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.

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 〈 in non-Latin alphabet 〉 , 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 fair 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.

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 〈 in non-Latin alphabet 〉 Coeli does beget in man 〈 in non-Latin alphabet 〉 Temperamenti, and this 〈 in non-Latin alphabet 〉 Temperamenti begets 〈 in non-Latin alphabet 〉 Ingenii, in the way of direct and natural subordination: But that here the Chain is broken off; because 〈 in non-Latin alphabet 〉 Ingenii does beget or produce 〈 in non-Latin alphabet 〉 Actionis in man only contingently and without any necessity. And thus è contrà, That 〈 in non-Latin alphabet 〉 Coeli does beget 〈 in non-Latin alphabet 〉 Temperamenti, and the 〈 in non-Latin alphabet 〉 Temperamenti begets 〈 in non-Latin alphabet 〉 Ingenii; This naturally as before: But that this 〈 in non-Latin alphabet 〉 Ingenii should beget 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 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) quem 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 〈 in non-Latin alphabet 〉 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. 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 throughly-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 but1 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 gloriousSee Dan. • . 44. & ch. 7. 14. Esay 6 • , 17. & ch. 66. • 2. with many other plac • s in that Prophecy. 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 aSee 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; andSee 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.

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 aSee 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.

Of 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.

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 each 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. heretoforeIn 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 was1 Pet. 5. clothed as with Humility (of which we have given several pregnant Instances) so likewise1 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 wasEccles. 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 ofChap. 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 〈 in non-Latin alphabet 〉 , their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which were not publickly and promiscuously imparted to all (as were their 〈 in non-Latin alphabet 〉 or their 〈 in non-Latin alphabet 〉 ) but to those only who were 〈 in non-Latin alphabet 〉 and prepared for such mysteries. Yea our Blessed Saviour himself did speak some things to his Disciples 〈 in non-Latin alphabet 〉 , 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. 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 must 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?

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 notIob 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. And 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;

〈 in non-Latin alphabet 〉 .

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 ofThat 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. 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, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .) 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 ( 〈 in non-Latin alphabet 〉 ) all things. concealing 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 〈 in non-Latin alphabet 〉 speak evil of no man: much less would heIer. 20. watch for their halting, as one that 1 Cor. 13. 6. Charity rejoyceth not in iniquity. 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: vir mitissimus; he knew how to bear personal disrespects with an untroubled spirit, nobly and meekly, and thus (according to that ofChap. 10. Siracides) he glorified his Soul in Meekness. An instance whereof appears in his civil Reply 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 was1 Pet. 3. 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , 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 therefore1 Tim. • . 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 thusProv. 14. He that hath mercy on the poor, honoureth his Maker; andEcclus. 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 thatIam. 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 obligation 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 orSo some render 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 ,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 notGal. 6. 〈 in non-Latin alphabet 〉 , &c. slothful not tired out in well-doing, but, as became a Follower of God, (the Highest Pattern of Charity) who isLuke 6. 35. kind even to the unthankful and to the evil, he continued patiently in doing good, chusing rather Rom. 12. to overcome evil with good, than to be overcome of evil. Other Charities seem'd to him but low and easie and common, such as evenLuke 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.

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 theEsay 58: Prophet speaks of the Merciful man) like a Spring of water, whose watersfail not. He remembred and followed the Apostle's advice for2 Cor. 9. sowing bountifully, and was not for an 〈 in non-Latin alphabet 〉 , that cheap and easie and saving Religion, affected 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 ofLuke 6. Good measure, pressed down, and shaken together, and running over.

And therefore our Author leaving 〈 in non-Latin alphabet 〉 Psal. 10. the man of the earth and 〈 in non-Latin alphabet 〉 Psal. 17. the men of the world, such as do onlyPhil. 3. 〈 in non-Latin alphabet 〉 , 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 allMatth. 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 butSee 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. scatter 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 hisThe 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 heard 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 thatPsal. 112. disperseth and giveth to the poor, and of theProv. 19. 17. repayment of that with interest that is lent unto the Lord, and of the Eccles. 11. 1. finding 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 occasion2 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 〈 in non-Latin alphabet 〉 or Plurihabitio, this covetous ambition greedily hunting after more and more still, is contrary to the great and many obligations of our Religion, to that High, Holy and Heavenly Calling wherewith Christians are called, as also to the expectation of thatHeb • . 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. 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 〈 in non-Latin alphabet 〉 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. 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 theHeb. 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. 〈 in non-Latin alphabet 〉 . enslaved to Wine, andChap. 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 aHebr. 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. • . 〈 in non-Latin alphabet 〉 , 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!

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 theSee 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 〈 in non-Latin alphabet 〉 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 someSee 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, Pseudo-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, which the Learned Is. Casanbon worthily stylesIn 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 atFebr. 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. 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) 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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 apt2 Thess. 2. 〈 in non-Latin alphabet 〉 to be shaken from his judgment; a right 〈 in non-Latin alphabet 〉 , (as Aristotle both in his Ethicks and Rhetorick styles a Vertuous man) or, in the Apostles language,1 Cor. 15. 〈 in non-Latin alphabet 〉 2 Pet. 1. 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 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) 〈 in non-Latin alphabet 〉 , 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: Return 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 andNon 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. It 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 there1 Cor. 14. 40. 〈 in non-Latin alphabet 〉 ; andVerse. 26. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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. So 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. wherein God did feast with the people, the Fat upon the inwards, &c. was Gods Mess, his 〈 in non-Latin alphabet 〉 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.

Nor 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. Honour the King, andHeb. 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. and, 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 of1 Cor. 3. a Carnal and Unspiritual temper) Envying, and Strife and Divisions, and (the consequents thereof)Iam. 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 hadIam. 1. look'd into the perfect Law of liberty, and wasPsal. 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, which 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 (being Verbum 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 is fitly render'd Stumbling-block in Rev. 2. 14. where Balaam is said to have taught Balak 〈 in non-Latin alphabet 〉 to cast a stumbling-block before the children of Israel, &c. or when it is joyn'd with 〈 in non-Latin alphabet 〉 a Stumbling-block, it is as fitly render'd an occasion of falling, Rom. 14. 13In 1 Io. 2. 10. it's render'd an occasion of s • umbling. . Nor is this sense much distant from the Etymon of the word, 〈 in non-Latin alphabet 〉 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 In his De velandis virginib • s. l. 1. c. 3. Tertullian, Scandalum (ni fallor) non bonae rei, sed malae exemplum est, Aliuding perhaps to the 〈 in non-Latin alphabet 〉 , &c. in 1 Cor. 8. 10. aedificans 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. Do 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, before 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.

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, about 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.

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. 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.