Works

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 honor: 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. Justin Martyr, (who lived within 30 years of S. John's death) Irenaeus, (who was brought up at the feet of Polycarpus who was S. John'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 tranquility. And certainly (not to argue its verisimilitude from the consonancy it seems to have with the many glorious Prophecies of Christ's Kingdom in the Old Testament, which otherwise find many cold interpretations among Expositors) a man can hardly, without admitting it, make good sense of those places in the 20 and 21 Chapters of the Revelation, which tell us of a First and Second Resurrection, and of a Jerusalem 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 always keeping himself from falling into those dotages which some of that opinion fancied, or at least were charged with; neither denying any necessary Catholic Verity, nor admitting anything inconsistent with the analogy of Faith; and 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.

22. In pursuance of which Argument (to which we hold ourselves obliged both from the great zeal we have for the honor of the Author's Memory, and from an honest ambition to endeavor the removing of any the least dissatisfaction which may lodge perhaps in the breasts of some even ingenuous and well-tempered persons; that so none may be offended in him) it may not be unnecessary to superadd (as a Mantissa ) these few particulars.

First, That the Author had not the least fond inclination to this or any other Hypothesis, as those have that affect to be talked of for some new or uncommon Theory: (his humble Soul was far from any such design of Vain-glory.) Nay when he first applied himself to the study of the Apocalypse, he came (as he told a Friend of his) with a mind rather possessed against it; and (being desirous to differ as little as might be from the sense of others (he tried all ways imaginable to place the Millennium elsewhere, and, if it were possible, to begin the 1000 years at the Reign of Constantine, (for whom he had a great veneration;) which was the commonly-received opinion of those that wrote before him or after him, as Brightman, Grotius and others. But after all his striving he was forced (as he ingeniously confessed) to yield to the light and evidence of this Hypothesis in a sober and qualified sense. He was forced to it by the unresistible Law of Synchronisms; according to which the Millennium could not possibly be placed otherwhere than it is by him; which he nothing doubted but he had demonstrated in his Clavis, Part. 2. Synchron. 4. and 5. Concerning which performance we shall only say to the Reader, as the Author himself used to do, (and it was a great word with him, whenever he brought forth any unordinary and important Notion) Expende, (he would say, or else) Consider it. And here it is not unworthy to be remembered, that the late learned Arch-deacon of Surry, Dr. Hakewell, gives this fair testimony of Mr. Mede, that in his Clavis he hath showed himself an able man, and particularly that this part of his Synchronisms is a very exact piece, and such as gives a marvelous great light to the Prophecies of that Book. Besides, this would farther forbid him to make the Millennium: of Satan's being bound and restrained from deceiving the world to begin at Constantine, namely, That the great deceiving of the world by Mohammedanism (a most vile and yet prevailing Imposture) began before less than half of the Millennium from Constantine was run out, and strangely prospered in the world for the space of 600 years within that Millennium: and not this only, but Antichristian Idolatry and the greatest Cruelty imaginable against the faithful Servants of Christ fell out within the same Millennium; wherein the Devil was so far from being chained and shut up, that he never deceived the world more grossly, nor raged more furiously, and consequently was never more loose and at liberty to do mischief.

