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<DATE>2013-01-06</DATE>
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<NAME>Olivia Bottum</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A HEAVENLY HYMNE TO THE KING OF HEAVEN.</P>
<P>Pre&s;ented in a Sermon, by <HI>Iames Eglesfield,</HI> M^r. of Arts in Queenes Colledge in <HI>Oxon</HI> late Vicar of <HI>Chenton</HI> in <HI>Sommer&s;et.</HI></P>
<P><HI>LONDON.</HI> Printed by <HI>Iohn Daw&s;on,</HI> for <HI>Francis Eglesfield</HI> and are to be &s;old at the &s;igne of the Marigold in <HI>Pauls</HI> Churchyard. 1640.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONOVRABLE DAVID Lord BARRY Earle BARRIMORE.</HEAD>
<OPENER><SALUTE>Right Honourable.</SALUTE></OPENER>
<P>_THe deepe ob|ligations that your Honors many favours have already bound mee in, and my gratefull in|clination to an expre&s;si|on of them, engage mee
<PB REF="3">to the tender of this humble pre&s;ent. It is not cloathed with any abili|ties worthy your eye, but if you plea&s;e to cure the defects by a noble accep|tation, you make mee e|ver as much yours as this was mine, before I pre&s;um'd to owne it on &s;o honourable a Pa|tron. Pray take my weake labours and with it mee; I have my aime if it bring to your honor
<PB REF="3">as much comfort, as it carryes from me zeale; and God grant that you may gleane &s;omething out of this &s;hort Ser|mon that may be as high as my de&s;ires for your &s;alvation. Let me &s;ay to this as the Poet &s;aid to his
<Q>Hei mihi quod domino non licet ire tue.</Q> But there is no ob&s;cu|rity, no dangers, or ad|ver&s;ity, that &s;hall bee able to re&s;traine my pray+ers
<PB REF="4">for multiplying ble&s;|&s;ings on your honour in all things externall, internall, eternall, <HI>That you may doe all things well,</HI> to the glory of God, benefit of your Coun|try, comfort of your &s;oule, and honour of your name, as &s;hall &s;till befit</P>
<CLOSER><SIGNED>Your Lord&s;hips hum|ble&s;t Servant, <HI>IAMES EGLESFIELD.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="4" MS="y">
<HEAD>A HEAVENLY HYMNE TO THE KING OF HEA|VEN.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>MAR. 7.37.</HI></BIBL>
<P><HI>Fecit omnia bene.</HI></P>
<P>He hath done all things well.</P></Q>
</EPIGRAPH>
<P>_THe finger of the Deity in the manhood of Chri&s;t, by a word powerfull, and a pow|er wonderfull, drew the world in love and admira|tion after him; his Doctrine undenia|ble, his life unblameable, his words, won|ders unculpable; all con&s;piring in one,
<PB N="2" REF="5">with united force, forced all with their tongues as with trumpets, to &s;ound his fame in this famous confe&s;&s;ion; &s;utable to none but him alone who was the di|vine Omnipotency, <HI>Fecit omnia ben&egrave;.</HI> And therefore the Evangeli&s;t premi&s;eth <GAP DESC="foreign">, his words, and his works, as the impul&s;ive cau&s;es pre&s;ident and withall annexeth <GAP DESC="foreign"> admirati|on, and commendation as the effect con|comitant, whil&s;t the Saviour of the world, <HI>voce operante, et opere vocali</HI> by words working and workes &s;peaking drew from an earthly multitude this hea|venly Hymn to the King of heaven <GAP DESC="foreign">. Pointing (as it &s;eemeth by the judgement of divers as well the ancient as moderne Interpretors) unto Chri&s;t, as the &s;ame Creator, that in the infancy of the world beheld (reveiw|ing all his workes) that they were, <HI>valde bona,</HI> and now the Redeemer, <HI>Fecit om|nia bene.</HI> Each word of my Text favo|ring that Allu&s;ion <GAP DESC="foreign">. <HI>Non fictor non enti|um, &s;ed factor omnium. Fecit,</HI> hee made for hee is <HI>actus purus; fecit omnia,</HI> for hee is <HI>agens omnipotens, fecit omnia ben&egrave;,</HI> for
<PB N="3" REF="5">hee is <HI>bonus in Concrete, et bonitas in ab|&s;tracto.</HI> He that is the perfect Vnity, and Vnity of perfection <HI>fecit,</HI> hath done, <HI>a|gendo quie&s;cens et quie&s;cendo agens,</HI> not on|ly in intention, but in actuall and com|pleate perfection. Hee hath done all, for he is all effective, producing effects not defects, good not evill, <HI>Entia,</HI> and therefore <HI>bona.</HI> All things being an in|finite Agent both <HI>exten&s;ive</HI> in the quan|tity, for he hath done all: and <HI>inten&s;ive</HI> in the qualtity, hee hath done all things well. Oh the height the bredth, and depth of divine power, and powerfull divini|ty <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">able to make the &s;wifte&s;t &s;treame a &s;tanding poole, and the mo&s;t vocal tongue of man to &s;hrowd it &s;elfe in &s;ilence. Thus having di&s;cour&s;ed of this Scripture, let it be your bounty to lend a while your patient attention, whiles in a word I &s;hall determine the words of this ver&s;e to containe three generall parts.</P>
<P>Fir&s;t, the peoples breaking forth into Admiration, in the&s;e words, <HI>They were a|&s;toni&s;hed above mea&s;ure.</HI></P>
<P>Secondly their breaking forth into the highe&s;t &s;treame of Commendations, <HI>He hath done all things well.</HI></P>
<PB N="4" REF="6">
<P> Thirdly, the rea&s;ons, by illu&s;tration in the in&s;tances, <HI>Hee hath made the deafe to heare, the blind to &s;ee, &amp;c.</HI></P>
