golden branch, not as that for Aeneas, to descend to hell, but with Enoch, and Elias, to sore aloft to Heaven.  
In his words, never any spoke like him; Vox hominem sonat ô Deus certe, God speaking in the form of man, nay God speaking, not man. His works enforcing the very jews to confess, and say, truly this is the Son of God. Ask his words, and they will answer as himself did to the woman of Samaria, He is the Messiah that speaketh unto you. Ask with john Baptist, Art thou he that should come, or look we for another? why his Works bear witness the Saviour is come, for the dumb speak, the deaf hear, the lame walk. If we consider these helps, they will plainly descry unto us the print of the Deity, and distinguish the Creator, from the creature. First, via eminentiae, he is eminent above all the Israelites; not only as Saul, higher by the head, but as omnipotent to impotent, an infinite, to a finite agent; whose power is boundless, for he hath done all.  
Secondly, via negationis, for in his works he never stained his honour with any imperfection: Solomon in all his royalty was not clothed with one of these, for he hath done all things well.  
Thirdly, via causationis, for only God is omnipotent to do all: So that with Greg. I may say; He is God, not only Nuncupater, as Moses to Pharaoh, Deus inter omnia, but Essentialiter, Deus super omnia ille opifex mundi melioris origo: and not only God, but man, aequalis patri novum creans mundum, minor patre perditum reparans mundum, minor patre in forma servi, aequalis in forma Dei. That he was not God alone, his sighing, weeping, speaking affirm; that he was not an imaginary body, as the fantastical Manichees dreamt, his eating, drinking, sleeping, touching, witnesseth: all which are affections of a body natural. The Heretics that held him mere man, his body palpable confounds: The Arrians that held him a mere created Spirit, a Spirit not having flesh and bones; all his words, works, and wonders declare, proclaiming to all the world that he is the promised Messiah, in whose Person, Deity, and humanity are united: so that of this Agent, with Thomas I may conclude; he is Homo Deus, and Deus homo.  
In the matter of his actions, I admire the breadth, that he hath done all; In the manner his depth, that he hath done all things well. This sacred King of Glory, that he ought to be had in remembrance, and sought out of all that love and desire his second coming, hath done all things well; not only to approve himself the unmatchable God, which is essential goodness; but likewise by precept to command, by practice to lead, and by miraculous actions to draw men on earth, on the way to Heaven; leaving them his Word for their instructions, his works moral, for their imitation, his Word a light, his life a lantern, Christi vita morum disciplina.  
Peter must come, Zacheus must run, and all his Disciples with an inward affection, and outward conversation, must follow the steps of his most sacred uprightness: for as Mariners by Sea avoid the Rocks, directing their course not by dark earth, but by the light of Heaven; so men who pass in the barque of their bodies through the waves of this world, to the shore of rest, cannot escape the sands of sin, but by Christ jesus the only bright light, the undoubted star, the stern of the Church militant here, & the haven of the Church Triumphant in Heaven. Wherefore let all the blessed Saints who set sail for the salvation of their souls, esteem his words as the words of truth, imitate his works as perfect holiness, with reverend admiration, recounting his wonders as effects of his Deity. To inform the ignorant, there is verbum sapientia, to reform the ranging sinner, there is vitae innocentiae, to turn our hearts to the living God, there is digitus divinae potentiae. In the glass of his Word, see the face of your souls; it is speculum animae; follow his life, it is viae vitae Augustae, although Augustae, haec iter est serpens ad magni testa tonantis. In the review of his wonders, take an heart inflamed with Thomas, and confess, my Lord, and my God; only beware of two dangerous rocks on which many have made shipwreck of their souls; the one, partial conceit of their own perfection, here fell the Pharisees; the other, irreligious Atheism, which presseth the souls of licentious Libertines into Hell; but trace thou virtue in the golden means, imitating him in well-doing, who did all things well. To do all things well, is the Royalty of God, but to do nothing well, is the badge of the Beast, and those who become like the beasts, must perish. Let no man boast of perfection, lest pride be his ruin; nor sell his soul to sin in the sight of the Lord, lest the gates of hell prevail against him, but keep the middle way; from thy natural imperfection, strive to heavenly perfection; be watchful over thy ways, yet humble in thy thoughts, Heaven hath only good, Hell only bad, the earth a mixture of both. If the Brownist could do all things well, he were to good for the earth; the careless carnal Epicure doth nothing well, therefore he is too bad for heaven: The lukewarm Neuter, like the Stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is indifferent for good, or evil, is fit neither for heaven, nor earth; only those Christians are as Benjamin, filis dextrae, and true Israelites without guile, which are in the valley of vision; ascending, and yet not ascended; growing up in grace as plants of Gods right hand, bringing forth leaves of good words, and fruits of good works, not seeking for humane applause without, or self partial conceit to please themselves within.  
Let all therefore from the greatest Noble in Israel, to the poorest worm in jacob that dwelleth in the dust, strive with heart and hand, in imitation of his Saviour Christ jesus, to do all things well, that it may go well with them in the day of the Lord. Amen.  
FINIS.