THE great Apostle in this Epistle ha­ving severely reprehended, and to no less a punishment than a total exclusion from happiness, con­demn'd some abominable irregula­rities in the Corinthian manners; having declar'd, that Drinking might be acceptable to a Graecian, but could not to a Christian's God; that Avarice and Extortion could not purchase, nor Thievery break open Heaven; that railings and contemnings would never produce the same effects, as Prayers and humiliations; much less, that the practices of those sordid beastlinesses which deserve not a name among Mankind, could ever approach those [Page 2] pure eyes, which are not able to behold the least iniquity; having branded, I say, some bruitish sins which Custome had made familiar, and great Ex­amples gentile, he proceeds now to an impiety grounded upon, and protected with their know­ledge; the occasion this: Corinth, the Metropolis of Achaia, and a City so haughty, that it contended with Rome it self, (which was the occasion that L. Memmius humbled it to ashes) was, as all other rich and populous places, excessively proud, and to a wonder luxurious. It was the Metropolis of Vice, as well as the Countrey; and grew into a Proverb for Sin, as well as for Beauty and Magnifi­cence; its Buildings were far more regular, than its Morals; and there was more Order in their Palaces than in their Lives: Softness and Ease had expell'd all the thoughts of the laborious exercises of Vertue. Pleasures were their practice, and Venus was their Deity, and yet (as it often happens) the men were ingenious, though they were wicked, they retained their Wit, though they lost their Vertue; they were Men in their understandings, though they were Beasts in their lives; and very good at proposing, though very ill at practising. The best were better at a Supper, than a Sermon; yet a general neatness and politeness of Parts remain'd [Page 3] among them amidst all their Sensualities, and they made subtile Philosophers, though impious men: in a word, all the world condemn'd them for their debaucheries, but admir'd them for their endowments. Their delicacies had drawn to them all the loose that were learned; and there was alwayes among them a conflux of great Wits, as well as great Wickednesses; and this was the leading Cause, that they were obstinate against, and deaf to all sober Counsels; this obstructed all the ways and passages by which instruction should enter; and their pride still excluded their information. 'Tis in vain to give directions of walking to those who are already conceited that they are in the way: of all Fools, the opinionated are the most incor­rigible; 'tis a work of great difficulty to beat them from their holds and fastnesses of misap­prehension: there is a double labour with them (as with all wild Creatures) they must be tam'd before they are taught: and this was the case of the Corinthians, they were the Sophi and the Virtuosi of the World, and who should presume to teach them that were perfect? What arguments could win upon those, who had already concluded for themselves, who hated all retractation, who ma­gisterially determin'd alwayes on their own [Page 4] side, and with as much arrogance fixed a note of infallibility upon their own determinations? and what need of edifying to those that had fi­nish'd themselves? But St. Paul is not one of their irrefragable Society. He tells them, That their Knowledge is the Original of all their Error; that they may swell and boast as much as they please, yet they are under a grand mistake; and the faster they run, the farther they are out of the way; though through their own false Glasses they seem Giants to themselves; yet they are but Pusio's and Pygmies to those that stand in better lights: all their Tumors must be discussed, be­fore they can be in Health: they may be blown up by Knowledge, but they must be edified by Charity; for, Knowledge puffeth up, but Charity edifies.

Which words being plain, easie and intelligi­ble, we shall not rack them to make them speak more than they intended. They contain two Affirmative Propositions, That Knowledge puffeth up, That Charity edifies men.

I begin with the first; where it will be necessary to explain what Knowledge is intended in this place: for Knowledge may have here three several acceptations.

[Page 5] 1. If we look upon the words as bearing a re­lation to the preceding; Now as touching things offer'd to Idols, we know that all have knowledge; then they import thus much, You Corinthians upon pre­sumption of your great Knowledge above other men, especially in the case of Idols, abuse your libertie, and by eating meat offer'd to Idols in their Temples, you give Scandal to many, and in that sin your selves. You know that an Idol is nothing, and we also know that an Idol is nothing in the World; but you must take heed lest this know­ledge of yours become a Stumbling-block to those that are weak. Whilst you pride your selves in your Knowledge, you may Offend your Bro­ther, and whilst you Offend your Brother, you must displease your God. Your opinion must not make a breach of your love; your Know­ledge must give place to your Charity; That may make you proud, but this must make you happy. But