<P>The Summe of which inference to the immediate premi&s;es, I take to bee this: In &s;peaking, living and miracles doing, <HI>He hath done all things well.</HI></P>
<P>Herein two principall parts commend them&s;elves to your con&s;ideration.</P>
<LIST>
<ITEM>1. The Agent, <HI>He,</HI></ITEM>
<ITEM>2. The Action, <HI>hath done &amp;c.</HI></ITEM>
</LIST>
<P>The Agent being Chri&s;t Ie&s;us, not one|ly Man but God, of whom al&s;o our be&s;t a&s;certained knowledge is but <HI>a po&s;teriore per effectus,</HI> and not <HI>a priori per cau&s;as, I</HI> will fir&s;t propound the Action, and ther|by inferre the Agent to bee vnmatcha|able.</P>
<P>In the Action.</P>
<P N="1">1. The Matter. <HI>He hath done all things.</HI></P>
<P N="2">2. The Manner. <HI>Hath done all things wel.</HI></P>
<P>The Matter for which the multitude blazed his honour was 2. fold his words and his works. His words both <GAP DESC="foreign"> &s;o deepe, &s;o profound, the greate&s;t Elephant may &s;wimme, and <GAP DESC="foreign"> &s;o per&s;picuous and &s;hallow that lambs may
<PB N="5" REF="6">wade. His workes in this place &s;peci|ally intended Are <HI>Conver&s;ationis et Con&s;ervationis.</HI></P>
<P>Of Conver&s;ation, for hee lived <HI>Agnus &s;ine macula, Lilium &s;ine &s;pina, Homo &s;ine culpa;</HI> and of Con&s;ervation, or Re&s;tau|ration, by Miracles; he made the deafe to heare, the dumbe to &s;peake, &amp;c.</P>
<P>Chri&s;t in all his doctrine with a &s;u|perlative reach of wi&s;edome, tran&s;cen|ding all humane &s;cience, is neither as that Graecian <HI>Heraclitus</HI> who left his learning in a cloud of ob&s;curity, invi&s;ible; nor as that fordid <HI>Me&s;&s;ian</HI> who&s;e fatty phra&s;e (as <HI>Tully</HI> termes it) made his &s;peech vn&s;a|uory; but in one and the &s;ame word he is <GAP DESC="foreign"> and <GAP DESC="foreign"> &s;o &s;weetly matching profoundnes and plainne&s;&s;e, <HI>ut habeat in publico vnde par vulos nutriat, et &s;ervat in &s;ecreto vnde mentes &s;ublimum ad|miratione &s;u&s;pendat,</HI> that outward per&s;pi|cuity may bee milke for babes, and in|ward my&s;tery may be meate for the ma|ture&s;t and ripe&s;t wits. Therefore Saint <HI>Augu&s;tine</HI> in his Epi&s;tle to <HI>Ierome,</HI> pre|ferreth the worthines of the Go&s;pell be|fore
<PB N="6" REF="7">the Graecian principles, and &s;aith well and wittily, that <HI>Incomparabiliter pulchrior e&s;t veritas Chri&s;tianorum quam Helena Graecorum.</HI> Arts and Sciences are but the birth of Mans braine, but here is the Kings daughter the Lady of lear|ning, at who&s;e becke the greate&s;t and founde&s;t Axiomes of humane wi&s;edome mu&s;t bow chu&s;ing rather to beleeve then di&s;pute, where divine precepts grounded upon the Rocke Chri&s;t Ie&s;us &s;urpa&s;&s;es all humane knowledge with a 3. fold excel|lency, Verity, Vnity, Efficacy. Chri&s;t is not onely true, but truth it &s;elfe; without fraud either active that he &s;hould deceive, or pa&s;&s;ive that he &s;hould be deceived, ther|fore in contemplation worthy, worthie the Go&s;pell. The Go&s;pell of Chri&s;t being the mo&s;t ab&s;olute <HI>Lesbian</HI> rule whereby we mu&s;t &s;quare out all our actions, that wee, as He, may doe all things well. Ac|cording to that of Saint <HI>Ambro&s;e, Omne verum e&s;t &agrave; Spiritu &s;ancto,</HI> for this <HI>vna ve|ritas</HI> is both <HI>formalis, effectiva, exempla|ris.</HI> Formally true in its Efficient, from which all Truth floweth; exemplary which mu&s;t be our imitation in which &s;teps, who&s;oever will not erre mu&s;t
<PB REF="7">walke. Philo&s;ophers may &s;latter them|&s;elves, but all that they find is lo&s;&s;e. It was Saint <HI>Pauls</HI> re&s;olution, I account all the world as dung; having like Owles a glimmering in the night of Nature, but beetle-blind in the day-light of Grace; tru&s;ting more to their conjecturall no|tions, then to the infalible evidence of the Spirit of Truth.</P>
<P>The Ethnicks are <HI>in Vmbra,</HI> the Iewes <HI>in nube,</HI> the Chri&s;tians onely <HI>in luce, per verbum effu&s;um et infu&s;um,</HI> outwardly preached and inwardly in&s;pired, &s;o that of the word of Chri&s;t, as the only divine Philo&s;opher I may conclude <HI>quod fal&s;um e&s;t philo&s;ophicum non e&s;t.</HI> The next is &s;o affined to this that it followes of force, if his word bee true then is it one. <HI>Verum et unum convertuntur. Vna e&s;t dilecta mea.</HI> God is not as man who affects variety to plea&s;ure, more then unity to profit, him&s;elfe being the beginning of E&s;&s;ence, <HI>Iam.</HI> 1.17. and his word and know|ledge are both unchangeable, for with him there is no &s;haddow of alteration.</P>
<P>Therefore <HI>Varroes</HI> threefold theolo|gie whereof <HI>Augu&s;tine</HI> makes mention in <HI>lib.</HI> 6. <HI>de civitrte dei, Fabulo&s;a ad The|atrum,
