Works, Biography

Works · Biography

p. ITHE LIFE Of the Reverend and most Learned Ioseph Mede, B. D.

1. IT hath been the practice of the best Historians, sometimes in short Characters and sometimes in larger Descriptions, to represent the Nature, Sayings and Manners of those Persons whose Actions have rendred them Illustrious whether in War or Peace. And it is a Custom very commendable; for by this means a just Right is perform'd to the Glory of their Memories, their Exemplary Vertues are preserv'd in the world by Monuments w^ch Time cannot demolish, and Ingenuous Readers are highly gratified, who are naturally desirous to know as much as they can of those of whom they have heard any thing which is extraordinary.

2. The same Reason hath made it a Custom to write the Lives of Authors eminent for their Learning, and to annex them to their Works. And indeed such Historical Pictures seem no where plac'd more fitly than in the Beginnings of those Books which were design'd by their excellent Authors to promote true Religion and Piety in the world: Men being no less prepar'd for a chearful reception of Divine Truth, when they see it presented by a Worthy person, than they are apt to give an easie credit to good News, when they are perswaded of the Integrity of him that brings it. We have therefore attempted to give a Faithful, though Imperfect, Pourtrait of this Excellent Person, the Author of the ensuing Discourses; that the Reader may know what he was who in so high a degree obliged not only the Age wherein he lived, but all succeeding Generations, by his excellent Studies and exemplary Life. The History whereof is briefly as follows.

3. IOSEPH MEDE was born in October 1586. of Parents of honest rank, at **A Countrytown not far from BishopsStoriford.Berden in Essex, and related (as the learned Mr. Alsop did particularly remark in his Funeral Sermon) to the Family of Sir Iohn Mede of Lofts-Hall in the same County, who did much please himself in so worthy a Kinsman, to whom also (when Fellow of Christ's Colledge) he sent his eldest Son to be his Pupil; accounting it a singular felicity to have him under the care and conduct of so worthy and accomplish'd a Tutor.

4. When he was about Ten years old, both he and his Father fell sick at the same time of the Small pox: to the Father it proved mortal, to the Son very hazardous: But Almighty God, who designed him for a great Blessing to the world, delivered him then out of that, and afterwards out of other Dangers; of which merciful Preservations he had by him his thankful Memorials, the better to excite himself to a due celebration of the Divine Goodness. His Mother afterward married one Mr. Gower of Nasing in Essex, by whom he was sent to School first to Hodsden, and after that to Wethersfield in Essex. In which time going to London upon some occasion, he bought Bellarmine's Hebrew Grammar. His Master, having no skill in that Language, told him it was not a Book fit for him; but he, being of the same generous temper with Demonax, who (as Lucian reports) was foreign, would not be discouraged from the perusal of it; but setting upon it industriously, attain'd no small skill in the Hebrew Tongue before he left the School: by these p. IIfair Blossoms giving an early assurance to his Friends of those excellent Fruits which he afterward brought forth being planted in a very fertile Soil, and one of the most delightful Seats of the Muses, in the University.

5. His Friends, being encouraged by the pregnancy of his Parts, his assiduous Industry and Proficiency in Learning, (the best grounds of Hope) sent him, in the year 1602, to Christ's Colledge in Cambridge, where he was admitted Pupil to Mr. Daniel Rogers, Fellow of that Colledge. When he had been there three years, Mr. Rogers leaving the Colledge, Mr. William Addison became his Tutor, to whose Pupils, after he was Bachelour of Arts, he us'd to read, as afterward, when he was Master of Arts, he moderated at Dis's, upon the desire of his Tutor, one of the then Proctors of the University.

6. The Emprovements which he made in a short time by his industrious Wit were so conspicuous, that they drew upon him the eyes not only of his own Colledge, but of the whole University; which could not but be the more observable in him, because he wanted that felicity of Utterance which useth to set off slight parts, and had so great an Hesitation in his speech as rendred his expression painful to himself and less pleasing to others. Which made him decline (as much as he might) all publick Disputations and other Exercises, as not to be perform'd by him without great difficulty; his Labour in them (as he was wont to tell his familiars) being double to that of others, in regard he was put to study not for matter only, but for words; not to express his mind, (for such words, the matter being excogitated, do not unwillingly follow, and even offer themselves,) but for words that he could utter; yea and to take care to dispose them too in that order, that the contexture might suit with his Ability. Wherein yet he in time became a rare Example, how much a discreet observation of such an Imperfection can work toward the cure of it. For by an heedful inspection into the nature of his defect, what words he most stuck at, either single or in conjuncture, and at what times he was more or less free, he attain'd so great a mastery over that Infirmity, that he was able to deliver a whole Sermon without any considerable Hesitation.

7. That also of his own relation is here not unworthy the remembring, That not long after his entrance into Philosophical studies he was for some time disquieted with Scepticism, that troublesome and restless disease of the Pyrrhonian School of old. For lighting upon a Book in a neighbour-Scholars Chamber, (whether it were Sextus Empericus, or some other upon the same Subject, is not now remembred) he began upon the perusal of it to move strange Questions to himself, and even to doubt whether the foreign, the whole Frame of things, as it appears to us, were any more than a mere Phantasm or Imagination. The Emprovement of this Conceit (as he would profess) rendred all things so unpleasant to him, that his Life became uncomfortable. He was then but young, and therefore the more capable of being abus'd by those perplex'd Notions by which Pyrrho had industriously studied to represent the Habitation of Truth as inaccessible: But by the mercy of God he quickly made his way out of these troublesome Labyrinths, and gave an early proof that he was design'd for profound Contemplations, by falling so soon upon the consideration of subjects so subtil and curious.

8. By that time he had taken the Degree of**…nno 1610. Master of Arts, he had made so happy a progress through all kind of Academical studies, that it was manifest to all that that Title was not (as with too many it is) any false Inscription: He was justly so styled, and was universally esteem'd as one who did well understand all those Arts which make up the accomplishment of a Scholar. He was an acute Logician, an accurate Philosopher, a skilful Mathematician, an excellent Anatomist, (being usually sent for when they had any Anatomy in Caius Colledge) a great Philologer, a master of many Languages, and a good proficient in the studies of History and Chronology, of which we shall give a more particular account in the following part of this short History. We mention these things not only to shew his indefatigable Diligence, but also to declare how great Perfections may be attain'd by an assiduous Industry, and withal to manifest the unreasonableness of that complaint, Ars longa, Vita brevis; by which many think themselves sufficiently excus'd who (as Seneca says) spend most of their life aut nihil, aut aliud, aut malè agendo.

p. III9. His first shewing himself abroad was by an Address he made to that Great Patron and Example of Learning, Dr. Andrews, (then L. Bishop of Ely, afterward of Winchester) in a Latin Tract De Sanctitate Relativa, &c. A piece of that commendable Learning, that, had it been published when it was first written, would have discovered the Author's pregnant Parts, and rais'd his just Estimation in the world. And though himself in his latter time was pleas'd to censure it as savouring too much of his infancy in Divinity, and first thoughts, and affectation of style, (they were his very words to an intimate friend of his solliciting him to publish it) and that upon this score (as likewise because he had in his elder days and upon mature deliberation published in**Upon 1 Cor. 11. 22.1 Cor 11:22 another Treatise of his (besides what he had delivered in publick in his‖‖Upon Levit. 19. 30. Sanctuarium meum reveremini.Lev 19:30 Concio ad Clerum) the Summe and substance of it with farther emprovements of that Notion) he would not permit the forementioned Tract to see the light; yet this early Specimen of his Theological studies gain'd the approbation of so great a Iudgment as his was to whom it was presented, insomuch that shortly after, he having need of the King's favour concerning his Election to a Fellowship, that worthy Bishop stood his firm friend, and not only maintain'd his Right then, but afterward desired him for his Houshold-Chaplain: Which place notwithstanding he civilly refused, as valuing the liberty of his Studies above any hopes of Preferment, and esteeming that freedom which he enjoy'd in his Cell (as he us'd chearfully to term it) as the Haven of all his wishes.

10. And indeed these thoughts had possess'd him betimes: For when he was a School-boy, he was sent to by his Uncle, Mr. Richard Mede a Merchant, who being at that time without children, offer'd to adopt him for his Son if he would live with him: He accepted not the profer, but shew'd betimes that no worldly allurement was sufficient to entice him from his studies. And here it may not be amiss to observe a parallel memorial in the**See. Dr. I…son's Life written by E. V. and his Ep. Dedicat. before hi… l. Book upon the Creed. Life of his honoured friend Dr. Iackson. As they both were eminent for their Sweetness of disposition and carriage, their piercing Wit and profound Iudgment, their unweariedly industrious pursuit after such Notions as were out of the vulgar rode of Studies; particularly their Genius prompted them to enquire into the more Abstruse and Mysterious parts of H. Scripture: so they agree'd in this also, that they were in their youth tried with the like Temptations; for agreeably to what was observed of Mr. Mede, was Dr. Iackson sollicited by his friends at Newcastle to a Merchant's life, as being likely to be a more Gainful course than a Bookish life in a Colledge-retirement. Had they listen'd to such charming suggestions, what gainers soever they might have been by the bargain, to be sure the World had lost those Treasures of Wisdom and Learning which (by the publishing of their Learned Labours) it has been happily enrich'd with. But both of them (surely not without a secret guidance and assistance from Heaven) resisted even in those their younger days any attempt to allure them from a Studious life, and chose rather the humble way, to wrap up themselves in a Gown, as the pious and elegant both Poet and Orator, Mr. G. Herbert, did phrase it, and practis'd accordingly. The All-wise God intended them for better employments and other kind of Traffick than their Friends designed: Through his blessing they traded prosperously in the best Commodities; (for, according to that Arabick Proverb, Ditissimae sunt divitiae Intellectûs) and (which is a rare way of growing rich) they emproved their Stock by their free communicating to others, both of them being worthily honoured for their very communicative disposition. In short, to Mr. Mede (as likewise to Dr. Iackson)**Prov. 3.Prov 3 the Merchandise of Wisdom was better than the Merchandise of Silver, and the gain thereof than fine Gold: He chose the more solitary way of Knowledge, rather than the so-much-beaten and frequented way of Wealth, and made as much haft in his Study to become a more than ordinary knowing and learned man, as others abroad in the World do to be rich even to abundance.

11. Wherefore Divine Providence being favourable to his design, that he might have a fair opportunity to perfect his own Accomplishments, and be the better enabled to promote the good of others, and eminently approve himself the Servant of CHRIST, he was chosen Fellow of that Colledge upon which the Name of CHRIST is called, to whose Service he had seriously devoted his best studies and endeavours. The Fellowship into which he was elected was that of K. Edward's foundation, and therein he was Successor to Mr. Hugh Broughton and Mr. Dillingham, both of them famous for Hebrew learning; the first abroad, the other at home, being p. IVone of those appointed by Royal Authority to translate the Bible. This place was supernumerary to the Institution of the Foundress, the Lady Margaret; a Society of Divines she intended it, and by a Master and twelve Fellows alluded to Christ and his Colledge of Apostles: Which Conceit (as some thought) was intentionally spoil'd by the addition of that supernumerary Fellowship, but however gave occasion of an ill-placed jest against Mr. Mede at his Election; one opposite to his admission venting this piece of wit without either civility or judgment, We are twelve of the Foundation, and there (said he, pointing to Mr. Mede) sits the odd Fellow. Which Conceit could have no true sense as touching the quality and character of Mr. Mede, unless by odd had been meant singular, and that for Piety and Learning; which Eminencies could not make him less eligible according to Statute.

12. Being thus chosen Fellow of the Colledge, he was not long after made Reader of the Greek Lecture of Sir Walter Mildmay's foundation, and held it all his lifetime: which rendred that Tongue, as also several others, very familiar to him. For his constant Readings upon Homer did not only make him perfect in that Author, but he being a diligent Collator of the Greek with the Hebrew, Chaldee and Syriack, acquainted himself familiarly with the Idiotisms of all those Languages at once. He had besides made a Collection of such Greek, Latine and English words as he had observed to have a near sense and like sound with the Hebrew; as we have been informed by some that saw in his study a Book of his in Quarto, containing the Hebrew Radices, &c. with Greek, Latine and English words derived from many of them: By which means as he made the Language more familiar to him, so he consulted the pleasure and advantage of his Friends; being from this store furnish'd with what might render his converse more acceptable to them in whose contentment he had a true satisfaction.

13. He preserv'd his knowledge in Academick Learning by the private Lectures which he read to his Pupils, to whom he was an able and faithful Guide. For, being a Fellow of a Colledge, he esteem'd it a part of his Duty to further the Education of young Scholars; which made him undertake the careful charge of a Tutor: and this he managed with great Prudence and equal Diligence. After he had by daily Lectures well grounded his Pupils in Humanity, Logick and Philosophy, and by frequent converse understood to what particular Studies their Parts might be most profitably applied, he gave them his Advice accordingly: And when they were able to go alone, he chose rather to set every one his daily Task, than constantly to consine himself and them to precise hours for Lectures. In the Evening they all came to his Chamber to satisfie him that they had perform'd the Task he had set them. The first question which he us'd then to propound to every one in his order was, Quid dubitas? What Doubts have you met in your studies to day? (For he supposed that To doubt nothing and To understand nothing were verifiable alike.) Their Doubts being propounded, he resolved their Quaere's, and so set them upon clear ground to proceed more distinctly: And then having by Prayer commended them and their studies to God's protection and blessing, he dismiss'd them to their lodgings. Thus carefully did he discharge the Trust of a Tutor, though he well knew and was us'd to say That the Office of training up young Scholars in the University proved oftentimes but a thankless business. In short, He was not for a soft and easie, self-pleasing course of life; but was most willing to spend himself in a laborious endeavouring the best emprovement (not of himself only, but) of others, those especially committed to his care. And here we might take occasion to recount several of his Pupils upon whom his excellent Instructions were not bestow'd in vain: Some of them Persons of Honour and Eminency in the State, Honourable as well for the noble Accomplishments of their Minds and their exemplary Vertues, as for the height of their Descent and Parentage: others of great Merits and Esteem in the Church, both for their personal Endowments, and for their adorning their holy Function by an agreeable Conversation. But we must respicere titulum, and remember that our present business is to write Mr. Mede's Life and what concerns his Story, rather than the Characters of others, though otherwise foreign **Gen. 6.Gen 6men of renown and‖‖Ecclus. 44.Sir 44 the Glory of their times.

14. To return therefore to our Author: He did so entirely devote himself to the study of all excellent Knowledge, that he made even the time which he spent in p. Vhis Recreation serviceable to his design. He allow'd himself little or no Exercise but Walking; and oftentimes, when he and others were walking in the Fields or in the Colledge-Garden, he would take occasion to speak of the Beauty, Signatures, useful Vertues and Properties of the Plants then in view: For he was a curious Florist, an accurate Herbalist, throughly vers'd in the Book of Nature, not unseen in any kind of ingenuous Knowledges, such especially as were both for delight and use. The chief delight which he took in company was to discourse with Learned friends; particularly for several years he set apart some of his hours to spend them in the conversation of his worthy Friend Mr. William Chappell, (afterward Provost of Trinity Colledge near Dublin in Ireland, and L. Bishop of Cork and Ross) who was justly esteem'd a rich Magazine of Rational Learning, and who again did as highly value the interest he had in Mr. Mede and the singular advantage of his Converse. Accordingly when he was to leave the Colledge and prepare for Ireland, he made it his particular request to Mr. Mede, that he would favour him with his Papers, and permit the transcribing of them for his private use. So high, and yet so just, an esteem had he for those Papers richly stored with unvulgar, but not unuseful, Notions. Mr. Mede, who was made up of love and kindness, did readily gratifie him herein, as he did also afterwards, when he wrote to him from Ireland for more of his Papers, desiring that some that had been his Pupils might transcribe what he would please farther to impart to him, who was one that did highly prize all that came from his deliberate pen: They were the very words of his Letter.

