Six Sermons, Sermon 1 – Title page 3
AN EXHORTATION TO Chriſtian Charity.
1 COR. 14. 1. Follow after Charitie.
THis Text is for this Time. It is a Text of Charity in a Time that wants it. It was a Prov. 15. 23.word in due ſeaſon, when written firſt to thoſe of Corinth; It is no leſſe in ſeaſon to be ſpoken now to us of England. Corinth 1 Cor. 6. 7.was not diſturbed more, when this was written, then England is by ſutes; Nor is England leſſe diſtracted now, then Corinth was by Schiſmes.
Corinthus then was crumbled into emulous, into envious, into1 Cor. 1. 10, 11. factious Parties, all out of Charity betweene themſelves, by being without all Charity within themſelves: Some for Paul, ſome for1 Cor. 1. 12. 1 Cor. 3. 4, 5. Apollo, ſome for Cephas, and ſo but ſome for Chriſt.
This Text did ſutie with Corinth then, in that condition; it ſuites with England now, conditioned as Corinth was. Our Engliſh Church is Schiſmatized now into a ſecond Corinth; Some for Luther, ſome for Calvin, ſome for Eraſtus, and ſome for they know not whom, for they care not what, to the breach of Charity, to the bane of Chriſtianity.
If ever therefore Chriſtian Charity were a ſubject fit for every Pulpit, it is now: for now is almoſt every Subject out of Charity; yea almoſt quite out of Charity with the Pulpit.
Indeed the Pulpit ſhould never ceaſe to ſound of Charity to the people, when ever ſound Charity indeed is ceaſed amongſt the people.
The Anticellencies of ſome Gifted-men in Corinth did make them famous; their fame did make them proud; their pride did make them factious; and their factions made Confuſion.
That fatall Tragedie of Corinth is Acting now upon our Engliſh Theater. Theſe times have famed ſome for Gifted-men in England; and the Breath of Fame hath puft them up with pride; and pride hath put them into factions; and what can we now expect (without re-union) but Corinths fate, Confuſion?
Had thoſe of Corinth coveted the Grace of Charity to make them humble, as impenſely, as they did ſome other Gifts of Grace to make them admirable, their Church had been leſſe tranſient, but they much more tranſcendent.
But, alas for it! Corinth was ſoone unchurched through the want of Charity in her Zealous Schiſmaticks; and the want of Charity in other Schiſmatizing Zealots, hath unkingdomed many Churches, and may too ſoone unchurch as many Kingdomes.
foreign, There is one Holy Spirit, ſaith holy Athanaſius; Symbol. ſan. Athanaſ.And by that one Spirit there are diverſities of Gifts, ſaith this Inſpired Secretarie of that Holy Spirit.
The ſame Spirit of Gifts was given to ſome of Corinth; and divers gifts of the Spirit were given to divers: For ſome were Gratiae gratis datae, Graces freely given to ſome few, for the good1 Cor. 12. 4. of many others; and others were Gratiae gratos facientes, Graces given to divers, for the good of thoſe, to whom they were given.
The Firſt did make men far more famous, then the Second: But the Second did make men farre more gracious, then the Firſt.
The firſt did make men great. The ſecond did make men good; All were not great by the firſt, that were good by the ſecond. Nor were all good by the ſecond, that were great by the firſt.
Some leading men of Corinth were very famous amongſt their followers, for having the firſt: But very factious amongſt themſelves, for wanting the ſecond. Both firſt, and ſecond were very conſiderable, but the ſecond moſt deſirable. The firſt did make men eminent in the Church: the ſecond did make men excellent in themſelves.
This Grace of Charity in the Text, is of the ſecond ſort of Gifts, and as excellent a Gift it is, as any of that ſort. Farre more excellent it is, then any of the firſt ſort; yea then all that ſort without it. So Aquinas. And he ſpeakes the meaning of S. Paul D. Tho. in loc.Chap. 12. ver. ult. Where the Apoſtle ſtiles it viam excellentiorem; 1 Cor. 12. 31.A way more excellent then that by all thoſe others, though never ſo excellent in their way.
It is the moſt eminent of all the Gifts of Grace; ſaith Irenaeus. And Theophylact commends it, as the way unto them all.Theophyl. ad locum. It is iter ad excellentiam, as Beza has it in his tranſlation of it: that is, the way to Excellency, as it were foreign, by way of Excellency.
It is a Grace, that is a grace to all thoſe other Gifts of Grace.foreign. Indeed thoſe others are but Gifts of Grace; But this is the Grace of all thoſe other gifts.
It is a Grace with which thoſe others are not altogether toforeign. be compared. It is a Grace without which they are not all at all to be computed. They all ſtand but as meere ciphers in S. Pauls Arithmetick untill the figure of Charity be ſet before them to bring them into reckoning.
The Apoſtle makes no reckoning of them all without it. Nor of himſelfe, if hee wants it, though he has them all. As in the foregoing Chap. the firſt three verſes.
1. Though I speake with the tongues of men, and of Angels, and have not Charity, I am become as ſounding braſſe, or a tinckling Cymball.
2. And though I have the gift of propheſie, and underſtand all myſteries, and all knowledge, and though I have all faith, ſo that I could remove Mountaines, and have no Charity, I am nothing.
3. And though I beſtow all my goods to feede the poore, and though I give my body to be burned, and have not Charity, it profiteth me nothing.
As if hee ſhould have ſaid, that all that can be ſaid, with all that can be known, with all that can be done, with all that can be undergone, can doe a man no good at all, without true Charity, for the obtaining of the chiefeſt good of all.
In that foregoing Chapter, this learned Doctour of the Gentiles, prelates the Grace of Charity unto all other Gifts, in three Reſpects.
| 1. | In reſpect of the | Neceſſity | of it. |
| 2. | Ʋtility | ||
| 3. | Stability |
Firſt, hee gives the Prelation to it, for the Neceſſity of it, in the three firſt, or firſt three verſes.
Secondly, he gives the Prelation to it, for the Utility of it, in the foure next verſes.
Thirdly, he gives the Prelation to it, for the Stability of it, in the ſix laſt verſes.
And ſo that Chapter begins, and ends with the Commendation of it; But the Commendation of it ends not with that Chapter: for this Chapter alſo eccho's with the Praiſes of it, and is fronted with an Exhortation to it. In that Chapter St. Paul commendeth Charity to us; In this hee commandeth us to Charity.
foreign.
Follow after Charity.