<PB REF="8">naturalis ad mundum, et Civilis ad Vrbem,</HI> vainly divided, argues but a ly|ing vanity, departing from the vnity of perfection to the multiplicity of con|fu&s;ion: but in the words of Chri&s;t are no idle <HI>Platonicall Ideas, Pythagorean</HI> dreames, or naturall conclu&s;ions, but &s;u|pernaturall revelations, and that not <HI>ad urbem,</HI> but <HI>ad orbem, nam bonum e&s;t diffu|&s;ivum.</HI> And yet the &s;ound and voyce of the Turtle, that goes through the world, agrees in one vni-&s;ound of the truth; <HI>nam multa candelabra &s;ed lux vna,</HI> &s;aith <HI>Hugo de Arca No<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</HI> One Sunne of truth who&s;e beames are fired in all nations, <HI>verbae innumerabilia, et vnicum tantum verbum omne.</HI> This <HI>verum unum &amp; vnicum verbum,</HI> is (&s;aith mellefluous <HI>Bernard) non loquax &s;ed efficax, non &s;o|nans &s;ed penetrans,</HI> in &s;ound little in &s;ub|&s;tance great and admirable: not word in the eare, but &s;word in the heart to wound the &s;oules of men with a love of their God. And that with a three|fold grace; &s;urpa&s;&s;ing the grace of hu|mane di&s;cour&s;e in that it is <HI>delicio&s;um ad &s;aporem, &s;olidum ad nutrimentum, efficax ad medicinam:</HI> to the ta&s;te delicious as
<PB N="9" REF="8">the Manna of Angels, and hony of <HI>Canaan</HI> for nutrition &s;ollid, <HI>e&s;ca animae, panis &s;a|pientiae,</HI> for medicine excellent, <HI>omnes vicio&s;os &s;anare, bonos adjuvare</HI> to the &s;icke &s;oule a re&s;torative con&s;olation, to the &s;ound a pre&s;ervative in&s;truction. The Go&s;pell cures what nature mi&s;-guides, the efluence of the word, with the influence of the Spirit leades Chri&s;ts Sheepe from the night of Error to the light of the Truth, from the thrall of &s;inne to the throne of Grace; for Chri&s;t hath not only as <HI>Mo&s;es</HI> and men, a chaire on Earth, but a throne in hea|ven, and power ouer all people: hee &s;peakes and &s;peedes, making his word to the Elect, the &s;avour of life unto life, to draw his Saints from Earth to heaven, from the world to God, <HI>a mun|do &s;en&s;ibili ad mundum intelligibilem,</HI> ther|fore the people admiring his wi&s;edome bare record to his word that in his di&s;|pute and di&s;cour&s;e, <HI>He had done all things well.</HI> He was not like the Dove with &s;ilver wings and feathers of Gold, that brought into the Arke of the Church, no|thing but a leafe in her mouth, but like the true &s;pies of <HI>Canaan,</HI> with clu&s;ters
<PB N="10" REF="9">of Grapes, plenty and abundance of &s;ub|&s;tantiall doctrine to give men a ta&s;te how plea&s;ant the Lord is, and how plea&s;ant the land is that floweth with milke and honey. Thus admirable was that &s;weet &s;inger of <HI>I&s;rael,</HI> that came in humility with a fi&s;hers phra&s;e to fi&s;h for &s;oules, <HI>favus di&s;tillans labijs eius, &s;umma gratia &s;umma eloquentia,</HI> with fulnes of grace, full of grace were his lips and riches of E|loquence, for never man &s;pake like him, moving the multitude like clouds of wit|ne&s;&s;es to confe&s;&s;e vnto the world, that he was <HI>Vere propheta Iohn.</HI> 7.40. deceit and guile were not found in his mouth, and <HI>veritas prophetica</HI> in whom all the pro|mi&s;es of God by the prophets were yea and <HI>Amen,</HI> 1 <HI>Cor.</HI> 1.20. and <HI>ip&s;a veritas ip&s;e Propheta</HI> <GAP DESC="foreign"> <HI>Ioh.</HI> 14.6. Not onely as <HI>Mo&s;es</HI> a Prophet among his Brethren, <HI>Deut.</HI> 18.17. or as <HI>I&s;aiah</HI> a pro|phet, or as <HI>David</HI> a Prince and a prophet, not onely as <HI>Iohn Bapti&s;t</HI> the greate&s;t a|mong the &s;onnes of men, <HI>Mat.</HI> 11. but by the multitude of the &s;onnes of men, confe&s;&s;ed to be the &s;acred Sonne of God, the Prince of Prophets, the in&s;pirer of men and Angels; to who&s;e omni&s;cience
<PB REF="9">the people and multitude a&s;cribed the honour of Omnipotence, to doe all, and of e&s;&s;entiall goodne&s;&s;e to doe all thing well. <HI>Fecit omnia bene &amp;c.</HI></P>
<P>And thus from the wi&s;edome of his words let us come to the power of his workes, <HI>Conver&s;ando, et con&s;ervando,</HI> con|&s;i&s;ting in his owne conver&s;ation, and o|thers Pre&s;ervation.</P>
<P>The providence divine ordained three meanes to open unto men the way of truth.</P>
<P><HI>Verbum praecepto, Chri&s;tum exemplo, Spi|ritum &s;anctum in&s;piratione;</HI> the Word to &s;peake, the Spirit to per&s;wade, and Chri&s;t him&s;elfe to lead to the way of life. And this Saint <HI>Augu&s;tine</HI> &s;ayes upon the fir&s;t P&s;alme, <HI>venit non &s;tetit in via peccatorum</HI> he came but &s;tood not in the way of &s;in|ners: for he was a Lilly, not <HI>inter &s;pinas, &s;ed &s;pinas non habens, quia peccatum non focit, Iacobs</HI> lambes were &s;potted, but he only immaculate. The Lambe of God came without &s;inne, to take away the &s;ins of the world. <HI>In terris vi&s;us e&s;t vt e&s;&s;et ex|emplo, in coelos levatus e&s;t ut e&s;&s;et patroci|nio; hic informat ad vitam illic invitat ad gloriam,</HI> &s;aith Saint <HI>Bern. &s;up. natal. Sanct<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">
<PB N="12" REF="10">Victoris.</HI> He dwelt among&s;t men by ex|emplary pre&s;ident of perfection, to lead his Saints Militant; he a&s;cended the hea|vens to crowne his Saints victorious in the Church Triumphant. That he neuer &s;tayned his honour with &s;inne <HI>Aquinas</HI> a&s;&s;ignes a threefold demon&s;tration.</P>