Secondly, Our Author was not fondly desirous to proclaim this or any other peculiar Sentiment of his before others, as one that was eagerly solicitous to get Disciples or make Proselytes to his Persuasion. No man did ever dictate less than he, or propounded his Judgment, with the Reasons thereof, with more modesty and submission: none was more averse from the humor of masterly imposing an Opinion upon others: none with less impatience and more civility could bear another's dis • ent. It was his own expression, There are few men living who are less troubled to see others differ in opinion from them than I am. If any man can patiently suffer me to differ from him, it nothing affects me how much or how little they differ from me. In short, He was not big with a Paradox, and in pain to be delivered of it, as some are when they have discovered (as they think) some rare and unvulgar Notion; (which temper in them is a certain sign of a Weak mind foolishly over-pleased with its own conceptions:) Nay he was so far from proclaiming this or any other new Opinion, that when he was invited by others to speak of it, (for he chose rather to be led into such discourse than over-forwardly to begin it of himself) he would speak but sparingly and in general, especially before such who for want of age and experience were less prepared for such Speculations; and therefore when such proceeded to inquire more particularly concerning his thoughts herein, his way was not to declare himself magisterially, but having quoted such or such a Text of Scripture) modestly to express himself thus, What if it should be so understood? Why may it not be thus? And when he was urged by Friends to add at the end of his Commentary upon the Apocalypse some Notions of his upon the following Chapters, (that the whole might be the more complete,) he only published a short Specimen or Essay about this Hypothesis, together with some short Notes upon a passage in Justin Martyr, purporting that it was the General opinion of all Orthodox Christians in the Age immediately following the Apostles, and that none were known to deny it then but Heretics which denied the Resurrection. Let the whole Specimen be carefully perused by any unpassionate and judicious person, and it will approve itself to be a great Instance of the Author's both Modesty and Prudence as to the way of communicating his particular thoughts concerning the Millennial mystery. And accordingly the Reverend Dr. Charles Potter, sometime Provost of Queen's College in Oxford, a person of a very discerning and candid spirit, (in a Letter to his worthy friend Mr. Mason ) gave this fair account of Mr. Mede's proceeding in this abstruse Argument, That, whereas others are confident, he does but modestly conjecture, (viz. in his Specimen de Mille annis) and that upon other and better grounds than their dreaming heads ever thought of. Whereas others would sally out into curious and minute descriptions of the 〈 in non-Latin alphabet 〉 , and venture to speak as particularly of the Quality of that State as Dionysius the Areopagite (so called) does of the Angelical Hierarchy, intruding into those things which they have not seen; our Author on the contrary kept himself to Generals, industriously abstaining from expressing himself de modo or concerning the particularities of the state of Christ's Kingdom, and was far from being definitive in the least as to any circumstantial account thereof. This was his pious Prudence: He contented himself with that more General account the H. Scripture gives of this Millennium, and in his explication of it he kept within the compass of that 〈 in non-Latin alphabet 〉 or Form of Ecclesiastical Doctrine set forth by the First Nicene Council, not swerving one jot therefrom, as he somewhere professeth in his Epistles. Yea so cautious and careful was he not to determine positively where the Scripture was not express, that he confessed he durst not so much as imagine that Christ's presence in this Kingdom should be a Visible converse upon Earth. He was also well aware that some both of elder and of later times (degenerating from the Piety of the most ancient and purest Ages of the Church, and swerving from that Primitive sober sense and harmless Notion of the Millennium which the Christian Church generally entertained in the days of Justin Martyr ) had shamefully disfigur'd and deformed it with several erroneous conceits and idle fancies of their own. But herein our Author's name and reputation is not concerned; he had nothing to do with the wood, hay and stubble, which some foolish builders had built upon the old foundation, nor with those unseemly assumenta and disgraceful opinions which some (that were miserable bunglers at the Interpretation of Prophecies) had fastened upon the ancient Hypothesis: He disavow'd with as much zeal as any one the extravagancies of such men; and yet he would not in a rash heat wholly reject an ancient Tenet for having some Error annexed to it, for so he might sometime cast away a Truth; as he that throws away what he finds because it is dirty, (it was his own comparison) may perchance cast away a Jewel or a piece of Gold or Silver.