The Subject of the Text is Charity. And the Charity in the Text is quite againſt diviſions. The Nature of it is conjunctive, rather then diviſive. It uſeth to make up diviſions, rather then to make them. And ſhould I offer to make many, and many diviſions, and ſubdiviſions of this little Text of Charity; I ſhould offer more then a little wrong unto the Charity of the Text.
The Text doth offer it ſelfe entirely to us all, as an Exhortation uſefull for us; and ſo ought we all to take it, and to take it all, without any curious mincing of it▪
Yet for Order ſake, (which is a thing that Charity allowes of, though it likes not of Diviſions) I muſt needs Methodize the chiefe conſiderables of the Text, into this connaturall diſpoſition.
The Text, for forme, is mandatory, or at leaſt commendatory; And ſo commendatory it is, that it is even mandatory; for that which is commended in it, is little leſſe then commanded by it.
And from this Text, as the Subſtance of it, I muſt recommend theſe two Obſervables to you; Namely,
1. The Duty commended in it to be done.
2. The Perſons commanded by it to doe the Duty.
The Duty is expreſſed to the Perſons in the Text, that they may know it; And the Perſons are implyed in the Duty of the Text, that they may know themſelves, and doe it.
The following after Charity is the Duty.
And Ye the Perſons that are to follow after Charity. foreign, follow ye, even all ye, follow after Charity.
The Command is indefinitely given, and therefore univerſally to be taken, according to S. Chryſoſtome, and to the learned Schoole-men.
I ſhall beginne with the Duty charged upon the Perſons; and end with the Perſons to diſcharge the Duty.
In the Duty there are two Remarkables.
The 1. is the Act.
The 2. is the Object.
The Act, follow after.
The Object, Charity.
They that follow they know not what, may loſe themſelves, they know not where. Many have loſt themſelves allready they know not where; yet ſtill are ready to follow they know not What. It is wiſdome for men to know whither they be going, before they be gone they know not whither. Let us be ſo wiſe, as to follow the Apoſtles Direction in the Text, for in the Text the Apoſtle directs us what to follow.
It is Charity, that we are all directed in the Text to follow after; And we, even all we, are directed by the Text to follow after Charity.
Here therefore, let us put Charity before, and follow after it, follow after Charity.
Surely that muſt needs be firſt, that we are all to follow after; and we are all to follow after Charity.
Charity then muſt leade the way, both in the ſhorter Life of my Diſcourſe about it, and in the longer Courſe of each mans life, that is to follow after it. And who can chuſe but love to follow ſuch a Leader? The Leader choſen for us all to follow after is love it ſelfe.
The Word is foreign, from foreign. A theme very pregnant in it ſelfe, and very ſignificant in its ſeverall uſes. Thucydides, Thucyd. de Bello. Pelopon. l. 6. Theophr. de cauſ. Plant. lib 3. L…cian in Timone.and Theophraſtes, with diverſe others have applyed it to diverſe uſes, yet never did they uſe it in a larger, or a better ſenſe, then the Inspired Pen Man of this ſacred Letter.
There are diverſe Words for Love, but none like this. foreign ſignifies to love, but not like foreign. That is to love like a friend; but this like a Chriſtian. That is for love to one, or two; but this for love to all. That is but for a time; but this for ever. For foreign, ſaith the Apoſtle. This1 Cor. 13. 8. love, which is Charity never failes. It is for every Man. And it is for ever in a Man. It lookes at foes, as well as friends, and it looketh like it ſelfe on both. It carryes the kindneſſe of true Affections towards both; And it is carryed in the expreſſions of true kindneſſe unto both. It ſhewes it ſelfe in expreſſions verball; And it ſhewes it ſelfe in expreſſions reall too. It is alwayes cordiall, rather then complementall.
It is in corde, in ore, in opere. In the Heart, in the Tongue, in the Hands. In thoughts, in Words, in Deeds. It is in the Inward Man, and in the Outward too; It is in both towards God, and it is in both towards Man.
The whole Duty of Man, both unto God, and unto Man, requires no more for both, but true, and perfect love to both.
He that loves one perfectly, loves both truely. And he that loves not both truely, loves neither of both perfectly. Ne… D…us fine proximo, nec proxim…s ſin… Deo dilig… poteſt, Saith Peter Lo…bard, Neither God without Man, nor Man without God, canPet. Lomb. l. 3. Diſ. 27. be truly loved.
When the Morall Law was firſt promulg…d upon Mount Sinai, it was given to Moſes in ten Commandements, and thoſe ten were ſo compendious, that M…ſ…s in Holy Language calledforeign Decem verba. S. Hieron. them ten words. Yet leſt theſe ten might ſeeme too many, our Saviour did co…pondiate all in two upon Mount Si…n. And that theſe two might never be ſundred, this Inspired Apoſtle hath ſpoken both in One. Yea, foreign In one word. Galatians 5. 14.
This Text containes that One of Paul. That One of Paul containes thoſe two of Chriſt. Thoſe two of Chriſt containe thoſe ten of Moſes. Thoſe ten of Moſes were all delivered in two Tables, to diſtinguiſh the Duty of Man to God, fromDeut. 5. 22. the Duty of Man to Man. And thoſe two Tables were at firſt delivered both together, that the Duties of both Tables might never goe aſunder.
And it is rightly to be obſerved, that hee who is a good Firſt-table-Man, is ever a good Second-table-Man too. But he who is an ill Second-table-Man, is ever an ill Firſt-table-Man alſo.
That crafty Queſtioneſt in the Goſpell, that asked our Saviour, which was foreign; The great Commandement Mat. 22. 36.in the Law? Would faine have ſeemed a very good Firſttable-Man, by the Queſtion, which hee asked: But he ſhewed himſelfe a very bad Second-table-Man, and ſo by conſequence no good Firſt-table-Man, by his deſigne in asking of the Queſtion:foreign Mat. 22. 35. for hee asked the Queſtion, but onelyonly to tempt our Saviour. And ſo hee ſinned againſt the Second table, in ſeeming zealous for the Firſt. In his greateſt ſeemes of love to God, hee wanted love to Man; yea to that good Man, to that God-Man, Chriſt Jeſus.
Our Saviour was foreign, ſaith holy Athanaſius, God-Man. Symbol. ſanct. Athan. Mat. 22. 39. Charity is as it were a ſummary of all the law and eſpecially of the ſecond Table. Diod…. Annot. Rom. 3. 1 John 4. 20.foreign Perfect God, and perfect Man, to make a perfect reconciliation between… God and Man: And as ſuch a Chriſt, hee checkt thoſe ſeemes of love unto his Godhead, which were without true love unto his Manhood. Indeed hee could not love the one, without the other.