15. In his retirement to his private Studies he employ'd himself principally in a curious enquiry into the most abstruse parts of Learning, and endeavour'd for the knowledge of those things which were remote from the vulgar track. Among other things he spent no small pains (in his younger years) in sounding the depths of Astrology, and much paper he blotted in calculating the Nativities of his near Relations and Fellow-students, having to this Art (as he would say) above all other Studies a natural propension: Yet did not that propension so far sway his Iudgment, as not to discover the vanity and weakness of those grounds upon which the Professors of that pretended Art very often build their too confident Predictions. That which he thought himself to have found by all his search was only this, That the Celestial Luminaries having an unquestionable Influence upon all sublunary Bodies, in the like position of the Heavens, may reasonably be thought to have a similitude in their Operation, and thereby to cause a Sympathy in things produced under like Constellations, and an Antipathy under different. But this not extending farther than a Natural inclination, and being in men alterable by Custom, Education and infinite external impediments, he judged it not (without extream vanity) to be presumed upon as any infallible ground of Prediction of future actions; especially in such things wherein men, acting out of choice, run counter many times to their Natural inclinations. But to give the Reader his positive judgment (as near as we can) in his own most apposite and fit words, thus he was wont in familiar discourse to determine touching the Necessity and Contingency of these Subordinate Causes: That the foreign Coeli does beget in man foreign Temperamenti, and this foreign Temperamenti begets foreign Ingenii, in the way of direct and natural subordination: But that here the Chain is broken off; because foreign Ingenii does beget or produce foreign Actionis in man only contingently and without any necessity. And thus è contrà, That foreign Coeli does beget foreign Temperamenti, and the foreign Temperamenti begets foreign Ingenii; This naturally as before: But that this foreign Ingenii should beget foreign Actionis, this is from no necessity, because it is in mans power and liberty, who is naturally ill-disposed, yet through the emprovements of Art, and especially by the Grace of God, to become good, or better, as the Divine Goodness shall minister opportunity. Which is as much as can be said in so few words, and might determine the question to all judicious and knowing men, concerning the power of the Stars and those Celestial Influences into and upon this inferior world; where their Operations are genuine and natural and properly efficient, and where they have their stint and their Nè plus ultrà, nothing at all to do, unless by a remote disposition, which is properly no Cause at all. This is enough also to vindicate Man, born to Liberty and to command the Stars, from that supposed vassalage whereunto the jugling Astrologers of our days would fain subject him, and cast the credulous world into a Trance of blindness, to believe Lies and Follies and gross Vanities for very Truth.

p. VI16. But leaving the hot pursuit of Astrological fancies, (the busie idleness of some even to their old age) he applied himself to the more useful study of History and Antiquities, particularly to a curious enquiry into those Mysterious Sciences which made the ancient Chaldeans, Egyptians and other Nations so famous; tracing them, as far as he could have any light to guide him, in their Oriental Schemes and Figurative expressions, as likewise in their Hieroglyphicks, not forgetting to enquire also into the Oneirocriticks of the Ancients. Which he did the rather, because of that affinity which he conceiv'd they might have with the language of the Prophets, to the understanding of whom he shew'd a most ardent desire. His Humanity-studies and Mathematical labours were but Initial things, which he made attendants to the Mysteries of Divinity: and though they were Preparatives, as he could use them, yet were they but at a distance off and more remote to his aim; for he had more work to do before he could be Master of his design. A well-furnish'd Divine is compounded of more Ingredients than so. For Histories of all sorts, but those especially which concern the Church of God, must be studied and well known; and therefore he made his way by the knowledge of all Histories, General, National, Ancient and Modern, Sacred and Secular. He was a curious and laborious searcher of Antiquities relating to Religion, Ethnick, Iewish, Christian and Mahumetan: the fruits of which studious diligence appear visibly in several of those excellent Treatises which have pass'd the Press; particularly in his Apostasie of the Latter times, The Christian Sacrifice, his Discourses upon Daniel, his Paraphrase and Notes upon S. Peter's Prophecy, and in (his great Master-piece) those elaborate Commentaries upon the Apocalyps, where the Fata Imperii (i.e. the Affairs of the Roman State) there predicted are to admiration explain'd out of Ethnick Historians, and the Fata Ecclesiae illustrated with no less accuracy out of Ecclesiastick Writers. His Writings best speak his eminent skill in History; yet it may not be amiss to superadde upon this occasion the Testimony of a very judicious person, and one of long and inward acquaintance with Mr. Mede and his studies, (we mean that forementioned ancient Collegue and Consocius of his, Mr. W. Chappell,) who before his going into Ireland was heard thus to express himself, That Mr. Mede was as judicious a man in Ecclesiastical Antiquities, and as accurately skilled in the first Fathers of the Church, both Greek and Latin, as any man living.

17. Unto Histories he added those necessary attendants which to the knowledge of the more difficult Scriptures must never be wanting; viz. an accurate understanding of the Ichnography of the Tabernacle and Temple, the Order of the Service of God therein performed, as also of the City of Ierusalem, together with an exact Topography of the Holy Land; besides other Iewish Antiquities, Scripture-Chronology and the exact Calculation of Times, so far especially as made for the solving or clearing of those difficulties and obscure passages that occur in the Historical part of Scripture, which the vulgar Chronologers have perplex'd, and the best not fully freed from scruple. And how great his abilities were for the Sacred Chronologie, may appear (to omit other proofs) from that clause in a Letter of the then Archbishop of Armagh to him—I have entred upon the Determination of the Controversies which concern the Chronology of the Sacred Scripture, wherein I shall in many places need your help. That great and laborious Work which this equally Learned and Humble Prelate was now entred upon, was his Chronologia Sacra, wherein he intended to confirm those dispositions of Years and accounts of time he had set down in his Annals of the Old and New Testament, lately published by him. This Work had exercised his industry for many years, and he labour'd in it to the last minute of health he enjoy'd; but he lived not to finish it. Yet that the fruit of all his travels herein might not die with him, so much as he had elaborated was published by the Learned Dr. Barlow, Provost of Queen's-Colledge in Oxford, whose great care and industry herein did deserve in this place an express celebration: For such useful Labours justly entitle a man to the honour of being a Benefactor to the world.

18. By the fruit of these Studies, particularly by his happy Labours upon the Apocalyps and Prophetical Scriptures, what honour our Author purchas'd abroad (besides what he gain'd at home) among men studious in this way, and therefore capable of judging, is evident by the many Letters sent him from Learned men in several parts, expressing their own and others high esteem of his Writings: As, the above-mention'd Primate of Ireland, Archbishop Usher, who also acquainted p. VIIMr. Mede with the great esteem that another Archbishop in Ireland had for his accurate labours upon the Apocalyps; The judicious and moderate Paulus Testardus, Pastor of the Reformed Church at Blois in France, who was so highly pleas'd with his Clavis & Commentationes Apocalypticae, as to take the pains (amidst his other pressing labours to translate them into French, designing the printing of them for the benefit of his Countreymen; Lud. de Dieu, a singular Ornament of the University at Leiden, famous at home and abroad for his skill in the Oriental Tongues, whose Letters to and of Mr. Mede were full of honour and respect, and, as a testimony of his great respect, he presented Mr. Mede betimes with his Comment upon the Acts of the Apostles; Dr. Walaeus, Divinity-Professor there, who being one of the Principal persons concern'd in the last Belgick Translation of the Bible, and his care (together with some associates) being peculiarly imploy'd about translating and illustrating with marginal notes the New Testament, (no part of which bred him more labour than the Apocalyps) did hugely applaud himself in the happiness he had to be acquainted with Mr. Mede's unparrallel'd Commentary upon that mysterious Book. The great acceptance and kind entertainment which his Writings found abroad among learned persons, might be confirm'd also from not only M. Hartlib …s but Sr. William Boswell's Letters, who professed It was better than Musick to him to hear the innumerable commendations of so near a Friend. But because we would not exspatiate in this (perhaps invidious) argument, we shall crave leave only to superadde this, That though some at home, less affectionate to studies of this nature, for Reasons best known to themselves, were induc'd to speak somewhat diminishingly, and below the worth, of his Clavis and Commentary upon the Apocalyps; (a Prophet, and a Prophet's Interpreter, wanting sometimes their due honour in their own Country) yet Scholars of good note in their Travels beyond the Sea have heard his Name most honourably mention'd for those Works. And though he was Anonymus in what he had done upon the Apocalyps; yet when Foreiners travelling into England came to visit the University of Cambridge, they would carefully seek him out, and endeavoured to gain his acquaintance as much as any others then more eminent in place.

19. And though possibly it cannot be said that he attain'd to an infallible Solution of every Point in those Prophetick Mysteries, (they being a Depth which perhaps no Humane understanding can reach, till assisted by a more full and clear view of Events;) yet judicious men, who are but in the least candid, cannot but say that he proceeded upon grounds never traced by any, and infinitely more probable than any lay'd down by those who before him undertook that task, and such as, though they should not every-where exempt from all possibility of erring in the application, do yet afford an incomparable help to the understanding of many things otherwise scarce discernible, and in the mean time do strongly convince the over-daring vanity of very many confident, but unskilful, Expositors. So that upon the whole matter we doubt not to affirm, (and for the truth of it we appeal to judicious and unprejudiced Readers) That if Mr. Mede's Method of interpreting the Apocalyps be freely and carefully compared with the elder (we may add also, the newer) methods of any Annotationists whatsoever, it will certainly be acknowledged to be the most natural and unstrained, most agreeable to the style of the Prophets, as likewise to History and Events; and, in short, that his Clavis Apocalyptica (if compared with other Keys) seems most worthy to be deem'd Clavis non errans.

20. Nor is this high, but most deserved, character of his Labours upon the Apocalyps to be disparaged by one or two Exceptions, which the foreign marvellously please themselves in, nay one of them they make the petty matter of a poor rejoycing within themselves: It is their First Exception, grounded upon his Conjecture about the King of Sweden, in his Exposition of the Fourth Vial. But there needed not so much noise nor such a-doe to be made about this. For be it granted that the King of Sweden is certainly meant there, (although the Author doth not expresly name him) yet consider, First, He doth not positively and confidently affirm him to be the person whom God designed to perform the business of this Vial; but intimates only his hope and wishes (in behalf of the afflicted Protestants in Germany) that it might be so: nay instead of a confident saying it would be so, he chose rather to express himself Question-wise, which is the more modest and allowable way: Annon hic est (saith he) p. VIIIquem Dominus exercituum ad hujusce Phialae opus exsequendum destinavit? Which Ingenuity of his might have disposed the less-kind Reader to some degree of Candour, rather than to the indecencies of an hasty and over-severe Censure. Secondly, And the rather may he seem to merit the most candid and favourable usage, because in his Epistle to the Reader, before his Commentary, he makes it his particular request, That the Reader would not over-rigidly censure every passage in his Book, but he pleas'd to read him with that civility and candour and those fair allowances not unusually afforded to the Writings of well-meaning men, such as are free from arrogancy and imposing upon others, and are most ready to express the same Charity and Fairness to other Writers. The request is every way Iust and Necessary; considering that there are more Depths and Obscurities in the Prophetical Writings than in any other parts of H. Scripture; and withal, that the best of men are not priviledged from all possibility of erring, no not in plainer and less abstruse matters than the Apocalyptick Visions, those especially about things future and unfulfill'd. And farther how Necessary the request is as well as Iust, the Author himself hath prudently observ'd in the fore-mentioned Epistle, where, speaking of the Interpretation of Prophecies, &c. he laies it down as a most certain and approved Truth, Nist in hisce talibus liberiùs paulò sentiendi, imò & errandi, venia concedatur; ad profunda illa & latentia Veritatis adyta viam nunquam patefactum iri. Thirdly, Were this mistake as great a matter as some would make it, (which yet was in truth a smaller foreign and more venial, because not express'd positively and confidently, but only in the form of a Question,) yet is there not any just ground from this single instance to disvalue and reject the Author and his Commentary upon the Apocalyps. For this Conjecture, or rather Quaere, of his was no principal or necessary part of the Structure, and therefore by its failing as to the Event doth not so much as endanger, much less demolish, the whole Fabrick. His Scheme of Synchronisms, upon which is grounded his method of interpreting the Apocalyptick Visions stands firm and entire, and is unconcern'd herein. Nor is there any other part of his Commentary endamaged hereby, the truth and solidity thereof not depending upon this Event. Besides, let it be consider'd, that it would be the extremest Severity, the highest Rigour imaginable, to condemn the useful labours of Worthy men for some one misapprehension in a particular of little or no importance to the whole. And what one Author, ancient or modern, (though never so highly meriting) what Book (though never so carefully and exactly written) could possibly scape at such a a rate of judging as this? But to speak yet more closely to the present Exception; Though… here was a mistake in applying the Fourth Viol to that Northern King, yet that mistake in the particular is no real prejudice to the general and main scope of his Interpretation of that part (much less of the other parts) of the Vision: And, considering the abstruseness of the matter, it may be held very laudable not toto coelo errare in the explication of some part of a Vision, especially when other Learned men are deprehended to do so, not only in some one whole Vision, but in a manner universally in the whole Apocalyps; and that not only in those Visions which relate to things unfulfill'd and future Events, (about which if a careful Interpreter be at a loss sometimes and chance to misconjecture, it is more pardonable) but in such Visions and Prophecies as are already fulfill'd, wherein to mistake is the less excusable, because Prophecies are suppos'd to clear up when accomplish'd, according to that of Irenaeus, (which is sometimes quoted to an ill purpose, viz. to damp all modest Enquiries into Prophetical Scriptures) Cùm evenit quod propheratum est, tunc Prophetiae liquidam habent & certam expositionem. And here (if it were not an over-tedio… Digression) it would be no hard task to bring in a large Catalogue of gross Parachronisms, manifest misapplications and mistakes of another nature than this single one they urge against our Author; and these not a few, nor thinly scatter'd in their Comments, but to be met with in every page. The reason of which Misfortune (in which the Interpreters that go the new way are as much concern'd as any) is plainly this, Their want of attending to that only safe Rule and Ground-work of Interpretation, the Apocalyptical Synchronisms; the usefulness and necessity of attending to which is fully made out by Mr. Mede (to omit other places) in his Corollary at the end of his Clavis Apocalyptica: Without this Clue Interpreters will miserably lose themselves in this Sacred Labyrinth; without this Card to guide them in this Mystical Sea, they must needs, like distressed Mariners,**Psal. 107.Ps 107 reel to and fro, and often be at their wit's end. Lastly, Let it be considered that this short passage, concerning the Application of the Fourth Vial, excepted against is not any part of the Author's large and more p. IXthroughly-concocted Commentary upon the Apocalyps; for that ends with Chap. XIV. And as for the following Chapters, what he has briefly observed upon some passages therein, (as in Chap. XVI. which treats of the Vials) he calls only Specimina, his Essays, and First adventures; intending (if he had health and free leisure) to go over them again, and then to perfect his thoughts, and as fully to enlarge himself upon them as he had done upon the foregoing Chapters. This he expresly advertises the Reader of at the end of his Commentary upon Chap. XIV; in the mean while commending these Specimina (which at the sollicitation of some Friends he permitted to go along with his Commentary) to the Reader's Candour and Benignity; persuading himself (as the best natures at least apt to suspect any unkindness) that what he thus offer'd with his right hand, others would not take with their left. This is enough to wash away the supposed stain of this Exception, and perhaps more than was needful, but that some, devoid of Charity: and therefore but**1 Cor. 13.1 Cor 13 tinkling Cymbals, made such a noise about it, such as childishly affect excitare fluctus in simpulo, and love to make ex musca elephantem, ex festuca trabem; in the mean while (through fond self-love and partiality) not minding the more than motes, the great beams in their own eyes, or in the eyes of those whose persons they have in admiration. But to such our Saviour's Counsel is not unseasonable, Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye.

21. Proceed we now (cum bon… Deo) to the Vindication of our Author from the other Exception, which in short is this, That he may seem to have afforded too much countenance to the Opinion of the Chiliasts. This Exception (though not the former) is taken notice of by that Reverend person, who was familiarly acquainted with Mr. Mede, and wrote that short View of his Life, published at the end of his Epistles. And the Sum of the Answer he there returns to this Exception is this, That what Mr. Mede did herein cannot be justly counted any blemish to his name and honour: For grant that Opinion were an Error, yet (saith he) it hath very much to plead its toleration and their pardon that hold it. Whatever it be, it past for a precious Truth, even in the purest and most untainted Ages of the Church, (those next the Apostles) for the space of above 300. years, and had the suffrages of the most eminent Doctors that lived in those times. [viz. Iustin Martyr, (who lived within 30 years of S. Iohn's death) Irenaeus, (who was brought up at the feet of Polycarpus who was S. Iohn's Disciple;) they both lived and conversed with the Apostles immediate Disciples: as also Tertullian, (the most ancient of the Latin Fathers now extant) Cyprian Bishop of Carthage and Lactantius: besides several others, of whose Writings we have only some small Fragments; all these within 300. years after Christ.] Nor was it ever discountenanced, till the Church (recovering breath from her Persecutions) began perhaps a little too much to prize her peace, and (disvaluing her expectations) to set up her rest in her enjoyed tranquillity. And certainly (not to argue its verisimilitude from the consonancy it seems to have with the many glorious**See Dan. …. 44. & ch. 7. 14. Esay 6…, 17. & ch. 66. …2. with many other plac…s in that Prophecy.Isa 6:17 Prophecies of Christ's Kingdom in the Old Testament, which otherwise find many cold interpretations among Expositors) a man can hardly, without admitting it, make good sense of those places in the 20 and 21 Chapters of the Revelation, which tell us of a**See Mr. Medes … Letter to Dr. Meddus, p. 77…. First and Second Resurrection, and of a Ierusalem descending out of Heaven from God: Which last (I have often heard our Author say) seemed to him extremely harsh to expound of the State of Bliss in Heaven; and to make [descending out of Heaven] to signify [ascending up thither] was more absurd than that of the Canonist, who expounded [Constituimus] by [Abrogamus:] So that he was compelled by that and many other places, against his inclination, to allow so much of Chiliasm as might make sense of those Prophecies; yet alway keeping himself from falling into those dotages which some of that opinion fansied, or at least were charged with;**See his Remains, p. 603. where he would have us wary and careful, that we admit nothing into our imaginations which may cross or impeach any Catholick T…net of the Christian Faith. neither denying any necessary Catholick Verity, nor admitting any thing inconsistent with the analogy of Faith; and‖‖See his Preface before his Commentary, p. 435, and what he adds at the end of his Specimen d… mille annis Tubae Septimae, p. 532. submitting his Opinion to the judgment of the Church. And within these limits, I never yet learned why he or any other learned man may not have the liberty of his own sense, or in such Problematical points should incur any censure for dissenting from others. Thus far that Reverend person now deceased, the Author's ancient Friend in the View of his Life.

