A SERMON Preached to those, who had been Scholars of St. PAUL'S School, IN GUILDHALL Chapel, LONDON, At their Anniversary-Meeting on St. Paul's Day, 1678/9.  
By W. WYATT, M. A. and Student of Christs-Church in Oxford.  
LONDON, Printed for Benj. took, at the Sign of the Ship in St. Paul's Churchyard. 1679.   

TO THE Right Reverend FATHER in GOD HENRY Lord Bishop of LONDON.  
May it please your Lordship,  
ALthough the ensuing Discourse might by many more Titles justly be styled your Lordship's, yet since it was preached and made public under your Lordship's Government, no Person (but your Lordship) ought to be dissatisfied, that I presume to affix the Name of so Great a Patron, to the Dedication. I had the happiness (though in a lower Sphere) to be known unto your Lordship, in a College where I lived under your light: I had the advantage to partake of those influences constantly dispersed and diffused by the example of your Noblest Education; I there contracted that Veneration and esteem for your Lordship, which I ought always to preserve and acknowledge; and not this Reverence alone, but an ambition of being sheltered under a Name so truly Illustrious, put me beyond all choice, and in a manner destined me to this Address. I most humbly beg the protection of your Lordship's Name for an Author newly complemented (against his nature) into the Press, perhaps at first not altogether with his will persuaded into the Pulpit. If your Lordship shall vouchsafe to favour me so far, I shall be encouraged to have a better opinion of my performances in this kind, and I hope to do better. I may without Vanity say, I have done some things with more accuracy and correctness, but there is a fate in Writing, as in men, the smaller and most inconsiderable are very often preferred; and this is the first known by my name, and the most early Testimony I could with any tolerable excuse (for the occasion) give the World of my endeavour to express myself,  
My LORD, Your Lordship's most devoted Servant, William Wyatt.   

A SERMON Preached at GUILDHALL Chappel.  1 COR. VIII. 1. Knowledge puffeth up, but Charity edifieth. 
THE great Apostle in this Epistle having severely reprehended, and to no less a punishment than a total exclusion from happiness, condemned some abominable irregularities in the Corinthian manners; having declared, that Drinking might be acceptable to a Grecian, but could not to a Christian's God; that Avarice and Extortion could not purchase, nor Thievery break open Heaven; that rail and contemning 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 pure eyes, which are not able to behold the least iniquity; having branded, I say, some brutish sins which Custom 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 itself, (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 Country; 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 expelled all the thoughts of the laborious exercises of Virtue. 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 Virtue; 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 remained among them amidst all their Sensualities, and they made subtle Philosophers, though impious men: in a word, all the world condemned them for their debaucheries, but admired them for their endowments. Their delicacies had drawn to them all the lose that were learned; and there was always 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 tamed before they are taught: and this was the case of the Corinthians, they were the Sophi and the Virtuosos 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 determined always on their own side, and with as much arrogance fixed a note of infallibility upon their own determinations? and what need of edifying to those that had finished 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 Pigmies to those that stand in better lights: all their Tumours 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, easy 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.  
1. If we look upon the words as bearing a relation to the preceding; Now as touching things offered 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 liberty, and by eating meat offered to Idols in their Temples, you give Scandal to many, and in that sin yourselves. 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 yourselves 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 Heresy of the Gnostics, 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 of Words they doted on, and what unintelligible Methods of Science they pursued; how much they did pride themselves about fruitless Genealogies, perplexed Conjunctions and Poetical Pedigrees; How highly they were elated with the occult Philosophies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and empty airy Speculations about the Aeones— by which obscure Cant and dark ways of Expression (as all other Enthusiasts) they set so high a Value upon themselves, that they contemned 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 Monarches 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 vainglorious 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 Gnostics by name, they were Ignorants by their practice; and that a little Charity towards an offended Brother was more acceptable in the eyes of Heaven, and more improved a Professor of Christian Religion, than all their Subtle 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 entire Sentence, without any Relation in themselves, than 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 raised 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 confused 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 strive and contentions are there, who should be accounted superior 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 confused but irrefragable creature goes away in Triumph, and is satisfied to himself that he is the Privy Counsellor of Nature; another sits gravely and speaks demurely, and very superciliously condemns and explodes all other men's 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 heave and throes the little ridiculous saying creeps forth, if it is not acceptable to the height of his expectation, the narrow-souled 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 suffered their Reason, to be abused. You may with more safety despise any part of a man's blood, than that which is elaborated into Spirits for his Brain. Since than 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 Say 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 look big and stately over their brethren, less employed in such grand and intricate affairs, made them contemn all others in their Precincts, and think themselves the only Politic 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 inferior Officers! How do they overlook 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 inquire 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 Ancient 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 tie down Man's free Reason to their narrow Principles! and aspire to a Dominion over men's souls, more eagerly than the worst of Tyrants ever did over that of their bodies! They gave another interpretation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and improved 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, 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 Comedy. But when an Empedocles shall hurl himself into the flames of Aetna, because he cannot explore the causes from whence proceed those Fountains of Burn, 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 one of the most Voluminous Books of the world. What made those Numerous Sects and Divisions amongst them? What cause can be assigned of their being minced into several Factions and Conventicles, but only Pride, occasioned by an opinion of Excellency in