WHen the people of Israel, after their coming out of Egypt, were yet in the way to Canaan, it pleased God by Moses to make known unto them his gratious purpose, that when they should be quietly seated in that promised Land, and be at rest from all their enemies round about, he would then appoint a Place, where to six his Sanctuary, as you may read, Deut. 12. 10. &c. And accordingly his will was, that at some certain times of the year, (viz. at Easter, Pentecost, and the feast of Ta­bernacles) all the Males of the people should come up thither, to perform their religious services unto him, as you may see, Deut. 16. 16. compared with the former passage. So carefully did, the Divine Wisdom project for the establishment of a well-ordered Uniformity of Religious Worship in a settled State, to prevent distra­ctions, and to preserve Unity among the people.

After this, for the space of many hundred years, the Israelites (notwithstanding) remained in somewhat an unsetled condition; and the Tabernacle, with the Ark, [Page 2] were oftentimes removed (as in a state of migration) from place to place, until the time of King David. So long it pleased God to exercise his peoples faith, and to hold them in an humble expectation of his performance.

But at length, when the season (which God had fore­determined within himself) was now at hand, it pleased him to make known unto David, that Jerusalem in the Tribe of Judab should be the City, and Mount Sion the place, where his Ark should rest, and where also he would have a Temple built unto his Name, as you may gather from those expressions of his, 1 Chron. 28. 11, 19. compared with Psal. 76. 1, 2. & 78. 67, 68. With much gladness did King David listen to this Oracle of God; and accordingly he had it in his heart, to have performed the whole work himself in his own dayes: but being commanded of God to leave the building of the Tem­ple to his sonne Solomon, that should succeed him, he contented himself as to that particular; only he pro­vided for it some materials aforehand; and in the mean season addressed himself to bring up the Ark of the Testimony from the house of Abinadab (where it then was) unto Jerusalem, which from thenceforth became the solemn seat, both of Religion, and of the Kingdom. And here by the way we may observe the Piety and Zeal of this good King, in that, together with the well set­ling of the Civil State, he took into his Princely con­sideration the right ordering of affairs in reference to the Church and house of God.

Accordingly, he calls unto him the chosen men of Israel, and so with one unanimous consent they chear­fully set upon the work. And although their first at­tempt miscarried, by reason of some failing in the man­ner, at which God was displeased: yet their second en­deavours (which were undertaken with better caution, and more regularity of Devotion) obtained a better suc­cesse; for (as we read, 2 Sam. 6. 15, &c.) They brought up the Ark of the Lord with shouting, and with the sound of the [Page 3] trumpet, and set it in his place, in the midst of the Tabernacle that David had pitched for it. Their failing at the first time was, partly in that Ʋzzab, being but an ordinary Le­vite, presumed to touch the body of the Ark, which God allowed not to any but the Priests: and partly for that (in imitation of the Philistines) they carried the Ark upon a Cart, whereas God had required that it should not have been borne, but upon the shoulders of the Levites. The error in both these was now at this se­cond time reformed, and so the work succeeded to con­tent. See 1 Chron. 15. 1, 2, 12, 13. verses. So then, though the intentions of Men in med­ling with the things of God be never so right, yet the success will not answer our desires, unless it be managed by such hands, as God hath called and consecrated to the work.

Well, now all is right, and on they go, as full of Joy as of Devotion: and to further them in both these, the King (as it is conceived by most Expositors) had fur­nisht them aforehand with this Psalm, with a charge to sing it by the way, as the Ark of God was thus carrying up unto Jerusalem; and for this cause partly, and partly also (it may be) for that it was to be sung with an elevated voice, it was called a Psalm of Ascensions or Degrees.

An excellent Psalm indeed, and very opposite unto the occasion, whereupon it was composed. It is of a mixt kinde, as containing in it expressions of several sorts: for it begins with Joy and Exaltation; it goes on with Praise and Commendation; and then concludes, partly with Exhortation to the People, and partly with Protestation for his own particular.

The Exhortation takes up the two first verses where­in this good Prince professeth his joy for the gratious temper of his people, expressed in their chearfull for­wardness, to frequent the place of Gods publick wor­ship, and their resolution to be constant in their holy performances of that kinde. I was glad (saith he) when [Page 4] they said unto me, let us go into the house of the Lord: our feet shall stand within thy gates, O Jerusalem. See here, how much a zealous and well ordered people in the matters of Gods worship do contribute to the comfort of their Prince: and how apt a good Prince is to rejoyce in their well-doing, especially of that kinde.

