Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (6 of 6)

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (6 of 6)

p. 1613We have three conſiderations here: or this Nunc may be conſidered in three p. 1614relations: By way of Poſition, by way of Oppoſition, and by way of Compoſition. Firſt, Poſitively, in the right and true nature of it: what it ſignifies in it ſelfe. Secondly, Oppoſitively, as it is oppoſed to that externall duration after this world, when time ſhall be no more. Now, and for ever: this ſhort Now, compared with that long For ever. Thirdly, Compoſitively, as it reſpects all times, and all occaſions: every opportunity is a Nunc, and this Nunc is nothing elſe but opportunity.

1. All the terme we have in this world, is but a Nunc: that which was in the morning, is paſt: what may bee in the evening, is not yet come: the former may be already loſt, and the future we are not ſure of; we can onelyonly make much of our Nunc. The time paſt is irrecoverable, the future to us is contingent, and the very Nunc is ſlippery and tranſient: And yet this is all the terme we have: wee muſt enjoy this or nothing. Aut nunc, aut nunquam, is a frequent offer. To call backe the the elapſed time, is a fooliſh imagination: to bid the Sunne, when it is full South, to goe backe to the Eaſt; or when it is noone, to make it but the third houre of the day: who would attempt this but a mad man? And as we cannot revocare praeteritum, ſo nor accelerare futurum: wee have planted trees, but wee muſt ſtay for the fruite untill the Seaſon comes. When it is ripened of it ſelfe, wee may reach out our hand, and gather it before it fall off: but wee cannot haſten the ripening of it: wee cannot make the Winter-fruite mellow in Iune. In the curing of a Fever, till there be ſome concoction of the diſeaſe, the Phyſicians themſelves muſt be Patients. Any diſorder of the Patient, any pretermiſſion of the Phyſician, may exalt the diſeaſe, and encreaſe the violences of it: no diligence can haſten the maturity; they muſt all tarry the ſeaſon. And why ſhould we looke for that in a diſeaſe, which is the diſorder, the irregularity, and rebellion of the body, which we cannot finde in nature it ſelfe? It were ſcarce a diſeaſe, if it could be ordered, and made obedient to our times. The great Lady, in matter of childebirth, cannot put off her nineth monethmonth to a tenth; nor haſten it to a ſixth, without bearing an abortive iſſue. Men in authority will not be put to change their ſeaſons: wee muſt take them in their Nunc, or faile of our purpoſe. We cannot looke for this indulgence in time: there is an opportunity, which is the Nunc of time: let ſlippe that, and time will not be at our becke. O that ſuch and ſuch ſinnes were to doe againe; wee then would never admit them: this is Vox lugentium in infernis. O that the time of doing ſuch and ſuch things were come: this is Vox inſipientium in terris. uu2. Sam. 15.4.2 Sam 15:4O that I were made a Iudge in the land: What an excellent Iudge would Abſolon be? But when by offering violence to time, hee had skrew'd out a Nunc for his affected Magiſtracy, he proved an unnaturall Traitor. Take therefore thy Nunc, the opportunity that God ſends thee: uſe it, and be thankfull.

The Scripture is very liberall, when it cals our life a day: for in the day there be twelve houres, ſaith our Saviour. It is too much to call it an houre, which is but the twelfth part of a day; for in the houre there be ſixty minutes: Nay, call it a minute, the ſixtieth part of an houre. Minutum is little, yet not little enough: we muſt come to Punctum, and take that for all the certainty of our allowance: we can be ſure of no more than our very Nunc. xxPſal. 63.4.Ps 63:4I will bleſſe the Lord while I live: and no certaine tenure of life more than for a Nunc. The wicked areaaPſal. 73.19.Ps 73:19 brought into deſolation as in a moment: In momento, let that bee our Memento: within the compaſſe of a Nunc, we may be gone. That ſamebb2 Cor. 6.2.2 Cor 6:2 dies ſalutis is called but a Nunc: the day of ſalvation may be longer to the world, no particular man can challenge more than his Nunc. When was the longeſt Nunc in the world?ccIoſh. 10.13.Josh 10:13 In the daies of Ioſhua, when the Sunne ſtood ſtill in Gibeon. Why was this extention of time? Why this ſtoppage in the wheeles of nature, as if the plummet had been downe? It was for that purpoſe, for which our Nunc is here given us, that God might have the Glory. Iſrael was then in purſuit of their enemies; it was the time of p. 1615execution: they cut them off with the ſword, God with haileſtones. Had Ioſhua onelyonly reſpected the ſlaughter; he knew that Gods Ordnance from Heaven could have done that ſufficiently: the Sunne needed not ſtand ſtill to direct the ſhot. God can as well hitte as ſhoote; kill, as hitte. But that all Nations might know, that the ſame hand commands in Earth, in the Cloudes, in Heaven; the Sunne and Moone ſhall ſtand ſtill in Heaven, whiles volleyes of ſhotte play upon them from the Cloudes. The whole Earth could not ſee that Cloude of haile, which becauſe of the heavy burden flew but low: all the Earth might ſee the Sunne and Moone. All the world muſt needs be witneſſes of that, which the eye of the world ſtood ſtill to ſee. Who would not inquire the reaſon why the Sunne reſted from motion? Or what wonderfull buſineſſe was in hand, that hee ſtayed his courſe to behold it? All was for the glory of God: he never had got himſelfe ſo much honour among thoſe Heathen by one dayes worke, as hee did by that, when theddIoſh. 10.13, 14Josh 10:13Josh 10:14 Sunne and Moone ſuſpended their courſes, to become ſpectatours. That was a long Nunc indeede; never any like it. A Nunc of twelve houres long, for ſo it appeared to be; becauſe the Sunne which is the meaſure of Time, ſtood ſtill about a whole day. We cannot looke for ſuch a favour, to have our Nunc ſtretched out to twelve houres; that the Sunne ſhould ſtand ſtill in Heaven, whiles we are killing up our enemies, and by the ſword of repentance doing execution upon our ſinnes. But Now, while the word is ſounding, let us fall a repenting: and at every Nunc, upon every occaſion, let us give glory to Chriſt.

This eaſily ſolves that riddle; what is the longeſt, and the ſhorteſt? the oldeſt, and the yongeſt thing in the world? Time: It is the longeſt, for it reacheth from the beginning of the world to the end: the ſhorteſt for it is but a Nunc; gone in the turning of a hand, in the twinkling of an eye: it laſts but for a moment. The oldeſt thing, for it is juſt as old as the Creation, as the beginning of the world: it is five dayes older than man. As Time is the regiſter of all things below, ſo the world is the regiſter of time: it was borne on the firſt day, the firſt moment of the firſt morning; older than the Sunne and Starres, Death is grown a very old man, though he hath yet ſtrength enough to kill: ſinne is older than death, man is older than ſinne, time is older than man. Yet ſtill is time the yongeſt thing: it is borne, and dies within the compaſſe of a Nunc. It makes all things aged, yet is it ſelfe never above a minute old. That which was heretofore is not: that which ſhall be hereafter, is not: that which is, was not heretofore, nor ſhall be hereafter. We ſtand by a river: the preſent water that is now paſſing by, was never there before, nor ſhall it ever returne againe. Nunc is all we have; this onelyonly is our certaine tenure.

2. In reſpect of oppoſition to for ever: Now let us glorifie Chriſt, as we hope to doe it for ever. For this we pray; that his will may be done in Earth now as it is in Heaven for ever. His Will is his Glory; and muſt have the nunc temporis heere, as it hath the Diem aeternitatis there. Punctum may bee ſomething ad lineam, becauſe continued points make a line: Nunc may be ſomething ad diem; though there bee many Nunc's in a minute, and many minutes in an houre, and twelve houres in one day: yet ſtill there is a proportion betweene Now and Day; becauſe Nunc is a part of the whole. Points enough will make up a line; and ſtore of Nunc's will run out to a full dayes length: But there is no proportion betweene time and eternity: for eternity is not a duration of time, not an extention of time, nor can time be any part of eternity. Now therefore wee muſt glorifie him, or not for ever: here below, or not there above. Nay, if wee doe not glorifie him, Nunc, in aeterno noſtro: he will not glorifie us Tunc, in aeterno ſuo. Our ſureſt courſe is to doe it now, whileſt we may: leſt we unhappily wiſh that we had done it, when we may not. We acknowledge in our prayer, Thine is the Kingdome: that it is a powerfull kingdome, for Thine is the Power: that it is a glorious kingdome, for Thine is the glory: that it is an everlaſting kingdome, p. 1616For ever and ever. God, as he is three Perſons, hath three Kingdomes. There is Regnum potentiae, the kingdome of power and providence: and this we attribute to the Father. There is Regnum gloriae, the kingdome of peace in Heaven: and this we attribute to the Sonne, and to his purchaſe:eeMat. 25.34.Matt 25:34 Come yee bleſſed, inherit the Kingdome: He gives it. Betweene them two, there is Regnum gratiae, the kingdome of grace, which wee attribute to the Holy Ghoſt: Becauſe he takes them, whom the King of Power hath preſerved, and the King of Glory hath redeemed; and brings them along through the Kingdome of Grace to the Kingdom of Glorie. The two former Kingdomes, of Power and of Grace, are in this World; but neither of them is of this World, becauſe they both referre to the Kingdome of Glorie. The Kingdome of the Father, which is the Providence of God, doth preſerve us. The Kingdome of the Holy Ghoſt, which is the Grace of God, doth ſanctifie us. And the Kingdome of the Sonne, which is the Glory of God, doth crowne us. Power and Grace are exerciſed on Earth, Glory is exhibited in Heaven. Though to the Saints, this World bee the way to their Kingdome; yet their Kingdome is not of this World.ffIoh. 18.36.John 18:36 My Kingdome is not of this World, ſaith the King of all: if not his, much leſſe ours. In two of theſe Kingdomes wee have our Nunc: For ever, belongs to the Kingdome of Glorie. All the Kings in Heaven ſhall glorifie Chriſt for ever there: we that hope for that Kingdome, muſt doe it in our Nunc heere. The Goſpell is our Nunc; and this (wee know) is called a Kingdome, the very Kingdome of Heaven. Firſt, Becauſe itggRom. 16.25.Rom 16:25 revealeth a Kingdome; diſcovers a Kingdome before it bee utterly unknowne to the World. Secondly, Becauſe it prepares us for a Kingdome: for onelyonly grace can make ushhCol. 1.12.Col 1:12 fitte for glory. Thirdly, becauſe itiiLuk. 12.32.Luke 12:32 promiſeth a Kingdome, and makes good that Promiſe. Fourthly, Becauſe it rules us as a Kingdome, ſubduing our wills and affections to the obedience of Chriſt.kk2. Cor. 10.5.2 Cor 10:5 Our Nunc lies in this Kingdome, during the raigne of the Goſpell. As Daniel proſpered in the raigne of Darius, and of Cyrus the Perſian: ſo let our goodneſſe proſper under the raigne of both theſe Kingdomes: of God the Father, over us in his Providence, and of God the Holy Ghoſt, over us in his Grace; that ſo God the Sonne may advance us to his glory. Out of this flower Nunc, wee may ſucke a double ſweetneſſe; both encouragement, and inſtruction.