Thirdly and lastly, (to conclude this argument) His Notion of the Millennial State was both Pure and Peaceable, and therefore not unworthy of a fair construction. Pure and clean it was, altogether free from the least suspicion of Luxury and Sensuality. It was his express Caution, to beware of gross and carnal conceits of an Epicurean happiness misbeseeming the Spiritual purity of Saints. If we conceit (saith he) any Deliciae, let them be Spirituales, which S. Austin confesseth to be Opinio tolerabilis, ( lib. 20. De Civit. Dei. ) And therefore he was justly offended with Jerome. who (being, according to his wont, a very unequal relator of the opinion of his Adver • aries) imputed to the most ancient Fathers of the Church such an Unspiritual notion as this, That the Felicity of this State was Beatitudo ventri & gutturi Iudaico serviens; and in several parts of his Writings, he has clearly detected the unfaithfulness and falsehood of Jerome in loading those Holy Souls with the charge of Judaism and Epicurism; as foul and undeserved an aspersion as could be imagined. And verily such a Sensual State is so contrary to the character of the Kingdom of Christ and the true importance of what is meant by Reigning with Christ, that it is no other in reality than the Kingdom of the Devil and a Reigning with him. He well remembered that the proper Character of the New Heavens and the New Earth (that is, of the World renewed) is thus described in S. Peter's Prophecy— 〈 in non-Latin alphabet 〉 , Wherein dwelleth Righteousness. A greater increase of Piety and Peace than has yet been in the world, is that which makes up the Primary notion of Felicity of the 〈 in non-Latin alphabet 〉 or World to come. And what hearty Christian does not most affectionately desire that Righteousness and true Holiness, Peace on earth and Good will towards men may spread and obtain more universally in the world? These things would as naturally make the world Happy, as the abounding of Iniquity with the decays of Charity in any age makes the world Miserable.

Nor was his Notion lets Peaceable and Pure, as may partly appear by what hath been already observed. He was a true Son of Peace, and lived a life of Obedience to the Laws of the Realm, and of Conformity to the Discipline of the Church: He feared both the Lord and the King, and meddled not with them that were given to change. And his Writings bare the Impress and Character of his Peaceable Spirit and Life; for, not one clause, not a syllable, not 〈 in non-Latin alphabet 〉 , that naturally tends to blow men up into such furious heats as threaten public Disquietnesses and Embro • lments, is to be found therein, as neither in the Writings of Justin Martyr, Irenaeus, Cyprian and others of utmost Antiquity, whose Doctrine touching this Point, as also their Practices, were far from any show of Unpeaceableness, far from provoking to anything but Love and Good works. As our Author himself was a man of a cool Spirit, ( 〈 in non-Latin alphabet 〉 ) so likewise is his Notion and representation of the Millennium cool and calm and moderate, not ministering to Faction and Sedition, to Tumults and subversion of all Degrees and Orders of Superiority in the public. And assuredly the Happiness of the Millennial State shall take place in the world without that Disorder and Confusion which some men have extravagantly imagined, men of unhallowed minds and consciences, who, judging of things according to the lusts of ambition and love of the world reigning in them, have depraved and stained this Primitive Tenet, the ancient, sober and innocent notion of the Kingdom of Christ, as likewise every other Mystery, with not a few carnal conceits and intolerable fancies of their own: And thus unto them that are defiled is nothign pure. Nor shall those Tempora refrigerii ever be brought in by hot fanatic Zealots, men set on fire, (in the Psalmist's phrase) and ready also to set on fire the Course of Nature, (as S. James speaks) such as are skillful only to destroy and overturn; Destruction and Wasting are in their ways, (they are good at making the World a miserable, uncomfortable and unhabitable place) but the way of Peace they have not known, (as for Peace and Charity, they have no right sentiments thereof, and know not what belongs to them.) And therefore the Temper and Frame of their spirit being perfectly contrary to the Temper and Quality of those Better times, they are thereby rendered uncapable either of furthering and hasting the Felicities of the New Heavens and Earth, or of enjoying them when the New Jerusalem shall be come down from God out of Heaven, and the Tabernacle of God shall be with men. For the primary Character of that Future State being (as was before observed) Universal Righteousness and Good will, Piety and Peace, it naturally follows, That they who are men of embitter d passions and of a destroying Spirit, altogether devoid of civility, gentleness and moderation, kindness and benignity towards men, and altogether unacquainted with what is lovely, decorous, venerable, praise-worthy, equitable and just, can have no part nor lot in this matter; so gross and course a constitution of spirit as theirs is speaks them unqualified for the Happiness of this Better State. Nor can they ever be made meet for the World to come and the Kingdom of Christ, till they have got the victory over their Self-love and Love of the world, over their Pride and Envy, their Wrath and Bitterness, their enormous Affections and the Lusts that war in their members; howsoever they may vainly conceit and fancy themselves to be upon easier and cheaper terms Kings and Priests to God, fit and worthy to reign with Christ, though they never suffered with him, nor was their old man crucified with him, that the body of Sin might be destroyed, as the Apostle speaks, Rom. 6.