2. If the [...] here in the Text relates to the Heresie of the Gnosticks, considering that Self-secu­rity was one of the leading Principles in their Divinity, and those Latitudinarians thought no compliance sinful, by which their Persons were protected; as also if we inquire what My­steries [Page 6] of Words they doted on, and what unin­telligible Methods of Science they pursued; how much they did pride themselves about fruitless Genealogies, perplex'd Conjunctions and Poetical Pedigrees; How highly they were elated with the occult Philosophies of [...] and [...], and empty aerie Speculations about the Aeones—by which obscure Cant and dark wayes of Expres­sion (as all other Enthusiasts) they set so high a Value upon themselves, that they contemn'd and slighted all the rest of mankind, looked up­on themselves as the only Adepti of the World, scorned and vilified all others both in their Parts and persons, and as great Monarchs in Learning and Religion, received Laws from none but them­selves; I say, if we inquire into this, and consi­der, that they were the only pure as well as the infallible, and thought their Lives Demonstra­tion as well as their Doctrine, St. Paul had just reason to reprehend these vain-glorious and tur­gid Sciolists, and to declare; That Religion con­sisted not in such Knowledge; that science may make a man vain, but not good; that though they were Gnosticks by name, they were Ignorants by their practice; and that a little Charity towards an offended Brother was more acceptable in the [Page 7] eyes of Heaven, and more improv'd a Professor of Christian Religion, than all their Subtile Theo­rems or those of the Schools of the Philosophers, or the positions of the most celebrated Dogmati­zers. But

3. If we look upon the words as independent upon them that go before, and an intire Sentence, without any Relation in themselves, then they evidently imply thus much, That Knowledge in its utmost Latitude is very apt to make the Pro­fessors of it proud and arrogant. The reasona­bleness of which Proposition because it contains very much of Truth in it, and by very great Au­thors is taken to be the sense of the place, I shall endeavour briefly to evince, and that

• 1. From the Nature, and consequently of Mankind.
• 2. From the Practice of Mankind.

1. There is nothing which the Nature of man is more earnestly desirous of than to be accoun­ted Learned; this ambition is rooted in every in­dividual, and there is no person so ignorant and so dull but uses all the Artifices he can to seem inge­nious. The Clown whose education hath not rais'd [Page 8] him to the first particles of Words, whose Al­phabet is as unintelligible to him as Hierogly­phics, and the conjunction of Syllables as Alge­bra; with what wisdom will he now and then turn over a Book, and look profoundly upon those Characters which make nothing but confus'd im­pressions upon his Brain? He that can read his own Native language will still be spelling at a foreign, and if he Masters but two or three words of it, he takes or makes all opportunities ima­ginable to stammer them forth, and looks upon the parrotting out of some futile and contemp­tible Elements of speech in a strange tongue, as more of Ornament to him than the discoursing a whole day intelligibly and coherently in his own: in all companies what strivings and contentions are there, who should be accounted superiour in readiness of discourse or smartness of Wit? one maintains a Paradox to be accounted of a deeper reach than his Neighbour, and with much violence the Fool tires out the assessors with attempts of making out his contradictious nonsense, and being obstinate to all conviction, the confus'd but irre­fragable creature goes away in Triumph, and is satisfied to himself that he is the Privie Counsel­lor of Nature; another sits gravely and speaks [Page 9] demurely, and very superciliously condemns and explodes all other mens Opinions, though he hath no foundation in himself to establish any of his own: He that is the tenderest in his Intellectuals, at a meeting is still racking and tormenting himself, to put out something that may please; and when after all the heavings and throes the little ridiculous say­ing creeps forth, if it is not acceptable to the height of his expectation, the narrow-soul'd wretch breaks out into flame and disorderly passion, and disturbs and raises the company, because he is not reputed the Wisest. There have been more contentious Brawls and Rencounters about precedency of Knowledge, than that of Place: Honour is as tender in the Matter of Wit, as that of Courage; and the Word Fool draws forth the Sword as swiftly, as that of Coward: that ignominious term brings with it a Degrada­tion something beneath the Dignity of his being; it levels him to the Ass and the Mule, that have no understanding. Some men have had the Patience to hear their Family, but very few have suffer'd their Reason, to be abus'd. You may with more safety despise any part [Page 10] of a mans blood, than that which is elabora­ted into Spirits for his Brain. Since then Knowledge is of so inestimable a value among Mortals, and of all the infinity of Pretenders to it, there are so very few that attain to an indifferent portion of it; certainly those who upon solid Principles of Reason are con­vinced, that they are able to foil and di­stance others in the contentions of Wit and courses of Learning, must be of a miraculous temper, if they do not pride themselves in their own strength and swiftness, and highly contemn the infirmity and slowness of others. Superiority in all cases puffs men up: He that is seated above, looks down with scorn and disdain at those at his feet; and he that knows most, makes his insolent Triumphs upon the Weakness of another. Every man without a Flatterer, hath a very great kind­ness for himself: Self-love is as universal as mankind. There is no man but carries his Darling about him: his own Sayings are all Oracle, and his Actions, Wonder. The Ne­gotiations of a Market, and a prudent Bar­gain; the Intrigues of a Parish, and the busi­ness of Vestry, hath many times made men [Page 11] look big and stately over their brethren, less employ'd in such grand and intricate affairs, made them contemn all others in their Pre­cincts, and think themselves the only Poli­tick Heads, and the fittest Materials to make Ministers of State. As for those who are re­ally so, and deserve that title by a natural acuteness, constant exercise in great business, and long observations of the events of cir­cumstances in humane Actions: with what proud State and Grandeur, they rule the more ignorant and inferiour Officers! How do they over-look Suppliants! What offe­rings must be paid, before you can come to the Grandee himself! What kind of belea­guering there must be of a man! What slow and regular approaches must be made, be­fore you can have any hopes to take him in! let them enquire who are the Followers of Courts, and Hunters of Fortune. And 'twere very well, if the ill effects of Knowledge did not appear any where else. True it is, that knowledge puffs men up, as well as riches: without them it can make a man proud, but in conjunction with them, it is commonly in sufferable.