The commendation follows in the three next verses, and sets forth the praises of Ierusalem in a threefold re­ference, that is to say, First, to the unanimity and sweet agreement of the inhabitants among themselves, Ierusa­lem (saith he) is built as a City that is compact together, vers. 3. Secondly, to their devout and holy deportment towards God, Thither (saith he) the Tribes go up, the Tribes of the Lord, unto the Testimony of Israel, to give thanks unto the Name of the Lord, vers. 4. Thirdly, to their care of Justice in the equal distribution of rewards, For there (saith he) are set Thrones of judgement, the Thrones of the house of David, vers. 5. Lo here, the three great Orna­ments, and indeed the strong supports of a Kingdom, or Commonwealth, Love, Religion and Justice.

The exhortation, which he annexeth to both the former, is briefly sum'd up in the two next verses, where­in he adviseth them (every one in his place) to sollicite the Throne of Grace for the confirmation of this their sweet accord and prosperous condition, without being interrupted by any, either hostile opposition from with­out, or unbrotherly dissention from within. The first, in these words, Pray for the Peace of Jerusalem; they shall (or as some read, let them) prosper that love thee, vers. 6. The second, in the next words, wherein he adviseth them to pray again, and say, Peace be within thy walls, and Prosperity within thy Palaces, vers. 7. whence we may ob­serve, that the favours which God indulgeth to a Church or State, are rendred the more comfortable and lasting by the blessing of Peace superadded to them; and that therefore in the midst of all our enjoyments, we must beg that blessing at Gods hand, yea and call in others [Page 5] to concurre and joyn with us in their Devotions for that end.

In the last place, the Protestation, which King David maketh for himself, and wherewith he concludeth the whole Psalm, is sairly laid down in the two last verses, wherein he seriously declares his own hearty intentions to practise what he did advise, and to do in his own per­son what he would gladly should be done of others al­so. The inference is, ‘as if he had thus said unto the people then about him, You may perceive by what I have already spoken, how greatly your forward zeal towards the house of God hath affected me to joy: and I have laboured (as I could) to blow up that zeal of yours in a greater flame, partly by minding you of the manifold blessings of God upon this place; and partly by exhorting you (as much as in you lies) to promote the peace and welfare of it; that so, not only you for your own particulars, but your Posterity also after you, may live happily under the continuance of these mer­cies, and in your several successive generations all along enjoy this liberty of coming into Gods Courts, and par­taking in his holy Ordinances. This I have urged: and yet, I would not herein be mis-understood, as if, while I call upon you for this performance, I my self would be exempted; or as if (in all this) I had no further aym, than only the securing of my own affairs: No sure­ly, but I will joyn with you in this good work, and bring on the best of my endeavours for it: and that also, upon four other and better motives, than my own Per­sonal or Domestical concernments. I can with truth enough say unto Jerusalem her self, for whom I plead before you, For my Brethren and Companions sake, I will now say, Peace be within thee: because of the House of the Lord our God, I will seek thy Good.’ This I conceive to be the inference of these words upon the former: and from hence we may conclude the sweet temper and candid disposition of this godly Prince, in that, while he [Page 6] commended so pious a duty to the observance of his people, he was no lesse forward to lead them to it by his own example.

And thus having brought you home to the words of my Text, let us now stay a while, and take a view of them as they lye; They are elegantly brought in by the way of Apostrophe, wherein this good King, though in the hearing of the people, doth yet for the while look off from them, and turn his speech unto Jerusalem, pro­fessing his hearty zeal for the promoting of her welfare, together with the motives inducing him thereunto. ‘They are in effect, as if in other words he had thus said, Thy inhabitants, O Jerusalem, and the rest of thy free Denisons, whose weal dependeth upon thy safety, are of my near and dear Relation. I look up­on them, first as my Brethren, not in the flesh only, but in the faith; and then, as my Companions, not meerly in the participation of the same outward blessings, but in the profession and practise of the same holy Wor­ship: and therefore, even for their sakes, as much as for my own, I will now say, Peace be within thee. Not only, Peace from without, but a blessed immunity from the violence of foreign Power; (though that also I wish) but Peace also within by a sweet accord and loving agreement of thy Children among themselves. Nay further yet, thou art (O Salem) the seat of Reli­gion, the place where God hath set his holy Taberna­cle, and the Ark of his presence, where also he gives forth his holy Oracles, and requireth our Service, and communicateth his Blessings unto us his people in a more special manner: and therefore, even in this re­gard, Because of the house of the Lord our God, I will (yet much more) seek thy Good. Seek it (I say) not by my Prayers only, but by my endeavours too; not only my tongue, but my heart, yea my hand and all, shall contribute what they can toward thy preservation and wellfare.’ This is (as I conceive also) the true [Page 7] strain of these words being indeed no other than a holy mixture of resolution and reason, while he sayes, For my Brethren and Companions sakes, I will now say, Peace be with­in thee, because of the house of the Lord our God, I will seek thy Good.