1. For our Encouragement, it is but a ſhort time that we have to ſerve: our apprentiſhip will ſoone run out. They that mind their worke, and ply their buſines with delight, never thinke the time long;llGen. 29.20.Gen 29:20 as Iacobs ſervice of ſeven yeares, for Rachel ſeemed but a few dayes. O God,mmPſal. 39.5.Ps 39:5 our age is nothing unto thee: and if wee be men after Davids heart, as hee was a man after Gods heart, our ſixty yeares ſpent in his ſervice, is but like a Saint Lucies day; nay, but as a pleaſant dreame when one awaketh; a very Nunc, the next degree to nothing. A hackney jade, that knowes the ſhortnes of his journey, will ſcowre it away. The hope of a reward in the evening, and reſt at night, will make a hireling accompliſh his day: How baſe are we, if we goe groning under our Nunc, and cannot carry our burden one ſtride?nnHebr. 10.37.Heb 10:37 Yet a little while, and hee will not tarry. A very little while indeed: wee cannot imagine a leſſe ſpace in time, than a Nunc: as wee cannot find a leſſe place in the mathematickes, than a point: Put them together, and it is but Punctum temporis. Two things ſhew time to be exceeding precious. Firſt, Becauſe they that have loſt time, that are ſwallowed up into the eternitie of hell, had rather be owners of one Nunc, of one moment to repent in, than to be Lords of the whole world. Secondly, Becauſe a very Nunc made uſe of, a ſhort time employed in the worke of ſalvation, ſhall gaine us an everlaſting kingdome. In the doing of evill, Breve eſt quod delectat, aeternum quod cruciat: But in the doing of good, breve eſt quod laborat, aeternum quod coronat. The husbandman lies to all the yeare, for one ſhort harveſt: Eleven moneths labour, for one moneths profite; and yet that hoped for profite may miſcarry too: either by ill weather abroad, p. 1617or by vermine in the barne. God hath ſet us but one moneths taske, for a whole yeares harveſt: Nay, the labour laſts but for a Nunc, the fruite for ever.ooMat. 6.20.Matt 6:20 And it is ſuch fruite as cannot miſcarry; joy and glory layd up for us in heaven. Therfore hath he made our life of labour ſo ſhort, and our life of reſt ſo long; that we might not grudge to worke out our Nunc, for that reward of peace whereof there is no end.ppPſal. 119.32.Ps 119:32 I will run the way of thy commandements, ſaith holy David It were folly to aske him why hee makes ſuch haſt, when wee know he would faine be at home.

2. For our Inſtruction: ſo muſt we glorifie Chriſt Nunc in our militant eſtate, as we deſire to doe in aeternum, in our triumphant eſtate. The draught and abridgment of heaven is in every ſanctified heart upon earth: As it is ſaid of the good Prince, that hee carries the patterne of his governing the people alwayes about him; and ſo rules himſelfe, as hee would have them ruled by him: So the Chriſtian hath ever the patterne of heaven in his conſcience, and ſo lives heere, as the Saints doe there. It is true that the glory of heaven is not viſible to mortall eyes:qq2. Cor. 2.9.2 Cor 2:9 Eye hath not ſeene: yet a man may have the mappe of a citie which hee never ſaw. All Homers Iliades have been drawne into a ſmall volume: we have ſeene the counterfet, the image of a king in a little tablet. When a pitched field is to be painted or printed, with in the compaſſe of a ſheete of paper, but a few ſouldiers can be preſented intire; not many ſtations or poſtures whole and complete: but the greater number appeare to us onelyonly by their heads or helmets; and the ſeverall troupes or companies by their colours. Yet by this pourtraiture we may gueſſe at the battell, and conceive the module or platforme of it in our imaginations. So though heaven be too immenſe to be meaſured by an humane line, and none but the Angel with his golden reed can mete out therrReu. 21.15.Rev 21:15 new Ieruſalem: Yet the juſt man hath the compendium of it in his breſt: the holynes and peace of his ſoule is a briefe of it: and his ſounding foorth of Gods praiſes here, is an Eccho of the muſicke above. As the joy or triumph for the kings coronation begins at the Court, and from thence ſpreads into the countrey: ſo the hymnes of praiſe harmoniouſly ſung to Chriſt in heaven, have a reverberation upon earth. S^t. Paul tells us, thatſſ1. Tim. 6.19.1 Tim 6:19 the foundation of that high building is layd here below: if no holynes heere, no bleſſednes there. Let us never looke for a houſe above the ſtarres, if we doe not feele the groundworke of it in our owne hearts. It is a vaine fancie, to expect a houſe without a foundation. The heire apparant of a kingdome, during his minoritie, may be brought up in a forraine countrey: yet even there, hee may have the figure of his kingdome in his hand, and the copy of it in his heart. Who doth not pretend to the kingdome of heaven? Many a one that wants his patterne. Preſumptuous hypocrite, doeſt thou lay title to a kingdome, whereof thou haſt no forme? What royall bloud runs in thy veines? What grace and holynes is in they heart? Where be thoſe noble actions that become a Prince? There is fullnes of joy above: is thy laughing and ſinging in a taverne the patterne of it? There is honour and glory above: is thy couetous and baſe drudgerie, to ſcrape together the mucke of worldly riches which ſhould rather be ſpred abroad to dung the land; is this any patterne of it. There is muſicke and harmonie above: be thy wanton ſonnets and drunken catches any patternes of it?

There is peace and reſt above: is thine idle ſecuritie and ſlepy neglect, any patterne of it? There is beautie and claritie above: is they piecing up the defects of nature with arte, the laying of vermilion upon duſt, or dreſſing up of mortall limbes in rich and curious attires; any Image of it? There is light above: be thy workes of darknes any reflection of it? Will a man draw the Sunne with a coale? There is perfect obedience above: is thy rebellion any module of it? There is pure innocencie above: be thy rapes and rapines, thy rage and bloudyneſſe, any reſemblance of it? The language above, is the praiſes of Chriſt: be p. 1618thy oathes, curſes, and blaſphemies, of a like ſound to it? Theſe ſinnes be rather the Image of hell, than of heaven. Shall we like thoſe Sun-burnt pagans, that painted the Angels blacke, in favour of their owne complexion? Shall we meaſure the joyes of heaven by our owne corrupt and ſenſuall pleaſures upon earth? Or thinke that the Saints there ſtand affected, as we doe here? This were to meaſure things that be unmeaſurable, by things that be meaſurable, by things that be miſerable. This were for heaven to take a patterne from us, not we to take a patterne from heaven, and to imagine the Saints (though in a higher degree) to be of like diſpoſition with us; not we ſtriving to be of like diſpoſition with them. Will the covetous aske, what money there is in heaven? The purchaſer, what land there is to be ſold in heaven? The voluptuous, what dainties there be in heaven? Or the ambitious, what place hee may get in the court of heaven? Theſe be baſe and brutiſh thoughts. The module of heaven is within a mans heart:ttRom. 14.17.Rom 14:17 it is not meate and drinke, but righteouſneſſe, and peace, and joy in the holy Ghoſt. There is nothing that I can thinke of upon earth, that beares any reſemblance of heaven; but Peace: there is no warre in heaven: and Muſicke; there is an everlaſtingneſſe of that in heaven. Holynes, obedience, joy, peace, concentred in the praiſe and glory of Chriſt; this is the patterne and picture of heaven. This if we have in our Nunc of grace, it ſhall make us bleſſed in the For ever of glory.

3. In reſpect of Compoſition: for Now, like the eye of a well drawne picture, lookes upon all times, upon all occaſions. There is no action but challengeth a Nunc: no accident but hath the Nunc. Now ſuch a thing is done: now ſuch an event happened. The good tree brings forth fruiteuuPſal. 1.3.Ps 1:3 Tempore ſuo, in her ſeaſon; that is the Nunc of it.xxIoh. 2.4.John 2:4 My houre is not yet come: Chriſt himſelfe tarries for his Nunc. Preſently after, hee changed the water into wine; then his Nunc came. Tempus à temperando; becauſe it diſtinguiſheth things in order.aaEccl. 3.1.Eccl 3:1 To every thing there is a ſeaſon. It is taken both ſtrictly, and more at large: in the one ſenſe, it is filia unius momenti: in the other, Soror totius vitae. And thus muſt it be underſtood here: let us be giving glory to Chriſt Now; that is, all our life long. So Dies mortalitatis it oppoſed to Dies aeternitatis, Now, in this life; that For ever, in the life to come. Now therefore, is in effect, Alwayes: we have no time, which cannot be called Nunc. When we are young, that is our Nunc: when we are old; that is alſo our Nunc: the age betwixt theſe, is our Nunc too. David tooke in all times and ſeaſons to the praiſe of his Maker. In the morning;bbPſal. 59.16.Ps 59:16 I will ſing of thy merciemercy in the morning: yea hee prevented the morning; waiting for the Lord, more than they that watch for the morning. In the night:ccPſal. 119.62.Ps 119:62 at midnight I will riſe to give thankes unto thee. All the day;ddPſal. 71.24.Ps 71:24 My tongue ſhall talke of thy righteouſneſſe all the day long. Seven times a day doe I praiſe thee; very frequently.eePſal. 34.1.Ps 34:1 I will bleſſe the Lord at all times, his prayſe ſhall continually be in my mouth. Omni tempore, no houre excluded: Semper laus ejus in ore meo, no occaſion excepted. I will ſing praiſe unto thy Name for ever, This is the end of our redemption, toffLuk. 1.75.Luke 1:75 ſerve him all the dayes of our life: If all our dayes, then our dayes of ſadnes too:ggPſal. 72.15.Ps 72:15 daily ſhall he bee praiſed. It is vſuall, when God crowneth the yeare with his goodnes, and drops fatneſſe upon the paſtures, forhhPſal. 65.12.Ps 65:12 the little hils to rejoyce on every ſide: therfore is great joy compared to the joy of harveſt. But when God reſtraines theſe heavenly influences, then the little hilles droope on eueryevery ſide: no fatneſſe, no more rejoycing then. There be too many, that never thinke of God till dinner time; that they are put in mind of it by the Chaplaines ſaying grace: and it is ſomewhat if they mind him then. Theſe are farre from Davids per totum diem: iiPſal. 113.3.Ps 113:3From the riſing of the Sun to the going downe of the ſame, the Lords Name is to be praiſed. But what if they ſhould want a dinner, and know not where to get it? Not ſo much food, as would keepe life and ſoule together? How would they praiſe him then? But for a Nunc dare, where would be the Nunc laudare? Such irreligious ſoules know not how to p. 1619bleſſe the Lord faſting: No devotion with them, but upon a full ſtomach. Like to thoſe baſer inſtruments, they can yield no muſicke till you have filled their paunches and even then, the ſound that comes from them, is harſh to all holy eares. Divites laudantes you have ſtore: but ſhew me a miſerum laudantem. For a Dominus dedit, you have a world of Benedicite's: but one Benedicite for akkIob. 1.21.Job 1:21 Dominus abſtulit is worth them all.