Hee that ſayes hee loveth God, and hateth his Brother, ſayes that which is not true; yea, in plain… tearmes, ſaith S. John foreign, hee is a Lyer. For how can hee love God, whom hee hath not ſeene, when hee cannot love the likeneſſe of God in his Brother whom he hath ſeene?
And this Commandement wee have from him, that hee21. who loveth God, ſhould love his Brother alſo, 1 John 4. 20, 21.
Where love to God does goe before, there love to Man (as ſaith S. Austine) does ever follow after: But where this does not follow after, there that does not goe before. We muſt love both, or we can love neither.
Firſt, wee muſt love God for his owne ſake; And then, weePe. Lomb. l. 3. d. 27. muſt love Man for Gods ſake, as the Master of the Sentences very well.
We muſt love God above our ſelves; And we muſt love ourLevit. 19. 18. Neighbour as our ſelves.
The ſum of all our Duty is but love; And the beſt of all ourLuke 10. 27. love, is our love unto the beſt of all. Deus optimus maximus, God isforeign. Pittic. the beſt, and biggeſt of all, and we muſt love him with the biggeſt, and beſt of all our love.
1. We muſt love God above all: becauſe God is good above all, the greateſt good of all.
2. Wee muſt love God above all: becauſe God does good unto all, and the good hee does, is the greateſt good of all.
3. Wee muſt love God above all, becauſe it is above all the good, that we can doe unto him ſo to love him.
God is love; And God is infinite; And we muſt love him as he1 John 4. 8. Ezech. 10. 5. Pſal. 147. 5. Revel. 16. 17. S. Bern. In tract. de diligend. Deum. is. His love to us is like himſelfe; And our love to him, muſt be like his to us.
The Meaſure of our love to him, (as ſaith S. Bernard) muſt be without all meaſure: for ſo is his to us. And in loving of him ſo, there can be no love loſt between us.
Never did any Man loſe by loving him; Nor was ever anyJude 21. Man loſt, that hee did love. If wee make ſure to keepe his love unto us, wee may bee ſure, that his Love to us will keepe us. Great is Gods Love in caring for us; And great ſhould our care1 Peter 5. 7. be, to keepe his Love unto us; If God be for us, who can bee againſt us? for what cannot he do, where hee will? And where he loves,Rom. 8. 31. what will he not do?
Gods Love to us, is not the love of formality; And our love to God muſt never bee the formality of love. It isAmat Deus ut ametur. S. Aug. Manuel. for our good, more then his owne, that hee loves us; And it ſhould be more for his ſake, then our owne, that wee love Him.
Whom hee loveth, hee loveth to the end. Yet there is noeJohn 13. 1. end of his loving of them. His end in loving us, is our GloryJerem. 31. 3. with him, without all end; And our end in loving him ſhould be1 Cor. 10. 31. the endleſſe Glory of that his love to us.
There is no ſiniſter end in ſincere love: ſuch is Gods Love toforeign; S. Chryſoſt. Hom. 3. us; And ſuch ſhould ours be to him. If ours be ſincere unto him, it will ſurely make us ready to ſerve him; yet not ſo to ſerve him, as to ſerve our own turnes of him, and to turne him off, ſo ſoon as they be ſerved by him.
Indeed there are ſome kindes of Men, that are very kinde to others, when they expect ſome kindneſſe from them. They will have their hands at the Ground in their Saluting of them, when the Ground of their Saluting of them, is to have a hand at them in ſome benefit be them: But no ſooner are all their ends obtained from them, then all their ſeemes of love are ended towards them. And ſtrange it may ſeeme to others, to ſee how ſtrange they preſently ſeeme to theſe. But thus wee muſt not deale with God. We muſt not Court him with meere ſeemes of love. We muſt love God ſincerely, i. e. with our hearts, and we muſt love him intirely, i. e. with all our hearts. The love of Man to God muſt be,
foreign.Mark. 12. 30.
foreign.
foreign.
With all the Heart.
With all the Soule.
With all the Minde.
And it muſt alſo bee foreign, with all the ſtrength.
But how can this be? If we love God thus, with all our hearts, with all our ſoules, with all our mindes, and with all our mights, how can wee love our ſelves, as we ought? Or our Neighbour, as our ſelves?
This quere at the firſt propoſing ſeemes a Riddle, but may beMinus Domine te amat, qui aliquid tecum amat, quod propter t… non amat. S. Auguſt. Confeſſ. Lombar. l. 3. d. 27. thus unriddled with eaſe.
Minus amat, hee loves the Lord the leſſe, that loves any thing with the Lord, which hee loves not for the Lord: ſo S. Auguſtine. But he that loves his Neighbour in the Lord, what loves he, but the Lord in his Neighbour? ſo Peter Lombard.
Now hee that loves the Lord in his Neighbour, and his Neighbour in the Lord, loves neither of both the leſſe, but both the more, for loving of both. Hee does not forſake the God of love, to love his Neighbour, that loves his Neighbour but only for2 Cor. 13. 11. Gods ſake.
All is but love to God; and ſo hee takes it. AlthoughMat. 25. 40. this laſt bee a bearing of love unto him the furtheſt way about.
This Duty of Man to Man, is a Duty of Man to God. By this hee affirmes his love to God, and firmes Gods love to himſelfe.
Now theſe two, the love of Man to God, and the love of God to Man, are points of Catholick concernment. That is the Point of greateſt concernment in all the Law. This is the Point of greateſt concernment in all the Goſpell.
It is the greateſt Commandement in the Law that is, that wee love God. And it is the greateſt Article in the Goſpell that is, that God loves us. On theſe two hang all the Law, and the Goſpell. The whole Law is fullfill'd in that; The whole Goſpell in this. And theſe two mutually depend upon each other to be fulfill'd.Sine fide non diligitur, & ſine dilectione nō creditur. Leo. Serm 7. de Quadr. 1 John 4. 10.
He that does not love God truely, cannot truely believe that God loves him. But hee that truly believes that God loves him, cannot but love God truely againe for loving of him.
Wee love God, (ſaith S. John) becauſe hee loved us first. Our love towards him is but the Reflection of his love towards us.