p. X22. In pursuance of which Argument (to which we hold our selves obliged both from the great zeal we have for the honour of the Author's Memory, and from an honest ambition to endeavour the removing of any the least dissatisfaction which may lodge perhaps in the breasts of some even ingenuous and well-temper'd persons; that so none may be offended in him) it may not be unnecessary to superadd (as a Mantissa) these few particulars. First, That the Author had not the least fond inclination to this or any other Hypothesis, as those have that affect to be talk'd of for some new or uncommon Theory: (his humble Soul was far from any such design of Vain-glory.) Nay when he first applyed himself to the study of the Apocalyps, he came (as he told a Friend of his) with a mind rather possest against it; and (being desirous to differ as little as might be from the sense of others (he tried all ways imaginable to place the Millennium elsewhere, and, if it were possible, to begin the 1000 years at the Reign of Constantine, (for whom he had a great veneration;) which was the commonly-received opinion of those that wrote before him or after him, as Brightman, Grotius and others. But after all his striving he was**See also his Epistle to Lud. de Dieu, (pag. 571.) In quam sententia… de Millenario …e nu…â animi levitate aut studio prae…stero d… …apsum credas velim; sed postquam alia omnia frus…rà ten…âssem, tandem rei ipsius claritudine perstrictum Paradoxo succubuiss…. forced (as he ingeniously confess'd) to yield to the light and evidence of this Hypothesis in a sober and qualified sense. He was forced to it by the unresistible Law of Synchronisms; according to which the Millennium could not possibly be placed otherwhere than it is by him; which he nothing doubted but he had demonstrated in his Clavis, Part. 2. Synchron. 4. and 5. Concerning which performance we shall only say to the Reader, as the Author himself us'd to do, (and it was a great word with him, whenever he brought forth any unordinary and important Notion) Expende, (he would say, or else) Consider it. And here it is not unworthy to be remembred, that the late learned Arch-deacon of Surry, **See his Apol… gy, edit. 3. p. 451.Dr. Hakewell, gives this fair testimony of Mr. Mede, that in his Clavis he hath shew'd himself an able man, and particularly that this part of his Synchronisms is a very exact piece, and such as gives a marvellous great light to the Prophecies of that Book. Besides, this would farther forbid him to make the Millennium: of Satan's being bound and restrain'd from deceiving the world to begin at Constantine, namely, That the great deceiving of the world by Mahometism (a most vile and yet prevailing Imposture) began before less than half of the Millennium from Constantine was run out, and strangely prosper'd in the world for the space of 600 years within that Millennium: and not this only, but Antichristian Idolatry and the greatest Cruelty imaginable against the faithful Servants of Christ fell out within the same Millennium; wherein the Devil was so far from being chain'd and shut up, that he never deceived the world more grossly, nor raged more furiously, and consequently was never more loose and at liberty to do mischief. Secondly, Our Author was not fondly desirous to proclaim this or any other peculiar Sentiment of his before others, as one that was eagerly sollicitous to get Disciples or make Proselytes to his Persuasion. No man did ever dictate less than he, or propounded his Iudgment, with the Reasons thereof, with more modesty and submission: none was more averse from the humour of masterly imposing an Opinion upon others: none with less impatience and more civility could bear anothers dis…ent. It was his own expression, There are few men living who are less troubled to see others differ in opinion from them than I am. If any man can patiently suffer me to differ from him, it nothing affects me how much or how little they differ from me. In short, He was not big with a Paradox, and in pain to be delivered of it, as some are when they have discover'd (as they think) some rare and unvulgar Notion; (which temper in them is a certain sign of a Weak mind foolishly over-pleas'd with its own conceptions:) Nay he was so far from proclaiming this or any other new Opinion, that when he was invited by others to speak of it, (for he chose rather to be led into such discourse than over-forwardly to begin it of himself) he would speak but sparingly and in general, especially before such who for want of age and experience were less prepared for such Speculations; and therefore when such proceeded to enquire more particularly concerning his thoughts herein, his way was not to declare himself magisterially, but having quoted such or such a Text of Scripture) modestly to express himself thus, What if it should be so understood? Why may it not be thus? And when he was urged by Friends to add at the end of his Commentary upon the Apocalyps some Notions of his upon the following Chapters, (that the whole might be the more complete,) he only publish'd a short Specimen or Essay about this Hypothesis, together with some short **See this Testimony illustrated and vindicated from a corrupt reading, p. 533.Notes upon a passage in Iustin Martyr, purporting that it was the General opinion p. XIof all Orthodox Christians in the Age immediately following the Apostles, and that none were known to deny it then but Hereticks which denyed the Resurrection. Let the whole Specimen be carefully perused by any unpassionate and judicious person, and it will approve it self to be a great Instance of the Author's both Modesty and Prudence as to the way of communicating his particular thoughts concerning the Millennial mystery. And accordingly the Reverend Dr. Charles Potter, sometime Provost of Queen's College in Oxford, a person of a very discerning and candid spirit, (in a Letter to his worthy friend Mr. Mason) gave this fair account of Mr. Mede's proceeding in this abstruse Argument, That, whereas others are confident, he does but modestly conjecture, (viz. in his Specimen de Mille annis) and that upon other and better grounds than their dreaming heads ever thought of. Whereas others would sally out into curious and minute descriptions of the foreign, and venture to speak as particularly of the Quality of that State as Dionysius the Areopagite (so called) does of the Angelical Hierarchy, intruding into those things which they have not seen; our Author on the contrary kept himself to Generals, industriously abstaining from expressing himself de modo or concerning the particularities of the state of Christ's Kingdom, and was far from being definitive in the least as to any circumstantial account thereof. This was his pious Prudence: He contented himself with that more General account the H. Scripture gives of this Millennium, and in his explication of it he kept within the compass of that foreign or Form of Ecclesiastical Doctrine set forth by the First Nicene Council, not swerving one jot therefrom, as he somewhere professeth in his**See Epistle LII pag. 813. Epistles. Yea so cautious and careful was he not to determine positively where the Scripture was not express, that he confessed he durst not so much as imagine that Christ's presence in this Kingdom should be a Visible converse upon Earth. He was also well aware that some both of elder and of later times (degenerating from the Piety of the most ancient and purest Ages of the Church, and swerving from that Primitive sober sense and harmless Notion of the Millennium which the Christian Church generally entertain'd in the days of Iustin Martyr) had shamefully disfigur'd and deformed it with several erroneous conceits and idle fancies of their own. But herein our Author's name and reputation is not concern'd; he had nothing to do with the wood, hay and stubble, which some foolish builders had built upon the old foundation, nor with those unseemly assumenta and disgraceful opinions which some (that were miserable bunglers at the Interpretation of Prophecies) had fastned upon the ancient Hypothesis: He disavow'd with as much zeal as any one the extravagancies of such men; and yet he would not in a rash heat wholly reject an ancient Tenet for having some Error annex'd to it, for so he might sometime cast away a Truth; as he that throws away what he finds because it is dirty, (it was his own comparison) may perchance cast away a Iewel or a piece of Gold or Silver. Thirdly and lastly, (to conclude this argument) His Notion of the Millennial State was both Pure and Peaceable, and therefore not unworthy of a fair construction. Pure and clean it was, altogether free from the least suspicion of Luxury and Sensuality. It was his**See his Remains, p. 6…. express Caution, to beware of gross and carnal conceits of an Epicurean happiness misbeseeming the Spiritual purity of Saints. If we conceit (saith he) any Deliciae, let them be Spirituales, which S. Austin confesseth to be Opinio tolerabilis, (lib. 20. De Civit. Dei.) And therefore he was justly offended with Hierom. who (being, according to his wont, a very unequal relator of the opinion of his Adver…aries) imputed to the most ancient Fathers of the Church such an Unspiritual notion as this, That the Felicity of this State was Beatitudo ventri & gutturi Iudaico serviens; and in several parts of his Writings, he has clearly detected the unfaithfulness and falshood of Hierom in loading those Holy Souls with the charge of Iudaism and Epicurism; as foul and undeserved an aspersion as could be imagined. And verily such a Sensual State is so contrary to the character of the Kingdom of Christ and the true importance of what is meant by Reigning with Christ, that it is no other in reality than the Kingdom of the Devil and a Reigning with him. He well remembred that the proper Character of the New Heavens and the New Earth (that is, of the World renewed) is thus described in**2 Ep. c. 3. S. Peter's Prophecy—foreign, Wherein dwelleth Righteousness. A greater increase of Piety and Peace than has yet been in the world, is that which makes up the Primary notion of Felicity of the foreign or World to come. And what hearty Christian does not most affectionately desire that Righteousness and true Holiness, Peace on earth and Good will towards men may spread and obtain more universally in the world? These p. XIIthings would as naturally make the world Happy, as the abounding of Iniquity with the decays of Charity in any age makes the world Miserable. Nor was his Notion lets Peaceable and Pure, as may partly appear by what hath been already observed. He was a true Son of Peace, and lived a life of Obedience to the Laws of the Realm, and of Conformity to the Discipline of the Church: He**P…. 24. feared both the Lord and the King, and medled not with them that were given to change. And his Writings bare the Impress and Character of his Peaceable Spirit and Life; for, not one clause, not a syllable, not foreign, that naturally tends to blow men up into such furious heats as threaten publick Disquietnesses and Embro…lments, is to be found therein, as neither in the Writings of Iustin Martyr, Irenaeus, Cyprian and others of utmost Antiquity, whose Doctrine touching this Point, as also their Practices, were far from any shew of Unpeaceableness, far from provoking to any thing but Love and Good works. As our Author himself was a man of a cool Spirit, (**Prov. 17.Prov 17 foreign) so likewise is his Notion and representation of the Millennium cool and calm and moderate, not ministring to Faction and Sedition, to Tumults and subversion of all Degrees and Orders of Superiority in the publick. And assuredly the Happiness of the Millennial State shall take place in the world without that Disorder and Confusion which some men have extravagantly imagined, men of unhallowed minds and consciences, who, judging of things according to the lusts of ambition and love of the world reigning in them, have deprav'd and stain'd this Primitive Tenet, the ancient, sober and innocent notion of the Kingdom of Christ, as likewise every other Mystery, with not a few carnal conceits and intolerable fancies of their own: And thus**Titus 1.Titus 1 unto them that are defiled is nothign pure. Nor shall thoseaaActs 3. foreign. Times of cool refreshing.Acts 3 Tempora refrigerii ever be brought in by hot fanatick Zelots, men set on fire, (in the Psalmist's phrase) and ready also to set on fire the Course of Nature, (as S. Iames speaks) such as are skilful only to destroy and overturn;bbIsai. 59.Isa 59 Destruction and Wasting are in their ways, (they are good at making the World a miserable, uncomfortable and unhabitable place) but the way of Peace they have not known, (as for Peace and Charity, they have no right sentiments thereof, and know not what belongs to them.) And therefore the Temper and Frame of their spirit being perfectly contrary to the Temper and Quality of those Better times, they are thereby render'd uncapable either of furthering and**2 Pet. 3.—foreign.2 Pet 3 hasting the Felicities of the New Heavens and Earth, or of enjoying them when the New Ierusalem shall be come down from God out of Heaven, and the Tabernacle of God shall be with men. For the primary Character of that Future State being (as was before observed) Vniversal Righteousness and Good will, Piety and Peace, it naturally follows, That they who are men of embitter d passions and of a destroying Spirit, altogether devoid of civility, gentleness and moderation, kindness and benignity towards men, and altogether unacquainted with what is lovely, decorous, venerable, praise-worthy, equitable and just, can have no part nor lot in this matter; so gross and course a constitution of spirit as theirs is speaks them unqualified for the Happiness of this Better State. Nor can they ever be made meet for the World to come and the Kingdom of Christ, till they have got the victory over their Self-love and Love of the world, over their Pride and Envy, their Wrath and Bitterness, their enormous Affections and the Lusts that war in their members; howsoever they may vainly conceit and fansy themselves to be upon easier and cheaper terms Kings and Priests to God, fit and worthy to reign with Christ, though they never suffer'd with him, nor was their old man crucified with him, that the body of Sin might be destroyed, as the Apostle speaks, Rom. 6. And thus we have seen that our Author's Notion of the Millennium was both Pure and Peaceable, and consequently right and genuine, (these being the two first Properties of the Wisdom from above, in S.ccCh. 3. 17. Iames's account:) As for any other representation of it, which isddVer. 15. Earthly, Sensual, Devilish, (the three Properties of the WisdomeeIo. 8. 23. …e are from beneath.John 8:23 from beneath) our Author had nothing to do with it, nor with the Patrons thereof, his Soul came not into their secret. And therefore if any ill-temper'd persons, men of wild Principles and Practices, should abuse his name to the countenancing of any bad purposes and selfish designs: (as Antinomians have in like manner abused the names of some ancient Protestant Worthies to the gracing of their unwholsome Opinions,) if any unlearned and unstable souls wrest S. Iohn's Apocalyps and the Prophetical Scriptures; (as well as some did in S. Peter's time the foreign in S. Paul's Epistles, and do so still) they shall bear their own condemnation, they do it foreign to their own destruction: But in the mean while S. Iohn, S. Paul, the Prophetical Scriptures are holy, harmless and without fault; nor ought our Author p. XIIIand those Protestant Writers to bear the blame of other mens either misapprehensions or misdoings; but let every man bear his own burthen. It is no new thing, but is and hath been an usual artifice of worthless men to derive some reputation to their Opinions and Practices from the pretended authority of some worthy and excellent Writers: and we are the less to wonder at it, since they have not spared in the same kind to abuse the divinely-inspired Prophets and Apostles. Yet should not this (or the like) abuse of S. Iohn's Apocalyps and other Prophecies be deem'd a sufficient ground to disswade from the study of the Prophetical Scriptures, no more than the abuse of some passages in S. Paul's Epistles to Antinomianism and evacuating of the Law, should be of force to take men off from the study of S. Paul's Writings. Nay rather should all serious and judicious persons, out of an holy indignation against such wrongful perverting of the Holy Oracles of God, excite and oblige themselves unto a more studious enquiry and diligent search into the genuine meaning of those Scriptures; that thereby they may be the better enabled to detect the falshood of those Glosses which men of corrupt minds have for their own ends put upon them, and by discovering the true importance and scope of such Prophecies put to silence those men of Noise and Confidence rather than of Reason and Iudgment. And certainly this would be the happy effect of such studious diligences: For they should find that S. Paul's Epistles afford no favourable countenance to Antinomian principles, nor do in the least disparage the indispensable necessity of internal Righteousness and uniform obedience to the Divine Law. It would also appear to them that S. Iohn's Apocalyps contains nothing that may in the least encourage to disobedience and disorder; but on the contrary represents Christian Kings and Princes (those that are Defenders of the Holy Apostolical Faith) under a fair Character, as**Rev. 21. 24.Rev 21:24 Friends to the Holy and Beloved City, the New Ierusalem, but Enemies to the Whorish City, the mystical Babylon, which they shall**Ch. 17. 16. hate and make desolate: They shall do it; not the People without their Princes, but Kings with the help of their Subjects; so hard a work requiring many hands, and the concurrence of several aids. These Three Considerations (and more such might have been added) may amount (we hope) to a full Answer to the second Exception: And these severals being laid together may be available (through God's blessing) to recover some from their inward malady of an Uncharitable Censorious humour, and to sweeten others who have some disgust against the Author and particularly upon the score of this Exception. Nor was this an unnecessary Digression, (if any Digression at all) it being of so grand importance for the vindicating of the Author, in whose Story and Character we are now concerned, as also of those Holy and most Ancient Fathers of the Church, and withal of their sober and harmless Notion of the Millennium, yea and for the vindicating of the Holy Scriptures themselves, from all unworthy misconstruction.

23. Having thus somewhat largely (though not without good cause) evinced both the great Exquisiteness and the no less Usefulness of Mr. Mede's Labours in that Masterpiece of his, his Key and Commentary upon that mysterious Book of the Apocalyps, (a well-chosen Object for his great Understanding to exercise itself upon;) we proceed now to observe to the Reader, That besides these, his Endeavors were happily employ'd in other (though neither easie nor ordinary) undertakings. For his noble Genius leading him on to encounter difficulties, he ever seem'd most delighted with those studies wherein he might strain the sinews of his brain: And as if he accounted them but Half-scholars that did only ex commentario sapere, and knew only so much as taken up from others they held in memory, he was not wont to take Expositions of Scripture upon the credit of any Author, how great or plausible soever, nor to look upon their Resolves as if they were Hercules's Pillars with a Nè plus ultrà upon them. And therefore he used, as occasion offer'd itself, to set upon those difficult places of Scripture which seem'd to be of more use and concernment, and much time did he spend that way to give light to those foreign and dark places in Holy Writ; so that scarce could the question be propounded to him about any obscure and knotty passage therein, whereabout he had not bestowed many serious thoughts before-hand. He was taken notice of by many for his singular faculty in this kind, and sent too by several Learned men for his resolution of such Doubts; which was usually so clear, that there was no person, who loved Truth and was not addicted to jangling, but would be satisfied with his Answers, if not as certain and unquestionable, yet as ingenious and very probable: insomuch that Strangers of other Universities, who had never seen him, gave him this high Elogy, That for assoiling of Scripture-difficulties he was to be reckoned amongst the best in the p. XIVworld. It is agreeable to this which the learned Mr. Alsop spake of him in his Funeral Commemoration before the University, That if he had been encouraged to write in difficiliora loca Scripturae, and that God in mercy to the world had been pleased to lengthen out his days, assuredly he would have out-gone any Author then extant, and probably would have given light to some hard places of Scripture which now may remain dark and unassoiled till the last Day of Iudgment.