We come now to speak something to the Practice of men in this particular: and,

• 1. We shall speak of the Antient Philoso­phers. And,
• 2. Of some since Christianity began. And,

1. If we look among the Ancient Philoso­phers, with what strange dogmaticalness did they lay down all their Positions! How im­perious were they in their Conclusions! How earnestly did they endeavour to tye down Mans free Reason to their narrow Princi­ples! and aspire to a Dominion over mens souls, more eagerly than the worst of Tyrants ever did over that of their bodies! They gave another interpretation to [...], and improv'd it into self-conceit and arro­gance. How did they plume up, and swell themselves upon every little invention! Nay, their pride oftentimes transported them into foolish, and sometimes into Tragical At­tempts. If Pythagoras hit luckily upon the so­lution of a Problem, as if the World were made by it for ever happy, an Hecatomb falls for sacrifice, not so much in Gratitude to the Gods, as to raise a Value upon the Worth of the Inventor. An unexpected Acci­dent, [Page 13] and the glory of lighting upon it, makes Archimedes run naked, bawling out his [...] through the streets; and his Knowledge de­vests him of his Shame. But these are things which perhaps may be subjects of mirth, and might please in Comoedy. But when an Em­pedocles shall hurl himself into the flames of Aetna, because he cannot explore the causes from whence proceed those Fountains of Burnings, and inexhaustible sources of Sul­phur: or when the great Aristotle himself, (I speak according to Justin Martyr; for Dio­genes Laertius and Dion. Halicar. give another account) shall tumble himself into the Sea, because his mind is not vaster than that, and cannot comprehend the Nature of it; we ought to deplore that insufferable Pride which an inquisition into the Nature of things brings along with it, which drives men into such desperate Attempts, that they endeavour to be nothing, because they cannot be Gods. In­numerable almost are the Instances of this nature which might be produced: insomuch, that if a true account could be taken, as the Vanity of Sciences might make one of the best; so the Pride of the Sciolists would make [Page 14] one of the most Voluminous Books of the world. What made those Numerous Sects and Divisions amongst them? What cause can be assign'd of their being minc'd into several Factions and Conventicles, but only Pride, oc­casion'd by an opinion of Excellency in Know­ledge? This form'd them into different Classes and Congregations; made them wear di­stinctive beards and habits; every one had a badge of his Order, and look'd very oddly upon any one that wore not the same Cha­racter. Their Principles and their Dictates seem alwayes to be fram'd, rather to oppose, than to establish; and they are not so eager in searching after truth, as in serving their Hypothesis. Nay, when sometimes an ordi­nary Reconciliator might easily have made them speak the same things; and perhaps there might be something of Truth in both; yet they were still obstinate in not understand­ing one another, still perplex'd the matter with abstruse Subtilties and nice Speculations, with new coin'd words and phrases, which were sure to keep them at distance enough; and they dar'd do any thing, rather than hearken to an accommodation; lest the first [Page 15] Proposer should be thought to give up the cause to his imagin'd adversary. Thus the maintaining a Party, still kept up quarrels and dissentions among them, and their whole Lives was nothing else but a state of War: no Rivals in Empire or Love ever more mor­tally hated one another, than the Stoick did the Epicurean, or the Cynic all; they flew from one another, as men do from a Plague; thought one anothers Breath contagious; and there was not more difference in their Doctrines, than in their Dispositions. The Stoick was a Creature of Paradoxes, a very formal piece of Hypocrisie: He was ex­actly the Pharisee of Greece; his pace was so­lemn; and the longer was his beard, the more he presum'd was in his head: he had kept all the commandments of Virtue, or rather commanded Virtue from his Youth: he had odd Expositions on the Laws of Mo­rality and Nature; he talk'd of nothing but high rants of her; and his discourse was still of perfection: he think'd the Gods, that he was not like other men; for he was not only not guilty of all Vice, but of all Passi­ons. He was feated forsooth above all [Page 16] those Storms and Tempests that rowl in the breast of Humane Nature: and yet after all this extravagant boasting, there was so much turpitude found in the lives of most of his Sect, that by some more civil, though not so supercilious men, they passed into con­tempt and a Proverb. The Epicurean (or at least, Epicurus himself) was frugal, sober and temperate enough; but then having gayer Principles, was a man of more refin'd con­versation: his Brow was not contracted in­to Wrinkles, nor his Mind into Moroseness: there was an even stilness in his life, like that of Nature in the World, whose operations he best made out, and whose beauties he contempla­ted. But thus they lived with different man­ners and irreconcileable Opinions; wrote much of Friendship, but practis'd none; con­demn'd pride in their Books, and made it Canonical by their Examples. Nay, if ever Fortune brought them to a conference, their passion still quite extinguish'd their reason; their Disputes ended in Reproaches: and that might very well be, if it is true as one sayes, Qui autem unquam ex Philosophis Virtutem propter se expetendam maxime contenderunt, tantâ arrogan­tiâ [Page 17] inflati fuerunt, ut appareat non ob aliud Virtu­tem expetiisse quàm ut superbiendi haberent ma­teriam.