We believe in him, becauſe we love him. And we love him, as wee believe in him. By believing in him, wee increaſe our love unto him. And by greatning of our love unto him, our beliefe is greatned in him.Galat. 5. 6. Jam. 2. 22.
Faith worketh by love: ſo S. Paul. And by workes it is made perfect, ſaith S. James.
It is by love to God, that Faith does worke aſſurance in us,Fides eſſe poteſt, prodeſſe non poteſt. S. Augu. de Trin. l. 15. c. 18. Jam. 2. 14. of Gods love unto us: But fine amore, ſaith S. Auſtin…, without this love of God be in us, that faith in God, which is profeſſed by us, can bring no profit to us; for foreign, ſaith S. James, what does it profit, my Brethren, though a Man ſayes he hath faith, and hath not works? can faith ſave him? By ſaying, can it ſave him? he ſayes as much, as it cannot ſave him.
Works of love are fruits of faith; but faith is fruitleſſe, where love works not. The love of works, with the works of love, is the ſureſt atteſtation of true faith.
Works without faith are no good works, and faith without works is no good faith. They then are both good, when they are both together. Faith never worketh any good for him that has it, but when it worketh by love. No more does love, but when it worketh by faith.
It is by love, that we fulfill the law of faith; and it is by faith,Rom. 3. 27. that we fulfill the law of love. We muſt love, as well as beleeve: indeed we cannot beleeve unleſſe we love.
The Old Commandement of the Law, and the New Commandement of the Goſpel are both for love; and by true love they are both fulfilled: for love is foreign, the fulfilling of the Law, Rom. 13. 10.and by love is the law fulfilled divers wayes.
Firſt, Love fulfils the Law, as the Efficient Cauſe, by moving ofEffective. us Phyſically to the Obſervance of it.
Secondly, Love fulfils the Law, as the Finall Cauſe, by movingReductiv…. of us Morally to a willing Obedience to it.
Thirdly, Love fulfils the Law, as the Formall Cauſe, by makingFormaliter. Finis in moralibus habet rationem formae. Quodlibet agens propter amorem agit, quode…nque agit. Aquin. …. 2. q. 28. ar. 6. our willing Obedience to it, to be accepted, as the full performance of it.
For love it is that we obſerve it; and by love it is that we fulfill it. There is no keeping of it by us, without the love of God be in us; and there is no love of God within us, without the keeping of it by us. If ye love me, keep my Commandements, ſaith our Saviour, John 14. 15.
Love is the end of the Law. It was Gods end in giving it; and it is our end in keeping it. It is finis Moralis, the end of Intention;1 Tim. 1. 5. and it is finis perficien… too, the end of Perfection, or the perfecting End of our Obedience to it: and is therefore called foreign, The bond of Perfectneſſe.Coloſ. 3 14.
It gives the forme of Perfection, and the perfection of Forme to our Obedience. It perfects all our doing according to the Law; and it perfects all our Beleeving according to the Gospel.
But without this love, our faith is ſaid to be informis, a meere uncouth deformity, in ſome ſenſe. It is onelyonly then formata, a perfectGal. 5. 6. faith, or perfectly formed, when it worketh by love; For it is by works of love, that it is made perfect.Jam. 2. 22.
It is very true, that Charitas non eſt forma fidei, Charity is notP. Mart. in 1 Cor. 13. 3. Charitas non eſt forma fidei intrinſ…ca, d…citur forma quatenus per illam actus ſidei formatur, & perſicitur. Aquin. 2. 2. q. 4. ar. 3. the forme of faith: That is, it is not forma fidei conſtitutiva, but fidei forma conſecutiva it is. It is not that Intrinſecall forme of faith, that gives the very eſſe, or being of faith unto it; but that extrinſecall forme that adds the bene-eſſe, or well-being to it: For faith may be without it, but not well. Some kinds of faith may be without true Charity; but not a juſtifying, not a ſaving faith.
There may be an Hiſtoricall faith without it. foreign, ſaith S. James, The Devils beleeve. They have an HiſtoricallJam. 2. 19. Mat. 4. 7. 8. 19. Mar. 1. 7. Act. 16. 7. 17. 19. 14. Anſel. in. Gal. c. 5. S. Bern. Serm. ad Synod. faith, but they have no Charity. They are Beleevers by ſuch a faith, and yet are Devils for all they beleeve by ſuch a faith. Still Devils, and ſtill Beleevers. And they that have no better faith then this of Devils, (as our Anſelmus calls it, with S. Bernard) may periſh with unbeleevers, and be puniſhed in Hell with Devills, for all their faith.
And a Miraculous faith may be without it too; for ſo the Apoſtle ſpeaketh of it, foreign, Though I have all faith, ſo that I could remove mountaines, foreign, and have no charity, 1 Cor. 13. 2. He ſuppoſeth here, that the oneTotam fidem. Beza. Totā illā fidem. Piſcator. might be without the other, that he might have had the whole of that faith of Miracles, that faith to remove Mountaines, without true charity. Indeed he ſpeaketh onelyonly foreign, by way of ſuppoſition; yet it is aſſerted generally, that what he did butChryſoſt. Baſil. Ambroſe. Auſtine. Oecumenius. Leo, &c. Fulk. Downam, &c. S. Chryſ. de fide & lege. foreign Clem. Alex. l. 5. ſtrom. ſuppoſe, may be indeed. So S. Jerome, and ſo Gennadius, and divers others amongſt the Antients. So Pet. Mart. with Piſcator alſo, and Diodate, with others amongſt the Moderns. But it were a Miracle beyond beleefe, for a man to have a juſtifying faith without Charity: for it is the nature of ſuch a faith to be full of the works of Charity. Such a faith, ſaith S. Chryſoſtome, foreign, even of it ſelfe is full of good works. It is foreign, ſaith Clemens Alexandrinus, a doer of that which is good. It is but fides ficta, ſay the learned of the Schooles, a meere counterfeit of faith. But umbra fidei, the ſhadow of faith, ſaith Maſter Calvin. But the dead corps of faith, ſaith Peter Martyr.Mortua fides cadaver eſt fidei. Pet. Mart. 1 Cor. 13. Rom 1. 17. Jam. 2. 17.
It is very true, that the juſt ſhall live by faith, for ſo ſaith Saint Paul; but then it is as true alſo, that the juſt mans faith muſt live by works of love, for faith without works is dead, ſo ſaith S. James, Mortua eſt per ſe, it is dead when it is by it ſelf alone; And what can a dead faith doe? Quod e…icit tale, illud magis eſt tale, It muſt be a living faith in Man, by which a Man muſt live. He that would live by his owne Faith, muſt give others leave to live by his Charity.