24. As these various Perfections and useful Accomplishments made his company very desirable to Scholars, so the goodness of his Disposition made him equally Communicative and free to impart his Knowledge to those who came to him either out of the same University or from abroad. To these he used to impart himself with that willingness, that it seem'd questionable whether had the greater desire, they to hear, or he to communicate his Studies to them: Which made a familiar Friend of his once merrily to say to one that, having been partaker of his discourse, gave him thanks, That he might spare his thanks; for that they were not so much beholding to him for delivering himself to them, as he was to them for hearing him. For this great advantage he made himself of the Civility which he shew'd to others, that by the communication of his Notions to his Friends they became so fixed in his memory, that he was afterward able readily to deliver them in a well-form'd discourse, and was wont, as often as he had occasion to express himself in publick, (especially in those Colledge-exercises which they call Common-places) to make use of the fore-mentioned Discourses, which with a little labour he could put into an apt form. Some of which are those excellent Diatribae, which with the rest of his Works are published for the common Benefit of the Church. Which though but few in comparison of that great store wherewith so rich a magazine was furnished, yet even in those few he hath discovered more rare pieces of recondite Learning than are to be found in some vast Volumes of many much-admired Authors.

25. Concerning which Diatribae this is fit to be advertis'd, That though there are in some of them several things of a strain that transcends the capacities of common Readers, yet it would be a great mistake for that reason to suspect this worthy person as guilty of Ostentation or Affectedness. For as they were Academical Exercises, and not fitted for a vulgar Audience; so he himself was of all knowing men the greatest Hater of that vanity. He always disapprov'd the unnecessary quotations of Authors, and the use of Forein Languages and Terms of Art in popular Sermons; and expressing his dislike of such practices, (too much in use among some, not only young Fellows of Colledges and other young Preachers, but even those of more age and experience) would sometimes say, That they savoured of as much Inconsiderateness, as if Shooe-makers should bring Shooes to be drawn on with their Lasts in them: judging it a scarce pardonable folly for men going about the instruction of the ignorant, to propound things in such Terms as themselves understood not till they had spent many years at the School or University; and which, how significant soever in themselves and to the Learned, yet were but as so many Stumbling-blocks to common Auditors, or at the best but as Stiles, which though some might possibly leap over, yet they interrupted the progress of their attention.

26. Nay, to give this Excellent person his just right, he was so far from the vanity of Ostentation, that it is hard to say whether he was more eminent for his rare Knowledge, or for his singular Humility and Modesty in valuing his own Abilities; insomuch as he could not without trouble hear of that great Opinion and Esteem which some (deservedly enough) had conceived of his great Learning: he owning only some diligence, freedom from prejudice and studium partium, as his best abilities; as himself hath excellently express'd it in a**See Ep. 96. p. 881. Letter of his to his friend Mr. Samuel Hartlib. To which may be added, That having received some notices of the great value which some Learned men both at home and in a forein University put upon his Apocalyptick Labours, he made only this modest return to a Friend, who perhaps thought he might highly please him with that news, That he saw no great cause for all that why he should think much better of himself; adding withal, That he had frequently observ'd it to be the hap of many a Book that had little or no worth in it, to find applause in the world, when in the mean while a well-deserving Book is scarce taken notice of. So far was this Good man from all proud self-reflections, from glorying in his wisdom and strength of Parts, or in any performance of his own. p. XVOf this rare Temper of Spirit this also may be remembred as another pregnant Instance, That when he was earnestly importun'd by some to write in difficiliora loca S. Scripturae, (for which task he was incomparably furnished) he answered with a sigh, No, and being pressed to give a reason; besides many things which he offered, as That it required … more time than he could reckon upon he had to live, and 2 more and better Books than he had at present or could command, and 3 that such a work must be done in an Age when mens thoughts are not imprison'd or circumscrib'd within the pale of over-ruling parties; he added this also, 4 That it would require more Learning than he had or was capable of.

27. To omit many other Instances of his Humility, (for his life was full of them) we shall add The little desire which he had either to Academical Honours or to great Preferments and worldly Advantages. For the former, this may not unfitly be here remembred, That he was studiously regardless of Academical Degrees, as being unwilling to make any great noise and report in the world: And, but that he was overpower'd to do it by the then Master of the Colledge, he had never so far proceeded as to have been**Anno … Bachelour in Divinity. Thus he express'd himself to some in private. A Master of Arts he was, and a great Master of them too before he was so call'd; but more than so to be he affected not. An argument that that Grace was eminent in him, wherein others most commonly are too short and defective. And for the latter, how far he was from any ambitious and eager pursuing the advantages and great things of this world, appear'd, as by his refusing the offer made him by his Unkle, and that also by the then Bishop of Ely, (which we intimated before) so likewise by his modest denial of the Provostship of Trinity Colledge near Dublin in Ireland, to which he was elected upon the recommendation of another great Prelate, the L. Primate of Armagh, and by his unwillingness the second time to accept of it, when he was in danger to be put into that Preferment. The height of his Ambition was only to have had some small Donative sine cura made additional to his Fellowship, or to have been placed in some Collegiate Church or Rural Colledge: Some such place of quiet retirement from the noise and tumults of the world, with a Competency moderated by Agur's wish, (Neither Poverty, nor Riches) was the top and utmost of his desires. And yet when he spake thus, he would add, not that he should be restless or discontented till he could obtain some such thing, but to shew what kind of life he did affect, and in how low an Orb of this world's Preferments he would have been content to be placed. This sense of his mind is clearly express'd by himself in a Letter of his to a worthy Friend, (written upon occasion of certain ungrounded conjectures made by some upon his being by the then Archbishop of Canterbury admitted into the number of his Chaplains) in which he affirms That he had lived, till the best of his time was spent, in tranquillitate & secessu; and now that there is but a little left, should I (saith he) be so unwise (suppose there were nothing else) as to enter now into a tumultuous life, where I should not have time to think my own thoughts, and must of necessity displease others or my self? Those who think so, know not my disposition in this kind to be as averse as some perhaps would be ambitious.

28. This inward sense of his Soul (which was also his most deliberate choice) did not arise from any sad melancholy or sour discontent upon some great disappointment, (for he that had no great Ambitions could have no great Disappointments;) nor did it spring out of a fond and over-dear affection to Privacy, or from an unfitness for business and converse with the world, (the property of some who are styl'd Mere Scholars;) for his Collegues, and others who had the happiness to be acquainted with him, knew him to be a person of singular Prudence and admirable abilities both for giving pertinent directions and advice in any important case, as a Friend, and for the managing of Colledge-affairs, as Fellow, and for discharge of his particular Trust, as Tutor. He was wont indeed to call his Study his Cell; but not as if he meant (according to the lazy and useless Monastick way of life) to immure and shut up himself there from converse with others. He was far from affecting such an unprofitable, unactive Solitude: for none was more free and open for Converse, especially with ingenuous and inquiring Scholars. Let who would repair to him, provided they were not captious and impertinent, he would give them their fill of discourse, and enlarge to ample satisfaction; yea he would farther take the pains, if so much were desired, to give his full mind in writing; even himself would do it without the help of an Amanuensis.

p. XVI29. There is one thing more to this purpose which here offers it self to be considered, That though our Author loved a retired studious life, yet his Thoughts were not shut up within his Cell; but his Soul covered the whole Earth, (to borrow that expression of**Chap. 47. 17. Siracides concerning Solomon) his Heart was as large and wide as the Universe. He so lived and was affected as became a Citizen of the World: More especially, as became a Christian and a member of the Church Catholick, his Thoughts and Cares were particularly concern'd in the affairs of Christendom. And accordingly for the gaining of forein Intelligence (besides his Letters from some knowing Friends with whom he kept correspondence) he was not unwilling to expend yearly something out of his small Incomes, and when he sent it to such as were at charge to furnish him (weekly for the most part) with Intelligence, he us'd in his Letters to them to call it His Tribute, (that was his word, implying his ingenuity and withal his respect; not Wages, or any the like word of a mercenary or servile signification:) and to one of them he was pleas'd once pleasantly to say, I am neither Dean nor Bishop; but thus much I am willing to set apart to know how the World goes; adding that if it were with him as it is with some (whose Incomes were greater, and who wanted neither Riches nor Honour, but a good Heart and the power to do good with them in the world) he should do a great deal more than that he did; as numbering the affairs of Christendom amongst his best concernments, and the gaining a more particular acquaintance therewith (by helping to maintain correspondencies amongst Learned and wise men in distant Countries) amongst the best uses he could make of that estate which God had given him. Herein he also verified that of the **Psal. 111.Ps 111Psalmist, The works of the Lord are Great, sought out of all them that have pleasure therein.

30. But yet more particularly he had a very pious solicitude for the affairs of the Protestant Reformed Churches, being heartily desirous that the Design then on foot for procuring Peace amongst Protestants might take effect: And therefore he could not but greatly wonder to see so little life and affection toward this negotiation for Peace in too many of the Protestant profession, yea even in some who would seem best affected to the forein Churches; these (he observ'd) would profess a desire that such a Pacification could be accomplish'd, but yet with a kind of heaviness and deadness, as he thought, who in the mean time was not so coldly and indifferently affected, it being his heart's desire and prayer to God that all Protestants would follow after the things which make for peace, and things wherewith each might edifie the other: then would not those who were come out of Babylon be so unwise and desperate, as manifestly to weaken the Protestant Interest by their fierce animosities and violent contests about some Doctrines neither Fundamental nor Necessary to Salvation, and consequently expose themselves as a prey to the common Enemy that breaths out nothing but threatnings and slaughter against the true Worshippers, the faithful Servants of Christ, and would triumphantly rejoyce to see their memorial cut off from the earth, that the Name of Protestants may be no more in remembrance. This truly Heroick Design for Peace (that was the Epithet our Author gave it) he foresaw would prove Difficult; but yet he judged it Fecible, and the enterprise was the more Heroick, because accompanied with Difficulties. That which made it Difficult was (as he well observ'd) Prejudice and Studium partium, and a fond esteem of some Opinions peculiar to each side, or contended for by some of note amongst them, who having once drawn bloud in such Controversies, (that was his apt expression, whereby he meant their having publickly engaged and declar'd themselves therein) were therefore the more averse from hearkening to any Overtures of Peace as fearing some beloved Dogmata (and consequently their Reputation) should thereby receive no little prejudice. But that this Pacifick design was Fecible he nothing doubted; and that it might the better attain an happy issue, he thought in general this was the most compendious and effectual way, viz. That neither side should be roughly, press'd or urged to relinquish presently their Opinions of difference, but rather all fair and calm endeavours should first be us'd to perswade both parties That the difference betwixt them is not in Fundamentals, but that they both agree in so much as is necessary to Salvation; and therefore That their differing in other matters of lesser import should not so far prevail to the either causing or continuing any uncharitable Disunions, as their agreeing in other Points, such as are Fundamental and Necessary to Salvation, should oblige and perswade them to Charity and mutual Forbearance, and the owning p. XVIIeach other as Brethren and members of the same Body, whereof Christ is the Head. And by this means when their Affections were once put into a better temper, and the acrimony of their spirits was hereby corrected, they would certainly be in a better disposition to judge of the points of difference between them. Besides, he did not judge it necessary for the procuring and establishing this desirable Union between both parties, that there should be a full Decision of all Controversies in every minute particular thereof; but rather that both of them should abate of that vast distance which their eager contentions had made, not widening the breach, not enlarging, but lessening their differences as much as might be by their candid constructions, fair concessions and condescensions to each other. For except each partie would abate, and cease to maintain stifly their supposed advantage against the other entire, it would be as impossible to attain this Union, as for a Ioyner to set two pieces of timber together, without paring something from either: it was the Author's fit comparison. This in general was the way of Peace which he chalked out for those whom the Love of Christ should constrain heartily to seek and pursue the Peace of the Reformed Religion, the happy uniting of divided Protestants. But as for the more particular methods for carrying on this Pacifick design, they are at large discours'd of by three Reverend Prelates of our Church, Bishop Morton, Bishop Hall, and Bishop Davenant, and by the last especially, who besides his Tract De Pace inter Evangelicos procuranda, wrote another intituled Adfraternam Communionem inter Evangelicos Ecclesias Adhortatio. Nor was our Author asymbolus and altogether silent: for though at first he declin'd upon some prudential considerations to express himself otherwise than in general upon this argument, yet after that his Superiors had declar'd themselves, he was pleas'd also to communicate his particular Instructions about this affair; as appears by several Epistles of his written to Mr. H. and Mr. D. heretofore**In this Edition these (besides some others) are published with some Enlargements out of the Original MSS. published, wherein the judicious Reader may observe his great Prudence and equal Moderation, and that he was‖‖1 Pet. 5.1 Pet 5 clothed as with Humility (of which we have given several pregnant Instances) so likewise**1 Pet. 3.1 Pet 3 with a meek and quiet spirit, a disposition of near alliance to that of Humility, and an Ornament of as great price and value in the sight of God, as the outward bravery of Iewels, gay attire and curious dressings is highly (but undeservedly) valued and admired in the eyes of men.

31. But it is not fit we should so easily go off from what we last intimated, it fairly leading us to offer unto the Reader's observation that which added no small lustre to our Author's Character, we mean His prudent Moderation in the either Declaration or Defence of his private Opinions. He was never forward in any company to catch at hints of discourse, or to take any other occasion to reveal his particular judgment: So far was he from the Temper of those men who, being puffed up (it may be) with a small knowledge, account it nothing to know, unless others know that they do, who must talk or burst; not so much for benefit to others, as to disperse and publish their own praise. He knew there was**Eccles. 3.Eccl 3 a time to speak, and a time to keep silence; and he knew how to do both with as much ease as any man living. There is that keepeth silence, (saith Siracides, Chap. 20.) knowing his time: so did he. It was a frequent Proverbial speech of our Authors, He that cannot hold his tongue can hold nothing; and he practis'd accordingly. Not that he was a niggard of his Notions, or backward to impart to others what himself knew, (for he was most communicative both of his Notes and Notions;) but he prudently consider'd the Character of the Persons then in presence and the Temper of the Times; nor did he neglect to follow that other Maxime of the Son of‖‖Chap. 32. Sirach in a more improved sense, Shew not forth wisdom out of time. He was always more modest and sober than to prostitute his Thoughts to unworthy persons; which were to cast pearls before swine: But if any were seriously desirous to be informed, and did seem out of no ill design to ask his opinion, especially if it were in re nova & paradoxa, to such he was not unwilling to communicate his inward Sentiments privately & sine arbitris. (So the wisest and best Philosophers had their foreign, their foreign and foreign, which were not publickly and promiscuously imparted to all (as were their foreign or their foreign) but to those only who were foreign and prepared for such mysteries. Yea our Blessed Saviour himself did speak some things to his Disciples foreign, and taught them as they were able to bear.) Otherwise our Author was well content and satisfied without even these private communications,…uk. 15. Ioh. 16.John 16 not caring to impart any of his peculiar Notions, but (as he would say) where he found some appetite; nor would he offer them and try whether they had a stomach, but they themselves p. XVIIImust discover it; much less would he go about (as he said) to cram them. So far was he from being obtrusive unto any, that even some of familiar acquaintance with him (he profess'd) knew as little of his Notions as any Stranger whatsoever. Nor did his Modesty and Good Temper less appear in the Defence of his private Opinions: For he would not be offended with others who were not of his mind, not eagerly contend with those who differ'd from him; having resolved never to abandon Love in his prosecution of Truth. I never found my self prone to change my hearty affections to any one for mere difference in Opinion, was a worthy return of his to one who had opposed him with more heat than needed. And therefore only as occasion required, having fairly propounded his Iudgment and the Reasons of it, he ingenuously left every man to judge for himself, without expressing the least ambitious zeal to win others to his Opinion. To this purpose he express'd himself to a tenacious piece he had once to do with, one that would be always replying, having found out some shift or other that must go for an Answer; It is sufficient (said he) for a man to propound his Opinion with the strongest evidence and arguments he can, and so leave it: Truth will be justified of her children. He observed also that in most points of Controversie mens passions are vehemently engaged, and the Disputants generally argue according to their Interests: and therefore when he saw men impetuous in the assertion of their Opinions, and peremptory in the rejection of other mens Iudgments, he commonly answer'd such only with silence; not caring to entertain discourse with them who, in stead of a sober and modest Enquiry into Truth, were addicted to a disingenuous humour of Disputacity; that was his term, which in his sense signified To be always resolved for the last word, (which is the troublesome temper and practice of self-conceited and pertinacious wranglers) for after he discover'd any to be such, he would give them full leave to have the last word and all, because he would speak no more, what-ever he thought. Nor was he less unwilling to allow them also the last word in writing. Witness those Paper-collations between him and Mr. T. H. a great follower of that man of more Reading than Consideration, Mr. Hugh Broughton. Indeed T. H. had a great opinion of his own performances in this kind, and of the much good might be done by such Conferences, and accordingly did ply Mr. Mede with one Paper after another, who yet was wholly of another mind, and plainly told him, Of these reciprocations of discourse in writing, wherein you place so much benefit for the discovery of Truth, I have often heard and seen Truth lost thereby, but seldom or never found. And for this reason (as also because Conferences by writing were tedious and less safe, and would take away a great deal of his time) he was averse from all such Pen-work, (as he call'd it,) desiring him not to make any Reply, for he was resolved to answer no more, whatsoever he should send, and he was as good as his word: for though Mr. H. could not hold, but would needs send him another large Paper of the same complexion with the former, yet could not this provoke him to recede from his fix'd and well-grounded resolution against all multiplying of unnecessary and fruitless Replies. So true was he to that expression of his, I can with much more patience endure to be contradicted, than be drawn to make Reply; having little or no edge to contend with one I think setled and persuaded, unless it were in something that nearly concern'd his Salvation: and withal he added, You know as much of my Opinion and my Grounds for the same as I would desire of any mans; and I think I perfectly understand yours: Why should then either of us spend our time any farther to no purpose?