The Lord lookes for Glory, not onelyonly in faire weather, but even in ſtormes and tempeſts: not onelyonly in high fortunes, but even out of the duſt hee ordaineth praiſes. The worldling caſt upon his ſicke bed, and hopeleſſe of remedie, askes what he ſhould praiſe God for? O ingratefull wretch, how innumerable be the bleſſings he hath received of him; and yet does he aske for what he ſhould praiſe him? That he hath life, and the uſe of reaſon, is a bleſſing. How juſtly might God have bereaved his body of a ſoule, his ſoule of underſtanding, his underſtanding of all poſſibilitie of comfort? That he hath ſpace to repent, a tongue and time to call upon God for merciemercy, is a bleſſing and farre more than God owes him. There be naturall medicines for his body: that is a bleſſing: there is ſpiritual phyſicke for his ſoule; a rich bleſſing. Beſides all the former bleſſings, theſe he hath in preſent. As Chriſt once ſaid to the Iewes, For which of my good workes doe you ſtone me? So now, for which of my good bleſſings doe you deſpiſe me? If hee ſhould give us no more, yet reaſon would make us thankfull for what we have received. But to ſee him give, that does not for the preſent receive: one that will plead Chriſts cauſe without a fee: one that can ſay with Iob, Though hee kill me, I will truſt in him: or with thoſe three Saints,llDan. 30.8. Though the fire conſume us, we will ſerve him: whatſoever good I want, whatſoever evill I ſuffer, I will ever give Glory to the Lord: heere is the heart and voice of a Saint. Thus every condition, rich or poore: every ſtate, whether of health or ſicknes: every place, at home or abroad: every time, proſperous or adverſe: every temper, of joy or ſorrow: every occaſion, of peace or warre: every acceſſe, of friend or foe: every event, of life or death, is our Nunc to celebrate the glory of Chriſt. This circumſtance further affords us three Inſtructions.

1. Glorifie him for the preſent; that is thy Nunc. Delay is not onelyonly Periculum, but Peccatum. mmGal. 6.10.Gal 6:10As wee have opportunitie, let us doe good to all men, Perhaps that is not a mans will, which is his Teſtament: he would keepe that by his will, which he is faine to give away by his teſtament. We read of one man that did Cunctando reſtituere rem: it was but unus homo, very rare: Thouſands for that one, doe Cunctando perdere rem, and that a Rem ſo precious, that the whole world is not worth it. He that makes haſt to be rich, ſhall not be innocent: but he that makes haſt to be innocent ſhall be rich: in the favour and bleſſings of God. When I read that Chriſtianitie is compared to a race, how can I but wonder at them that ſit ſtill? Hee that hath a long journey to goe, and but a ſhort time allowed him; cannot well ſtay to take every acquaintance that hee meetes, by the hand.nnEſa. 28.16.Isa 28:16 He that beleeveth, will not make haſt: not haſt to mend the pace of Gods purpoſes: but he that beleeveth, will make haſt to ſet foorth Gods praiſed. We are diſcontented if God deferres the grant of our prayers: and will he be pleaſed when we put off the publication of his praiſes? Shall we ſay, wee will bleſſe God to morrow, for what he gives us to day, and thinke that time enough? Things are acceptable, when they be ſeaſonable. Is this all thy ſuccours to the poore beggar,ooProv. 3.28.Prov 3:28 came againe to morrow? Alas, his body may die for want of meate, and thy ſoule may die for want of merciemercy, before the morrow. Miſerum in miſeris mora. Eſa. 16.5.Isa 16:5Chriſt condemnes the Iudge that was long ere hee did Iuſtice, though hee did it.

If Gods favours were onelyonly meere futurities, naturall men would cry; we will thanke him for them when we have them: As they tarry for his bleſſings, ſo hee ſhould tarry for their praiſes. But that the mouth of all wickedneſſe might be p. 1620ſtopped, they are enriched with his preſent benefites, to incite their preſent thankfulneſſe. Vbique decurrit beneficium, vbique recurrat vox laudum: Let the ſame place that is witneſſe of his mercies, be alſo witneſſe of our thankfulneſſe.qqLuk. 1.46.Luke 1:46 My ſoule doth magnifie the Lord: it is Magnificat, in the preſent: not Magnificabit, in the future.Sen. Minus ex craſtino pendet, qui hodierno manum injicit. Be ſure to doe that good to day, which thou art not ſure to doe to morrow. They that received the word, wererrAct. 2.41.Acts 2:41 the ſame day added to the Church: the ſame day.ſſLuk. 19.6.Luke 19:6 Zaccheus made haſt to receive Chriſt: the ſame houre.ttLuk. 2.29.Luke 2:29 Lord, now letteſt thou thy ſervant depart in peace: the ſame moment, that was Simeons Nunc. This ſame day let us joyne our ſelves with the Church in the praiſes of Chriſt: This ſame houre let us receive him joyfully into our hearts: this ſame moment, in our very Nunc, let us depart from ſinne, and fall to repentance. Let us be ſuddaine in our turning to Chriſt, for hee will be ſuddaine in his comming upon us.uu1 Theſſ. 5.2.1 Thess 5:2 The day of the Lord commeth as a theefe in the night. O how ſhould this menate thunder-ſtrike the ſecure ſinner; that the dreadfull Iudge ſhall ſurpriſe him ſuddenly? Let the ſwearer tremble; for whiles hee is rapping out a volley of oathes, Gods hand may ſtop his blaſphemous mouth, with thoſe wicked ſpeeches in it: he may die blaſphening: God may ſmite him ſuddenly. The intoxicated body may ſpew out a drunken ſoule, into the boſome of the Prince of darkneſſe, when he diſgorgeth his ſurfeted ſtomach:Virg. Aene. 9 as the Poet deſcribes one bleeding to death; Purpuream vomit ille animam, hee ſends forth his purple ſoule: The Lord may ſmite him ſuddenly. The vaine-glorious boaſter, ſo ambitious of titles, that like Herod, he hath not the modeſty to refuſe vox Dei, when it is put upon him; may immediately bee ſmitten byxxAct. 12.23.Acts 12:23 an Angell; and feele both his honour and life worme-eaten: The Lord may ſmite him ſuddenly. The ſacrilegious with-holders of Gods dues, and defrauders of their Paſtors, to the horrour of many in this City, may ſpeede likeaaAct. 5.5.Acts 5:5 Ananias and his wife: The Lord may ſmite them ſuddenly. The covetous Worldling, while both his hands are raking in Mammon, may fall into the hands of fatall deſtruction: the Lord may take him away ſuddenly. All impenitent ſinners may ſhare in this one phraſe of wretchedneſſe; God may ſmite them ſuddenly. Hee will make hisbbPſal. 102.21.Ps 102:21 Name glorious: If thou refuſe to honour him with a graicous life, he will honour himſelfe upon thee by a fearefull death. Wee have heard of ſome dying with curſes in their mouthes, in ſtead of prayers: What was the reaſon, but that they were more uſed to curſing, than to praying? Bee carefull therefore of thy Nunc: Glorify God while thou haſt time: For as it is uſuall with him, Tarditatem ſupplicit gravitate penſare: ſo not rare, Tarditatem paenitendi impaenitentiâ punire. Our nature is dull to goodneſſe: but wherefore ſerve the ſpurres of diligence?ccAmbr. in Lib. de Ioſeph. Naturam nobis formare non poſſumus, poſſumus diligentiam. As Paul being ſent into the Church to preach Chriſt, ſo wee being ſent into the world to praiſe Chriſt,ddAct. 22.16.Acts 22:16 had need of an Ananias to excite us: Why tarrieſt thou? Let us nevereeGal. 1.16.Gal 1:16 Conferre with fleſh and blood about the conveniencie, when we are called to celebrate Gods Glory.

2. Being entred into this holy courſe, let us follow it. The ecclipticke line of his praiſe muſt run quite through the Zodiacke of our life: our whole Nunc muſt be ſpent in his holy Service: our Nunc in the full latitude of it. So long as wee have any bleſſings on Earth, Let the Earth ring with the praiſes of the Founder. Shall wee thinke any Nunc ſufficient? Wee have not done it before, wee never minde it hereafter: onelyonly Nunc, now for a gird wee will bee hotte upon the buſineſſe. Muſt all our thankefulneſſe bee diſpatched in a moment? That which is but for a moment, is indeede of no moment.ffPſal. 106.3.Ps 106:3 But bleſſed is hee that doth righteouſneſſe at all times. ggPſal. 145.2.Ps 145:2Every day will I bleſſe him, and praiſe thy Name for ever and ever. The day will have an evening: If his praiſe ſhould laſt no longer, the night would bring in ſilence: nay but For ever and ever: the glorious day of eternity hath no night.hhPſal. 146.2.Ps 146:2 While I live will I praiſe the Lord: I will ſing praiſes p. 1621unto my God, while I have any being: Not onelyonly while I live, for this life will have and end: but while I have any being; that can never have an end. To continue in giving Glory to Chriſt, is no leſſe requiſite than to beginne: though the beginning be more than halfe, yet the end is more than all. The God of all perfection lookes, that our ultimum vitae, ſhould be his optimum gloriae. The Philoſopher being asked in his old age, why he did not give over his practiſe, and take his eaſe, anſwered; when a man is to runne a race of forty furlongs, would you have him ſit downe at the nine and thirtieth, and ſo loſe the prize? We doe not keepe a good fire all day, and let it goe out in the evening when it is coldeſt: but then rather lay on more fewell, that wee may goe warme to bed. Hee that ſlakes the heate of his zeale in his age, will goe cold to bed, and in a worſe caſe to his Grave. Wary travellers ride fare and ſoftly when they come neere their journeyes end: but if wee lagged ſo in the way of godlineſſe, wee ſhall never come to the expected end of our journey. The eternall God, though hee paſſed over infinite millions of Generations, before he came to a Creation of the world; yet when he began, did never intermit his worke, but continued it day to day, till he had perfited the whole: and then he reſted, depoſing it in the hands of a Sabbath. It ſhould not be long before we enter into the Vineyard; (no houre preſcribes unto God, yet God preſcribes an houre to us, and that the firſt houre of our day) the ſooner the better: but being once entred, wee muſt intermit no labour, never give over workeing till our Sabbath comes, that Eternall reſt in Heaven.