<P>Fir&s;t the end for which hee became Fle&s;h; to &s;atisfie the wrath of God for the &s;in of Man.</P>
<P>Secondly to proue the verity of his hu|mane nature, and</P>
<P>Thirdly, that every action of his &s;hould be our in&s;truction. If hee had beene a Sinner, he could not have beene a Savi|our of others, no not of him&s;elfe, for the &s;oule that &s;hould have &s;inned &s;hould have dyed, <HI>Ezek.</HI> 18.24. Nor &s;hould his tran|gre&s;&s;ion have proved his humane nature, but natures corruption, &s;inne being not created of God, but &s;ugge&s;ted by the de|vill: And la&s;t of all how &s;hould his life have beene a light unto our feet, and a lanthorne unto our pathes, if his workes had beene the workes of darkene&s;&s;e? and therefore came he not infected with O|riginal, and lived vnblemi&s;hed with actu|all &s;inne, in all conver&s;ation according
<PB N="1" REF="10">to Law. Fir&s;t that he might approve, a<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> withall fulfill it, and end it. Secondl<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> to take from the Iewes all occa&s;ion of o<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">loquie. La&s;tly, to enlarge the &s;oules <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> his &s;ervants from the cur&s;e denounced <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> gain&s;t offenders; <HI>that they which belee<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|ved might be received into the adoption o<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> &s;onnes and be made heires of God through Chri&s;t, Gal.</HI> 4.5. Who is all-&s;ufficien<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> for a great worke, &s;o excellent, requiring an emminent agent, and the highe&s;t per|fection not <HI>comparativ&egrave;</HI> as man, but <HI>ab|&s;olut&egrave;</HI> as God? Onely hee in whom the wi&s;edome of the Father and <HI>the fulnes of the Godhead dwelleth bodily.</HI> Hee, that one and the &s;ame with <HI>Ens primum ab&s;olute perfectum,</HI> containing all perfections, un|created formally, and created eminently and effectually; having all naturall, mor|rall and Tran&s;cedent &s;ufficiency above all the &s;onnes of men: &s;o that his &s;oule could not be defiled with &s;in by rea&s;on of a three fold &s;upportance.</P>
<P>Fir&s;t the fulnes of grace, as the God of grace and goodnes.</P>
<P>Secondly the con&s;ummation of glory, as the King of glory.</P>
<P>Thirdly the Vnity of the Vnion of
<PB N="14" REF="11">the Deity and humanity in one per&s;on.</P>
<P>What others received <HI>&s;ecundum &s;imili|tudinem,</HI> he had <HI>&s;ecundum e&s;&s;entiam,</HI> &s;ay the Schoolemen. Men by participation, he by po&s;&s;e&s;&s;ion; men receiving, Chri&s;t containing the fulnes of grace <HI>plenitu|dinem numero&s;itatis et perfectionis,</HI> in num|ber without number, perfection with|out limitation or mea&s;ure; and therfore his grace by conjuction the eternall word, exceeded all the endowments conferred upon man, with a threefold eminency.</P>
<P>Fir&s;t the habits of Vertues inward.</P>
<P>Secondly the tran&s;cient actions out|ward.</P>
<P>Thirdly the effect con&s;equent, in infi|nite mercy purcha&s;ing life for all, though all had de&s;erved death. Here then Sinne in no &s;ort could enter, for his words, his works him&s;elf and his &s;oule, were full of Grace, and <HI>intus exi&s;tens prohibet alienum</HI> his righteou&s;nes could never be eclip&s;ed where the Deity di&s;playing in his holy conver&s;ation, his glorious beames, did &s;hine and breake through the clouds of his humanity, that all might &s;ee light, to the right way of Salvation, by follow|ing his &s;teps, who is <HI>the Way, the truth,
<PB REF="11">and the life. Ioh.</HI> 14.6.</P>
<P>Saint <HI>Bernard</HI> &s;melling the &s;weet &s;a|vour of his Saviours garments, the gar|ment of Salvation, and robes of his per|fect righteou&s;ne&s;&s;e; the odour of his name &s;melling like <HI>a field whom the Lord hath ble&s;&s;ed:</HI> he compareth him to a &s;lou|ri&s;hing Vine, deckt with the beauty of the be&s;t flowers. <HI>Viola humilitatis, Lilie ca&s;tigatis, Ro&s;a pa&s;&s;ionis &amp; charitatis.</HI></P>
<P>His humility &s;uted to the Violet, <HI>re|&s;pectu modicae &s;aturae, &s;itus humilis, dulcis odoris:</HI> his low &s;tature in the &s;tate of a &s;ervant, his humble &s;eate, on his foot|&s;toole upon earth, though hee was the King of glory, who&s;e throne is above the Heavens, and his name a &s;weet odour, <HI>nam oleum effu&s;um nomen ejus.</HI></P>
<P>His cha&s;tity, referred to the Lilly, in that it is <HI>alba, &s;plendida, tractabilis:</HI> his whitene&s;&s;e, purity, and alacrity to do<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> good; his cleerene&s;&s;e, amiable in coun|tenance, <HI>intuens omnes fronte &s;erena,</HI> his meekne&s;&s;e tractable, as the Lilly palpable.</P>
<P>But of all that Ro&s;ie-red of his bloudy pa&s;&s;ion, which gave unto the world that &s;weet &s;avour of Salvation, in which with the rare&s;t clau&s;e, hee concluded all with