A living faith is ever a loving faith, and a loving faith is everCharitas nunquā o…ioſa eſt, ſemper in alterum porrigit, vel in proximum, vel in Deū. S. Auguſt. Jam. 2. 18. a doing faith. He therefore that ſayes he does beleeve, and does not ſhew it by his doings, doe not beleeve him. Shew me thy faith by thy works, and ſhew me thy works with thy faith. He that ſhews nothing but a faith alone, had as good ſhew nothing, for he ſheweth nothing that is good. Such a faith does make him nothing in Gods account.
He that hath no Charity in his Cribbage, muſt needs be bilkt at his laſt account, for all that faith which he turneth up in his outward Profeſſion of Chriſtianity.
Some well-skill'd in Heraldrie, and in Blazoning of Coat-Armory, Such bearing is to be accounted falſe Arms, not worthy to be received, except in ſome ſpeciall caſes. Sir John Ferne. White Shields were accuſtomed to be beſtowed upon Novices in Martiall affaires, (ſuch as we call Freſh-water Souldiers) to the end they might in future time merit to have them garniſhed with the titles, and teſtimonies of their valorous deſerts; till ſuch time they were accounted of as inglorious. Guillims Diſplay of Herald…y, Section 2.have deemed it a diſhonour for a man to give a Field without a Charge. The Romans ever deemed it a diſgrace for a man to beare an empty Shield, i. e. a Shield without any Pourtraicture on it. And can it be any other then a diſgrace in Chriſtian Heraldry, for a great Profeſſour, to beare the empty Shield of Faith, without any charge of Works, or any Pourtraicture of the Grace of Charity on it?
It is a ſhame for Faith to Schiſmatize from Love. True Faith was never yet a Separatiſt from Chriſtian Charity. The language of Faith to Charity is like that of Ruth to Naomi, Ruth 1. 16. Where thou liveſt, I will live, and where thou dyeſt, I will dye, and thy God ſhall be my God. Faith lives but where it loves, and onelyonly whilſt it loves. Now abide Faith, Hope, Charity, theſe three, but the greateſt of theſe is Charity, ſaith the Apoſtle. Now that is in1 Cor 13. 13. this life, ſaith Diodate, and ſo Primaſins, with diverſe of ourFulke upon the Rhemiſh Teſta. Downhame of Juſtification. own. Now in this life they abide together, and cannot abide to to be aſunder; Hee that hath one, hath all, and he wanteth all, that wanteth any one. So S. Ambroſe, and ſo S. Chryſoſtome. And according to the meaſure of the one, ſuch is the meaſure of both the other.
Quantum credimus, tantum amamus, ſaith S. Gregory; By howEt tantu… speramus. S Gegor. ſuper Ezech. Hom. 22. much wee believe, by ſo much wee love, & vice verſa, by how much wee love, by ſo much wee believe. Where there is a great deale of faith, there is a great deale of love; But where there is but a little love, there is ever but a little faith; And where there is no love, there is no faith. It is our love to God, for his own ſake, that makes us to believe that God loves us; and it is our love to others, for Gods ſake, that maketh others to believe that wee love God. It is that beliefe, that juſtifyes us in our ſelves, and this beliefe, that juſtifyes us amongſt others. It is Faith that juſtifies a Man in foro Conſcientia, In the judgement of his own Conſcience; And it is Charity that teſtifies the the truth of that juſtifying Faith unto others, and ſo juſtifiies him in foro Mundi, in the judgement of the Word: But it is neither faith, nor Charity; nor faith, and Charity; not foreign, nor foreign, not any gift, or gifts of grace in Man, that juſtifiesGratiam juſtificantem, quae eſt Dei in Christo miſericordia, non in nobis, ſed in Dco ſolo collocamus. Whitaker. Tom. pri. lib. 8. Pag. 177. him in foro Caeli, in the Court of Heaven, in the ſight of God; But foreign, That free grace of God in himſelfe towards Man, that firſt moves him not to impute Mans owne unrighteouſneſſe, but to impute the Righteouſneſſe of Chriſt unto him. It is the meere Mercy of God that perſwades him to juſtify a ſinner; It is Faith that perſwades that ſinner in his very ſoule, that hee is juſtified with God, and of him; And it is the Charity of his Workes, by the Workes of his Charity, that teſtifies the Truth of that his Faith, and proves it to himſelfe, and others, and perſwades them to be confident that hee is ſo juſtified. Now this Charity it is, that wee are here exhorted to follow after. And this Charity wee muſt follow after, totis viribus, with all our mights.
The word is foreign, which ſayes as much, as follow it hard,Phil. 3. 12, 13, 14. and follow it home, follow after it, untill ye overtake it. With Xenophon it ſignifies to proſecute; With Lucian to perſecute. It is taken both wayes in the Text, by ſeverall Expoſitors. It isS. Chryſoſt. Theophyl. P. Mart. Wilſon Chriſtian Dictionary. Rom. 12. 14. well obſerved by ſome to referre two wayes in holy Writ; Sometimes to a Perſon, and ſometimes to a Thing. When it referrs unto a Perſon, it is put in the worſe part, and ſignifies to perſecute with a deſire to hurt him; When it referrs unto a Thing, it is put in the better part, and ſignifies an earneſt deſire, and endevour to obtaine. Thus S. Chryſoſtome takes it inRom. 9. 30, 31. the Text. And this Exhortatory Text was firſt Epiſtolized to the Church of Corinth. All they of that Church were then exhorted thus to follow after Charity; but they of that Church were not all that were thus exhorted to follow after it; for all we, in them, were exhorted alſo to it. They were not all exhorted then unto it, as Corinthians, but as Chriſtians; and ſo in them all Chriſtians, as they are Chriſtians, are exhorted to it.