Words worthy to be written in Letters of Gold, and to be treasured up in our dearest remembrance, that so they may serve unto us as a pattern, whereby to regulate and square our practice: which also that we may the better do, let us see the particular oppressions, as they are here couched in the Apostrophe of King David to his Jerusalem. First, he tells her what he will say, and what he is resolved to do in her behalf: What he will say, I will say now, Peace be within thee: what he will do, I will seek thy good. Her peace and wellfare is the main of his intendment; and for the compassing of that, he will bring on all his endeavour: he will not only wish well, but do well to his power: he will begin at the heart, but not rest there: all that he is, and all that he hath, shall be employed about it. Secondly, he acquaints her with the grounds and motives, whereupon he took this reso­lution to himself, and they are specially two; the one more civil, an Argument taken from Humanity, For my Brethren and Companions sake; the other more sacred, an Argument drawn from Religion and Piety, Because of the house of the Lord our God. These were (as indeed they thought) among the chiefest motives, which quickned him up to this performance, that is to say, a tender re­gard to the good of his Brethren, with whom he was in communion; and a hearty well-wishing to the thriving of Religion, and the service of God, in that place where he had his being.

By this time I hope you see in some measure, the drift and meaning of these words: I shall now proceed to make some Observations from the whole; and indeed (as you may perceive) the Text is very fruitfull in that kind; all which, if pressed, would seasonably conduce [Page 8] to our instruction. But because the time, and the busi­nesse which is to follow, will not permit me to insist up­on many, I shall only (for this present) fasten upon one, which you may take (if you please) in these words, That, It is both the duty and property of a Godly man, to be affectio­nately zealous for the peace and wellfare, as of the Church in general, so of that Church in special, to which (in a more im­mediate manner) be doth relate. A point of needfull con­sideration at all times, but especially now; and accord­ingly I shall give you, first the proof of it, as by plain testimony from the Scripture, so by many very pregnant reasons from the Bowels of my Text; and then after a short Application of the whole, commend both you and all that hath been or shall be spoken by me, to the good blessing of God. And the Lord for Christs sake so en­able me to speak, and you to hear, that in the mutual discharge of our several duties, his Name may be glorifi­ed, his Church comforted, and our poor Souls edified.

First then, I say this is a good mans duty, such a duty as I confesse we owe (in some sort) to the whole com­munity of Mankind, for even they also (though in some­what a larger sence) are our Brethren and Companions; and it is likewise possible (if God will) that they may be brought within the compasse of Gods house, and therefore we may not altogether exclude them, either from our well-wishing, or well-doing in their behalf, as occasion shall present. The very Law of Humanity doth oblige us to the contrary; But then, in a more special manner, we owe all this to the Society of the Saints, as those with whom we are more nearly linked, and to whom we stand in a more intimate and dear Re­lation. As therefore the bond of Nature prompts us to do good unto all, so the bond of Grace calls upon us to do our best for these, in a more singular regard.

This surely was the Judgement of St. Paul, as you may see Gal. 6. 10. As we have opportunity (saith he) let us do good unto all, but specially to them who are of the Houshold [...] [Page 17] sanguinity, and Christianity; that you would heartily incline to Peace and Love, and so study the composing of your minds, and the tempting of your wills, together with your affections, passions, and expressions, that though your heads may (in somethings of lesser mo­ment) have different notions, yet your hearts may be one; and that you may say, and say truly, both of and to our Engl sh Sion, as it is here in my Text, For our Brethren and Companions sakes we will now say, Peace be with­in thee: because of the House of the Lord our God, we will seek thy Good. And to this end, among many other va­luable considerations, which your own wisdoms can re­flect upon, I do earnestly beg your practical assent unto these few Particulars, whereof some refer to Almighty God, some to your selves, and some to your Brethren.