32. But not to dwell only in Generals; His Prudent moderation particularly discover'd itself in an Instance of no small weight and importance: In short thus. When that unhappy difference about the point of Praedestination and its Appendants (instead of a more free, sedate and Christian-like method of debating it) was blown to so high a flame in the Low-Countreys, and began to kindle strifes here at home, he would often say, he wondred that men would with so great animosity contend about those obscure Speculations, and condemn one another with such severity, considering that, as the**Wisd. 9.Wis 9 Wise man saith, (to whose words he would often allude) We hardly guess aright at things that are upon Earth, and with labour do we find the things that are before us: But the things that are in Heaven who hath searched out? But if at any time (as it was said of‖‖Act. 15.Acts 15 S. Paul at Athens, foreign) his spirit was stirred within him, it was when he observ'd some to contend with an unmeasureable confidence and bitter zeal for that black Doctrine of Absolute Reprobation; upon which occasion he could not forbear to tell some of his Friends, That it was an Opinion p. XIXhe could never digest, being herein much of Dr. Iackson's mind, That generally the Propugners of such Tenets were men resolved in their Affections of Love and Hatred, both of which they exercis'd constantly and violently, and according to their own Tempers made a judgment of God and his Decrees. To the like purpose he express'd himself (about two years before his death) in a Letter to an ancient Friend of his, formerly of the same Colledge, It seems harsh that of those whom God hath elected ad media Salutis, and calls by the preaching of his Gospel, any should be absolutely and peremptorily ordain'd to damnation. And afterwards, by way of Reply to the objected authority of S. Austin as to some part of the Predestinarian Controversie, he added, If those were Hereticks which followed not S. Austin, the most part of the Fathers before him were in Heresie, and a part of the Church after him. Zelots are wont to be over-liberal in such charges. Thus would he sometimes in private reveal his judgment, but in his publick performances he was reserved and did purposely abstaìn from medling with these matters. And accordingly we have received this from some old acquaintance with him, That in those days when the Controversies between the Remonstrants and Contra-Remonstrants made so great a noise in the world, he was wont to bring his Common-places to an ancient Friend and Colleague to be perused by him, with a desire that he would expunge whatsoever did but seem to countenance the Positions of either party. To which may be added this other Instance of his own relating in a Letter to another Friend about four years before his death, viz. That there being great combustions and divisions among the Heads of the University in preparation to the Commencement, each party being desirous to get the advantage in the Election of the Answerers, and so to fit the Questions to their mind, and the more Calvinian party having prevail'd upon this occasion; I went not (saith he) to—this week (as commonly I use to do,) for fear of being taken to be of a side. These things we have noted particularly, to shew with how much Sweetness as well as Prudence the great Learning of this Good man was admirably temper'd.

33. But besides his Prudent Moderation, there was also to be observed in him, that which by the Epigrammatist is made one main Ingredient of an Happy life, Prudens Simplicitas, a mixture of what our Saviour Christ commends as imitable in the wise Serpent and in the harmless Dove. He was not so Imprudent as always to utter all his mind, (that's the property of a Fool, Prov. 29.) or before any company to reveal what new Notion or unvulgar Truth he had discover'd: But he was always so generously Honest, so Apert and Single-hearted, as not**Iob 13. 7.Job 13:7 to speak wickedly for God, or talk deceitfully for him; nor would he apply himself to any unwarrantable policies for the promoting or commending of Truth to others. Such little crafts and undue practices were below the Nobleness and Integrity of his spirit. To this purpose we may fitly take occasion here to remember a serious and excellent passage of his, I cannot believe that Truth can be prejudiced by the discovery of Truth; but I fear that the maintenance thereof by Fallacy or Falshood may not end with a blessing. Thus did he upon occasion express himself, with a just reflexion upon some who, pretending to Policy, did (prudently, as they thought) advise, That for the better securing and advancing some Doctrines, men should be born in hand that they were Fundamental, and accordingly were to receive them as such. But our Author (who was a great lover of Truth, (endeavouring to judge and speak of every thing according to the truth of the thing) and who always valued the Iacob-like Plainness and Simplicity of spirit, a free Openness and Singleness of heart, in any faithful Christian, as an high Perfection) look'd upon all such Practices with the greatest disgust and abhorrence; and so will every one who is an Israelite indeed, in whom there is no guile: And yet, though it be a most unworthy, it has been nevertheless a too common and usual artifice among some of the divided Churches in Christendom, to heighten Speculative Doctrines and such as are less weighty (and sometimes doubtful and uncertain) into Fundamental Articles, especially when it is for the advantage of the party that they should be deem'd such. But it had been infinitely better if the Moderation of the Church of England as to Articles of Religion had been imitated in other Churches; for want whereof elsewhere Ex Religione Arsfacta est, cui deinde consequens fuerit, ut ad exemplum eorum qui turrim Babylonicam aedificabant, affectatio temeraria rerum sublimium dissonas locutiones & discordiam pareret; as Grotius complains upon a like occasion in his De Veritate Relig. Christ. l. 6. We might also briefly observe another Instance of his Prudence, and that was as to the choice of the fittest and most seasonable Time for communicating Truth to others. p. XXAnd indeed this was a point of Prudence which he would advise should be most carefully consider'd, as being in his esteem half the work: otherwise some Useful Notions might, because they were Uncommon, be rashly condemned, before they were well considered and understood: and there are none more ready to condemn, than the half-learned and half-witted (which are not the less numerous nor the less confident) sort of men, who stear not (as he observed) by Reason, but by another Compass, viz. Faction, or Interest, or Affection, &c. So true is that of the Comoedian,

Homine imperito nunquam quidquam injustius;

Qui, nisi quod ipse facit, nihil rectumputat;

Whereasmen of the greatest Reason, deepest Iudgment and noblest Accomplishments, are also men of the greatest Civility, Candour and Ingenuity;

foreign.

34. And now having advanced thus far in the Description of his Vertues, we may not silently or slightly pass over his Charity, a Grace that was very eminent and conspicuous in him; and so it ought to be in every Christian, it being the peculiar Badge and Livery of Christ's Disciples, as well as their indispensable Duty and necessary Qualification for their doing good here and their receiving a Reward hereafter. And therefore (to allude to that in 1 Cor. 13.) although our Author had great skill in Tongues, and had the gift of**That by the gifts of Prophecy (in 1 Cor. 13. and in other places) is meant the gift of interpreting Scripture, is clearly proved by the Learned Dr. H…ond and others.1 Cor 13 Prophecy, and understood Mysteries, and was also able to remove Mountains of Difficulties, so as to make all become plain and smooth, particularly as to the understanding of hard passages in the more Mysterious and Prophetical Books of H. Scripture; yet (notwithstanding all these Accomplishments) had he not had Charity, he had been nothing better, nay he had been just nothing, (according to those two observable expressions in that fore-named Chapter, foreign and foreign.) His Knowledge, if alone, might have been apt to puff him up; but his Charity, which accompanied it, both disposed and enabled him to edifie and build up others in the most holy Faith, in sound Wisdom and Understanding. His Charity was of the right kind, and could have approved itself such to those that were capable to judge thereof, by all those Fifteen Properties mentioned in that Chapter as the sure Marks and proper Characters of the genuine Christian Charity. But to insist upon so many particulars would be an unreasonable Excursion, and an unmerciful usurping upon the Reader's Patience: And besides, it is not very needful, some of those Properties having been more or less spoken to already in some foregoing Sections. To pretermit therefore his most endearing Sweetness and obliging Affability in converse with others, his absolute Inoffensiveness either in words or behaviour towards all men, his rare Communicativeness and singular Alacrity in imparting what he knew to those who were of a soberly-inquisitive Genius, (all which were the fair Fruits and excellent Effects of the true Christian Love) we shall select only Two more General Instances whrein he express'd his Charity towards men, (for of that we are speaking:) and they were, 1. His careful **1 Cor. 13. 7. Charity covereth (foreign) all things.1 Cor 13:7concealing or lessening of others Failings and Imperfections: So far was he from making the worst of every thing, as some do, who without making any favourable allowances are extream in marking what is amiss. And 2. His free relieving of the Necessitous; So far was he from hiding his face and shutting up his bowels from the poor and needy in the day of their distress. He was so perfect in the first instance, that he would foreign speak evil of no man: much less would he**Ier. 20.Jer 20 watch for their halting, as one that‖‖1 Cor. 13. 6. Charity rejoyceth not in iniquity.1 Cor 13:6 rejoyced in iniquity. Nay at such a distance he was from that evil, but epidemical, humour, that he chose rather to speak well of those in whom he had only Hope for a ground of commendation. Nor did he only conceal and cover the faults of others, even of his Enemies, (as far as the circumstances would bear, and in case it were not a greater Charity sometimes to disclose them) but he would also avoid the company of such as he had observed to please themselves or thought to tickle ill-minded persons in passing unworthy censures upon other men. And thus sometimes by silence, sometimes by rebuke, and (when it was convenient) by withdrawing from the place and company, he declared he would have no share in the sin of those who endeavoured to shew their uncharitable wit in either disparaging the parts or vilifying the performances of others. As for himself, when his own name was concern'd, he was signally Patient, even another Moses for Meekness,**Num. 12:Num 12 vir mitissimus; he knew how to bear personal disrespects with an untroubled spirit, nobly and meekly, and thus (according to that of**Chap. 10. Siracides) he glorified his Soul in Meekness. An instance whereof appears in his civil p. XXIReply to the Strictures of Dan. Lawenus, which were not without some angry and unhandsome reflexions upon our Author. The man had a long time been poring upon the Apocalyps, and seem'd to envy him the praise due to him for his Apocalyptick Labours; fearing (belike) that thereby Mr. Mede would increase, and his writings must proportionably decrease in same and reputation. Nor could any one that look'd upon our Author, his parts or pains with an evil eye, speak so meanly and diminishingly of him as he would of himself; innocently revenging their great Envy, Passion or Prejudice with his as great Modesty and Meekness. Thus was he a rare Pattern of Patience, when himself was touch'd: But otherwise (which was his Vertue and Honour) justly Impatient he would be, when any, especially worthy persons, were reproached and unworthily dealt with in his presence: Which may be verified by this remarkable and illustrious example among many others. After many invitations both by Letters and otherwise, he purposed to give a visit to the famous University of Oxford, and particularly for the sake of his much honoured and much obliging friend, Dr. Iackson, President of Corpus…Christi Colledge; (whose Piery and Learning (together with the great Candour and Benignity of his spirit) are eminently conspicuous in the lasting Monuments of his elaborate Works, published partly by himself and partly by the unwearied industry and care of the Religious and Learned Mr. B. Oley.) There he was entertain'd (together with some of his quondam Pupils, who attended him from Cambridge) very civilly and nobly by the fore-mention'd Doctor, whose Courtesie was most observable in this, (to omit other particulars) That some choice and eminent men of the University were desired by the Doctor to accompany Mr. Mede during his stay in Town. It chanced at dinner one day that the Theme of their discourse was displeasing to this Good man; for, by the liberty which was taken, some were criticizing upon and speaking (as he thought) but unduly, or at least not up to the worth of their Learned and worthy Professor Dr. Prideanx, (afterwards the R. Reverend Bishop of Worcester.) Mr. Mede could not hold, but (as some then present have made the report) brake out into these or the like words; Gentlemen, I beseech you desist; the man of whom you now speak deserves far better words. It was his infirmity, let it be admitted, in this to be overseen: But he hath Vertues and great Accomplishments far more than enough to make up this defect. That he is both Learned and Pious, it may not be questioned; and one Infirmity amidst so many Perfections is not to be regarded nor ever made mention of by one Christian towards another. Let me therefore take the boldness to crave this at your hands, that you would desist from this discourse, and fall upon some other more profitable argument. A noble example and most worthy of imitation. Proceed we to that other instance of his Charity.

35. As he was thus Christianly careful to conceal or lessen the Failings and Imperfections of others; so he was no less diligent to express his Charity in relieving those Wants which could not be concealed. For as to his Temper, he was**1 Pet. 3.1 Pet 3 foreign; and foreign, inwardly sympathizing and affected with the tenderest of Compassions towards others in their streights and difficulties, as feeling in himself their very griefs, and resenting their calamities and hardships as his own. And agreeable to this Temper was his Practice: For as became him that was so Christianly affected, and was therefore**1 Tim. …. foreign and foreign, he forgat not to do good and to communicate upon all just occasions. And he was the more exactly careful to observe all the due seasons and objects of Beneficence, because he look'd upon Charity and Alms-giving not as an arbitrary thing, left to mens choice or discretion to be done or omitted; (under which Notion too many consider it, for what ends it is easie to guess) but as a necessary and indispensable Duty. It was an ingenious observation of his to this effect, That the word for Alms (in the language which our Saviour spake) was foreign, which imports Righteousness, and consequently carries an Obligation with it. And farther he considered Alms under the Notion of a Lords-rent and Tribute of Thanksgiving, which God the Lord of all (whose is the Earth and the Fulness thereof) justly requires from us, that thereby we may testifie our acknowledging of God as our Great Landlord, and our selves his Tenants, that hold all we have, of him. And thus**Prov. 14.Prov 14 He that hath mercy on the poor, honoureth his Maker; and‖‖Ecclus. 35.Sir 35 He that giveth Alms, sacrificeth praise. Moved therefore to this great Duty of Charity by these and other Considerations, (as that it is expresly commanded and earnesty inculcated in very many places of H. Scripture, and withall enforced from that Equity (and it is the greatest Equity imaginable) which shines out in that**Iam. 2.Jas 2 Royal Law, Thou shalt love thy Neighbour as thy self; as also from some peculiar Motives which the Gospel propounds whereby a Christian's p. XXIIobligation to this Duty is rather increas'd and heightened) he persever'd and was not weary in doing good even unto all men, as he had opportunity or**So some render foreign Gal. 6.Gal 6 ability; wisely contriving to proportion and suit his Charitable reliefs answerably to the Necessities of others. Nor would he be discouraged and taken off from such acts of merciful Beneficence by the unworthy returns he sometimes met with from some disobliging persons. One instance whereof it may not be amiss here to insert. There was one in Cambridge to whom Mr. Mede had shewed favour in lending him money at a time of need; but he being put in mind of his engagement, instead of making due payment, repay'd Mr. Mede only with undue words to this effect, That upon a strict and exact account he had no right to what he claim'd. No right? answered he. No, no right, it was told him, because he was none of God's children, for that they only have right who are gracious in God's sight. Ungracious and Unthankful Sectary! His name might be mentioned, but let him be Anonymus, as fit to be numbered only among the foreign,Chap. 30. as Iob doth express men of a vile character. The Story was related by Mr. Mede upon the occasion of some Intelligence received from London, That there was at that time a more strict examination there of those who came to take Holy Orders, concerning that strange Position, Dominium temporale fundatur in gratia; at which one then in company being astonished, as supposing none would be so impudent as to assert it, Mr. Mede replied that he had particular experience of the evil effect and consequence of such Doctrine, as in the fore-mentioned Story. Yet notwithstanding such unworthiness (which some perhaps would have made a gain of, as fansying themselves thereby excus'd from Charity) he was not**Gal. 6. foreign, &c.Gal 6 slothful not tired out in well-doing, but, as became a Follower of God, (the Highest Pattern of Charity) who is‖‖Luke 6. 35.Luke 6:35 kind even to the unthankful and to the evil, he continued patiently in doing good, chusing rather **Rom. 12.Rom 12to overcome evil with good, than to be overcome of evil. Other Charities seem'd to him but low and easie and common, such as even**Luke 6. 32.Luke 6:32 Publicans and Sinners (those of the worst note in the world) do perform, who love those that love them and do good to those who do good to them: But the Charity which is extended to All, even to Enemies, to those who are contrary to us in either Iudgment or Affection, is the more noble, God…like, unordinary: and such was our Author's; for were men of different perswasions from him, and at as great a distance from one another as from Rome to Geneva or Amsterdam, &c. yet even all these might more or less upon occasion be influenc'd upon by his Charity.