<PB REF="12">an action of ob&s;ervation, admiration, and imitation: <HI>nam perdidat animam ne perdi|derit obedientiam,</HI> he lo&s;t his life to &s;ave his obedience, approving him&s;elfe the &s;pot|le&s;&s;e Lambe of God, both in his ingre&s;&s;e to the World, conceived of a Virgin by the power of the holy Gho&s;t: In his pro|gre&s;&s;e in this World, the beames of his holine&s;&s;e dazeling with amazement the eyes of the beholders: and in his egre&s;&s;e out of this World, though hee were con|demned with a jury of Iewes, (a Iewi&s;h jury) as a malefactour; yet both <HI>Pilates</HI> unan&s;werable interrogation at his death, <HI>What evill hath he don?</HI> and the peoples affirmative te&s;timony of his innocency in his life; concludes that he both in his life and death, was the Lord of life, the ever|living God, the anchor and authour of all our wel-fare.</P>
<P><HI>Becau&s;e he hath done all things well;</HI> let therefore all the flockes of Iacob follow the great and good Shepherd of their &s;oules. <HI>Viam precepto docentem, exemplo du|centem,</HI> if the way be long by precept, he hath made it &s;hort by example; and ther|fore &s;ayth <HI>Lactantius, &s;i precipientem &s;equ<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> non poteris, &s;equere antecedentem,</HI> &s;o trace
<PB N="17" REF="12">him in his foot-&s;teps, that thou maye&s;t follow him into the coele&s;tiall Paradi&s;e of Heaven, where he him&s;elfe is gone before to prepare a <HI>Man&s;ion</HI> for thee.</P>
<P>Let thy life be like <HI>the Kings Daughter glorious within,</HI> with a good intention, and faire without, with the beauty of holines, in heavenly conver&s;ation; light thy lamp, prepare thy &s;elfe by addre&s;&s;ing thy &s;oule in marriage garments, <HI>the robes of righte|ou&s;ne&s;&s;e,</HI> to meet the (nay thy) <HI>Bridegroom</HI> Chri&s;t Ie&s;us in the clouds, by walking as him&s;elfe, hath left him&s;elfe for an exam|ple, who&s;e prai&s;e is in the Go&s;pell, <HI>non plau&s;u vanitatis, &s;ed judicio veritatis, non precario, &s;ed merito;</HI> for <HI>fecit omnia ben&egrave;.</HI></P>
<P>All time, and tongue would fayle mee, if I &s;hould &s;eeme to tell all, for <HI>hee hath done all, he hath done all things well.</HI> I will therefore pa&s;&s;e with the time, from his workes of imitation, to his wonders, which out of the depth of admiration, in this multitude drew commendation. <HI>He hath done all things well, for he hath made the deafe to heare, and the dumbe to &s;peake,</HI> which are <HI>opera con&s;ervationis &amp; re&s;taura|tionis.</HI></P>
<P>Chri&s;t Ie&s;us the Wonderfull, filling
<PB N="18" REF="13">the world with his Wonders, made his miracles to the di&s;ea&s;ed and po&s;&s;e&s;&s;ed a <HI>re&s;tauration,</HI> to &s;hew him&s;elfe that great Phi&s;itian that came downe from heaven (&s;ayth <HI>Augu&s;tine</HI>) and that good Sama|ritane to cure our maladies. To the dead, vivification, to &s;hew him&s;elfe <HI>the re&s;ur|rection and the life.</HI> To all, the confirma|tion of his Word, and manife&s;tation of his Deitie, and humanity.</P>
<P>In the precedent miracle in this Chap|ter mentioned, when he put his finger into the deafe mans eare, and re&s;tored him to his hearing; there was <HI>digitus Deitatis &amp; digitus humanitatis,</HI> the one by touching, &s;hewing his reall humanity; the other by effectuall working, his All-&s;ufficient Di|vinitie.</P>
<P>The humane nature was but the effi|cient in&s;trument, the Divine, the effectu|all Agent, <HI>una &s;uccubuit injuriis, altera fulgebat miraculis,</HI> the malady was cured by the one, the miracle &s;hewed by the o|ther; both working together miracu|lou&s;ly; not onely <HI>mira,</HI> things &s;trange to the vulgar apprehen&s;ion, but <HI>miracula,</HI> farre &s;urmounting the power of mans hand, both in the matter, and manner.</P>
<PB N="19" REF="13">
<P> In matter, in &s;uch marvellous variety, extending unto &s;pirituall &s;ub&s;tances, ac|cording unto that of the Prophet <HI>Zac.</HI> 13 2. <HI>He &s;hall cau&s;e the uncleane &s;pirits to de|part the Land;</HI> accompli&s;hed when <HI>the Prince of this world was ca&s;t out,</HI> Ioh. 12.31.</P>
<P>Heaven, Earth, and Hell confe&s;&s;ed him the Wonderfull; for at his pa&s;&s;ion the Sun did hide his face, the Earth was moved, the Devill trembled, to &s;ee death, and hell led captive in triumph.</P>
<P>Logicall maxiomes fell downe before him, like Dagon by the Arke of God; for the deafe heard, the dumbe &s;pake, the lame walked, and the dead revived, all con&s;pired again&s;t <HI>Logicias,</HI> to prove a re|gre&s;&s;e, <HI>&agrave; privatione ad habitum.</HI></P>
<P>Neither is his wonderfull power &s;o cleerely expre&s;&s;ed in the matter, as in the manner of his working: <HI>&s;olo verbo, tem|poris momento, fine medio, &amp; actu comple|to;</HI> by a word, <HI>dixit, fecit, ju&s;&s;it, ge&s;&s;it,</HI> a word, and a worke; nay, and a wonder in an in&s;tant. His actions being <HI>contra, preter, &amp; &s;upra naturam,</HI> and therfore not circum&s;cribed as ours, within the diffe|rence of time; <HI>nam qui fecit tempus est