In the inſtitution and bringing on of his Church, God proceeded by degrees: Firſt, he began with the law of nature, a rule engraffed in our mindes: But the characters of that being almoſt worne out by the cuſtome of ſinne, he wrote his Law in Tables; legible to their eyes, and durable to time, uncapable of alteration: But becauſe this law could not ſave them, hee promiſed a Meſsias: and yet perceiving that men would not ſufficiently rely upon his promiſe, hee gave them types, and ceremonies, and ſacrifices, prefiguring their expected Meſsias. This was not yet enough, thereforeiiGal. 4.4.Gal 4:4 when the fulneſſe of time was come, he ſent his Sonne: which was ſo much the more perfect than all the reſt, as the ſubſtance is more than the ſhadow: ſtill the moſt perfect came at the laſt. So what degrees of goodnes ſoever we have paſt through, God lookes (after his owne example) that our beſt ſhall come at laſt.kkEcclus. 2.3.Sir 2:3 Cleave unto him, that thou mayeſt bee encreaſed at thy laſt end. Decrementum vitae, muſt have incrementum juſtitiae. llIohn 2.10.John 2:10Other men ſet foorth the good wine at firſt, but thou haſt kept the beſt wine till the laſt. Hypocrites, Ex fervidis tepidi, ex tepidis frigidi fiunt: Their wine turneth into vinegar: for at firſt, it was mingled with water; and no more wine in it, than would give it a colour. But the right Chriſtian vents his beſt wine at laſt; the ſtarres of his graces ſhine brighteſt in the evening of his life. Samſon ſlew aboundance of Philiſtines in his life time,mmIudg. 16.30.Judg 16:30 but more at his death. Daily are the faithfull killing up the Philiſtines, mortifying their ſinnes all their life: but on their death-bed they kill them all; farre more dying, than they did living. Let us frame the deſires of our hearts, all our ſpeeches and actions, to give Glory to Chriſt, ſo long as our Nunc laſts, till our mortall dayes be ended. And when we have no more Nunc left to doe it in here, wee ſhall bee bleſſed to doe it in that Aeternum hereafter.

3. That wee may the better performe it, durante Nunc, God hath wrapt up His glory in every Creature: Not as fire in flint, which appeares not without ſome violence: but as light in the Sunne, which is not onelyonly viſible it ſelfe, but making all other objects viſible. So eaſily may we ſee his glory in every creature, that we cannot ſee the Creature but through his glory, as we can ſee nothing but by the light. Hee hath ſo folded up his glory in them, that wee muſt annihilate them before we can deſtroy his glory: Nay when the Creatures ſhall bee diſſolved, p. 1622yet his glory will remaine cleare and entire. Heaven and Earth ſhall paſſe away, but his glory ſhall never paſſe away. As the Artificer wrought his owne name ſo cunningly in the ſhield of Minerva, that it could not be picked out, unleſſe there were a diſſolution of the whole frame. More inviolably is the Name of God wrought in all things, in our bodies, in our ſoules: and thoſe bodies and ſoules muſt be reduced to nothing, before his Name can ſuffer diminution. Nay, when thoſe bodies are turned to duſt, and thoſe ſoules ſent to their owne place, His moſt honourable Name will ſtill ſticke upon them: Either the Name of Saviour in their ſalvation, or the Name Iudge in their juſt confuſion. It is an obſervation in Philoſophy, that if the motion of the Heavens ſhould ceaſe, there would be no generation of things upon earth. The flowers which wee ſee here below, are begotten of thoſe flowers of light, the Starres wee ſee above. The Earth the lower Milſtone, that lies ſtill: The Sunne that higher Milſtone, that runnes round, and keepes the other in heate: both muſt concurre to the preparing of bread for us. The Earth is as the wife, the Sunne as the Husband; ſhee cold, hee of a power to give heate: the wife without the Husband, the Husband without the wife, cannot beget children: by the marriage and uniting of this couple, wee have our fruites. The Sunne, the Father of them is more noble: but the Earth cannot bee left out for procreation. God that made both the Earth, the Sunne and Starres, is of more powerfull operation than they all: our naturall hearts are as the cold and barren Earth: from that Sunne of Righteouſneſſe comes all the influence of grace: the cauſe of fructifying is in him; hee gives the whole operation of being, or doing good. If wee doe not returne him all the glory, the wife is worthy to loſe her Husband, the Earth to want her Sunne, the Soule to be deprived of her Saviour. As when the king removes, the Court followes: and when the Court is gone, the hangings and ſtately furniture is taken downe: So if through our unthankefulneſſe, God remooves from our heart, where hee once kept his Court, His Grace will not ſtay behinde; and if they be once departed, downe goe the hangings and ornaments of peace and proſperity: all the noble vertues leave us: it may bee our ſinnes, the blacke guard will tarry with us. Our Apoſtle beginnes this Epiſtle with a Salutation, wherein hee wiſheth Grace and Peace unto us: ſo Paul continually joynes them together. As Grace and Peace ſalute together, ſo Grace and Peace bid farewell together. Grace and Peace will take no pleaſure to ſtay after Glory: and Glory will not ſtay when ſinne is placed in the chaire. At the birth of Ichabod, away goes Glory. If ſinne bee once borne, cockered, and dandled, and made the darling; our ſoule, the woefull mother, may weepe, crie, and complaine;nnSam. 4.22. The glory is departed from Iſrael. Shee ſhall not onelyonly cry in this ſorrow, but die in this ſorrow: the childe to which ſhe gave life, ſhall be her death: her lying in ſhall prepare for her laying out: from the bed of her delivery, ſhee is delivered over to the bed of the Grave. Such an unhappy iſſue is ſinne, and above all ſinne the robbing Chriſt of his Honour, that it deſtroyes the owne mother. At the nativity of unthankefulneſſe, the ſoule is left forlorne of comfort and ſuccour; for grace, and peace, and glory forſake her altogether.

But let the Glory of Chriſt be our delight: let us more rejoyce in doing Him honour, than in our owne ſalvation. Let the covetous repaire to their riches, like birds to their neſts: and the luſtfull to their brothels, like fleſh-flies to the larder: the ambitious to their honours, like butterflies to a poppy: the ſtrong to their holds, as Snailes creepe into their ſhels: the learned to their arts, as Bees to their hives: Atheiſts to their ſenſuall refuges, as Dogges to their kennels: and Polititians to their wittes, as Foxes to their holes: the holy ſoule will know no other Sanctuary but Ieſus Chriſt. I met with an apologue, and it is this. A Stationer hung up in a mart, the pictures or ſmall printed counterfeits of men famous in their kinds: among which, he had alſo the picture of Chriſt. Divers p. 1623men bought according to their ſeverall fancies. The Souldier buyes his Caeſar, the Lawyer his Iustinian, the Phyſician his Galen, the Philoſopher his Aristotle, the Poet his Virgil, the Orator his Cicero, and the Divine his Augustine: every man after the addiction of his owne heart. The picture of Chriſt hung by ſtill, of leſſe price than the reſt. A poore Chapman, that had no more money than would purchaſe that, bought it ſaying; Quando quiſque Deum abstulit ſuum, da mihi, bone vir, meum Christum. I ſpeake not for his Picture painted to the eyes, but for his lively Image to bee placed in our hearts. The affianced Virgine hath the picture of her Beloved, drawne a in little tablet, which ſhe weares in her boſome, next to her heart. There let us have the Image of Chriſt; not limmed in our chambers, but fixed in the inner chamber of our hearts. She makes much of every token ſent her from her Beloved, and rejoyceth in the ſight of them; and memorie of him, upon all occaſions: every bleſſing is a token of Chriſts love to us: in the fruition of any of them, let us remember Him whom our ſoule loveth, and ſet forth his Glorie.

Laſtly, Quoúſque, how long muſt this reddition of glory laſt? For ever. So 6farre is eternity beyond the capacity of man in his militant eſtate, that wee want language to expreſſe it, and a name how to call it. Various are the interpretations of this foreign. Iunius renders it, Ad tempus ſempiternum: there is indeed a Sempiternum above, but no Tempus: time is ſwallowed up in everlaſtingneſſe. Some ſay, In ſecula: and to make it more complete, others adde to it, and make it up In ſecula ſeculorum. Indeed they had no reaſon to pinch it of meaſure, when as it is For ever. Divers phraſes doe abbreviate it, none can make it too long. Seculum ſome derive à ſequendo; as if it ſignified onelyonly Series temporum. Others more probably, à ſecando, becauſe it cuts off: as Secula, (which comes from the ſame roote) ſignifies a Sythe or Sickle, to cut downe the graſſe and graine of the earth. It is generally taken for an age: but of what dimenſion, there is difference of opinions. But whether we take it for thirty, or for an hundred, or for a thouſand yeares; ſtill it is but a time, and what is time to eternity? Hierome and Montanus read, In diem aeternitatis; which is both ſtrictiùs ad literam vel ſonum, and pleniús ad ſenſum. Eternity is without time, and day excludes nigh: there is no night in heaven, but altogether day: no time is there, but altogether eternity. Nor is it onelyonly, In diem aeternam; but In diem aenernitatis, for the fuller expoſition of it. I know that, For ever, is divers waies taken in the Scripture.

1. For the life of man:oo1 Sam. 1.22.1 Sam 1:22 Samuel a Prieſt to the Lord for ever: yet this Miniſtery was but during his life: death determined his Prieſthood.

2. For the yeare of Iubile: The ſervant whoſe eare was bored,ppExod. 21.6.Exod 21:6 Shall ſerve his master for ever: yet at the yeare ofqqLevit. 25.10.Lev 25:10 Iubile hee was to returne to his owne family, and to be free.

3. To the firſt comming of Chriſt.rrGen. 17.13.Gen 17:13 My Covenant ſhall bee in your fleſh, a Covenant for ever. ſſExod. 12.14.Exod 12:14You ſhall keepe the Feast of the Paſſeover by an Ordnance for ever. The garments of Aaron are ſaid to bee attExod. 28.43.Exod 28:43 Statute to him for ever. Circumciſion, the Paſſeover, Aarons Prieſthood, the Sacrifices and Ceremonies, were all ſaid to be a Law and an Ordinance for ever: yet wee know that Chriſt did put an end to them all. ForuuGal. 5.2.Gal 5:2 Circumciſion, and thexx1 Cor. 5.7.1 Cor 5:7 Paſſeover, theaaHeb. 10.9.Heb 10:9 Sacrifices, andbbCol 2.14.Col 2:14 Ordinances; they are all taken away by Chriſt. They could not laſt for ever; for they were at firſt moritura, and now they are mortifera.