36. As his Charity was thus largely Extensive and Vniversal, so was it likewise accompanied with the greatest Chearfulness. He so shew'd mercy as one that indeed**Micah 6. 8.Mic 6:8 loved mercy; and by giving chearfully he made it appear that he well remembred that of the Apostle,‖‖… Cor. 9. God loveth a chearful giver; not forgetting that of**Ecclus. 35. … 32.Sir 35:32 Siracides, foreign. He so gave, as one possessed with the grand importance of that noble Maxime of our Saviour, (not recorded in the Gospels, but preserved from oblivion by S. Luke in the Acts Chap. 20.) IT IS MORE BLESSED TO GIVE THAN TO RECEIVE. He gave with a**Ecclus. 35.Sir 35 chearful heart and foreign with a chearful eye, as if he sensibly and feelingly knew the Deliciousness of that inward Ioy and Satisfaction which arises from the conscience of doing good, so as to rescue others by a seasonable Charity from sorrow and misery. For besides the great Gains and rich Advantages that come in by Charity in this life, (as well as the Promise of a great Reward and an unspeakable and glorious Ioy hereafter) there is an incomparable Pleasure that attends it here, and renders the very work and labour of Love its own Reward: and upon this score does that Prince of Divine Poets, Mr. G. Herbert, not impertinently in his Church-porch (a piece enrich'd with most Divine Morality) perswade to a chearful and frank Beneficence,

—All worldly Ioys go less

To the one Ioy of doing kindnesses.

37. His Charity was large as well for the Measure and Proportion thereof as for its Extensiveness: It was not wrung or squeez'd out of him by slow and small drops, (for he gave neither grudgingly nor sparingly) but freely and bountifully flow'd from him, who was (as the**Esay 58:Isa 58 Prophet speaks of the Merciful man) like a Spring of water, whose watersfail not. He remembred and followed the Apostle's advice for‖‖2 Cor. 9.2 Cor 9 sowing bountifully, and was not for an foreign, that cheap and easie and saving Religion, p. XXIIIaffected by most men; a Saving Religion indeed, but how? of their Purses only, not of their Souls: and yet not Saving neither, as they imagine; for very often is verified that of Solomon in Prov. 11. There is that withholdeth more than is meet, but it tendeth to poverty. But from such Illiberal, and in the end Improvident and disadvantageous, courses our Author was far removed: With him it went for a great Imperfection and Blemish in a Christian to be attentior ad rem quàm sat est; and the more of that Worldly spirit and Earthy temper in a man, the less a Christian, the less a Wise man; for Covetousness betrays men to many Indecencies, to ignoble and unbecoming practices, and withal blinds their eyes that they see not those Indecencies in themselves which are easily espied by others. In his account it was unworthy and dishonourable for a Christian to express his Charity in a parsimonious and scant measure, whenas the promised Reward is set forth by our Lord so fully and significantly under the similitude of**Luke 6.Luke 6 Good measure, pressed down, and shaken together, and running over. And therefore our Author leaving foreign **Psal. 10.Ps 10the man of the earth and foreign ‖‖Psal. 17.Ps 17the men of the world, such as do only**Phil. 3.Phil 3 foreign, relish and mind earthly things, to their penurious scantlings, their low and weak degrees of Charity, beyond which their Niggardise will not suffer them to move; and leaving also the more common and ordinary measure and proportions of Beneficence, wherein the better sort think they quit themselves like Christians and come off fairly and creditably; he chose the more Excellent way, and (to the Glory of God and the Honour of the Author's memory be it here remembred) He devoted unto God and set apart the Tenth of his yearly incomes for charitable and pious uses. To this his Vowing unto God so large a Freewill-offering not any vain-glorious humour, but the Love of Christ constrain'd him, and a deep sense of Gratitude to Almighty God for his many and undeserved favours. Nay so far he was from that poor design of gaining hereby a thin reward of Aiery applause from the world, that he studied as much to keep it secret, as the Pharisaick Hypocrites contrived to do their Alms with noise and all the pomp and observation imaginable; for they did all**Matth. 6.Matt 6 to be seen and to receive glory of men, and so were no less Beggars than those they gave to; Praise and Applause was the Alms they begg'd of men, while they were solemnly and publickly (after their sounding the Trumpet) giving Alms to others.

38. The same noble proportion of Charity is recorded (though too briefly) of that Religious young Lord, the Lord Harington, in the Sermon preached at his Funerals by Mr. Stock, where this is said for a Memorial of him, That (besides his Occasional Charities) he gave the Tenth of his yearly revenue to the poor. The same is particularly remembred of the Learned and Pious Dr. Hammond, among several other Excellencies worthy of celebration, in his Life. The like is also recorded (though but**See this at large and particularly related in the Appendix to Mr. Mede's Life, Sect. I. briefly mentioned) in the Life of that Practical Preacher Mr. W. Whately, one of the same Colledge and Contemporary with Mr. Mede. And herein these Israelites indeed, the spiritual seed of Iacob, followed that high Pattern which of old that holy Patriarch Iacob had set the world, who devoted the Tenth part of his estate to God, Gen. 28. Nor did he lose by it, for God bless'd him exceedingly: And those that have been followers of Iacob, as in his Plainness and Singleness of heart, so likewise in the Largeness of his Charity, have found it true, and upon their experience have deliver'd it for a most certain Aphorism, That such Giving is the surest way of Getting, and That thus to **Prov. 11.Prov 11scatter is the safest means of increasing. And for a yet more particular and pregnant proof hereof, it is worthy here to be remembred what the Reverend Mr. Gataker delivered in his**The Title of the Sermon is, The Decease of Lazaru…. Sermon preached at the Funeral of Mr. Iohn Parker, Merchant and Citizen of London, a person eminent for his exemplary Beneficence, (as also for all other Christian Vertues) and therefore worthy to be added to those other Charitable Heroes mentioned by us. In short thus: At his first effectual Call, this, among other things he then resolved upon, was one, To set apart every year a Tenth of his Gain for the relief of the poor. Hereunto he was induced by this Reason, (besides others set down by him in his Memorials) That he might shew his Love and Thankfulness unto God, as for raising him from a mean condition to that Wealth he then had, so especially for his Spiritual Goodness to him. This proportion he constantly set apart, and out of this Treasury it was that he so liberally dispens'd upon all just occasions. This was his Practice, and it was agreeable to his daily Prayer, That as God increas'd him in Wealth, so he would be pleased withall to increase in him Humility, Thankfulness, together with a constant Perseverance in that lovely Grace of Charity. But what was the issue of all? God p. XXIVheard his Prayers, and rewarded his Alms: but he would fist try him. For (which is not to be unremember'd) he reported it himself, that for some space of time (some three or four years) after that his resolution of setting apart the Tenth of his Gain for Charitable purposes, he found no increase, nor did it appear that he thrived in the world: yet was he not thereby discouraged, but still gave bountifully and chearfully. And this he did (to use his own words) out of love to God; freely leaving Prosperity in Temporal things to God's good pleasure, and conceiving that God in wisdom and Goodness prospered him not, thereby to try his Sincerity to him and his Charity to others; and that he himself might thereby have experience of his Love to God, his Faith, Patience and Constancy: nor would he forgoe those Evidences hereof that thereby he gain'd for ten thousand times ten thousand times more than they cost him. And thus God recompensed his patient continuance in doing good with Inward Blessings, and he then thrived in his Spiritual estate, if not in his Worldly. But from that time forward (after this proving of him for a season) God abundantly advanced his Temporal estate, so that he profess'd he found experimentally those gracious Promises of God to be true, of his blessing him that**Psal. 112.Ps 112 disperseth and giveth to the poor, and of the‖‖Prov. 19. 17.Prov 19:17 repayment of that with interest that is lent unto the Lord, and of the **Eccles. 11. 1.Eccl 11:1finding again after many days with increase the bread that is cast upon the waters. This was his Constant and Stated Charity, besides what over and above all went out of his Poors-purse, which he never carried out empty, that he might ever be doing good. Nor did he in all this seek his own Praise, but God's, that so his Charity might occasion**2 Cor. 9.2 Cor 9 many thanksgivings unto God. And therefore, when he himself gave to others, his usual word was, Praise God; or when he sent to others any summe to be distributed among the poor, his manner was to add in his Letter, Will them to praise God for it: Iust according to the mind of the Religious Mr. G. Herbert, who in his Character of the Country-Parson doth thus express himself; When-ever he gives any thing, and sees men labour in thanking of him, he exacts of them to let him alone, and say rather, God be praised, God be glorified; that so the Thanks may go the right way, and thither only where they are only due. These excellent Memorials of this Merciful mans Charity we thought good to excerp out of the fore-named Funeral Sermon, and to present them here, though in a more contracted form, they being so highly Exemplary and Useful, and therefore worthy to be made more publick; too good to be lost, as else they might be, that Sermon being printed many years since, and by itself, and not extent in the Volume containing his other Sermons.

39. But to return to Mr. Mede; There were not a few that wonder'd at his Diffusive Charity, considering his Incomes were not great, (for he had nothing but what his place in the Colledge afforded him, no Dignity or advantageous Preferment abroad.) But their wonder might have been lessen'd, had they either seriously considered the Promises of Plenty and outward Blessings in this life made by God peculiarly to this Grace of Charity, or had they known how great a Summe the prudent charitable man is able to lay up for the poor by a Frugal management of a little Stock. But our Author knew it well and by Experience, which is the mother of Wisdom, the surest way of knowing for our selves and of convincing others. Experimentis optimè creditur. Accordingly to this purpose (upon an occasion which proved expensive to him through the disingenuity of some who yet were obliged to ease him) he thus express'd himself—I take it patiently, and put it among my Erogations of Charity; and I thank God I have not been so ill a husband of a poor Fellowship, but I can spare so much for pious uses. He warily therefore avoided the occasions of unnecessary expences, and when he saw others lavishly spending beyond their Income, and not wisely proportioning their expences to their Receipts, he used to say, (with a pleasant allusion to that Philosophick term) They wanted the Estimative Faculty. And indeed in Prudence it was not less than needful for him to husband well his small Stock, who employ'd his thoughts and cares, his studies and best diligences about other things than Wealth, Honour and Pleasure, which yet are the things that not a few men pursue eagerly and industriously, with all their mind and heart, with all their soul and all their strength; to the dishonour of their Function, if any Clergie-men should be so Secular and Unspiritual in their Disposition and Practice, as also to the dishonour of the Doctrine of the Holy Iesus deliver'd in his Sermon in the Mount, be they Christians of what denomination soever. Besides that this foreign or Plurihabitio, this covetous ambition greedily hunting after more and more still, is contrary to the great and many p. XXVobligations of our Religion, to that High, Holy and Heavenly Calling wherewith Christians are called, as also to the expectation of that**Heb…. 10. better and enduring substance, that great recompence of Reward, reserved in Heaven. His honest Thrift and Frugality was the more able to administer to his Charity, because it was accompanied with a constant Temperance. His feeding for the most part was rather to suffice Nature than to allow any pleasure to his Appetite, which, being usually good, sometimes (though very seldom) he would gratifie with making a larger meal; but his ordinary was his Colledge-Commons (to which no man was more constant) with the smaller sort of Beer, (the Wine which he drank at the Communion being usually more than he drank all the year besides:) Which made him merrily to tell them who observ'd the thriving of his Body, (which in his latter years was very apparent) that They might see what Colledge-commons could do. And in his both Frugality and Temperance he verified that of the Psalmist,**Psal. 112.Ps 112 A good man will guide his affairs with discretion: It being a most approved and experienced Truth, That for the enabling a man to a free and chearful exercise of Christian Charity it is absolutely necessary that he retrench and cut off all needless expences either about Apparel or Diet, Building or Sports and Recreations, &c. Otherwise Frequent or Expensive Treatments, Pride and Curiosity about Attire and Dressings will soon make Charity bare and cold, make it look pale and meagre, and at last quite starve it. Where much is laid out upon Back or Belly, there will be but little spared for Beneficence. Where a man, through his Voluptuousness and Sensuality, finds himself too dear for himself, so that it becomes difficult to maintain his deliciousness, it will be thought too grievous to maintain good works for necessary uses, as the Apostle speaks, Tit. 3. Such a one will be greedily scraping for himself, that he may have to consume upon his Lusts, rather than foreign to distribute (proportionably to his estate) to him that needeth. Where so much is solemnly offer'd in Sacrifice (as especially at great Feasts) to that false God, the**Phil. 3. W…s… God …s the … Belly.Phil 3 Belly, (and the best and fattest is offer'd up, and withall the sweetest, for large Drink-offerings, to that mortal and perishing God,) there will be but little reserv'd for the**Heb. 13.Heb 13 Sacrifices of communicating and doing good, with which the Eternal and only true God is well pleased. But Christian Religion (as it designs to cherish and advance every thing that is worthy, lovely, and useful for the good of man) is excellently prepar'd and accommodated to secure the Grace of Charity, by obliging to Modesty and Humility, sober Frugality and Temperance, and (in order thereunto) to the subjugating of all inordinate Affections, to the resolute denying of the clamorous cravings and impetuous desires of the Sensitives Powers; the subduing whereof is a great instance of Spiritual Valour, inward Health and Strength: as on the contrary it is a great Imperfection and Weakness, and withal a dishonourable thing, for one that owns the name of Christian, not to have power over his Sensual appetites, but to have impatient desires, vehement affections for such or such delicacies, and as vehement delights in them, to be overcurious and studious for pleasing his Appetites, to be enslaved to his Palate,**Tit. 2. foreign.Titus 2 enslaved to Wine, and‖‖Chap. 3… serving various pleasures, as the Apostle describes the temper of some unworthy Christians. Besides, it argues a man not to have had so true a**Hebr. 6. 5.…Heb 6:5 Gust of the powers of the world to come, nor to be as he ought affected with the Hope of those pure and permanent Felicities in the Future Life, which Christianity (over and above the present ease and pleasure that accompanies Humility and Temperance here) hath more fully brought to light and set before us: For were these cordially believed, they would work in men a generous disregard of those Sensual enjoyments which too many (such is the courseness of their Temper) count their Felicity, making themselves hereby like the Beasts that perish, who (if this were Felicity) enjoy as much or more of it than Man himself. To conclude: If men are not so much under the Power of Religion as to deny the solicitations of their inordinate Appetites, and bring in subjection the Flesh with the Passions and Lusts thereof to the Spirit, they do but Parrot-like, and as they are taught, talk of Self-denial and Mortifications; and being **2 Tim. ….foreign, Lovers of Pleasures rather than Lovers of God and their Neighbour, they plainly and in reality deny the Power of Godliness, though they may have the Form of it. Whereas if they were under the power and energy of Religion, they would find themselves throughly furnished and chearfully dispos'd to every good work. So true a Friend is Fr…gal Temperance, so hurtful an Enemy is a Delicious, Soft and Luxurious (as well as the Covetous) humour to that Divine, Amiable, and universally-Beneficial Grace of Charity!

p. XXVI40. And now having spoken of his Charity or Love towards men, it aptly falls into this place that we should observe something of his Love towards God; wherein yet we need not be so large as in the former Instances; for what we have already observ'd of his Character doth abundantly prove it. His Meekness, Patience, Christian Prudence and Moderation, and (those Two bright Graces of the Greatest magnitude) his Humility and Charity are pregnant evidences and real demonstrations of the Love of God dwelling in him. Where these Fruits of the Spirit grow and flourish, it's a sure sign that such a Christian is**Ephes. 3.Eph 3 foreign rooted in Love. To be Meek and Patient, Humble and Lowly in spirit, to have an Heart full of Charity, and melted into all compassionate endeavours for the good of others, even of Enemies, these are higher and harder things than to talk of Religion,**Matth. 7.Matt 7 to say, Lord, Lord,‖‖Ezek. 33.Ezek 33 to shew much love with their mouth, to abound in the external observances of Religion; for so did the Pharisees, who therefore by their outward specious profession gain'd a great reputation of Sanctity from the world, but yet of them our Saviour Christ pronounces freely and smartly,**Io. 5. 42.John 5:42 I know you, that ye have not the Love of God in you: a startling and grievous word to the Pharisees then, and the like it would be to the Pharisaick Christians to be told so now. In brief, He testified his Love to God in that which is the most eminent and genuine expression of it, viz. an Entire, Sincere, Uniform and Constant Obedience to his Commandments,**1 Iohn 5.1 John 5 For this is the Love of God, that we keep his Commandments; or (according to those two main Characteristicks of the Pure and Vndefiled Religion in S.**Chap. 1. 27. Iames) in Vnspottedness from the world and Charity to the poor and desolate. What's less than this is but Lip-devotion, religious Courtship, insignificant and empty Complements. And whereas he observ'd that too many seem'd to make conscience of the Duties of the First Table, but had little or no care of the Duties of the Second; he had**Psal. 119. 6.—I have respect unto all th… Commandments.Ps 119:6 respect unto both: For (said he) None can be truly Religious towards God, that is not truly Honest in his conversation towards his Neighbour. Thus he believ'd, and thus he practis'd.