<PB N="20" REF="14">&s;upra tempus;</HI> but in compleat act, not by degrees growing to perfection, but in a moment, having both inchoation, and con&s;ummation, and that <HI>modo &s;ine medio,</HI> without helpe, or u&s;e of men or Angells, or any &s;ecundary cau&s;es, <HI>Nam cau&s;a, prima non a&s;tringitur &s;ecundariis;</HI> by the miracu|lous proceeding without manner, above, and without means. <HI>Architas,</HI> and <HI>Ar|chimedes,</HI> and all the greate&s;t Arti&s;ts are de|barred from that honour, though to be ad|mired for their rare inventions.</P>
<P><HI>Zoroa&s;tes, Apollinus,</HI> and all the crue of Magicians cannot compare with his workes; for all their exploits at which the world wondered, by their inve&s;tiga|tion of &s;ympathie, and antipathie, and o|ther power of peculiar natures; or el&s;e by delu&s;ion, invocation, or incantation of the helli&s;h family, (their familiers.)</P>
<P>Nay the Devils them&s;elves cannot para|lell this part; for although they can work above the capacity of man in imaginary appearance, yet not in reall exi&s;tence; or if really, tis by application of naturall meanes, yet any thing &s;imply miraculous they cannot worke or performe, requiring an action beyond, be&s;ide, the cour&s;e of
<PB N="21" REF="14">nature, univer&s;all, under who&s;e lawes the vertue and power of creatures is limited with a <HI>nihil ultra.</HI></P>
<P>Onely the man Chri&s;t, though as man finite, yet as God infinite, he doth <HI>infini|ta, modo infinito;</HI> and that with a three|fold excellencie.</P>
<P>Fir&s;t, becau&s;e he is the fir&s;t of all other.</P>
<P>Secondly, becau&s;e he is unlimited.</P>
<P>Thirdly, becau&s;e he is not re&s;trained to time, place, matter, or definite manner in his actions; but ab&s;olute, and tran&s;cen|dent above all limitation, according to that of <HI>Iob.</HI> 5.9. <HI>He doth things great, un|&s;earchable, and marvellous without number, magna quantitate, in&s;crutabilia profundi|tate,</HI> all with a royalty re&s;erved unto him|&s;elfe, above the Prophets, Apo&s;tles, Saints, or Angels; they working wonders as Mini&s;ters, He, as Ma&s;ter: they fir&s;t pray|ing, He, commanding; they by partici|pation, He, by po&s;&s;e&s;&s;ion; they by grace, He, by nature; they by vertue derived of another, He, by him&s;elfe ab&s;olute, <HI>per &s;e, non a&s;e:</HI> for <HI>of his Father is given him all power in heaven, and earth.</HI></P>
<P>La&s;tly, the end determining the act, doth make his wonders more honourable,
<PB N="22" REF="15">as being no wayes intended for humane applau&s;e, nor to detaine men in admira|tion of idols, as Satans workes of won|ders; but to draw the world with the Spou&s;e in the <HI>Canticles,</HI> from the darke|ne&s;&s;e of nature, to the bright light of grace, that <HI>all might &s;ee the &s;alvation of God.</HI></P>
<P>In there-view now of this evidence, three &s;orts of men are to be condemned.</P>
<P>Fir&s;t, tho&s;e refractory &s;pirits which de|nie his miracles.</P>
<P>Secondly, tho&s;e phanaticall fancies which e&s;teeme them delu&s;ions, rather done in an imaginary appearance, that reall exi&s;tence.</P>
<P>La&s;tly, tho&s;e bla&s;phemous creatures which traduce his name, <HI>horre&s;co referens.</HI> I tremble to utter it, that he was not <HI>Pa|&s;tor &s;ed depa&s;tor, non Ductor &s;ed &s;eductor po<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> puli;</HI> again&s;t all which, the people unani|mou&s;ly con&s;pired with one heart and voyce, &s;aying, <HI>fecit omnia bene.</HI></P>
<P>Well, let the Athei&s;ts &s;coffe, the Iewe bla&s;pheme; but let us fall downe in ad|miration before this wonderfull Redee|mer; let him be to other <HI>filius fabri,</HI> bu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> to us his workes witne&s;&s;e <HI>Faber mundi nam fecit omnia.</HI></P>
<PB N="23" REF="15">
<P> Neither is he onely eminent above all the Sons of men, in the quantity of his workes, that <HI>he hath doneall,</HI> but mo&s;t in the quality, <HI>that hee hath done all things well.</HI> The Phaenix of Philo&s;ophers not able to di&s;cerne by the eyes of rea&s;on, that <HI>quaedam po&s;&s;e est impotentiae,</HI> did attribute to God, a power of doing evill: but bet|ter &s;ayth the divine Philo&s;opher, <HI>mal&egrave; quaerit unde malum efficiatur.</HI></P>
<P><HI>Augu&s;tin</HI> affirmes that there is no effici|cient, but deficient cau&s;e of evill; and therefore my Text renounceth all imper|fection from Chri&s;t, as the mo&s;t ab&s;olute Lord, full of all power, full of all perfe|ction, and declares to the world in a word his excellency, <HI>He hath done all things:</HI> The adjacent particle <HI>bene,</HI> excluding all defects, all exce&s;&s;e (both by which the vertue of perfection is mutilate) inclu|deth all &s;ufficiency: So well guided by wi&s;edome, that in all his workes, envie cannot once taxe them with claudication, either in the inward &s;ub&s;tance, or out|ward circum&s;tance. Here is more then <HI>Ari&s;totles</HI> ju&s;t man, doing <HI>ju&s;tum ju&s;t&egrave; &amp; bonum ben&egrave;,</HI> for he is e&s;&s;entiall goodne&s;&s;e, <HI>immen&s;e magnus &s;ine quantitate, He hath
<PB N="24" REF="16">done all things, &amp; immen&s;e bonus &s;ine quali|tate, he hath done all things well.</HI></P>