I pass now to the times of Christianity: and here we find Antichrist working in the ve­ry dawn of it. The pride of the Gnostick made the first Heresie; and the plainness and simplicity of the Gospel, was that which made the esteem'd learned World oppose it. In all Ages ambition or self-conceitedness hath rais'd persecutions, and fram'd divisi­ons: a Julian, a Lucian, or an Hierocles, were men too gallant in their own opinion to stoop to the dictates of Fishermen: the Master's be­ing crucified, was one great cause that his Doctrines were not received: and those which for so many years had been poring after, and tracing Cabbalistick mysteries in Phi­losophy, mightily despis'd that more great one of Godliness; and sought both by their swords and pens to eradicate that Religion, which still grew the faster for its members being prun'd. For the Sword did rather prune, than root out; and still new Armies arose from the slain: there was a kind of seminal principle in the primitive Christians Blood; [Page 18] and their very graves were prolifique; so that after so many Volumes of Satyrs, severe Edicts and merciless proscriptions, it was confess'd, that Christianism was no more to be expell'd the World, than Light. When the greatest Fences and Banks were thrown up against it, it still insensibly gain'd upon them; and at last like an uncontrollable Sea over­whelm'd all oppositions, carried all things along with it in the inundation; and against all the trifling Machinations of weak, but malicious Humane Nature, prov'd it self the Child of Heaven, the Salvation of Mankind, and the Ruine of its Opposers. 'Tis an Ar­rius or a Socinus that makes the deepest wounds in Communion: that is, men elated with a strange opinion of their own worth, whose knowledge hath screw'd them up to the ven­turing upon nice points and subtil Argumen­tations: and rather than think with the Vulgar, they will blaspheme the Nature they cannot comprehend; involve the World into eternal disputes, and themselves into as du­rable miseries, a Scaligers [...] (though in it self no great matter) puffs him up into a whole period of Commendation of himself; [Page 19] and indeed the whole race of Criticks had a particular passion for themselves: his Son contemn'd mankind, and Schioppius him: Lipsius more often comments in praise of him­self, than his Author: and Salmasius rather than be thought to be confuted, flyes into the face of that most Venerable and Sacred person Dr. Hammond, whose almost only knowledge not puff'd him up, and scurrilous­ly affronts him with the meanest of Wit, ill language; whose Name shall flourish, and piety be rever'd, when whole Armies of the little sawcy Grammarians shall rot into for­getfulness, and lye unregarded buried in Dust and Oblivion. It would be too great an injury to your patience, and no very pleasant la­bour to my self, to present you with all the dirt and filth interspers'd in Authors famous enough for Learning, and as infamous for the concomitant of it, Pride. How many Volumes are there in the World, whose sub­ject is little else but breach of Charity? How many great Authors Ink makes nothing but blots upon anothers name? and endeavours to send them down foul to posterity? How few Replications are there, which carry not [Page 20] poyson in them to the Reputation of the An­swer'd? From all which instances and acti­ons, we may very well gather, that knowledge is commonly a troublesome thing to others, and of a fermenting nature in the person that possesses it; and however it may aggrandize a man as to himself, yet really his swelling is his disease; and he may be puff'd up by Know­ledge, but 'tis Charity that edifies, the next thing briefly to be consider'd. And here should I speak of Charity in its full extent and Latitude, I might include in it all the Duties of Christian Religion. I intend to speak of it briefly: and 1. In General: 2. In particular, as it relates to private persons or Societies.