41. But to superadd some other particular Instances of his Love to God; He farther shew'd the Tenderness of this Affection by the Zeal he had for the Honour of God, and by the dear regard he express'd to every thing wherein he thought the Divine Interest was concern'd. He could in no wise brook the bestowing Religious Worship upon Creatures, and therefore with a just severity he would equal the practices of the present Roman Church in their Saint-worship and Image-worship with those of the Israelites in following the**See D…scourse 43. pag. 238. ways of Ahab and Ieroboam; and constantly asserted That the Great Apostasie or Antichristianism did (as to one main part thereof) consist in Spiritual Fornication or Idolatry. Nor need any Protestant be disturb'd at the word Antichristian or Antichrist so frequently used by our Author when he has to do with the Roman Polity and the Chief thereof: For (to obviate any impertinent foreign and contest about the word as used in S. Iohn's Epistles) our Author was well aware that the Antichrist and Antichrists mention'd there might particularly and primarily respect some**See Book V. Chap. 7. which seems to be an Essay or First Draugh… of his Notio…s upon that Subject. Impostors that began then to appear in the world about the end of the Iewish State; but withal he thought that what was said of those Antichrists [in chap. 2. 22, &c.] might interpretatively (though not explicitely and directly) be verified of the Great Antichrist then not in being, but to come, and by no unnatural consequence be applied to him, of whom those other Antichrists were in some sense Figures or Forerunners: For this was his Notion in this particular, He that sets up and substitutes in the room of Christ Saints and Angels, as so many Mediators between us and God, (agreeably to the practice of the Heathens, who of old set up Daemons as Agents between the Sovereign Gods and Men) eo ipse negat Iesum esse Christum, does thereby really deny that Iesus is the Christ; as he that worships more Gods than one, does ipso facto deny that Iehovah he is God. And in pursuance of this his Notion he had this not improper Observation, viz. That after S. Iohn had said concerning Christ,**Chap. 5. 20. This is the true God, and eternal life, he immediately adds, Little children, keep your selves from Idols; intimating (said he) thereby, That in that Fatal and Great Apostasie which was to surprise the Church, Christians would worship Idols (i.e. false Christs and Mediators) in stead of Christ, and thus deny the Lord that bought them, the Lord Christ, the true and only Mediator between God and men. Not being fondly addicted therefore to the use of this word, he does frequently in his Commentary upon the Apocalyps make choice of other Forms of speech, and such as were suggested to him from the style of that Mysterious Book, [as, Bestia Bicornis, p. XXVIIPseudo-propheta Romanus, Meretrix Babylonica, Bestia Pseudo-prophetica sev Pontificia, Caesar Papanus, Regnum Pontificale, &c.] when he has occasion to speak of the Roman Polity and the Head thereof: yet withal he was not so weakly nice as wholly to decline that word [Antichrist] in his Apocalyptick labours; as appears in his Comment… upon what concerns the Third Trumpet in Chap. 8.—Episcopus Romanus— nihil aliud effecit quàm ut hoc quasi …ppanso velo, nè ipse pro Capite Novissimo, id est, Antichristo, tandem à minùs perspicacibus tam liquidò haberetur; as also in his Comment. upon Chap. 14. vers. 17, &c. Nos qui Occidentalem Antichristum asserimùs, &c. and (to name no more) in his Specimina upon Chap. 16. are to be found Bestia Antichristiana, Terra in Vniversitate Antichristiana designat Scabellum Antichristi, Vniversitas, Pontificia, Mundus Antichristianus, Iurisdictio Antichristiana, Mare Antichristianum est Ditionis Pontificalis ambitus, with other expressions of the like import, concerning which the Reader without an Oedipus may know the Authors mind, and to whom they are there applied. Wherefore though this Title was properly and primarily meant (in S. Iohn's Epistles) of some Impostors and Hereticks that appear'd about that Age: yet seeing the ancient Fathers made use of this word to signifie and characterize some other Enemy of Christ yet to come, (whether a more open Enemy of Christ, or a more close one that is rather against the Interest of Christ though he pretends to be for him;) and seeing that after-Writers have taken the word from the Fathers; and (it being a compendious significant expression) have made use of it in their Writings, as well Papists, who apply it to one that is to come at the end of the world, as Protestants, who apply it to some in being; our Author was not so scrupulous as to decline a word that was become thus currant and passable in all Ages, (and as allowable, if not unfitly used, as any Technical word in any Faculty) though sometimes it were improperly and unworthily used by rash Zelots, to the gratifying of their pride and passion. And accordingly whosoever has been conversant in the Writings of the Renowned Arch-bishop Whitgift against T. C. and the Disciplinarians, will find that more than once he makes use of this word when he has occasion to speak of the Roman Church, although T. C. and his Adherents were over-apt to call things not only innocent, but laudable and decorous also, Antichristian: wherein they express'd a Zeal not less Imprudent than Uncharitable; for hereby as they did the Common Enemy no small credit and service, so they likewise weakned the true Interest and hazarded the safety of the Protestant Reformed Religion. Which was piously and prudently observ'd by the fore-mentioned Arch-bishop, and accordingly he tells them faithfully and plainly,**See his Defence of the Answer to the Admonition, pag. 349. I know that Sects and Heresies gave strength unto Antichrist, and at the length were one special means of placing him in his Throne; even as I am also perswaded that he worketh as effectually at this day by your stirs and contentions, whereby he hath and will more prevail against this Church of England than by any other means whatsoever. Therefore it behoveth you to take heed how you divide the Army of Christ, which should unanimiter sight against that Antichrist. By which passage (to omit others) it appears this Reverend Prelate was Semper idem, of the same judgment in his elder days and in his greatest Height, as when formerly he maintained this Thesis at the publick Commencement, answering for his Degree of D. D. Papa est Ille Antichristus, as Sir George Paul relates in the History of his Life. And therefore our Author, in applying that Title to the Papal or Roman Hierarchy so miserably degenerate, was not alone, but did tread in the steps of those who were of greatest eminency in our Church, and (not to mention those other great Names) particularly in the steps of the Renowned Bishop Andrews, his ancient and constant Friend, whose multifarious reading and great judgment did abundantly qualifie him for an able and most accomplish'd Guide in this affair. What his Sentiments were herein appears by several passages in his Tortura Torti, [particularly in pag. 183. to pag. 188.] where he proves against the cavils of that busie Romanist, That by Babylon in Apocal. chap. 17. & chap. 18. is meant non Roma Ethnica, sed Antichristiana; and withal evinces the vanity of that poor subterfuge, (and yet made use of (as that other also of Roma Ethnica) by H. Grotius in his Annotations) That by the Destruction of Babylon there foretold is to be understood the Burning of Rome by the Goths and Vandals about the year 455. as afterwards [in pag. 312, 315.] the makes it clear that Idolatry (the great Character of Antichristianism, or that Token of Antichrist's Kingdom, as the sumptuous decking of Images is styl'd in the Homily against the Peril of Idolatry) is justly charged upon the Roman Church: and in the same place likewise he detects the impertinency of that trivial shift of the Romanists in distinguishing between Idolum and Imago; with much more of the like import in that Treatise of his, p. XXVIIIwhich the Learned Is. Casanbon worthily styles**In Ep. ad Er. Ducaeum. Exactissimae fidei & diligentiae Scriptum. To conclude, It may not be amiss here to add a short story not impertinent to the argument in hand. Mr. Mede having lately preached a Sermon at**Febr. 25. 1635/6. S. Marie's in Cambridge upon Eccles. 5. 1 about the Reverence of Gods House, a young Master of Arts took the freedom sometime after to tell him (as who might not be free with him,That learned Tract of his about the Numbers in Dan. 12. is call'd by him Revelatio Antichristi; it was finished by him three years before his death. And in Epistle 98, written within less than two months before his death, it is plain whom he means there by the Man of Sin and Antichrist. See pag. 882 & pag. 834.Dan 12 a person of such exemplary Humility and Condescensions?) That from some passages in that Discourse the world concluded that he had changed his Opinion, and that he did not now think as formerly that the Pope was the Hoghen Moghen, (that was his drolling expression.) No? replied Mr. Mede, But I do, and shall think so as long as I live, for all this.

42. And here we have a fair occasion to represent another of those worthy Qualities that adorn'd his Character, His well-grounded Constancy and Vnchangeableness of Iudgment. We say, Well-grounded; otherwise for a man to persist resolvedly in an Opinion, because it has been his Opinion, is neither Vertue nor matter of Praise, but rather a piece of troublesome Stiffness and Pertinacity, usually accompanied with fond Self-conceitedness and a design to secure his fame and some emolument he receives from his easie admirers: From which humour none was more free than our Author, who would profess That (so far as he could judge of himself by experience) he was as willing to embrace Truth, when he saw evidence for it, as any man living; as well considering that it is the part of a true Christian, (as Aristotle observes it to be of a true Philosopher) foreign, for the interest and advancement of Truth to forgoe and quit his own private conceits and speculations, how dear soever they were formerly unto him; and on the contrary, an argument of a low and servile spirit, foreign, to be either fondly addicted or enslaved to any Hypothesis and Opinion either of his own or others. Our Author was not indeed light of belief, nor would be easily take up an Hypothesis: But when any new Notion was presented to him by others, or offered itself to his thoughtful mind, he would first make a stand and pause well upon it, strictly examining the Grounds thereof; and if, upon a serious and due weighing of all that was fit to be taken into consideration, he found it to be a solid Truth, he was not apt**2 Thess. 2.2 Thess 2 foreign to be shaken from his judgment; a right foreign, (as Aristotle both in his Ethicks and Rhetorick styles a Vertuous man) or, in the Apostles language,**1 Cor. 15.1 Cor 15 foreign ‖‖2 Pet. 1.2 Pet 1foreign, stedfast, unmovable, and established in the present Truth: Yea he was ever so impartial and constant a Lover of Truth, that nothing but the Holy Scripture and sound Reason could prevail upon him. 'Tis true, To conceal his judgment, not to divulge every thing that was Truth to him, he was not hard to be perswaded. The remembrance of the Apostles Rule, (Rom. 14.) Hast thou faith? have it to thy self, as also his own Charity, Prudence and Peaceableness of spirit, did dispose him to it, foreign and whe…e it was convenient: But neither Friends, nor Interests, nor any worldly Allurements whatsoever were of force to corrupt his affections, or pervert his judgment; much less could they prevail with him unworthily to deny any Truth, how unplausible soever it was to some men, and therfore disadvantageous to himself. For a proof of his constant and unremovable affection to Truth, as also of his patient enduring the contradiction of others against himself, take this Instance, viz. That in the revolution of about twenty years by-past (the saying was his own) he had by the self-same persons been look'd upon, and accordingly reported of, as Popish, Protestant, and Puritane; and yet he would protest it, as in the presence of God, that to his knowledge he had not in the least receded from his very first perswasions: So that all the while he was the same without wavering, although varied to their appearance, because they sailing with the tide and wind varied towards him. Thus they in the Vessel under sail, being always in motion, think the Land moves, (so it seems to their erring sense) which yet is never the less fixed and unmoved for their thinking amiss. But our Author, as he consider'd that Precept in Siracides, (chap. 5. 10) foreign, Be thou stedfast in thy understanding; so he knew likewise that the ready way to attain to this establishment was this, (according to the counsel in the foregoing verse) not to winnow, or**Grotius upon the place expounds this phrase by that in Plantus, V… ven…us est… velum ver…ere. sail with every wind. But we must not indulge our selves the liberty of enlarging upon every thing in our Author which render'd him justly exemplary, worthy of praise and imitation: p. XXIXReturn we therefore from this Digression to what has a near affinity to our former argument: In speaking to which and the remaining particulars we must study to be short, and take the nearest way to our journeys end, left we over-drive the more infirm, and therefore the more querulous, sort of Readers, and wear out their patience; otherwise, to those that are of sounder and stronger judgments (and consequently capable to value and honour and**Non pa…lar me quicquam nescire de eo quem amem. Plin. love the Author) we doubt not but a larger Narrative than this would seem not tediously long, but too short rather, as indeed the most enlarged History of his Life, his Piety and Learning, is in itself and upon a true account a short History, too short, if we consider the great Worth and manifold Perfections of the Person; of whom though we should speak much, we shall yet certainly come short, if we may here use in an inferior sense what is said of God by the Son of Sirach, chap. 43. To proceed then:

43. As he abhorr'd Idolatry and Superstition, so he likewise abhorr'd Sacriledge and all Profanation of Holy things. As for Sacriledge, his judgment is well known to those who have read his Works with attention: amongst which (to omit several passages in his other Discourses) there is one Diatriba wholly spent upon the Story of Ananias and Sapphira in Acts 5. wherein the nature and proper notion of the Sin there mentioned is clearly explained, as also the hainousness and danger of Sacriledge is fully proved from several Examples of special remark in H. Scripture, all eminently verifying that of Solomon, **Prov. 20. 25.Prov 20:25It is a snare to the man who devoureth that which is holy. With the consideration whereof our Author being deeply affected, as also of the great disservice done hereby to any Intendment of Pious Charity, and the no less dishonour done to Religion, when what is devoted to Pious purposes is less secure from the evil eye and rapacious hands than what is given to any other use or service whatsoever, yea though it were to the service of Vanity, Luxury or any other Lust; he could not but heartily with that some of the Protestant Churches would seriously lay it to heart, and approve themselves more and more Reformed, in the cleansing and purifying themselves from any the least stain of Sacriledge; from which yet (so tempting is this Sin with the seeming advantages it presents) they that call themselves Catholicks are not free neither, yea even he that is peculiarly styl'd Rex Catholicus is wont to be accursed and excommunicated at Rome on Maundy-Thursday for detaining part of S. Peter's Patrimony, as they are pleas'd to call it. And it is as well known how much he abhorr'd any kind of Sacrilegious profanation of what is Relatively holy, whether Times, Places, or Things Sacred, as Bona Ecclesiastica, the Sacred Revenues and the like; and that in more than a few Discourses he hath largely asserted the Distinction between Things Sacred and Common, and that therefore what is Sacred, and consequently is become God's by a peculiar right, should be used appropriately and with a different respect from things Common: such an appropriation and discriminative usance of Holy things being a just testimony and expression of the respect and honour due unto Almighty God, whose Name is called upon them. The like Zeal he had particularly for Gods House, his Worship, and Service therein; that all things might be done there**1 Cor. 14. 40.1 Cor 14:40 foreign; and‖‖Verse. 26. foreign, decently (for the honour of God,) and to edification (for the benefit of our Neighbour.) Which two Rules of the Apostle excellently score out the way, and exactly contain, even in external and indifferent things, what course is to be taken, as the Religious and Prudent Mr. G. Herbert **In his Character of the Country Parson, Ch. 13.hath stated the case; who hath also in his Poem [The British Church] elegantly and fully express'd the very same Sentiments that our Author had touching the foreign of Gods House, the keeping the mean between Superstition and Slovenliness, between the painted looks, lascivious gaudiness of the Church upon the Hills, and the careless neglected dress of some Churches in the Valley. Both our Author and this Good man were after Davids heart, (the man after Gods heart) who thus breath'd forth his affection, Domine, dilexi decorem Domûs tuae, and thought it unworthy that the Ark of God should dwell within curtains, when as he himself dwelt in an house of Cedar; nor was he of so ungenerous a disposition in Religion as to serve the Lord his God of that which did cost him nothing. 2 Sam. 24.2 Sam 24So agreeable is it to a Soul that is established with a religious and free spirit, as well as it is agreeable to the Light of Nature, That God, the Best of Beings, should be served and honoured with the Best: Which was shadowed out of old in the Sacrifices and Drink-offerings; In the Peace-offerings, Levit. 3.Lev 3wherein God did feast with the people, the Fat upon the inwards, &c. was Gods Mess, his foreign or Food; All the Fat is the Lords; and was therefore to be burnt upon the Altar and offer'd unto the Lord. Nor were the Drink-offerings to be of any sort of Wine, but of Shecar, the best Wine, Num. 28. p. XXXNor had our Author herein any ambitious design to please men, and thereby to advantage himself in the world, (as some that less knew him were apt rashly to impute unto him Time-serving;) for this just right was done to him in print by one better acquainted with him, though of a different perswasion, That he had, many years before the Times did relish those Notions, declar'd himself to the same purpose, instancing in his Concio ad Clerum, This Concio ad Clerum, now published, was preach'd Anno 1618.which particularly treated De Sanctitate Relativa & Veneratione Sacra: and to the same effect he had express'd himself in an early Specimen or first Draught of his Thoughts, which he presented to the R. R. Bishop Andrews, after he was newly made Fellow of Christ's Colledge.