<P>What&s;oever the exqui&s;ite Morali&s;t can demand to make a man <HI>tran&s;eunt,</HI> it is concurrent in this Center, above the de|grees of compari&s;on. In others they de|&s;ire, in him they cannot but admire his <HI>Scire, velle, &amp; po&s;&s;e:</HI> his knowledge om|ni&s;cient, his will readie &s;imply to good|ne&s;&s;e, his power omnipotent: the beames of his wi&s;edome &s;hine cleer in his Word, his Goodne&s;&s;e in his will, his &s;acred con|ver&s;ation on earth did demon&s;trate, his power in miracles di&s;playes it &s;elfe like <HI>a light on a hill.</HI> In all and every of his Workes, all the&s;e three are in&s;eparable co~panions; if he had done all of con&s;traint, the honour had belonged rather to the Cogent, then the Agent. If of ignorance, then Fortune, or Fate, or the worthie&s;t &s;overaigne Providence had withdrawne the commendations; or if like <HI>Iacob,</HI> hal|ting of a thigh, he had fayled in his pro|ceedings, he had not done all things well. But he hath not his prai&s;e by favour, but merit; for he did all things <HI>&s;ponte, &s;cien|ter, con&s;tanter.</HI> Freely, for who could command the tran&s;cendent Maje&s;ty, &s;ub|ject
<PB REF="16">to none? wittingly and in wi&s;edome, for nothing is hid from the All-&s;eeing eie of the Deity, and that without wavering; not variable as a mortall man, but as the coele&s;tiall Orbe above the Moone, with an uniforme motion, <HI>rejoycing like a Gy|ant, to run his cour&s;e.</HI> The end, the per|fection, all the continuance of his works, will witnes how well hee hath done his office. The end, is to glorifie his Father, to confirme the truth, to redeeme the di|&s;tre&s;&s;ed &s;inner. The perfection of his acti|ons was compleat, both in &s;ub&s;tance, and in circum&s;tance, <HI>bonum, &amp; ben&egrave;.</HI> And not like a fla&s;hing flame for a time, but like the Sun, he fini&s;hed his race; approving him&s;elfe to bee the bottomele&s;&s;e well of profounde&s;t humility. Here with the wo|man of <HI>Samaria,</HI> I acknowledge <HI>the Well is deepe, and I have nothing to draw withall;</HI> therefore with touch and ta&s;te, like <HI>Gide|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ns</HI> Souldiers, who did <HI>lap,</HI> and not drink of the waters. Leaving the Well, I come to the Well-&s;pring, from the action, to th<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> agent; in the originall concluded in the la&s;t word <GAP DESC="foreign">, in our Tran&s;lation expounded, <HI>He,</HI> in both one, fir&s;t, and la&s;t; &agr;, and <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</P>
<PB REF="17">
<P> In imitation of him&s;elfe, I have kept him&s;elfe, as the be&s;t wine la&s;t. In the for|mer part you have &s;eene the beames, here is the Sun, <HI>lux:</HI> there the River, here the Fountaine, there the fruit, here the Tree, a tree of everla&s;ting life; which <HI>Hilary</HI> de&s;iring to manife&s;t unto men in the Para|di&s;e of the Scriptures, ob&s;erveth five meanes. Fir&s;t his Name, that he is <GAP DESC="foreign">, and <GAP DESC="foreign">, anoynted with the oyle of gladne&s;&s;e above his fellowes. Secondly, by his birth, not by generation, regenera|tion, or adoption, but by the power of the holy Gho&s;t. Thirdly, by his Nature, one with God. Fourthly, by his power over all things. Fiftly, by his profe&s;&s;ion, that he is the Way, the Truth, and the life: But my Text points out two more guides to finde out this Agent; his Words, and his Workes: like the two Doves of <HI>Ve|nus,</HI> leading to a golden branch, not as that for <HI>Aeneas,</HI> to de&s;cend to hell, but with <HI>Enoch,</HI> and <HI>Elias,</HI> to &s;ore aloft to Heaven.</P>
<P>In his words, <HI>never any &s;poke like him; Vox hominem &s;onat &ocirc; Deus certe,</HI> God &s;pea|king in the forme of man, nay God &s;pea|king,
<PB N="27" REF="17">not man. His works inforcing the very Iewes to confe&s;&s;e, and &s;ay, <HI>truly this is the Son of God.</HI> Aske his words, and they will an&s;wer as him&s;elfe did to the woman of <HI>Samaria,</HI> He is the Me&s;&s;ias that &s;pea|keth unto you. Aske with <HI>Iohn</HI> Bapti&s;t, <HI>Art thou he that &s;hould come, or looke we for another?</HI> why his Workes beare witne&s;&s;e the Saviour is come, for <HI>the dumbe &s;peake, the deafe heare, the lame walke.</HI> If we con|&s;ider the&s;e helpes, they will plainly de&s;cry unto us the print of the Deitie, and di&s;tin|gui&s;h the Creator, from the creature. Fir&s;t, <HI>via eminentiae,</HI> he is eminent above all the I&s;raelites; not onely as <HI>Saul, higher by the head,</HI> but as omnipotent to impotent, an infinite, to a finite agent; who&s;e pow|er is boundle&s;&s;e, for he hath done all.</P>
<P>Secondly, <HI>via negationis,</HI> for in his works he never &s;tayned his honour with any imperfection: <HI>Solomon in all his roy|altie was not clothed</HI> with <HI>one of the&s;e,</HI> for <HI>he hath done all things well.</HI></P>
<P>Thirdly, <HI>via cau&s;ationis,</HI> for onely God is omnipotent to doe all: So that with <HI>Greg.</HI> I may &s;ay; He is God, not onely <HI>Nuncupater,</HI> as <HI>Mo&s;es</HI> to <HI>Pharaoh, Deus in|ter omnia,</HI> but <HI>E&s;&s;entialiter, Deus &s;uper omnia