In reference to Almighty-God, I beg of you, that in the first place you would humble your selves under his hand, and lye low at his foot-stool, under the conside­ration of your miscarriages heretofore, in what kinde soever, and particularly of your failings this way among the rest. Secondly, that you would earnestly implore the Divine mercy, for his gracious pardon of all that his pure eyes have espied to be amiss in you to this very day, whether habitual deordinations, or actual deviations, in every respect. Thirdly, that you would petition him, out of his abundant goodness, to bestow upon you the Spirit of Wisdom, Humility, and Love. Of Wisdom, that you may discern rightly between things that differ, and lay no more stress upon the Conscience than Himself hath imposed. Of Humility, that you may, not onely know, but also keep within the bounds of your own station; and so, meekly and quietly sub­mit your selves, where you owe obedience, agreeable to his Command. Of Love, that in all your demeanours you may be ever studious to observe that Golden Rule of the Apostle, wherein he calls upon us, to preserve the Ʋnity of the Spirit in the bond of Peace, Ephes. 4. 3. [Page 18] And this again, the rather, because (as St. Augustine De Bap­tis. lib. 3. cap. 1 [...]. plainly tells us) Non habent Dei charitatem, qui non dili­gunt Ecclesiae unitatem: They have not the Love of God, who do not love the Unity of the Church.

In reference to your selves, my hearty desire is, that you would practise your own Prayers, and bring on the best and choicest of your endeavours by all good means to compass that which you have prayed for. And, as tending hereunto, give me leave to present you with these ensuing Requests.

My first Request is, that you would distinguish be­tween Theological Verities, and Problematical Que­ries: in which latter (you know) many learned and godly men have and may have apprehensions contrary to our Conceptions. And here, our Duty is, not to be too confident and forward in our own Determina­tions. We must remember, we are but men, and there­fore not infallible, but subject (not seldom) to mistakes. And upon this ground, it will become us (as sober Christians) to be rather humbly modest, than peremp­torily censorious.

My second Request is, that you would put a difference between the essentials of Religion, and the outward circumstantial administration of it: that is, between things of absolute necessity, as prescribed of God; and matters of indifference, wherein our lawful Superiours have a just power to interpose, for orders sake. And here we must remember, that in these latter (seeing God hath not laid either his Command or Prohibition) the Inferiour is bound to submit himself to his Superiour. It is so in the Family, and in the Common-wealth: And why not likewise in the Church?

My third Request is, that you would not believe, that, by the intervening Command of your Superiours about Things indifferent, you are any way abridged of your Christian Liberty. Your Liberty is the same still, as to the thing simply in it self considered; and so you are [Page 19] taught: onely your conformity to the Command of your Superiours is for the time (while the Command remaineth in force) of necessary observance: I say of necessary observance; for though the thing commanded be still (as it was before) in its own nature in different yet the use of it (for the time) becomes necessary to us by vertue of that higher Command of God, which, doth enjoin us (in such cases) to yield obedience to our lawful Superiours.

My fourth Request is, that you would take heed, how under the supposed notion of Religion, you slip (ere you be well aware of it) into the guilt of Superstition. There is (you know) a two fold Superstition, the one affirmative, the other negative. Affirmative, when a man conceives himself obliged to this or that, as a thing intrinsecally holy, which yet in its own nature is but ar­bitrary. Negative, when a man so judgeth of things arbitrary, as if (in the very nature of them) they were wicked and ungodly. And truely (for my part) I can­not say, which of these two is the greater Superstition. Onely, this I know, that in the second Commandment, where God forbids the worshipping of Images, there also he forbids the worshipping of Imaginations. And to say truth, what else are these Imaginations, than in­ternal or mental Images, which the fancy of man con­triveth and carveth within it self, and so sets them up as the object, or (at least) the Rule of Adoration?