4. To the ſecond comming of Chriſt; that is the end of the world.ccLuke 1.33.Luke 1:33 Thou art a Priest for ever: AndddPſal. 110.4.Ps 110:4 Hee ſhall raigne over the houſe of Iacob for ever. Yet of that Prieſthood, and of that kingdome, there ſhall be an end; whenee1 Cor. 15.24.1 Cor 15:24 Chriſt hath delivered up the Kingdome to God the Father. His ſacerdotall Office ſhall ceaſe, when there be none left to intercede for; all his members being in heaven. Ionas in the deepe complained, that the earth with her barresffIon. 2.6.Jonah 2:6 ſhall cover him for ever: yet that could but have reached to the Reſurrection: then earth and ſea muſt give up their p. 1624dead. For ever, in all theſe places, is taken pro longo temporis intervallo: but this for ever, here, is a duration without end. Obſerve;

1. The difference betweene the King of heaven, and the Kingdome of heaven: Either of them hath an eternity, but the Kings eternity exceeds. Gods Aeternum is the duration of an uncreated being: our aeternum is but the duration of a created being. God was King, when there was no heaven, for He made heaven: and of neceſſity the Maker muſt be before the worke. Heaven, and the Angels and Saints who dwell in that Court, had a beginning, though they ſhall have no end: but God hath neither end nor beginning. The heavens containe us, they cannot containe Him: nay, He containes the heavens. Time was but a little breath of his mouth, and all the wheeles of time, but the motion of his finger. Eternity is his Nature: He is perfect eternity it ſelfe: and the continuance of the world is but a ſhadow or abridgement of it; farre ſhorter than Himſelfe. He laies his hands upon both ends of everlaſtingneſſe, comprehending it within his infinite eternity, and eternall infiniteneſſe.

2. The difference betwixt this Now, and for ever. Nunc hath both a beginning, and an end: for ever, hath a beginning, no end. Nunc is ſpunne out by degrees: for ever, is perfect at once. Of nothing wee become children, of children men, of men aged, and in age (if not before) wee muſt die: one Nunc brings us into this world, another Nunc carries us out. In the Orbe of this for ever, there is no encreaſe and decreaſe, no infancy and age, no growth and death: all are perfect at once, all ſhall continue perfect for ever. As for death, hee may here ramble abroad, and deale about his bloudy and fatall blowes; and heaven is quite out of his reach. In that upper world, death hath nothing to doe; his power, his credite is loſt there: above they laugh at his fury. Our Nunc here hath many alterations: it is ſubject to changes and chances. Stay but a Nunc, and the greateſt man of the Eaſt is become a Beggar: but another Nunc, and the healthieſt man droupes: this minute he was well, and he is ill this minute. He feeles a ſudden change and alteration to worſe, and cannot tell the cauſe, nor call it by any name. This variable, and therefore miſerable condition of man, was not imprinted by God: for as Himſelfe is immortall, ſo He did put a beame, a coale of immortality into us. This by our obedience wee might have blowne into a flame, but by our ſinne we blew it out. We beggar'd our ſelves, by hearkning after falſe riches: wee infatuated our ſelves, by liſtening after falſe knowledge. So that now wee doe not onelyonly die, but die upon the racke, die by the torment of ſickeneſſe: And becauſe we feare ſickeneſſe and death, we are even ſicke before ſickeneſſe comes, and die before death comes. For the very jealouſie; and pre-apprehenſion of ſickeneſſe and death, is an antedating of ſickeneſſe and death. We make our ſelves ſicke, before wee are ſo; and are ready to die, ere death comes at us. Wee are not ſure we are ill; but by feeling of our pulſe, one hand askes the other how wee doe: and our eye askes our owne urine, how it is with us. We die, and cannot enjoy death, becauſe wee die in the torment of ſickeneſſe: wee are tormented with ſickeneſſe, and cannot ſtay till the torment comes: but make our ſelves ſicke with preſages, and even die of ſuſpition. Theſe mutations and miſeries are involved in our Nunc: none ſuch belongs to for ever. In heaven there is no ſinne, therefore no ſickneſſe: no ſickeneſſe, therefore no death: but for thoſe three incidents of our Nunc, three beatitudes in for ever: For Sinne, Grace: for Sickeneſſe, Glory: and for Death, Life and Immortality.

3. The difference betweene the Saints militant, and thoſe triumphant: betweene us in our Nunc, and them in their for ever. We have the battell to fight: they have fought it, and are Conquerors. Wee are troubled with temptations, they tread the Tempter under their feet. We have the bitter cuppe of affliction to drinke, they are paſt it, and filled with comfort. We have our degrees to take in the rough Schoole of the Croſſe: they are perfect and complete Doctors. p. 1625Wee have but the Grace, they have the Glory of Saints. Wee have an apprentiſhip to ſerve, under our good Maſter Chriſt: They are free men of the new Ieruſalem. Wee are heires of the ſame Kingdome, but yet in our minority: they are poſſeſſed of the Inheritance. Wee live below in the vaile of miſeries: They above, in the Mount of bleſſedneſſe. Wee have the earneſt of Heaven, they are ſtated in the whole bargaine. Wee are upon the way, they at their journeyes end. Our race is to runne, they have got the Prize. Wee are Pilgrimmes in this world, they are at home in their owne Countrie.ggHeb. 11.10.Heb 11:10 Wee ſeeke For a Citty which hath a foundation, they have found it. Wee are in blacke, our mourning garments: theyhhRev. 7.14.Rev 7:14 In white, the habite of rejoycing. And which is worſt, wee are haunted with ſinnes; thoſe pernicious Heathens cannot bee quite expelled out of our Canaan. Too often doe they draw us into the offenſe of our Maker: for which our hearts ſmite us with remorſe, and wee goe heavily all the day long: They above, are ridde of all theſe ſollicitations; and thinke this the happieſt of all their deliverances, that they are ſafely delivered from their ſinnes. Wee ſinne againſt the Lord for trifles, they would not offend Him for a thouſand Heavensr This is the ſoreſt inconvenience of our Nunc: not ſo much that it is a vale of miſeries, as a vault of ſinnes. The good ſoule had rather ſuffer the evill that diſpleaſeth her ſenſe, than doe the evill that diſpleaſeth her Maker. Here wee have continuall worke for repentance: O how much of our time is ſpent in undoing that by ſorrow, which we have done up amiſſe by ſinne? In our houſe ſinne continually makes duſt, and repentance muſt bee the Beeſome to ſweepe it. In Heaven there is nothing but purity and perfection. Here wee give Chriſt ſome Glory, but it is with the intermiſſion of ſleepe, and interruption of ſinne: and too often wee diſhonour Him, which coſts us many bitter teares. In that Orbe of Eternity, His prayſes are perpetually ſung, and there is no ſtay of his Glory.

4. There is yet a Communion betwixt this Now, and For ever: the Saints that are gone before us,iiHeb. 11.40.Heb 11:40 are not perfect without us. There is an aſſociation of both, them above, and us below; a communion of Saints. For the militant and triumphant Church make but one Pariſh: Though this world bee ſcarce the Bellfrey in reſpect of that upper Quire. When Chriſt was upon the Earth, hee was not out of his Dioceſſe; nor out of his Temple, when hee was in our fleſh. They ſing not the prayſes of Chriſt alone; wee anſwere them. As when the Angells began;kkLuk. 2.20.Luke 2:20 Glory to God on high; the ſheepheards followed, glorifying and prayſing God for all the things that they had heard and ſeene. The militant Church, in this joynes with the Church triumphant: Therefore with Angels, and Archangels, and with all the company of Heaven, wee laud and magnifie thy glorious Name: Evermore prayſing thee, and ſaying, Holy, Holy, Holy, Lord God of Hoſtes: Heaven and and Earth are full of thy glory: Glory bee to thee, O Lord moſt High. The goodly fellowſhip of the Prophets praiſe thee: The glorious company of the Apoſtles praiſe thee: The noble armie of Martyrs praiſe thee: And not onelyonly ſo, but The Holy Church throughout all the World doth acknowledge thee. Wee have our part, and this himne muſt not bee ſung without us. The Epithalamium of that happy marriage of Chriſt to our nature, was begunne by Angels: yet there were men on Earth that did ſecond them: The ſong was not let fall, but as it came from Heaven to the Earth, ſo was it ſent up againe from the Earth to Heaven. The exaltation of our Nature in the Sonne of God, was entertained with Angelicall anthemes. His Seſſion at the right hand of his Father, is lauded by the whole quire of Heaven: yea and it is rebounded, reſounded by the Saints below. They from the battlements of Glory, we from the Earth, the pavement of this Temple anſwers them:llPſal. 113.2.Ps 113:2 Bleſſed bee the Name of the Lord, from this time forth and for evermore. This ſong ſhall never ceaſe: Nunc and Aeternum, ſhall both inceſſantly give him Glory. mmRev. 48.They ceaſe not day and night, ſaying, Holy, Holy, Holy, Lord God Almighty: p. 1626No interruption of that muſicke; but ſtill Glory be to the Father, to the Son, and to the holy Ghoſt. How for a Nunc only? Once, and no more? At this houre, and ſo have done? No, but As it was in the beginning, is now, and ever ſhall be world without end: Gloria in altiſsimis, is the ſong of my ſoule in the houſe of my pilgrimage: I ſing it Per modum voti, yea per modum devoti; my heart is devoted to his praiſe, and my tongue ſhall ſpeake of his righteouſneſſe. We have no Angels to ſing this Gloria in excelſis, and it is muſicke for an Angell: But they are well pleaſed to take us into the Conſort, to make up the fuller Harmoney. Yet let us take heede that wee doe not marre the muſicke: If our breſts bee hoarſe; and ſtuffed with the crudities of unrepented ſinnes, our voyces will yeelde but a harſh ſound: and Gods prayſes would bee ſung with a cleare breſt. As wee deſire to ſing with the Saints in Heaven, let us live like thoſe Saints upon Earth. When wee have cleanſed our hearts from all unrighteouſneſſe, and made them Temples of the Holy Ghoſt; then doe wee riſe above our ſelves, and approach ſomewhat neere to thoſe bleſſed Spirits. Then are wee in ſtate with Saints and Angells, to magnifie the glorious Name of Chriſt. There is joy among thoſe Angells in Heaven, to heare their ſongs kept alive upon Earth. When the Sonne of God came downe from Heaven to Earth, and when hee went up from Earth to Heaven, ſtill Hee was entertained with ſongs of prayſe. Let us prayſe Him both for the one, and the other, here; till wee come to ſing it in that glorious Quire above: No more of wiſh then, but of fruition, and ſo of gratulation For ever.