Yee Chriſtians then, yee as Chriſtians even all yee, follow after Charity.
| Yee Chriſtian Magiſtrates | follow after Charity. |
| Yee Chriſtian Miniſters | |
| Yee Multitudes of Chriſtians |
Firſt, yee Chriſtian Magiſtrates, follow after Charity. After Charity towards Miniſters, After Charity to Multitudes, that both Multitudes and Miniſters may follow after you in Charity. The true Charity of a chiefe Commander, is a cheife Commander of true Charity; Love in a Leader of the Multitude, is a Leader of the Multitude to Love. What a Magiſtrate does, hee commands by doing. When Marcus Julius Philippus became a follower of Chriſtianity, many friends, and ſervants, and others became his followers in Chriſtianity. There were many Marii in one Caeſar, ſaid Sulla in Suetonius; And thereSueton. in vit. Jul. Coeſ. Ariſtot. Eth. l. 5. cap. 4. foreign, Nazia. Orat. 20. are many Men, many of the Multitude in one Magiſtrate. The Magiſtrates example is a Law unto the Multitude; Yea the Magiſtrate himſelfe (ſaith Ariſtotle) is foreign, a living Law; a Chriſtian Magiſtrate ſhould be this Law of Love, and the life of this Law. When they that are Great will do good, it is not to be ſpoken, what a great good it is that they doe. It goes well with all, when God makes good Men to be great, and great Men to be good. They then are good, when they duplicate page duplicate page are like to God. And they are then moſt like to God; when they doe moſt good; And they are ever beſt liked of him, that are moſt like unto him. Greatneſſe does well with goodneſſe, and goodneſſe does beſt with greatneſſe. Be then as good as great; and by your greatneſſe leade the way unto this Chriſtian goodneſſe. By the Chriſtian Charity of your goodneſſe, ſet the way unto the goodneſſe of this Chriſtian Charity. Wee are all to follow after Charity; and after you it is, that wee muſt follow after it. In the firſt place therefore yee Chriſtian Magiſtrates follow after Charity.
2. In the next place, yee Chriſtian Miniſters follow after Charity. After Charity to thoſe within; After Charity to thoſe without.
Firſt, to thoſe within, for Charity muſt beginne at home: And ſo muſt this Exhortation unto Charity; it muſt include this Pulpit alſo to incline us all to Charity.
To Charity in our Doctrines.
To Charity in our Doings.
In both to one another.
In both to all others.
To all Magiſtrates above.
To all Multitudes beneath.
The time will not permit my Diſcourſe to ſingle out theſe ſeveralls by themſelves; OnelyOnly in the generall, I muſt tell you, that the Charity wee are to follow after, ſhould rather be in our ſelves towards others, then in others towards our ſelves. Let us then follow the grace of Charity, rather then the gift of Charity; Let the grace of Charity in us towards others leade us, rather then the gifts of Charity by others unto us. Thoſe gifts of Charity to us by others, may happe to leade us wrong; But the grace of Charity in us towards others, may helpe to leade them right. Let us progue leſſe for the profit of gifts, and pray more for the Gifts of the Prophets; And let not Covetouſneſſe make us, to make a prey of Jeruſalem, now in her adverſity; But let Chriſtian Charity now make us, to make ourPſal. 122. 6. Prayers for Jeruſalem; and let us labour by all meanes to make peace in Jeruſalem.
It is ſaid of holy Athanaſius, that hee was diſſidentibus Magnes, Nazian. Orat. 21.A Load ſtone to draw diſſentients to agreement. Oh that all our Tongues were now ſuch Load ſtones to contract the Iron hearts of theſe times to a Chriſtian Monaccord. It is2 Cor. 5. 19, 20 our calling to Preach peace by Jeſus Chriſt to others: Now let us follow our calling, and preach him in peace amongſtConſule Vedeliū de prudentia veteris Ecc. lib. 3. cap. 2, 3, 5, 6. Prolegom. cap. 6. our ſelves. The love of life ſhould make us ſtudy to be quiet; And the life of love ſhould make us quiet, that ſo wee might ſtudy: And our ſtudy ſhould not be by curioſity to make quarrels, but by Chriſtian Charity to make quiet.
When the queſtion was asked, how many Angels might ſtand upon a needles point at once? The Anſwer was, that it was but a needleſſe point to ſtand upon. Let not us ſtand upon ſuch needleſſe points of curioſity, to the breach of Chriſtian Charity. A fraction makes an uneven Reckoning in Arithmetick, and hee that makes a fraction in the Church, will hardly ever make an even Reckoning with God, when hee comes to audite his account unto him. Eroſtratus would needs do ſomethingCarol. Stephan. to be ſpoken of when hee was dead, And what was it, but the firing of Diana's Temple at Epheſus with his owne hands? Let us chuſe rather to be talked of whileſt wee live, for doing nothing in the Church of England, then to be talked of when wee ſhall be dead, for doing ſo much evill to the Church, as the making a combuſtion in it. S. Paul would have us follow after Charity in the Church; let us follow after his example of Charity towards the Church. Never did Pompey the Great, nor Codrus, nor Curtius, nor Brutus, nor Decius, nor Caelius Balbinus, nor any other love their countrey better, then this Apoſtle did the Church; for hee was content, that his own eternallPhil. 1. 23, 24. good in Heaven ſhould give way for a time, to the Temporall good of the Church. Let not us make the eternall good of the Church give way to our Temporall good in it. Let us follow after Charity in the Church, and let us follow after Charity towards it too.
Dives propter pauperem, & pauper propter divitem factus eſt. S. Auguſt.3. And yee Multitudes follow after Charity.
Follow after Charity in giving to each other.
And follow after Charity in forgiving of each other.
Yee Rich follow after both theſe kindes of Charity towards the Poore; And ye Poore follow after both theſe kindes of Charity towards the Rich.
Firſt, yee Rich follow after Charity towards the Poore, the Poore want givers in theſe Times. Alas for them, theſe Times are too hard for the Poore. Bee not yee that are rich too hard for the Times. Bee not Getters from the Poore, when yee ſhould be givers to them; Such Gettings may be great, but they cannot be good. Yet the beſt, and biggeſt gaines are ſuch as are gotten by the Poore, in ſuch hard Times as theſe, I ſay ſuch as are gotten by them, not ſuch as are gotten from them.foreign. Pho…ylid. Phocylides thought it unlawfull for the Rich to be Uſurers towards the Poore. And yet there can be no Uſury more gainefull, or more lawfull then that, which the Rich may practice towards the Poore. But the way is not by getting from them, but by giving to them: for hee that giveth to the Poore lendeth Prover. 19. 17.to the Lord, and hee that lendeth to him ſhall againe receive his owne with uſury.