My fifth Request is, that you would not hold your selves bound to maintain for ever what you have once said or done upon a mistaken ground: or that it will be any disparagement to your personal repute, if now (upon a true conviction) you recede from those pra­ctises, which formerly you both allowed in your selves, and pressed upon others. I fear, this hath been to many (I do not, I dare not say, it hath been so to you) a great obstruction to ingenuity. But, my Brethren, let us not deceive our selves; for certainly, what ever men [Page 20] may think, we cannot (in this case) better consult, ei­ther for our acceptance with God, or our credit with goodmen, than by professing our selves to be overcome of Truth. Indeed, this is not so much as a foil, as an honour; for, in being thus conquered, we our selves obtain a noble Victory. Let us reflect here upon that famous Worthy, the great St. Augustine, who purchased to himself no less venerable esteem in the Church of God by his Book of Retractions, than he had done former­ly by his other Writings communicated by him to the world.

My sixth Request, as consequent upon the former, is, that you would not overmuch regard the applauses of the vulgar, or (it may be) the good opinion of some well meaning (but mistaking) Christians. Oh, this itch after Popular esteem is a thing of very evil con­sequence, and will surely hazard us (if not seasonably cured) to many inconveniences. Indeed, it will make us unfit to be Masters of our own judgement; yea, it will so weaken our sight, and for the present so blinde our eyes, that we shall not be able to discern Truth from Error, Peace from Faction, or the Lovers of Peace from the Troublers of our Israel.

These are the Requests, which I thought good at this time to present you with, in reference to your selves, I told you, there is somewhat else, which I would also beg at your hands in reference to others: and the Particulars are two.

First I would entreat, that in case you be not yet so cleerly satisfied, as to all your scruples, and in every circumstance, you would not however thereupon grow clamorous, & by that means endeavour to engage the mul­tude into the participation of your discontent. Con­sider, Brethren, if the mistake be on your side, your sin in so doing will be greatly aggravated, first in regard of the Power, which you disobey; secondly in regard of the Persons, whom you mislead; thirdly in regard of [Page 21] your selves, by adventuring so far (in a disputable point) upon your own misapprehensions. But suppose (and for this discourse lake, I but suppose it) suppose I say, you may be in the right, yet let me entreat you once more to consider, whether the thing (you contend for) be of that importance, as for the sake thereof to embroil a whole Church? Or whether (on the contrary) it be not an act of as great imprudence so to do, as for a man to burn his house, that he may wast an egg? Brethren, you know, that all Truths are not of the same alloy; and that therefore (as the case may be) some harmless and quiet mistakes in judgement may be (comparatively) bet­ter, than some unruly Truths. Surely, he was a wise man, and an Orthodox and well studied Divine That sweet na­tured and holy man of pretious memory, Dr. Joseph Hall, late Bishop of Norwich., who said, Though I love Peace well, yet I love main Truths better: and again, on the other side, Though I love all Truths well, yet I rather conceal a small Truth, than disturb the common Peace. Remember I beseech you, the Truths, wherein we all agree, are fundamental: and me thinks, our agreement in them should tye us faster, than for every pet­ty difference to fall asunder. Give me leave here to com­mend unto you that seasonable and wholsom advice of St. Paul, Philip. 3. 15, 16▪ where he saith, Let us (as many as be perfect) be thus minded: and if in any thing ye be other­wise minded, God shall reveal even this also unto you. Never­theless, whereto ye have already attained, let us walk by the same Rule, let us mind the same thing. To be hot in our di­sputes about Supposals, and in the mean season (even by the violence of such disputes) to hinder the growth of Reals, Oh how unbeseeming! how much better would it become us, in matters of this kind, to leave off contend­ing, and to fall a supplicating, first to God, and then unto Authority, that all these obstacles and rubbs in the way of Peace, on either side, may be lovingly re­moved?