5. This is one ſympathie of the Church, triumphant and militant: wee all agree in this one harmony, of giving Glory to Chriſt. To Him bee Glory in our Nunc: and To Him bee Glory in their For ever. Howſoever there may bee diſtance in place; they on high, wee below: and difference in Grace; theirs perfect, ours inchoate: and difference in Glory; they have it in Re, wee but in Spe; and difference in the effects of Faith: Wee beleeve what wee ſhall have, they have what they beleeved: yet in this there is concord and conſent; and without much difference, Chriſt hath his Glory both here, and there. Though there bee a locall and ceremoniall difference betweene us, in place and honor: Wee Souldiers in His warrefare, they at peace in His Pallace, like Princes in his Court: Yet ſtill there is a Communion of Saints, and wee are all members of the ſame Head. Though wee bee like the feete of the Body, neareſt to the Earth, yet wee are parts of the ſame Body; and all of us have but one Head, Ieſus Chriſt. So inſeparably are they in Heaven, united to us on Earth; that the Church upon Earth is called the very Kingdome of Heaven.nnRev. 12.7.Rev 12:7 There was warre in Heaven. Is not that the place of peace? Was not the Dragon long ſince caſt out of Heaven? Can hee get in thither, to worke their diſturbance? What, any warre in Heaven? No certainely, there is all welfare, no warrefare. But this Heaven is the Church militant; and it is honoured with the name of Heaven for ſeven reſemblances. Firſt,ooDan. 12.3.Dan 12:3 It ſhines bright as Heaven. Fulget Eccleſia Doctoribus, Auguſt.ut coelum ſyderibus. Secondly, In Heaven, one Starre differs from another Starre in Glory: ſo here bee different meaſures and degrees of Grace. Thirdly, Heaven is inceſſant in motion, ſo the Church continually mooves toward God. Fourthly, Heaven gives influence to all lower things. So all good to the World is conveighed through the Church. Fifthly, Heaven hath none but pure inhabitants; and all the Churches Children are Heavenly: Their Treaſure is in Heaven, Matth. 6.26. Their deſires in Heaven. Coloſſ. 3.2. Their converſation in Heaven. Philip. 3.20. The Lord of Heaven dwells in them. Epheſ. 3.17. And whereſoever Hee is, His very preſence makes a Heaven. Sixthly, Heaven covers all ſublunary things: So the Church hath the Moone under her feete, ſhee treads upon the World. Revelation. 12.1. Shee is (as it were) ſhod with the Moone, and crowned with the Starres. p. 1627Seventhly, as Satan is caſt out of Heaven, ſo alſo throwne out of the Church: His place was no more found in Heaven. Revelation. 12 8. But you will ſay hee rangeth in the World, how then hath hee no place? Hee hath none ad nocendum: If hee cannot hurt, hee hath no place? Hee may ſtill have power to tempt, not to hurt: Even the Divell himſelfe ſhall worke to our good.**Iohn 14.30.John 14:30 The Prince of this World hath nothing in me: Nec quicquam in me nec quicquam meis. Thus the Name of Heaven is communicated to us upon Earth: ſo certaine are wee in our Nunc, to be co-ſtated in their For ever.

Sixthly, This For ever, is the perfection of the Glory of Heaven. It were a Glory ſcarce worth glorying in, if it did not laſt For ever. This conſummates the joy, that it cannot be loſt: It would droupe and languiſh at the very height, if the head of it were not borne up with this For ever. This is the Crowne of the Crowne of Life; that the kings there ſhall weare their Crownes For ever. The very hope of this, is the beſt inheritance of the greateſt Prince upon Gods Earth: After a kingdome which hee muſt leave, to enjoy a Kingdome which ſhall never leave him: To change a crowne of gold, for a Crowne of Glorie: To change the glory of a Crowne which muſt vaniſh, for the Crowne of Glorie which can never bee taken from him. Alexander gave away all, and left himſelfe nothing but hope: but it was not this hope: Hee wept when hee heard of another World: Hee had waſted ſome time in winning this: and now to heare of another, when hee had not gotten all this; it melted his great heart into teares. Hee thought one World indeede too little for him: Vnus Pellaeo Iuveni non ſufficit Orbis: This hee made account to have wholly his; yet ſtill hee wanted a part. But now there was another World, wherein hee had no part at all: this made him weepe; but hee wept as one That had no hope. 1 Theſ. 4.13. No earthly greatneſſe can ſecure us from treachery and violence:**Eſth. 2.21.Esth 2:21 Two of the Kings Chamberlaines conſpire againſt Ahaſuerus. Hee that ruled over millions of Men, through a hundreth twenty and ſeven Provinces, cannot aſſure himſelfe from the hand of a villaine. Hee that had the power of other Mens lives, is in danger of his owne. O bleſſed they that are poſſeſſed of a Crowne incorruptible, unfadeable; of a Kingdome in Heaven. No force, no Treaſon can reach thither: there can bee no perill of either violence, or forfeiture. What a-doe there is in the World for Annuities, for Leaſes of life, of three lives, for Free-holds and Perpetuities? So undeterminable is the love of this World which determines every minute. Wee are very earneſt and induſtrious about the continuance of our Nunc: O that wee were halfe ſo carefull about the aſſurance of our For ever. **Luk. 12.19.Luke 12:19Soule, thou haſt much goods laid up for many yeeres, eate, drinke, and bee merry: Hee was but a foole. But when we have Peace, Happineſſe, and Glory, (which are the true goods indeede) laid up for us, not for many yeeres, nor for many ages, but For ever, wee may then bee merry indeede. The beſt joyes of our ſoules here, though they bee the beames of Gods favour, are often clouded. In our faireſt day, it often raines before night; and our jollity concludes in teares. If wee eſcape outward croſſes, yet wee cannot avoide ſinnes, and they doe (and nothing but they ſhould) ſet us a weeping. There is neither Cloudes nor Raine in that Eternall day above: They have nothing to weepe for, therefore no place for teares. The Lord ſometimes ſmiles upon us, and then wee ſay in our proſperity: We ſhall never bee mooved, thou haſt made our hill ſo ſtrong. Pſalm. 30.6. But abſcondisti faciem; and then wee hang downe the head, like Bul-ruſhes in a ſhower. In Heaven the Face of God is never hidden; The Saints and Angells behold it continually. Matth. 18.10. This In aeternum crowne all their crownes, rejoyceth their joyes, and even glorifies their glories, by confirming them in bleſſedneſſe: the aſſurance that they ſhall be crowned For ever, bleſſed For ever, joyous and glorious For ever and ever.

p. 1628For application of all; wee muſt doe what wee can, to make the glory of Chriſt laſt For ever: Not onelyonly In aeterno ſuo, for that ſhall be done without us: but In aeterno noſtro, which is to be done by us, So let us honour him while wee live, that our very memorie may occaſion his honour when wee are dead.ffPſal. 102.18.Ps 102:18 This ſhall be written for the generation to come, and the people yet unborne ſhall praiſe the Lord. O happy men that doe ſuch good workes, for which the future ages ſhall praiſe him. Nature is pregnant in this office: The outgoings of the morning and evening praiſe thee: to teach us, neither to lie downe, nor riſe up, without remembring of our Maker.ggPſal. 19.2.Ps 19:2 Day unto day, and night unto night, doth publiſh it: their Language is heard every where: How much more ſhould we be diligent in the celebration of his praiſes?hhPſal. 145.4.Ps 145:4 One generation ſhall praiſe thy workes to another. The faith of Abraham, in not ſparing his onelyonly ſonne, glorifies God even to this day. The patience of Iob, proclaimes to all the world his honour. The gracious lives of the Saints departed, doe ſtill magnifie him: in every place we heare of them, and are moved to glorifie God for them: As if his Name had bene leſſe famous, if theſe men had not bene, or not bene ſo holy. Not that they could adde renowne to God, but God renouned himſelfe by them. For if his Iuſtice gets honour by a Pharaoh, much more doth his merciemercy by a Moſes. We cannot looke upon an Hoſpitall or almes-houſe, but we are occaſioned to glorifie God, for giving men the grace to doe ſuch good workes.iiRev. 14.13.Rev 14:13 Their workes follow them; yea, and (in another ſenſe) tarry behind them too: The reward goes with them, that their ſoules may be ſaved: but the worke it ſelfe ſtayes behind, that God may be glorified. For this cauſe we remember in our thankes to God, the Wickams, and the Suttons, and the benefactors of formes ages: bleſſing him that raiſed them up, and reflecting all to his honour. Doe good therfore, ye rich men, with your goods: and thinke it not enough to glorifie God with your profeſſions whiles you live; but that God through your occaſions may be glorified when you are dead. Theſe are better monuments than your alabaſter or marble ſepulchers; better than all the elegies of poets, and Inſcriptions upon your tombes: your laſting good deeds, which be the viſible trophees of your goodnes: That is your Aeternum in this world and by this you ſhall give glory to Chriſt for ever. This is that praiſe of God, which ſhewes that hee waskkPſal. 109.1.Ps 109:1 the God of your praiſe. Build refectories for his members, and Temples to his ſervice: you ſhall die, but Non norant haec monumenta mori. If Iſrael builds houſes to his praiſe, hee will dwell in them, and ſo is ſaid to inhabite the praiſes of Iſrael. In our ſeverall ſtations. Let us endevour all wayes to glorifie him, and in heaven hee will glorifie us for ever.

Amen. This is the concluſion of all. Concerning which, ſome things are obſerveable in the word it ſelfe, and ſome in the ſenſe of the word.

1. It is a word Omnium Linguarum, of all Languages. Originally it is Hebrew; the Greeks tooke it up, the Latines followed them, all other nations entertaine it, and it ſhall never bee layd downe. There be many Hebrew words, which wee retaine in their proper dialect, without tranſlation of them: as Halleluiah, Immanuel, Hoſanna, Maranatha, Racha, Manna, Mammona, Abba, Cherubim, Seraphim: but the moſt frequent and familiar of them all is Amen. It is kept in the originall, and not tranſlated; firſt to preſerve the honour of the Hebrew tongue. As that was the firſt language of the world, and thought to bee ſtill the language of heaven; ſo it ſhall have honour in the midſt betweene both theſe: for all nations ſhallllEſa. 19.18.Isa 19:18 ſpeake the language of Canaan: In time the conſent of all nations ſhall come in, to teſtifie the trueth of the Goſpell. And howſoever it be now a ſtumbling blocke to the Iewes, and an offenſe to the Gentiles; yet the day will come, when both Iewes and Gentiles ſhall receive it, and to the word of Chriſt, they ſhall ſay Amen. Next, it is a pledge to the Gentiles, that there ſhall be a re-ingraffing of the Iewes: Chriſtians call God;mmRom. 8.15.Rom 8:15 Abba, Father, in the tongue of the Iewes; implying that the Iewes ſhall become Chriſtians. As we received our firſt faith p. 1629from them, ſo they ſhall receive their laſt faith from us. It is not then unlawfull to uſe Greeke or Latine words in our Sermons, when as we are allowed to uſe Hebrew words in our prayers. But as we refuſe no meate that conduceth to the nouriſhment of our bodies, ſo all wordes are good that tend to the edification of our ſoules.