The Lord himſelfe is the poore Mans ſurety, and hee that hath his ſuretyſhip is ſure. Give then, and it ſhall be given toLuke 6. 38. you; He that hath given you a Precept for the one, hath given you alſo a promiſe of the other. The Poor follow after you for Charity: do ye follow after Charity towards the Poore. And yee Poore follow after Charity towards the Rich: for yee may give to them alſo. Yee may give good words; ye… may ſpeake charitably of them; yee may pray in Charity for them; yee may beſtow the teares of ſorrow on them for the hardneſſe of their Hearts, in that they will beſtow nothing of Charity on you. And Teares (as ſaith S. Chryſostome) are the beſt Almesdeedes that can be done; yet ſuch they are as yee may doe. Charity is of that which a man hath, and not of that which aActs 3. 6. man hath not. S. Peter was poore, yet charitable; Hee had neither Gold nor Silver to give, but ſuch as hee had, hee gave; He give a bleſſing in the Name of Chriſt unto the Cripple. And1 Tim. 2. 1. ſuch as are as poore as that cripple, may beſtow the Charity of their Prayers for a bleſſing upon the Rich. In ſome Pariſhes all muſt be either Givers or Receivers. In Chriſts Church all may be both; All Receivers, All Givers, and all Forgivers too.
Yee then, even all yee, follow after Charity in forgiving others, and in forgiving all, even all offenders, and all offences, For if yee forgive men their treſpaſſes, your Heavenly Father will alſo forgive you. But if yee forgive not men their treſpaſſes, neither will your Father forgive your trespaſſes, ſaith our Saviour Mat. 6. 14, 15. Hee freely forgave his mortall enemies, andLuke 23. 34. Acts 7. 60. prayed for their forgiveneſſe. So did the Prot…. Martyr, S. Steven. And ſo did our famous Cranmer. But moſt men areDr. Fox Act Mon. defective in this kinde of Charity in theſe Times. The very Heathen will riſe up in judgement with the men of this Generation, and condemne them; for many of them were very ready to forgive offences. The Time would faile mee to tell you the ſtories of Antisthenes, and Plato, and Ariſtotle, and Ariſtippus, of Phocion, and of Socrates famed by Apollos Oracle for the wiſeſt man in the World, and of many others, that were eaſily intreated, yea without any intreaties, that were ready to paſſe by indignities. When Calvus the Orator, and Catullus the Poet, had inveighed bitterly againſt Julius Caeſar, hee freely forgave them once and againe. Antigonus, and Alexander, and Auguſtus Caeſar are all renouned to Poſterity for their forwardneſſe to forgive offences. Great Tamberlaine was wont to call himſelfe, the wrath of God: But good Titus the Sonne of Vespaſian, was wont to be called by others, the love of men. Amor, et deliciae humani generi….It is better to be a Titus, then a Tamberlaine; more honourable to be kinde, then cruell. And many Pagans were more worthy of honour for it, then many Chriſtians.
But ſhall the Law of Nature doe more with Heathens, then the Law of Grace can with Chriſtians? Let us alſo practice this forgiving Charity. Forgiving Charity is moſt ſuitable to this Aſſembly. It maketh moſt for making Peace, and that's the end of this aſſembly, as I conjecture.
Give me leave to repeat this Exhortation unto thoſe that are eſpecially concerned in the Occaſion of this Aſſembly, and I ſhall conclude.
In the firſt place, Ye Right Reverend, that are Commiſſioned for the Seat of Judgement, foreign, follow after charity. Ye are now in this Court of the Lords houſe to heare of Charity, and of Mercy; But ye are preſently to remove unto that other houſe of the Lords Court, to doe juſtice, and to denounce judgement. Let this Chriſtian Charity follow your Honours from this Court of the Lords houſe, unto that houſe of the Lords Court, that your Honours may follow after Charity there, remembring Mercy in the midſt of Judgment.
And Ye, that are in Commiſsion for this County foreign, follow after Charity. Follow after it in the County, and follow after it towards the County. Be Plato's Common-wealths men, forforeign. the Common-wealth. Follow after Charity towards the Publick: & remember, as concerning the Private of any, that Charity does no wrong; It oppreſſes none; It packs not the heavieſt burthens upon the weakeſt backs. It does not as Authority does ſometimes. Now whether it were Authority, rather then Charity, thus to charge this publike office of Preaching upon the weakeſt abilities to diſcharge it, ye may be Judges: For my part, I will not, may not judge, what it was that did firſt charge that Publick Authority where it is, ſo full of other Charges. But for this, which concernes my charge, I may ſay, that it was for a man toMat. 7. 12. Luke 6. 31. doe as he was done to, not as a man would have been done to. But now this Charge is even done, and that with Charity. There are but ſome few others, to whom I muſt leave this Exhortation, and ſo diſcharge my ſelfe.
Amongſt thoſe others, Ye Jurors, follow after Charity. And firſt, Ye Jurors of the Great Inqueſts, foreign, follow after Charity. Let no private intereſt be indulged, to the prejudice of the Publick; as the Truſtees of the County, follow after Charity towards it, and ſhew your love unto it. And in private concernments alſo follow after Charity. Conſider well amongſt your ſelves, whether Charity in an Ignoramus, grounded upon this Exhortation, be not better then Extremity in Billa vera, grounded upon bare preſumptions.
And Ye Jurors of Life and Death, follow after Charity. I ſpeak not this in favour of the Tacian Hereſie, or the Manichean, but in love to true Chriſtianity, which proves its ſelfe by all1 Cor 7. 15. 1 Pet. 3. 11. the parts of Charity, and that tells us, that it is better to ſave life then to deſtroy it, when it may be done without injuſtice.
And then Yee Jurors of Niſi Prius, follow after Charity. Your calling to Chriſtianity, and your calling in Chriſtianity, are both to Peace. Your generall calling, as Yee are Chriſtians, is to ſeeke peace for your ſelves. And your ſpeciall calling, as yee are Jurors, is to make peace for others. Let that Peace of God Coloſſ. 3. 15.then rule in your hearts, to the which alſo yee are called in one Body.
It is the buſineſſe of honeſt Juries to end differences, and to make peace; and ſo it is of holy Chriſtians; There is nothingforeign. Jam. 3. 18. more proper to a Chriſtian, ſaith S. Baſil, foreign, then to pacifie Diſſentients. The fruit of Righteouſneſſe is ſowne in peace, of them which make peace, ſaith S. James, And bleſſed are the Peace-makers, ſaith our Saviour, for they ſhall be called the Sonnes of God, Mat. 5. 9. If they be the Sonnes of God that make peace, certainely ſaith, S. Gregory, they are the Sonnes of the Devill, that marre peace, or that hinder it from making. That yee may be ſure to make it, yee muſt be ſure to follow foreign, the things that make for peace; followRom. 14. 19. after Charity, that makes for peace, and that, if any thing will make it; follow after it towards Plaintiffs, and follow after it towards Defendants; And yee Plaintiffs, and yee Defendants, leave following of one another in vexatious Sutes, and follow after Charity.