Brethren, we are now (thanks be to God for it) under the blessed influence of a gratious Prince, whose heart [Page 22] (as we may gather from the effects) is composed and made up (as I may say) of Truth and Justice, of Love and Tenderness, to God and Man; To God, for the pro­moting of his Service; To Man, for the procuring of his Good: and how can we but hope for an answerable Care in him to settle Peace and unanimity among us, by a gra­tious condescention in things convenient to weaker spi­rits? Besides, under the Government of so good a Prince, you may rest assured, that no rational Expedient, which may really conduce to the Publick satisfaction of all sober and modest Christians, will be with-held: much less, the indicting (if need be) of a free, National, and well▪composed Synod, if you will humbly wait the time for it. A fair way, I confess; and indeed a way which God hath blessed from the very infancy of the Church, toward the silencing of disputes, and the repressing of stirs in this kind: which also our late Saintly Soveraign of dear and glorious memory (of whom, nor we, nor, as the Apostle phraseth it in a like case, the world was wor­thy) did Himself chalk out and recommend unto us in his last dying words, when his pretious Soul was (as I may say) upon the wing toward his heavenly Rest. Now un­der the expectation of all this, I beseech you quiet your own minds, and let my words find acceptance with you, while I say (as Joseph sometime did unto his brethren) See that you fall not out by the way.

But secondly, there is one thing more, wherein I must needs crave your charitable endeavours: and that is, that you would not onely be thus quiet your selves, but also do your best to quiet others. As our Saviour said to Peter, upon another occasion, so shall my Exhortation be to every one of you, Et tu conversus confirma Fratres. In a common com­bustion, it is not enough to forbear the bringing of more fewel to maintain the fire: but every good Citizen must be forward to his power toward the quenching of the flame. Beloved, you cannot be ignorant, that there are (at this time) great thoughts of hearts for the Divisions [Page 23] of our Reuben. Oh now, for the Spirit of meeknesse, humility, and love (such as was in Abraham and Moses) to intervene, and say as they did in effect, Sirs, why do ye strive thus, seeing you are Brethren? Why do ye re­vile, and smite, and wound each other by your unseaso­nable janglings? Even thus surely it would become us (each one in his place, and within the compass of his own Calling) to expostulate with our Brethren, and to endea­vour (as we can) with a sweet and gentle calmness to allay the boisterous and tempestuous violence of hotter spirite, and with a grave and sober importunity to call them back (if possible) unto a right Christian moderation; that so, these sparks of contention (which are but in ap­pearance) may dye away, and never have the power to kindle into a flame.

Give me leave here, as a hearty well-wisher to the Churches Peace, to tread in the foot-steps of a gratious Soul now at Rest with God, and (upon this occasion) to revive the memory of that sweet and heavenly Spirit of holy Augustine, who, when he saw the bitter contentions between Jerome and Rusfino (two great and famous Do­ctors of the Church in his dayes) Heu mibi (said he) qui vos alicubi simul invenire non possum, &c. Alas, that I can never find you two together! How would I fall at your feet? How would I embrace them, yea, and weep over them? How would I beseech you, either for other, and each for himself, both of you for the Church, and therein especially for those weak ones for whom Christ died, and who (not without their own great danger) do sadly look on, and see you two thus fighting one against the other in this Theatre of the world? Loe here, the lovely tem­per, and peaceful disposition of the Holy Man: a pattern, well worth our imitation. Indeed, we have the op­portunity, which (it seems) he missed, yea, and com­plained that he had it not: and therefore, let us do (at least) what he said he would do; let let us beg and seek for Peace, as we would for life.

[Page 24] For my own part, I do make it this day my humble Request unto you all; and could wish now (if possible) that my Ribs were as strong as Brass, and my voice as Ioud as Thunder, that the sound thereof might reach over the whole Land, to the kindly affecting every heart. But Al­mighty God (I trust) hath his Agents abroad: And may his Blessing make their labours fruitful?

In the mean season Brethren, as to you that are present, I shall conclude my plea for Peace and Moderation in a few words. It is to me an uncertain thing, whether I shall ever meet you thus again together in this place: God onely knows, but it is probable I never shall. And there­fore (as if now taking my last leave of you) let me breath out the very longings of my Soul into your bosoms, and shut up all with the words of the Apostle, 2 Cor. 13. 11. Finally (Brethen) Farewell! Be perfect, be of good comfort, be of one mind, live in peace, and the God of Peace shall be with you. To him, and to the Word of his Grace, I commend you: and he mercifully grant, that every one, who both heard me this day, may comfortably return to his own home, aut sanior, aut sanabilior! either actually more sound, or (at the leastwise) in a nearer disposition to be made sound!

And even so, O Holy Father, so be it; for the sake of thy dear Son Jesus Christ! to whom, with thine own Majestie, and thy blessed Spirit, three Persons and one God, be all Glorie and Honour, Thansgiving and Obe­dience, now and for ever, Amen.