44. With his zeal for God's honour and Church-decorum, we may not unfitly joyn his mindful observance of the Apostle's Precepts,**1 Pet. 2.1 Pet 2 Honour the King, and‖‖Heb. 13.Heb 13 Obey them that have the rule over you, and submit your selves; for they watch for your Souls, as they that must give account: and herein he shew'd himself a true Son of peace, as we observ'd before, and shall now farther add, That he had so great a value and so hearty an affection for the Peace of our Ierusalem, 1 Pet. 2.1 Pet 2and, in order thereunto, for submitting to every ordinance of man for the Lords sake, whether to be King as Supream, or unto Governours as those that were sent by him; that when he received notice of the evil that was then breaking forth out of the North, to apply that of Ieremy, (chap. 1.) who elsewhere complains in the same note,**Chap. 10. Behold, the noise of the bruit is come, and a great commotion out of the North-country; upon this intelligence of wars and rumours of wars, his righteous and meek Soul was grieved within him, and in a Letter of his written to a Friend within less than three months before his death he thus express'd his resentments, concluding in a strain almost Prophetical, If the Scotish business be no better than you write, I pray God both they and others have not cause to curse the time at length when such courses were first resolved upon, and that in the event the cause of Religion pretended be not advanced thereby as it is in Germany, and no better. I am firmly perswaded there will never come good of it. God avert his judgments, and make them wiser. His reverential regard to the establish'd Government and Discipline of the Church was well known to them that knew him; and they that knew not his Person, may know it from his Writings, these testifie of him, how great a Lover he was of Unity, Peace, all good and decent Order, and whatsoever might make for the beauty and strength, the honour and safety of the Protestant Reformation both here at home and abroad; as considering that (those Characters of**1 Cor. 3.1 Cor 3 a Carnal and Unspiritual temper) Envying, and Strife and Divisions, and (the consequents thereof)**Iam. 3.Jas 3 Confusion and Disorder, would at once both weaken and dishonour the Protestant Cause, and occasion the Grand Enemy to triumph, who, seeing much of his work done for him by those who would seem to be most averse from him, while they bite and devour one another, claps his hands, saying, Aha, Aha, Our eye hath seen it, So would we have it. But our Author thought it his becoming duty to study Obedience for peace and good order's sake, and not to expose the Protestant Interest to danger and ruine. 'Tis true, There were not wanting even in his days some who, breaking themselves off from the Great Congregation, were apt to say, Lo, here is Christ; Behold, he is in the secret chambers: as if Christ were not where the Name of God is call'd upon in publick, through the Mediation (not of Saint or Angel, but) of the One Mediator Christ Iesus; and where the Word of Christ (not unwritten and uncertain Traditions and fabulous Legends) is publickly read and preach'd, and hath prosper'd (through God's blessing) to the conversion and salvation of many thousand Souls. But our Author (being a strong and adult Christian, one that could see into the nature and reasons and consequences of things, one that had**Iam. 1.Jas 1 look'd into the perfect Law of liberty, and was**Psal. 51.Ps 51 establish'd with a free spirit) well knew the slight insignificancy of what is pretended by some for their uncharitable Separations, and that their way was not Perfection, but Weakness, an argument of a low, narrow and Iewish spirit, that would engross Messias only to themselves, and confine him to their particular modes; and no less an argument of a weak, servile and really Superstitious spirit, to be unreasonably scrupulous about things of an indifferent nature, to forbid themselves such things as God hath no-where forbidden, and to put a greater stress upon the doing of some things and the not-doing of other things than either the Scripture hath or the nature of the things will bear. And therefore the Scripture represents those of this temper as Weak in the faith, in opposition to the Strong, who as they manifest themselves to be such in a not being over-sollicitous about those little things, (though in the mean while most mindful and strictly observant of the necessary and substantial things of Religion, p. XXXIwhich are all clearly declar'd in the H. Scripture) so likewise in that they can better bear the censurings and sometimes unhandsom dealings of those that are Weak, and find it more easie to treat such civilly, and to look upon them with a more benign and clear aspect than the foreign do, at least some of them, if we may judge of men by their behaviour. But of that better temper was our Author, a person that did not proudly or passionately despise or behave himself unseemly to those that dissented from him; (for then of Strong he had become Weak;) nor would he do any thing that was uncivil or unhumane unto any: he could say in a very good sense (to borrow that of the Comoedian) Homo sum, humani à me nihil alienum puto.

45. Before we conclude this argument, it may be Operae-pretium to superadde one useful Observation and Notion of our Author's, not impertinent to the present business. There were some in his time who thought themselves excused for non-compliance with the establish'd Liturgy and Orders Ecclesiastick, by a vulgar (yet false) notion of Scandal, as if To Scandalize were To displease or aggrieve others, or To occasion the dislike or anger of others, as of such particularly who had formerly entertain'd a good opinion of them and their Ministery. Now as these things came sometimes to be mention'd in discourse, he was wont to express his Thoughts concerning the right and genuine notion and importance of that word to this sense; That the word foreign (being Verbum foreign and having a Transitive signification, as words in the Conjugation Hiphil have in Hebrew, and therefore well render'd To make to offend, 1 Cor. 8. 13. and so in the Margin, Matth. 5. 29.) doth (according to the Syle of the Scripture) generally import thus much, By our actions to induce another to sin in imitation of our evil example, and so to put a Stumbling-block in the way of piety; and therefore foreign is fitly render'd Stumbling-block in Rev. 2. 14. where Balaam is said to have taught Balak foreign to cast a stumbling-block before the children of Israel, &c. or when it is joyn'd with foreign a Stumbling-block, it is as fitly render'd an occasion of falling, Rom. 14. 13**In 1 Io. 2. 10. it's render'd an occasion of s…umbling.1 John 2:10. Nor is this sense much distant from the Etymon of the word, foreign à claudicando; and accordingly To Scandalize is to make or to occasion one to fall, or some way or other to hinder one from walking evenly, steddily and regularly as he ought. And agreeable to this sense is that observable description of Scandal given by aaIn his De velandis virginib…s. l. 1. c. 3.Tertullian, Scandalum (ni fallor) non bonae rei, sed malae exemplum est, bbAliuding perhaps to the foreign, &c. in 1 Cor. 8. 10.1 Cor 8:10aedificans ad delictum. This our Author did apprehend to be the proper notion of the word, rather than that which the other did pretend, viz. To do that which may displease or grieve or vex others. For some are angry without a cause, and are offended and displeas'd sometimes at that which is not in itself evil; yea are grieved and vexed when another is doing his duty; and being so affected are therefore far from being induced and emboldened to the practice of that which the other accounts his duty, and consequently far from being Scandaliz'd, according to the general sense of the word in Scripture; only they are displeas'd, offended and angry, but without any just cause, and therefore not to be justified in that humour, as neither are the Ministers upon that score to think themselves excus'd from their duty. For a man to neglect his Duty (and such as the performance whereof is accompanied with the advantage of being instrumental to the best good of others) is plainly to displease and offend God, who is never displeas'd but justly. But to offend man is not always to sin against our Brother; and to do that which may displease or dislike others (and how is it possible, in such a contradiction of humours and vast contrariety of fancies, not to be displeasing unto some?) is not necessarily to Scandalize in the Scripture-idiom. Besides what the great Apostle saith would be seriously consider'd, **Gal. 1. 10.Gal 1:10Do I seek to please men? For if I yet pleas'd men, I should not be the Servant of Christ? To this purpose has our Author been known to express himself in familiar discourse with some Friends: And much-what like the Notion did the Learned Dr. Hammond happily light upon, as appears by his elaborate Tract of Scandal.

46. HITHERTO we have endeavour'd (though in a rude and imperfect draught) to represent the rich Endowments of his Mind, together with those Vertues and Graces that adorn'd and beautified his Inward man, and made his Soul a meet Habitation for the Divine Shechinah, which loves to rest in such Souls as are Holy, Humble and Meek, full of Charity and Good will towards men. It remains now, p. XXXIIbefore we conclude this Narrative, that we add something concerning the Frame and Temper of that Body wherein this excellent Soul dwelt, that Earthen Vessel wherein these Heavenly Treasures were deposited, and which only of him was capable of Mortality; and thence pass to the last Scene and Epilogue of his Life. His Body was of a comely proportion, rather of a tall than low stature. In his younger years (as he would say) he was but slender and spare of body; but afterwards, when he was full grown, he became more fat and portly, yet not to any such excess as did diminish but rather encreas'd the goodliness of his presence to a comely decorum. His eye was full, quick and sparkling. His whole Countenance composed to a sedate seriousness and gravity; Majestas & Amor were well met here, an awful Majesty, but withal an inviting sweetness. His Behaviour was friendly and affable, intermixt with a becoming chearfulness and inoffensive pleasantry. His Complexion was a little swarthy, as if somewhat over-tinctur'd with Melancholy, which yet rather seem'd to serve the design of his studious Mind, than to clogg it with those Infirmities which commonly attend the predominancy of that Humour. And as for the whole Constitution and Temperament of his Body, it could not be observed but his Vitals were strong; and yet it was noted of him that there was an asymmetry and disproportion in the subservient Faculties,The like is related in the life of F. Paul of Venice (a person of eminent parts, of a clear Head and profound Iudgment) concerning the constitution of his body, D' ordi…ario stav… …rè giorui, alle volie tut…a la s…ttimana senza che le parti naturali destinati all… espul…ione d… gl… escrementi sacessero i…or' officio, &c. as not all duly performing their particular offices in so exact time and measure as ordinary; and yet Nature was so faithful in her compensations, that there were no such irregularities in her Oeconomy as made him fall short of that chief desire of all wise men, the having Mentem sanam in Corpore sano.

47. He was patient of Cold, and well able to go through a Winter without much Fire; so that his rule was for divers years together to have no Fire made in his Chamber before All-Saints day; and then after that but some times, now and then (and not constantly) as the weather did require. But that year in which he died he found an alteration, being somewhat chill and indisposed a monethmonth or two before; so that he was forced to alter his custome, and could not stay for a Fire till November, because he found himself indisposed and not perfectly well. His expectation was in the interim that Nature by some way or other would have relieved herself: which encouraged him to go on in his attending upon those Offices which were performable in his place, and the rather because his Aguish indisposition was not constant.

48. Upon the 29 day of September, being Saturday, 1638. (the day of the weekly Accounts, when (according to the laudable custome of that Colledge) the Manciple after Dinner was to give up the particulars of all the Expences of the whole Colledge that week to the Master and Fellows then present, amongst whom Mr. Mede never fail'd to be one, unless detain'd by some extraordinary occasion) he appear'd in the Hall at dinner-time as usually. But before all was ended, he was forced to rise up and to hast to his Chamber, being sick and ill at ease. Thither when he was come and set down in his chair, he presently fainted away and sunk down upon the hearth; and the posture that he was found lying in was not without some danger to one of his Leggs from the Fire. A Master of Arts of that Colledge, a Friend to Mr. Mede and who honoured him very much, comes upon a particular occasion to his Chamber, (so the good Providence of God did order it;) who seeing him lie in that posture, at which he was surpriz'd with no little astonishment, put to all his strength to recover him to his seat: and that he did indeed, but with very much ado. Being a little come to himself, he complain'd he was ill. And ill it proved for him, (or rather for the surviving) that it happened to be so at a time when the best noted Physicians were from home; (the University being then the more thin by reason of the Plague which had been in Cambridge that Summer.) An Apothecary being sent for, he went to Dr. N. an ancient, learned and very judicious Physician, but less fit for practice, being gouty and bed-red. He prescribed a Clyster to be presently administred him. But the Apothecary unacquainted with the state of his Body (not having that special regard to the tenderness of those parts, which, had he been acquainted with before, he should reasonably have had) did so irritate his Haemorrhoid Veins, that they swell'd up immediately; and so angry they grew, that they shut up the passage. And now this Good man began to be in extremity of pain; for the Clyster working inwardly (because no passage downward was to be found) tormented him exceedingly. p. XXXIIIBut the next day, being Sunday, and the last of September, the adventurous Apothecary (whether with the foresaid Doctor's advice or not, it could not clearly be resolved) adventured upon a farther experiment, and so gave him a strong Purge; imagining (it's likely) that this would force all downward. But contrary to that fancy it wrought still but within, and so procured more torment and sickness to the distressed Patient. All that day he continued very ill and out of order, worse and worse still, as 'twas easie to observe. But to those that were Eye-witnesses of his pain and great affliction, it was as easie to observe his Christian Patience at this time. We may easily conceive the exquisiteness of the pain he endur'd by reason of the Physick tearing him within: but some then present have profess'd that they could not but admire his Incomparable Patience under this sore trial, and that he lay under the extremity of his distemper with so much Meekness and quiet Submission to the hand of God, that they never knew the like. Thus had**Ia…. 1. Patience her perfect work in him: and as he‖‖1 Thess. 4.1 Thess 4 possess'd his Vessel (his Body) in sanctification and honour, having lived a life of Chastity and Purity; so he likewise**Luke 21.Luke 21 possess'd his Soul in patience, while he possess'd it in this earthen and brittle Vessel of the Body; and hereby gave an illustrious proof that he had well learn'd that great Lesson of Self-denial and Resigning up himself to the Will of his Heavenly Father: It was, in the time of his Health, his Meat and Drink to do his Will; and now to be enabled meekly to submit to it was his Cordial. Thus was he still and silent before God,‖‖1 Pet. 4.1 Pet 4 committing himself to him as unto a Faithful Creatour, and unto Christ Iesus, that**Heb. 2. & 7.Heb 2 Merciful and Faithful High-Priest, who ever liveth to make intercession for us, the Glory and Prerogative of whose Sole Mediation at the Right hand of God he had always faithfully asserted in his‖‖See this more largely discoursed of in his Apostasie of the Latter Times, Discourses.

49. In the Night following his spirits began to fail; yet being in perfect memory, an hour or two before day-break he desired to have Mr. Iohn Alsop sent for, (a most worthy Consocius of that Learned Society;) who being come, Mr. Mede told him he hoped he should do well, for that now he perceived his Physick to work downward. But Mr. Alsop, by what he saw, was fearful of the work, suspecting (as it proved true) that that purging downward proceeded not in that case from any activity or strength of Nature, but rather from debility and weakness: thereupon, like a wise and good man, he advised him, however it might please God to deal with him, to set his House in order, and to dispose of by Will whatsoever God had given him. It was readily accorded to by Mr. Mede, and Mr. Alsop was by him constituted the Executor of his Will, whereby he gave to the poor of the Town of Cambridge an Hundred pound, and to the Colledge whereof he was a Member all the remainder of his Estate, (after some Legacies to his Kindred) amounting to Three hundred pounds, (a large Legacy out of a Scholar's purse) for and towards the New building then intended, as also for the adorning of the Chappel; nor was he unmindful of the Library, for he knew well the excellent use of good Books. This he did in way of a Grateful return for the Mercies he had so long enjoy'd in that Colledge, the enlarging and encrease of whose prosperity and good estate was his great desire and endeavour, and that which he**Psal. 137.Ps 137 preferr'd above his chief joy.

50. And now having finished the care of his Secular affairs, he composed his Soul for its address into the Divine presence with holy Thoughts and humble Prayers; desiring also to strengthen his Faith and heighten his Love, whilst by the participation of the Sacred Eucharist he made a thankful Commemoration of his Saviour's Death, by which he hoped for an Entrance into the Happiness of an Eternal Life. But in this he was prevented (shall we say?) by the sudden approach of Death; or not rather more suddenly and in an higher measure satisfied in his desire by the Love of his Saviour, who, in stead of giving him a tast of the Bread of Life here on Earth by Faith, received him into the present possession and more full participation of the ineffiable Ioyes in Heaven?

51. Thus died this Religious and Learned person, upon Monday-morning, about break of day, the first of October 1638. having lived Fifty two years, and spent above two thirds of his time in that Colledge, to which, whilst he lived, he was so great and illustrious an Ornament, and which, now he is dead, is his Monument. The next day in the Evening (being October 2.) he was decently carried to his Grave by the Fellows of the House, and there in the Inner Chappel of the Colledge, p. XXXIVabout the middle of the Area on the South-side, close to the Bachelors or Sophisters Seats, he lies interred; his Memory being embalm'd with his Vertues, (of more force to preserve his Name than the Spices which the Hebrews or Egyptians used for the embalming of Bodies) and having left his most Learned Writings as his truest Picture and best History.

52. The Executor**Upon Febr. 1. 1638/9. some time after (against which time he had gathered in some scattered debts and paid out some Legacies) preach'd his Funeral Sermon in a full Congregation of Regents and Non-Regents at S. Marie's, before the whole University, with high approbation of all that heard it, upon that Text in Gen. 5. 24. And Enoch walked with God, and he was not, for God took him. A thousand pities it is that that excellent Sermon miscarried in the late Troubles; had it survived to have been printed with these Works, it would have been for its own sake very acceptable to the world, being a Texture (as all his were) of an accurately-spun thread: And that part of it which particularly commemorated Mr. Mede was so full and expressive to the life, as might have made any after-endeavours to represent this Great Author less necessary.

53. We will only observe one thing more concerning the Time of his Death, That he was taken away from the Evils that were then ready to come upon this Island: a Favour which God vouchsafes to many of the righteous (Esay 57. 1.) So of good Iosiah it is said,‖‖2 King. 22.2 Kgs 22 He should be gather'd to his grave in peace, and not see all the evil which God would bring upon Ierusalem. So Posidonius in the life of S. Austin relates that he was taken away by death when the Goths and Vandals had begun to besiege Hippo, so that he saw not the direful Miseries that were coming upon that place. Thus that good God who had favour'd our Author with a life of Tranquillity and Freedom from worldly encumbrances, made his Death a preservative against those approaching Evils which then hover'd over this Kingdom, and closed his eyes that he saw not those dreadful Calamities which were so grievous and afflictive unto all meek and humble Christians to behold. 'Tis true, he beheld them at a distance, and by the presage of his own divining spirit he guessed at what afterwards came to pass. For, about a year or two before he died, he would sometimes mention an Observation of his upon that in Iudg. 3. 30. The Land had rest fourscore years, (the longest period of time (as he noted) that the people of Israel ever enjoy'd it, and then which scarcely any other Nation ever enjoy'd a longer) Such a rest (would he say) from the beginning of Blessed Queen Elizabeth's Reign we of England have enjoy'd, The Preface to Mr. Herbert's Remains observes of those 3 pious persons, Dr. Iackson, Mr. Herbert, Mr. …r…ar, that they spake Prophetically of the like Events.and who knows whether our period be not near at hand? And whether it be so or not, whosoever shall live but a year or two may know it certainly. It happened accordingly; and what havock the devouting Sword made amongst us, after God had sent it to revenge our abuse of his Mercies, is well known, and can never be rem…mbred without horrour. That God who maketh wars to cease, and by his miraculous Providence in the peaceful reduction of his Sacred MAIESTY hath dissipated those Storms of fire and dried up those Shours of bloud, he of his Goodness grant that, whilst we all offer up our due Thanks for his so great and undeserved Mercies, we may so carefully avoid the Sins which drew down our late Punishments, and so zealously make up the defects of our former Omissions, that God may be pleas'd not only to perpetuate the Felicity of our present Peace, but also to increase it by the accumulation of all necessary Blessings.

The End of the Author's Life.