1. In General. And as so, 'tis the noblest and the sweetest of Graces: Charity is the Christian Name for Love: by this I have a kindness and respect for all mankind; and the bounds of my Charity extend as far as those of the Sun: by this I pity the poor Indian, Per­sian, or Turk that dyes in torments by the too severe sentence of a merciless Governour; and I could wish, there were no Tyrants in the World, though I live out of the reach of their long hands, am far enough disjoyn'd from the [Page 21] injustice of their commands, and the severity of their rage: my good wishes reach as far, and my prayers enlarge themselves to the extension of the Universe. By Charity and mutual Love, by what firm bands might Societies be joyn'd? 'twould bring down the conversation of Hea­ven upon Earth, and plant a constant Peace and Serenity here, in some degree like that which the blessed enjoy above. Friendship (which is one of the most beautiful things in the World) is but Charity contracted: and though the rayes may burn fiercer, yet they lose the glories of expansion and diffusive­ness. Charity veils over the fault of an of­fending Brother, and hath mercy upon fail­ings and infirmities; because it considers, that Error sticks as close to man, as his Nature. 'Tis the Devils property, to be Malicious; and his most glorious appellation is, that of Accuser. In all that incomparable Encomi­um of Charity in the 13 ^th to the Corinthians; there can nothing be said of it greater, than that Charity suffereth long, and is kind, and bear­eth all things. There is something looks di­vine in pardoning: and 'tis an attribute of the Deity, to be long-suffering. Charity then [Page 22] lifts us near to Heaven, and assimilates us to that God, who is infinite in forbearing. In a word, 'tis Charity that may make us happy here, and must crown us hereafter. Let then the foolish Pretenders to the Wisdom of this World, grow as big as they please with whimsical Notions of Globules, Vortices and Atoms, let them dote on a Diagram, and be never so deeply immers'd in Number; let them have the tongue of men and Angels, if they have not Charity, they are in the Apostles phrase, as sounding brass, and the tinkling cymbal: things of more noise, than use: which shine, per­haps, but have not any great Reputation for solid Worth. 'Tis Charity, and not great Words and phantastick Hypotheses, that must set a lustre upon all our actions. Heaven is not to be gain'd by proud looks and arrogant suppositions; but by a constant Tenour of bountifulness in our Lives, and integrity in our Actions. He much mistakes his Creation, that thinks, he was made for no other End, than to reflect upon, and admire, and caress himself. That new commandment of loving one another, must be sedulously obey'd: the ema­nations of Good, must constantly stream forth [Page 23] to our Neighbour; and we cannot any way attain to our own happiness, unless we be tender of his. The way of Charity is an easie and a noble way to blessedness.