And thus we have seen that our Author's Notion of the Millennium was both Pure and Peaceable, and consequently right and genuine, (these being the two first Properties of the Wisdom from above, in S. James's account:) As for any other representation of it, which is Earthly, Sensual, Devilish, (the three Properties of the Wisdom from beneath ) our Author had nothing to do with it, nor with the Patrons thereof, his Soul came not into their secret. And therefore if any ill-tempered persons, men of wild Principles and Practices, should abuse his name to the countenancing of any bad purposes and selfish designs: (as Antinomians have in like manner abused the names of some ancient Protestant Worthies to the gracing of their unwholesome Opinions,) if any unlearned and unstable souls wrest S. John's Apocalypse and the Prophetical Scriptures; (as well as some did in S. Peter's time the 〈 in non-Latin alphabet 〉 in S. Paul's Epistles, and do so still) they shall bear their own condemnation, they do it 〈 in non-Latin alphabet 〉 to their own destruction: But in the mean while S. John, S. Paul, the Prophetical Scriptures are holy, harmless and without fault; nor ought our Author and those Protestant Writers to bear the blame of other men's either misapprehensions or misdoings; but let every man bear his own burden. It is no new thing, but is and hath been an usual artifice of worthless men to derive some reputation to their Opinions and Practices from the pretended authority of some worthy and excellent Writers: and we are the less to wonder at it, since they have not spared in the same kind to abuse the divinely-inspired Prophets and Apostles. Yet should not this (or the like) abuse of S. John's Apocalypse and other Prophecies be deemed a sufficient ground to dissuade from the study of the Prophetical Scriptures, no more than the abuse of some passages in S. Paul's Epistles to Antinomianism and evacuating of the Law, should be of force to take men off from the study of S. Paul's Writings. Nay rather should all serious and judicious persons, out of an holy indignation against such wrongful perverting of the Holy Oracles of God, excite and oblige themselves unto a more studious enquiry and diligent search into the genuine meaning of those Scriptures; that thereby they may be the better enabled to detect the falsehood of those Glosses which men of corrupt minds have for their own ends put upon them, and by discovering the true importance and scope of such Prophecies put to silence those men of Noise and Confidence rather than of Reason and Judgment. And certainly this would be the happy effect of such studious diligences: For they should find that S. Paul's Epistles afford no favorable countenance to Antinomian principles, nor do in the least disparage the indispensable necessity of internal Righteousness and uniform obedience to the Divine Law. It would also appear to them that S. John's Apocalypse contains nothing that may in the least encourage to disobedience and disorder; but on the contrary represents Christian Kings and Princes (those that are Defenders of the Holy Apostolical Faith) under a fair Character, as Friends to the Holy and Beloved City, the New Jerusalem, but Enemies to the Whorish City, the mystical Babylon, which they shall hate and make desolate: They shall do it; not the People without their Princes, but Kings with the help of their Subjects; so hard a work requiring many hands, and the concurrence of several aids.