Knowledge? This formed them into different Classes and Congregations; made them wear distinctive beards and habits; every one had a badge of his Order, and looked very oddly upon any one that wore not the same Character. Their Principles and their Dictates seem always to be framed, 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 perplexed the matter with abstruse Subtleties and nice Speculations, with new coined words and phrases, which were sure to keep them at distance enough; and they dared do any thing, rather than hearken to an accommodation; lest the first Proposer should be thought to give up the cause to his imagined adversary. Thus the maintaining a Party, still kept up quarrels and dissensions 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 Stoic did the Epicurean, or the Cynic all; they flew from one another, as men do from a Plague; thought one another's Breath contagious; and there was not more difference in their Doctrines, than in their Dispositions. The Stoic was a Creature of Paradoxes, a very formal piece of Hypocrisy: He was exactly the Pharisee of Greece; his pace was solemn; and the longer was his beard, the more he presumed 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 talked of nothing but high rants of her; and his discourse was still of perfection: he thinked 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 feared forsooth above all those Storms and Tempests that roll 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 refined conversation: his Brow was not contracted into Wrinkles, nor his Mind into Moroseness: there was an even stillness 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 irreconcilable Opinions; wrote much of Friendship, but practised none; condemned pride in their Books, and made it Canonical by their Examples. Nay, if ever Fortune brought them to a conference, their passion still quite extinguished their reason; their Disputes ended in Reproaches: and that might very well be, if it is true as one says, Qui autem unquam ex Philosophis Virtutem propter se expetendam maxime contenderunt, tantâ arrogantiâ 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 Heresy; and the plainness and simplicity of the Gospel, was that which made the esteemed learned World oppose it. In all Age's ambition or self-conceitedness hath raised persecutions, and framed 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 despised 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 pruned. 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; and their very graves were prolifique; so that after so many Volumes of Satyrs, severe Edicts and merciless proscriptions, it was confessed, that Christianism was no more to be expelled the World, than Light. When the greatest Fences and Banks were thrown up against it, it still insensibly gained upon them; and at last like an uncontrollable Sea overwhelmed all oppositions, carried all things along with it in the inundation; and against all the trifling Machinations of weak, but malicious Humane Nature, proved itself the Child of Heaven, the Salvation of Mankind, and the Ruin 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 screwed them up to the venturing upon nice points and subtle 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 itself no great matter) puffs him up into a whole period of Commendation of himself; and indeed the whole race of Critics had a particular passion for themselves: his Son contemned mankind, and Schioppius him: Lipsius more often comments in praise of himself, than his Author: and Salmasius rather than be thought to be confuted, flies into the face of that most Venerable and Sacred person Dr. Hammond, whose almost only knowledge not puffed him up, and scurrilously affronts him with the meanest of Wit, ill language; whose Name shall flourish, and piety be revered, when whole Armies of the little saucy Grammarians shall rot into forgetfulness, and lie unregarded buried in Dust and Oblivion. It would be too great an injury to your patience, and no very pleasant labour to myself, to present you with all the dirt and filth interspersed 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 Author's Ink makes nothing but blots upon another's name? and endeavours to send them down foul to posterity? How few Replications are there, which carry not poison in them to the Reputation of the Answered? 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 aggrandise a man as to himself, yet really his swelling is his disease; and he may be puffed up by Knowledge, but 'tis Charity that edifies, the next thing briefly to be considered. 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 intent 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 dies in torments by the too severe sentence of a merciless Governor; 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 disjoined from the 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 joined? '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 rays 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 Devil's property, to be Malicious; and his most glorious appellation is, that of Accuser. In all that incomparable Encomium of Charity in the 13th 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 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 immersed 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 fantastic Hypotheses, that must set a lustre upon all our actions. Heaven is not to be gained by proud looks and arrogant suppositions; but by a constant Tenor 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 obeyed: the emanations of Good, must constantly stream forth 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 easy and a noble way to blessedness.  
Since than 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 Household; and as much as in them lies, strive to dilate its Empire, and make it coextensive to Nature? Now though this Universal Charity is every man's duty, yet there is another Particular, the Second thing to be considered; 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 is so; but certainly without offence, I may more incline to him, by whose Wisdom I am instructed, or by whose Bounty supported; I may select him for my Companion before another, who best suits 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 extremely 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 satisfy their ignorance, than to love it: Certainly there cannot be any more Natural Cause for the uniting Men into the Conjunctions of Love and Charity, than a Similitude in Education: the same's 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 imbibed. 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 ourselves into a Society, whose first meeting together, sprang from so great a Cause, and hath since produced 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 always traducing, not only the Method, but the Authors of their education: and of such, the next subject will be their Parents, and the next their God: But certainly all sober men must acknowledge, that they deserve exceedingly well of the Public, 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 instilled 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 proved, the sooner let him return, and appear the more faithful Servant to his abused Lord. Let our Charity to one another increase, as the Years grow more numerous upon us; and in this innocent Custom continue, till Years shall lose 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 Traitors Saints: but let us show ourselves 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 lie down in the Arms of the Eternal Love hereafter.  
Now to God the Father, God the Son, and God the Holy Ghost, be ascribed 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.  
FINIS.