2. It is a word omnium Idiomatum; ſignifying a Noune, a verbe, an adverbe. Firſt, It is taken for a Noune; reall and ſubſtantiall trueth:nnRev. 3.14.Rev 3:14 Theſe things ſaith Amen, the faithfull witneſſe. oo2 Cor. 1.10.2 Cor 1:10All the promiſes of God are Yea and Amen. So every Evangeliſt ſhuts up his Goſpell; Amen. So Paul, Peter, and Iohn conclude their Epiſtles Amen. So the holy Ghoſt ſeales us the Scripture: the laſt word of the Bible is Amen. To ſhew that whatſoever therein is contained, is perfect and abſolute trueth. Secondly, It is taken for an Adverbe: ſo frequently, it is uſed by Chriſt; Amen, Amen, dico vobis; verely, verely I ſay unto you. It is ſometimes uſed in the old Teſtament:ppNum. 5.22.Num 5:22 The woman ſhall ſay, Amen, Amen. In diverſe places of the Pſalmes: by which ſome would diſtinguiſh them into five bookes, in imitation of Moſes his Pentateuch; every booke containing thirty Pſalmes,Refert Hirom. Haymo. and the number diſtinguiſhed by Amens. It is thus taken, an aſſeveration, ſome call it Iuramentum. But that Chriſt, when hee ſaid Amen, Amen, did ſo often ſweare or take an oath were hard to affirme. Thirdly, It is taken for a verbe: wherein we wiſh ſomething to bee. Deut. 27.15. Neh. 5.13. Pſal. 89.52. Thus it is a note of confirmation, tam aſſerendo, quàm optando. Calvin.It is every way a Seale to the trueth of that which is delivered:qq2. Cor. 1.20.2 Cor 1:20 The promiſes of God are Amen in Chriſt; In ipſo ſunt Ipſum. And to the trueth of our receiving and beleeving it; ſo wee ſhut up our Creed with Amen.

3. It is a word Omnium locorum; placed in the beginning, in the midſt, in the end. In the beginning to expreſſe the Trueth of that which followes: In the end to witneſſe the Trueth of what went before: In the midſt, it is Ipſa veritas. Chriſt commonly uſed it in the beginning of his ſpeech: ſo hee begunne his Sermon torrIoh. 3.3.John 3:3 Nicodemus. And Paul ſo beginnes his Epiſtle to theſſGal. 1.5.Gal 1:5 Galathians. So the Spirit begunne his letter to thettRev. 3.14. 1 King. 1.36.Rev 3:141 Kgs 1:36 Laodiceans. In the midſt it hath a place alſo. Romans 9.5. Like a Selah in the midſt of a Pſalme. And in the Lords prayer, though it be but once mentioned or uttered, and that in the end; yet it is implyed in the midſt, and belongs to every petition: as well to Fiat voluntas tua, as to Dimitte debita noſtra: to Adveniat regnum tuum, as to Da panem noſtrum. To them all generally wee ſay, and to every one particularly we intend Amen. In the end, it is never to be omitted: whether we pray alone, or with the congregation, we muſt conclude with Amen. Every where then it chalengeth a roome: Eſpecially S^t. Iohn, repeating the words of our Saviour, ever doubles it; Amen, Amen. Some would ſtrangely allude it to the age of Iohn: that as in the Greeke elements of the word Amen, the numericall letters amount to ninety nine: ſo they ſay, S^t. Iohn lived ninety nine yeares. As thoſe that collect, becauſe thexxRev. 13.18.Rev 13:18 Beaſts name, anduu1 King. 10.14.1 Kgs 10:14 Solomons yearely talents of gold, were both of a number, each of them ſixe hundreth ſixetie and ſixe: that therfore Antichriſt at that time muſt be as rich, as ever was Solomon: they doe but invent fantaſticall dreames, and groundleſſe curioſities. Amen is a word of honour, the voice of faith, and faith preſuppoſeth underſtanding; not to bee uſed upon every triviall circumſtance, with unadviſed lippes: for through a cuſtome or habite of ſpeaking it, they blunder out Amen at a ventures, and not ſeldome ſeale a curſe to themſelves. It cannot bee uſed with too much reverence.

aaLorin. ex Caminio.It was a complaint of the Iewiſh Teachers; wee may too juſtly transferre it upon our ſelves: that the Amen of Gods Clients in the Church is very defective: there is a fault in it, that would bee amended. One Amen they called Pupillum: when a man ſayes Amen to hee knowes not what: hee underſtands p. 1630not the prayer. Another they called Subreptitium; when one ſayes Amen before the time comes: he is loth to tarry till the prayers be done. The laſt they called Sectile: when a man cuts off his devotion, and divides it into two parts. Hee ſleepes out the firſt part, and his minde is wandring in the laſt part; onelyonly hee awakes in the middeſt, inopportunely ſayes Amen to that. But a perfunctory and careleſſe Amen, to thy private, or the publike prayers, will procure thee none of the required bleſſings: it will bring but ſorry comfort to thy conſcience.bbPraefat. in 2. Lib. Ep. ad Gal. Saint Hierome ſaith, That in the Primitive Church, the peoples Amen, at the end of publike prayer, was like thunder; above the ſhout of an army in a triumph: that it would almoſt aſtoniſh a man to heare, Populum reboantem Amen. With ſo ſubmiſſe a voice doe wee anſwere the Miniſter in our ſuffrages, as if we were afraid that men ſhould heare us: wee doe but whiſper, whereas they did thunder: Out of the abundance of the heart, the mouth ſpeaketh: our praiſing God with ſo low a voice, argues a poverty of devotion in our hearts. If we knew what a ſeale our hearty Amen were to all our petitions, wee would ſooner rend the cloudes, than whiſper to our pewes ſo neceſſary a Fiat.

Nor muſt this onelyonly conclude our ſupplications, but even our gratulations: as well our thankes for what wee have received, as our ſutes for what wee would receive. God will not accept of an Hoſanna, without an Hallelujah: Amen muſt ſeale up both. Be this then the concluſion of our prayers, wherewith God concludes his Scriptures. The firſt word is In principio: the laſt word Amen. A ſtately beginning, and a powerfull ending. What is more ſtately than Antiquity? Id verum, quod primum. The Doctrine of Moſes and the Prophets concerning the true Worſhip of God, was firſt: Idolatry and Baaliſme came in afterwards. The Doctrine of Chriſt and his Apoſtles, touching Iuſtification by faith, was firſt: the Popiſh Doctrine of Merites and Satisfactions came in afterwards. What more powerfull than the Trueth? At laſt it will prevaile: all will bee Amen, Trueth in the end. So the Scriptures have both Vetera and Vera; which are not joyned together in any other writings. In humane learning, many things are uncertainely true, and more certainely untrue: onelyonly the Word of God is ſealed with Amen. Amen is the end of it; and let us all ſay Amen unto it.

To ſet ſome method in my diſcourſe; Amen is but one word; and it was hard to divide a word. It is an unwarrantable boldneſſe to teare any word in peeces; much more to rend this word Amen, which is the ſeale to all the reſt. Who but a mad man would teare the ſeale of his Evidence? Yet though a word may not bee divided, it may bee diſtinguiſhed, and that without injury. One word may have divers ſignifications: and though it have but Vnicum ſonum, may beare Multiplicem ſenſum. It is like Manna, which relliſhed to all, according to the delight of every ſeverall palate. Many vertues lay claime to this Amen. Deſire challengeth Amen, and ſayes, It is mine. Faith laies title to Amen, and ſaies, It is onelyonly mine. Thankefulneſſe would engroſſe Amen, as properly belonging to her. We will let them all have it, rather than teare it in peeces, that ſo none might have it. The roote of it is in the heart, and it hath foure ſeverall Branches in the mouth. Firſt, as it comes from a Deſire of the heart, it is Vox Petentis, the word of a Petitioner. Secondly, as it comes from a Perſwaſion of the heart, it is Vox Credentis, the word of a Beleever. Thirdly, as it comes from the Ioy of the heart, it is Vox Gratulantis, the word of a Thankeſgiver. Fourthly, as it comes from the Reſolution of the heart, it is Vox Perſeverantis, the word of a Continuer. Firſt, a Deſire that ſo may it be. Secondly, a Beleefe, that ſo it ſhall be. Thirdly, a Rejoycing, that it is ſo. Fourthly, a Reſolution, that ſo it ſhall continue. Of theſe in order.

1. Amen ſignifies an earneſt Deſire of the heart, to obtaine ſome good. Geminata precatio: when wee have expreſſed with our mouthes, what wee deſire p. 1631in our mindes, wee adde Amen: So let it be unto me, O Lord.ccRev. 22.20.Rev 22:20 I come quickely. Amen. And leaſt that Amen ſhould not ſeeme earneſt enough, it is ſeconded by an exegeticall inſtance; Even ſo, come Lord Ieſus. The foregoing prayer is a petition, and Amen is a ſhort repetition of it: a briefe and abridgement of all that hath been asked. All the requeſts of an humble Client, are thus ſummed up in a word; Amen. It is a Seale put to the end of a conveyance: Prayer is the conveyance of our hearty deſires to Heaven: this is not authenticall without a ſeale. As God hath regard to all the termes of the conveyance, and ponders all our requeſts; ſo in the bottome of the Inſtrument Hee lookes for our ſeale. If Amen bee not ſet to it, it is but a cold conveyance, and will hardly bring us a good aſſurance. Duplicatum verbum, ardens deſiderium. So Eſay 37.17. Dan. 9.19. Matth. 7.7. The evils bee ſo hurtfull, whereof wee begge a removall: the Graces ſo excellent, whereof wee pray for a fruition; that wee have good cauſe to bee urgent with God, and to put Him in minde of that wee have asked, by the concluſion with which our prayers are ſealed, Amen. Wee ſay Amen, O LORD to our ſupplications, doe thou ſay Amen to the conceſſions of them. This is to ſeale our ſeale; to ſet the ſeale of his mercifull grant, to the ſeale of our humble ſuit. Amen on earth, is ſealed and ratified by the Amen in Heaven.