These Three Considerations (and more such might have been added) may amount (we hope) to a full Answer to the second Exception: And these severals being laid together may be available (through God's blessing) to recover some from their inward malady of an Uncharitable Censorious humor, and to sweeten others who have some disgust against the Author and particularly upon the score of this Exception. Nor was this an unnecessary Digression, (if any Digression at all) it being of so grand importance for the vindicating of the Author, in whose Story and Character we are now concerned, as also of those Holy and most Ancient Fathers of the Church, and withal of their sober and harmless Notion of the Millennium, yea and for the vindicating of the Holy Scriptures themselves, from all unworthy misconstruction.

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 expressed it in a 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 foreign University put upon his Apocalyptic Labors, 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 observed 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 remembered as another pregnant Instance, That when he was earnestly importuned 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 men's thoughts are not imprisoned 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 foreign Churches; these (he observed) would profess a desire that such a Pacification could be accomplished, 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 edify 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 threatenings and slaughter against the true Worshippers, the faithful Servants of Christ, and would triumphantly rejoice to see their memorial cut off from the earth, that the Name of Protestants may be no more in remembrance.

This truly Heroic 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 Heroic, because accompanied with Difficulties. That which made it Difficult was (as he well observed) 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 blood in such Controversies, (that was his apt expression, whereby he meant their having publicly engaged and declared 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, pressed or urged to relinquish presently their Opinions of difference, but rather all fair and calm endeavors should first be used to persuade 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 persuade 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 party would abate, and cease to maintain stiffly 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 discoursed 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 entitled Adfraternam Communionem inter Evangelicos Ecclesias Adhortatio. Nor was our Author asymbolus and altogether silent: for though at first he declined upon some prudential considerations to express himself otherwise than in general upon this argument, yet after that his Superiors had declared themselves, he was pleased also to communicate his particular Instructions about this affair; as appears by several Epistles of his written to Mr. H. and Mr. D. heretofore published, wherein the judicious Reader may observe his great Prudence and equal Moderation, and that he was clothed as with Humility (of which we have given several pregnant Instances) so likewise 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 Jewels, 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 luster to our Author's Character, we mean His prudent Moderation in the either Declaration or Defense of his private Opinions. He was never forward in any company to catch at hints of discourse, or to take any other occasion to reveal his particular judgment: So far was he from the Temper of those men who, being puffed up (it may be) with a small knowledge, account it nothing to know, unless others know that they do, who must talk or burst; not so much for benefit to others, as to disperse and publish their own praise. He knew there was 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 practice'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 considered the Character of the Persons then in presence and the Temper of the Times; nor did he neglect to follow that other Maxim of the Son of 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 publicly 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 Savior 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, 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 professed) knew as little of his Notions as any Stranger whatsoever.

Nor did his Modesty and Good Temper less appear in the Defense of his private Opinions: For he would not be offended with others who were not of his mind, not eagerly contend with those who differed from him; having resolved never to abandon Love in his prosecution of Truth. I never found myself 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 Judgment 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 expressed 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 Controversy men's 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 men's Iudgments, he commonly answered such only with silence; not caring to entertain discourse with them who, instead of a sober and modest Enquiry into Truth, were addicted to a disingenuous humor 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 discovered any to be such, he would give them full leave to have the last word and all, because he would speak no more, whatever 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 called 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 fixed 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 settled and persuaded, unless it were in something that nearly concerned 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 man's; 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 Savior 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 discovered: But he was always so generously Honest, so Apert and Single-hearted, as not 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 Falsehood may not end with a blessing. Thus did he upon occasion express himself, with a just reflection 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, (endeavoring to judge and speak of everything according to the truth of the thing) and who always valued the Jacob -like Plainness and Simplicity of spirit, a free Openness and Singleness of heart, in any faithful Christian, as an high Perfection) looked upon all such Practices with the greatest disgust and abhorrence; and so will everyone 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 deemed 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 Religion Arsfacta est, cui deinde consequence 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 considered, 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 steer not (as he observed) by Reason, but by another Compass, viz. Faction, or Interest, or Affection, &c. So true is that of the Comoedian,