Since then Charity is so highly accepted of Heaven, and so beneficial to Men, how great and glorious is it in those which endeavour the propagation of it to Numbers? place it be­yond the narrow confines of an Houshold; and as much as in them lyes, strive to dilate its Empire, and make it coextensive to Na­ture? Now though this Universal Charity is every mans duty, yet there is another Particu­lar, the Second thing to be consider'd; for since 'tis impossible this Universal should have any real effect over all the World; that is, I may love all men, but cannot be acquainted with, or at hand to help them; therefore men al­ways though they do not bound, yet they more evidence their Charity according to Relations or Conjunctions, which arise either from Blood, Society or Converse: and indeed eve­ry Man (without any injury to Religion) is so much Lord of his own Charity, as to choose the chiefest object of it. 'Tis true, that I must love my Neighbour, and every man [Page 24] is so; but certainly without offence, I may more encline to him, by whose Wisdom I am instructed, or by whose Bounty supported; I may select him for my Companion before ano­ther, who best suites with my humour, provi­ded it be not vicious; and the Benefits or in­nocent Gaynesses of Life, are Causes enough for preference in Election. I know there are some Men of more Envy, than Wit or Wisdom, that esteem such Meetings and Feasts of Cha­rity, as these we this day celebrate, as the ef­fects of Pride, and the Parents of Separation in a Community; that think Men by thus doing, esteem much better of themselves, than of others; and suppose they make a League against all others, whilst they make one of Friendship among themselves; and what is only Concord, they name Conspiracy. But let such men know, that whilst they pretend a Breach of Charity in others, they make an extreamly wide one themselves; and for want of line to sound the true depth of things, like all Zealots, they grow Malicious, whilst they would approve themselves Instructers. But we are not at this time more bound to satisfie their ignorance, than to love it: Certainly [Page 25] there cannot be any more Natural Cause for the uniting Men into the Conjunctions of Love and Charity, than a Similitude in Edu­cation: the sames Rules and Principles pro­duce most commonly the same Manners, and in spite of Business and all the other avocations of humane life, something will remain of what was formerly imbib'd. We see men of the greatest Business, Wisdom and Grandeur still recollecting what they acted in their first days, and then bringing in some Person, whose Fami­liarity then, was perhaps the Greatest Cause of a Friendship now. If then Likeness and Congruity may be admitted to be the Causes of Friendship and Love; and similitude of Education is the most apt to produce that; we have all the reason in the World firmly to link our selves into a Society, whose first meeting together, sprang from so great a Cause, and hath since produc'd so good effects of Friendship. I know there are some indeed whose neither Wit or Manners could ever prove that they had been in a School; who are alwayes traducing, not only the Method, but the Authors of their education: and of such, the next subject will be their Parents, and the [Page 26] next their God: But certainly all sober men must acknowledge, that they deserve exceed­ingly well of the Publick, that can make them­selves so miserable, as to labour in the instru­ction of Youth: the Toil is theirs, though the fruit be Ours: And yet let the best Man here sink into himself, and he will soon confess, that if he had followed strictly those Princi­ples he brought with him from School, he had been much a better Christian, though not per­haps a Richer Man than he is. 'Tis not the fault of a Seneca, but of Nero himself, that he proves wicked. Let us all labour to live af­ter the practical Principles, at least, which were instill'd into us within those Walls, and make that place henceforward as immortal by our Piety, as some have done already by their Learned Parts. Let us imitate the action of the great Apostle in this day; and if any Man hath been a Persecutor of his Saviour (as every Sinner is) the greater his Malice hath prov'd, the sooner let him return, and appear the more faithful Servant to his abused Lord. Let our Charity to one another encrease, as the Years grow more numerous upon us; and in this innocent Custom continue, till Years [Page 27] shall loose themselves into Eternity: other Actions perhaps may proclaim us Great, but this will declare us Good. Let others upon very strange Principles (as much as they please) think Rebellion Meritorious, and Murder Lawful; Canonize the Authors of Discord, and make Traytors Saints: but let us shew our selves Christians by those Nobler ways of Unity, Concord, Peace and Love, and then our Great Master (who was himself the Miracle of Charity) will lead us into those Serene and Blessed Places, where Love reigns in its full perfection, and a constant Unity and Concord makes Heaven. Let us put up our Prayers then to Almighty God, that He would continue in us this Gift of Charity, the very Bond of Peace; that in helping, sustaining and doing Kindnesses one for another here, we may lye down in the Arms of the Eternal Love hereafter.

Now to God the Father, God the Son, and God the Holy Ghost, be ascrib'd as is most due, all Glory, Honour, Praise, Might, Majesty and Dominion now and for ever.

The Grace of our Lord Jesus Christ, the Love of God and the Fellowship of the Holy Ghost, be with you all. Amen.