It was a ſtrange thing to Salvian, in his dayes, to ſee One place his greateſt Happineſſe, in the great Unhappineſſe of an other. Why ſhould it be a thing ſo common as it is, in theſe dayes? The Inhabitants of Japan would needs ſalute by pullingHey'yns Geograp. Orientall Iſlands. off their Shoes, becauſe that they of China did uſe to ſalute by pulling of their Hats. Thus many love to live in oppoſition; And to be like meere Antipodes, in all their wayes, to their next Neighbours. They are eaſie to be provoked, and hard to be intreated, which is quite contrary to Chriſtian Charity; for Charity is not eaſily provoked, it ſuffereth long, 1 Cor. 13. 4, 5. Jam. 3. 17. 1 Cor. 13. 7.and is kinde, ſaith S. Paul; But it is eaſily intreated, ſaith S. James. It beareth all things, it endureth all things, ſaith S. Paul. It envyeth not, it ſeeketh not her owne: not uſque ad apicem juris; To the utmoſt punctilio of right; for ſummum jus ſumma diſcordia, ſayes Martin Luther, The extremity of Right, cauſeth the extremity of Wrangling. Ye Plaintiffs then be perſwaded to remit ſomething of right for Charity ſake, and for Quiet ſake which followes after Charity.
And yee Defendants, follow after Charity, and if it bee poſſible, as much as lieth in you, live peaceably with all Men. Rom 12. 18, 19, 21.Avenge not your ſelves, but rather give place unto wrath; Bee not overcome of evill, but overcome evill with good. foreign, ſaith S. Paul; follow after peace, when the Plaintiff Heb. 12. 14.hath taken it from you, doe yee follow after it, untill yee have overtaken it, follow after it with the Plaintiffe, and follow after it foreign, even with all Men, and follow after it, with an foreign, if it be poſſible to overtake it, and follow after it, with a quantum in vobis eſt, as much as lieth in you to recover it. Be of one minde, and live in peace, and the God of love and peace ſhall be with you.2 Cor. 13. 11.
And Yee, that are Juris periti, yee, that follow the practice of the Lawes of this Kingdome, foreign, follow the practice of this Law of Chriſts Kingdome, follow after Charity; follow after it towards your Clients, and follow after it towards their Antagoniſts. Plead this Law of Chriſts Kingdome to them, as well as the Lawes of this Kingdome for them. Perſwade them to value the Authority of this Law of Chriſts Kingdome, by the credit of the Author. The greateſt Lawyers, and Law-givers amongſt the Heathen, did ever father their Lawes upon the Gods of greateſt credit amongſt them, that men might give the greater reverence to them.
Thoſe Lawes which Lycurgus made for the Lacedemonians Plutar. in vit. …y…ur. Diodorus S…culus.were fathered upon Apollo; Thoſe Lawes which Minos made for the Cretians were fathered upon Jupiter; And thoſe which were made by Anacharſis for the Scythians were fatheredHerodot in Melpo…. Ludovi…. Vives in S. Aug. de civ. Dei Plutar. in vit. Num. Po…p. upon Zamolxis; And thoſe that had no Fathers for their Lawes did finde out Mothers for them. Numa Pompilius that made Lawes for the Romanes aſcribed them to the Goddeſſe Egeria; And Zaleucus that made Lawes for the Locrians aſcribed them unto Minerva. Theſe Gods and Goddeſſes had all beene Men and Women amongſt the Heathens. But the Authour of this Law of Love is none other but the great God of Heaven and Earth; The God of Gods, and Lord of all Lords. And it is hee himſelfe that urges the practice of it; For his ſake men ought to follow it, and in ſpeciall manner towards himſelfe. That Noble Arimathean, that plaid theMat. 27. 57, 58, 59, 60. Sextons part to in-grave our Saviours Body in a Stone, was one of your profeſſion, a worthy Counſellour; Bee yee of hisMark. 15. 43, 46. profeſſion towards Chriſt. Hee ſhewed Charity towards the humane Body of Chriſt, when it was crucified; Doe yee ſhew Charity towards the myſticall body of Chriſt, the Church, which is almoſt crucified. Hee did his beſt to take that Body of our Saviour from the Croſſe, and hee did it. Do but yeeLuke 23. 53. your beſt, to take the Croſſe from this Body of our Saviour, it may be yee may doe it; doe ſomething towards it. The Law of Charity was from our Saviour; And the Charity of this Law ſhould bee chiefely for him; For his ſake then follow after Charity.
And yee, that undertake for others in their Law-caſes, undertake alſo in this Goſpell-caſe for Chriſt, be his Attorneyes. He is the Prince of Peace, be yee all for the Peace of this Prince. BeeIſaia. 9. 6. yee for Chriſt, that Chriſt may be for you; Labour to make peace on Earth for your Chriſtian Clients, that Chriſt as your Advocate, may make peace for you with God in Heaven. Let1 John 2. 1. no one here of your Profeſſion be a Lacheſis, to ſpin out the thread of controverſie, when the Judge would be an Atropos, to cut it off. And when the Judge would be an Oedipus, to unty the knots of doubt betweene Party and Party; Let no one be a Sphinx, to entangle them more, and more. When the Judge hath put the old, and tyred quarrells to their Squatts, let no one start them againe, to be hunted from Court to Court. Let nothingPhilip. 2. 3. be done through ſtrife, or vaine glory. But let all your things be done with Charity. And ſo let the things of all.1 Cor. 16. 14. I have done with you; I have done with all. What I ſay to you, I ſay to all, foreign: Follow after Chrarity.
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FINIS.
THE CONSUMMATION OF FELICITY. A SERMON PREACHED AT St. PETERS Church in the City of Norwich, JUNE, 15. 1645.
St. Chryſoſt. Hom. 5. foreign.
Chaſſanaeus Catalogi Gloriae Mundi ter. par. Dabit Deus gloriam omnibus illis, qui moriuntur in ſtatu bonitatis, virtutis, & veritatis, & qui ipſum diligunt, & ſuam gloriam ſperant.
LONDON, Printed for R. Royſton, at the Angell in Ivie-Lane, 1651.