2. Amen ſignifies a perſwaſion of the heart: not onelyonly a deſire to have it ſo, but a beleefe that it ſhall bee ſo. And though option and expectation bee different acts of the Soule; yet they may bee at one inſtant in the Heart, and therefore expreſſed in one word by the mouth: The Amen of Prayer, which is a Fiat: and the Amen of Faith, which is a Fiet; doe not deſtroy, but rather aſſiſt one another. Faith rowſeth up Prayer, Prayer cheeres up Faith. Credidi & ideò locutus ſum; Pſalme 116.10. Faith opens the lippes of Prayer. I have prayed, that thy Faith might not faile; Luke 22.32. ſo Prayer keepes Faith in heart. Beleeve then, that you may pray heartily: Pray, that you may beleeve firmely. Amen anſweres to both; as one beame of the Sunne yeeldeth both light and heate: light to our Faith, heate and fervency to our Prayer. Whatſoever yee ſhall aske the Father in my Name, Hee will give it you: Iohn 16.23. This is the foundation of our Amen. It muſt riſe from a beleeving heart, and that muſt needs bee an underſtanding heart. No man will put his ſeale to a writing, till hee underſtands the contents. Our Prayer, without the Amen of Faith, is an Evidence without a Seale. The Amen of our lippes, without the intention of what is prayed for in our hearts, is a Seale without an Evidence. The Suffrage of the whole congregation, crying Amen to the publike Prayers, hath ever beene, and is the laudable cuſtome of all Churches. But if the common Prayer be not in a common tongue, how ſhall the people ſay**1 Cor. 14.16.1 Cor 14:16 Amen? When the Prieſt ſayes Prayers in Latine, it is at his courteſie, whether hee will bleſſe or brand the Aſſembly; and ſo ignorant Perſons may ſay Amen to their owne curſe. Say his Charity is better, yet the unlearned Papiſt is never the wiſer. It was a ridiculous obſervation of the Carnotenſian Canons, that forbore to ſhut up Prayers with Amen in their Churches, becauſe they underſtood Saint Paul to make it belong onelyonly to Idiots: whereas their Aſſembly conſiſted of none but noble and learned Perſons. But Hugo ſaith well of them, that they have now juſt cauſe, Illud reſumere per contrarium; and all to ſay Amen, becauſe there are none but Idiots and unlearned amongſt them. Coeca devotio, rara benedictio. The Romiſh Prieſts may conjure, as well as pray, for ought that the Vulgar know. And their Amen to the Oriſons, is but like a ſong of one tune, and the burden of another: or like the ringing of the Saints-bell, after much jangling in the ſteeple. For though God underſtands Latine, yet their Latine does not underſtand God. So wee have too many, that huddle up their prayers in a morning, and then thinke p. 1632they have ſerved God very well, and are bleſt for all day. Their mindes are buſie about one thing, and their tongues talke of another thing: they neither ſay what they conſider, nor conſider what they ſay. So that heere is neither hand nor ſeale, but a meere blanke: or a paper ſcribbled over with nonſenſe: No man can tell what to make of it. If praying were not an Action of the heart, more than of the lippes, you have many Birds that might be taught to ſay their prayers.

But when The heart hath indited a good matter, and the tongue hath ſet it downe like the penne of a ready writer; Pſalme 45.1. Then is the ſeale opportunely put to them both; Amen. Some preproperous devotions are delivered, as Sermons are taken, in Brachigraphie: They love to bee ſhort with GOD, as if it were enough that hee knew their meaning. Others are long and tedious, like the prayers of the Phariſees, full of ſuperfluous repetitions, and idle miſplacings. Like Anagrammes; for as there is a tranſpoſition of letters, ſo here is a miſpoſition of requeſts: The beginning is where the end ſhould be, and the end where the beginning: ſo that in the wrong Vbi, there is skrewed in Amen.

3. Amen ſignifies the joy of the heart, and ſo it is a gratulation for ſome good received. Thus moſt properly, and according to the genuine nature of it, it is taken here. To GOD bee glory for ever; Amen. Wee doe not onelyonly deſire that ſo it may bee, and beleeve that ſo it ſhall bee, but alſo rejoyce that ſo it is. Saint Chryſostome tells us, that the People in the Primitive times, ſo ſoone as ever they heard theſe words uttered, To whom bee Glory for ever, they preſently thundered out Amen. It is Vox gratulantium; as when the Magiſtrate hath pronounced, GOD ſave the King; The whole multitude ſhowteth foorth Amen. Whenſoever wee heare any man bleſſing the Name of God, it is a key to open our lippes, and a motive to affixe our Seale to His Prayſes with Amen. The beſt way to pledge the Kings health, is by our hearty prayers for him: And it is not the leaſt way of honouring Chriſt, when others have begunne his Holy Prayſes, to pledge them in our conſents, to anſwere them in our eccho's, of Amen. O that men would praiſe the LORD for His goodneſſe, and for His wonderfull workes to the Children of Men. Pſalm. 107.8. and Pſalm. 116.13. Though wee cannot make a long Oration of His worthy Prayſes, nor a narration of His great and glorious acts; yet when wee heare the Preacher declare what Hee hath done for us, and aſcribe all honour to His Name, Wee cannot but know how to ſay Amen. It is a word neither hard to learne, nor troubleſome to remember, nor difficult to pronounce; Amen. All Plants receive influence from the Sunne: onelyonly the thankefull Heliotropium turnes it ſelfe to the Sunne, and would faine follow it. If the beames of Chriſts Graces have throughly warmed our hearts, wee ſtill looke towardes Him, wee rejoyce in His Bleſſings, and cloſe up all our prayſes of Him with Amen. All the Tribe of Manaſſeh went not over Iordan, ſome ſtayed behinde: Manaſſeh is ſaid to ſignifie forgetfulneſſe: though wee forget many of GOD'S mercies and benefits, yet let ſome tarry behinde in our memories, and not paſſe away without our thankefulneſſe. Wee have dull hearts, if wee can taſte the ſweetneſſe, and digeſt the fatneſſe of his bleſſings, without returning Him continuall thankes, ſealed with Amen.

4. It ſignifies the reſolution of the heart; that as the glory of GOD ſhall continue for ever in it ſelfe, ſo wee with all our beſt endeavours will maintaine it. And that as His favours towards us are not mutable, ſo wee will bee no changelings in ſetting foorth His Prayſes. Amen is Trueth, and Trueth is firme: implying that neither Chriſts Honour, nor our thankefulneſſe are fadable p. 1633things: but of a durable ſubſiſtence, and ſuch as will laſt for ever. In witneſſe of which perpetuity, wee ſet to our Seale of Amen. There is no queſtion of His Glory; all the doubt lies in the perſeverance of our Grace. The Apoſtles Were continually in the Temple, praiſing and bleſsing GOD. Luke 24.53. If wee bee not alwayes in the Temple of GOD, made by the hand of Man; yet wee are never out of this Temple of Man, made by the Hand of GOD. So long therefore as our Soules are the Prieſts, and our Bodies the Temples; and theſe mortall Temples containe thoſe immortall Prieſts; Let there bee offered to Chriſt the continuall ſacrifice of thankefulneſſe. Let us draw out Amen to the full length, and evermore ſing his Prayſes. When the old Man had entertained the gods, and they ſo liked of his Hoſpitality, that they bade him aske what hee would, and it ſhould bee granted him: Hee onelyonly begged that his little Tenement might bee turned into a Temple, and himſelfe bee accepted as the Prieſt, to offer ſacrifice to them. Much like to Davids unum petii, & hoc requiram; even to dwell in the houſe of GOD for ever. Pſalme 27.4. They ſay, happy are the Stones whereof Temples are made: GOD made the whole World a ſtately Temple, wherein Hee will bee worſhipped: And to doe that, is the perfection of the world. The inferiour Orbes have their ſeverall motions; ſome are turned this way, and others that way: but the Empyreall, the higheſt Heaven is never mooved: the reſt of that cannot bee diſturbed: Immobility and immortalitie belongs to that. So the lower Spheares of our Soule, our ſenſitive affections and paſſions may bee whirled up and downe: But let our heart continue firme, and ſticke faſt to the honour of Chriſt: There let our Amen bee laid up for ever. The Amen of Mercy, the Sonne of GOD, when Hee undertooke the worke of our Redemption, never gave it over till hee came to his Conſummatum eſt. The tentations of Satan, the perſecutions of the Iewes, the afflictions of his body, the paſſions of his ſoule; could not call him downe from the Croſſe, till he could triumph in his Conſummatum eſt: then Hee gave up the Ghoſt, with Father, into thy hands I commend my Spirit. So when wee have continued in His Service to the laſt, ſpeaking and doing, beleeving and living to His Glory; then may wee with comfortable aſſurance breath forth our ſpirits into his boſome; Lord into thy hands I commend my ſoule. This is our Amen, and Himſelfe ſay Amen unto it.

To conclude; Hugo Cardinalis hath a pretty obſervation: That Amen, under the Law, was anſwered to the curſes, but not to the bleſſings: But Amen, under the Goſpell, is anſwered to the bleſſings, not to the curſes. For the Law, it is plaine that there was an Amen enjoyned to bee ſaid to the curſes; and that not in generall, one Amen for all. But in particular, every curſe muſt have the ſeverall Amen: Which wee ſhall finde by peruſing theſe places. Numbers, 5.22. The woman ſhall double her Amen. Deuteronomie, 27. from Verſe 15. to 26. All the People ſhall ſay Amen. But in the next Chapter, where the bleſſings follow; there is no Amen affixed, nor commanded to bee affixed to them. Deuteronomie. 28. from Uerſe 2. to 12. No Amen ſpoken of there. contrarily in the Goſpell, to all the bleſſings there is an Amen, but none to the curſes. If any Man love not the Lord IESVS CHRIST, let him bee Anathema Maranatha: 1 Corinthians, 16.22. A fearefull curſe, but no Amen to that. But Grace bee with all them that love the Lord IESVS CHRIST in ſincerity: Epheſians, 6.24. There is an Amen to that. Thus doth Chriſts Amen ſeale up mercy to us: Thus let our Amen ſeale up Glory to him for ever.

To ſhutte up all with this Amen. Now the GOD of Peace that brought againe from the dead our Lord IESVS that great Sheapheard of the ſheepe, through the blood p. 1634of the everlasting Covenant: Make you perfect in every good worke, to doe that which is well pleaſing in his ſight, Amen. To GOD the Father, that made mee after His owne bleſſed Image: To GOD the Sonne, that redeemed me by His owne precious Blood, and called mee to bee a Miniſter of his Holy Goſpell: To GOD the Holy Ghoſt, who hath inſpired and enabled mee to beginne and finiſh this Expoſition: To thoſe three glorious Perſons, One onelyonly infinite and Eternall GOD, bee all Praiſe, all Honour, all Glory, now and for ever. Amen.

FINIS.