<PB N="28" REF="18">ille opifex mundi melioris origo:</HI> and not on|ly God, but man, <HI>aequalis patri novum cre|ans mundum, minor patre perditum reparans mundum, minor patre in forma &s;ervi, aequa|lis in forma Dei.</HI> That he was not God a|lone, his &s;ighing, weeping, &s;peaking af|firme; that he was not an imaginary bo|dy, as the phanta&s;ticall <HI>Manichees</HI> drea|med, his eating, drinking, &s;leeping, tou|ching, witne&s;&s;eth: all which are affecti|ons of a body naturall. The <HI>Hereticks</HI> that held him meere man, his body palpable confounds: The <HI>Arrians</HI> that held him a meere created Spirit, a Spirit not having fle&s;h and bones; all his words, workes, and wonders declare, proclaiming to all the world that he is the promi&s;ed Me&s;&s;ias, in who&s;e Per&s;on, Deitie, and humanity are united: &s;o that of this Agent, with <HI>Thomas</HI> I may conclude; he is <HI>Homo De|us,</HI> and <HI>Deus homo.</HI></P>
<P>In the matter of his actions, I admire the bredth, that <HI>he hath done al;</HI> In the man|ner his depth, that <HI>he hath done all things well.</HI> This &s;acred King of Glory, that he ought to bee had in remembrance, and &s;ought out of all that love and de&s;ire his &s;econd comming, <HI>hath done all things well;</HI>
<PB N="29" REF="18">not only to approve him&s;elf the unmatch|able God, which is e&s;&s;entiall goodnes; but likewi&s;e by precept to command, by pra|ctice to leade, and by miraculous actions to draw men on earth, on the way to Heaven; leaving them his Word for their in&s;tructions, his workes morall, for their imitation, his Word a light, his life a lan|thorne, <HI>Chri&s;ti vita morum di&s;ciplina.</HI></P>
<P><HI>Peter</HI> mu&s;t come, <HI>Zacheus</HI> mu&s;t run, and all his Di&s;ciples with an inward affection, and outward conver&s;ation, mu&s;t follow the &s;teps of his mo&s;t &s;acred uprightne&s;&s;e: for as Marriners by Sea avoyd the Rocks, directing their cour&s;e not by darke earth, but by the light of Heaven; &s;o men who pa&s;&s;e in the barque of their bodies through the waves of this world, to the &s;hoare of re&s;t, cannot e&s;cape the &s;ands of &s;in, but by Chri&s;t Ie&s;us the only bright light, the un|doubted &s;tar, the &s;tern of the Church mili|tant here, &amp; the haven of the Church Tri|umphant in Heaven. Wherfore let all the ble&s;&s;ed Saints who &s;et &s;ayle for the &s;alva|tion of their &s;oules, e&s;teeme his words as the words of truth, imitate his works as perfect holine&s;&s;e, with reverent admira|tion, recounting his wonders as effects of
<PB N="30" REF="19">his Deitie. To informe the ignorant, there is <HI>verbum &s;apientia,</HI> to reforme the ranging &s;inner, there is <HI>vitae innocentiae,</HI> to turne our hearts to the living God, there is <HI>digitus divinae potentiae.</HI> In the gla&s;&s;e of his Word, &s;ee the face of your &s;oules; it is <HI>&s;peculum animae;</HI> follow his life, it is <HI>viae vitae Augu&s;tae,</HI> although <HI>Augu&s;tae, haec iter e&s;t &s;erpens ad magni testa tonantis.</HI> In the re-view of his wonders, take an heart in|flamed with <HI>Thomas,</HI> and confe&s;&s;e, <HI>my Lord, and my God;</HI> onely beware of two dangerous rockes on which many have made &s;hipwracke of their &s;oules; the one, partiall conceit of their owne perfection, here fell the Phari&s;ees; the other, irreli|gious Athei&s;me, which pre&s;&s;eth the &s;ouls of licentious Libertines into Hell; but trace thou vertue in the golden meane, i|mitating him in well-doing, who did all things well. To do <HI>all things well,</HI> is the Royalty of God, but to do nothing well, is the badge of the Bea&s;t, and tho&s;e who become like the bea&s;ts, mu&s;t peri&s;h. Let no man boa&s;t of perfection, lea&s;t pride bee his ruine; nor &s;ell his &s;oule to &s;inne in the &s;ight of the Lord, lea&s;t <HI>the gates of hell pre|vayle again&s;t</HI> him, but keepe the middle
<PB N="31" REF="19">way; from thy naturall imperfection, &s;trive to heavenly perfection; be watch|full over thy wayes, yet humble in thy thoughts, Heaven hath onely good, Hell onely bad, the earth a mixture of both. If the Browni&s;t could do all things well, he were to good for the earth; the carele&s;&s;e carnall Epicure doth nothing well, there|fore he is too bad for heaven: The luke|warme Newter, like the Stoicks <GAP DESC="foreign">, who is indifferent for good, or evill, is fit neither for heaven, nor earth; onely tho&s;e Chri&s;tians are as <HI>Benjamin, filis dex|trae,</HI> and <HI>true I&s;raelites without guile,</HI> which are <HI>in the valley of vi&s;ion;</HI> a&s;cending, and yet not a&s;cended; growing up in grace as plants of Gods right hand, bringing forth leaves of good words, and fruits of good workes, not &s;eeking for humane applau&s;e without, or &s;elfe partiall conceit to plea&s;e them&s;elves within.</P>
<P>Let all therfore from the greate&s;t Noble in <HI>I&s;rael,</HI> to the poore&s;t worme in <HI>Iacob</HI> that dwelleth in the du&s;t, &s;trive with heart and hand, in imitation of his Saviour Chri&s;t Ie&s;us, to do <HI>all things well,</HI> that it may go well with them in the day of the Lord. Amen.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