34. And now having advanced thus far in the Description of his Virtues, we may not silently or slightly pass over his Charity, a Grace that was very eminent and conspicuous in him; and so it ought to be in every Christian, it being the peculiar Badge and Livery of Christ's Disciples, as well as their indispensable Duty and necessary Qualification for their doing good here and their receiving a Reward hereafter. And therefore (to allude to that in 1 Cor. 13.) although our Author had great skill in Tongues, and had the gift of 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 edify 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 behavior 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 expressed his Charity towards men, (for of that we are speaking:) and they were, 1. His careful concealing or lessening of others Failings and Imperfections: So far was he from making the worst of everything, as some do, who without making any favorable allowances are extreme 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 he watch for their halting, as one that rejoiced in iniquity. Nay at such a distance he was from that evil, but epidemical, humor, 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 endeavored to show their uncharitable wit in either disparaging the parts or vilifying the performances of others. As for himself, when his own name was concerned, he was signally Patient, even another Moses for Meekness, vir mitissimus; he knew how to bear personal disrespects with an untroubled spirit, nobly and meekly, and thus (according to that of 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 reflections upon our Author. The man had a long time been poring upon the Apocalypse, and seemed to envy him the praise due to him for his Apocalyptic Labors; fearing (belike) that thereby Mr. Mede would increase, and his writings must proportionably decrease in same and reputation. Nor could any one that looked 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 touched: But otherwise (which was his Virtue and Honor) 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 honored and much obliging friend, Dr. Jackson, President of Corpus • Christi College; (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 entertained (together with some of his quondam Pupils, who attended him from Cambridge ) very civilly and nobly by the fore-mentioned 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 Virtues and great Accomplishments far more than enough to make up this defect. That he is both Learned and Pious, it may not be questioned; and one Infirmity amidst so many Perfections is not to be regarded nor ever made mention of by one Christian towards another. Let me therefore take the boldness to crave this at your hands, that you would desist from this discourse, and fall upon some other more profitable argument. A noble example and most worthy of imitation. Proceed we to that other instance of his Charity.

35. As he was thus Christianly careful to conceal or lessen the Failings and Imperfections of others; so he was no less diligent to express his Charity in relieving those Wants which could not be concealed. For as to his Temper, he was 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , inwardly sympathizing and affected with the tenderest of Compassions towards others in their straits and difficulties, as feeling in himself their very griefs, and resenting their calamities and hardships as his own. And agreeable to this Temper was his Practice: For as became him that was so Christianly affected, and was therefore 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , he forgot 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 looked upon Charity and Alms-giving not as an arbitrary thing, left to men's choice or discretion to be done or omitted; (under which Notion too many consider it, for what ends it is easy 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 Savior 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 Lord's-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 testify our acknowledging of God as our Great Landlord, and ourselves his Tenants, that hold all we have, of him. And thus He that hath mercy on the poor, honoreth his Maker; and He that giveth Alms, sacrificeth praise. Moved therefore to this great Duty of Charity by these and other Considerations, (as that it is expressly commanded and earnesty inculcated in very many places of H. Scripture, and withal enforced from that Equity (and it is the greatest Equity imaginable) which shines out in that Royal Law, Thou shalt love thy Neighbor as thyself; as also from some peculiar Motives which the Gospel propounds whereby a Christian's obligation to this Duty is rather increased and heightened) he persevere'd and was not weary in doing good even unto all men, as he had opportunity or 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 shown favor 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 claimed. 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 Anonymous, as fit to be numbered only among the 〈 in non-Latin alphabet 〉 , as Job 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 excused from Charity ) he was not slothful not tired out in well-doing, but, as became a Follower of God, (the Highest Pattern of Charity) who is kind even to the unthankful and to the evil, he continued patiently in doing good, choosing rather to overcome evil with good, than to be overcome of evil. Other Charities seemed to him but low and easy and common, such as even 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 Judgment or Affection, is the more noble, God • like, unordinary: and such was our Author's; for were men of different persuasions 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 flowed from him, who was (as the Prophet speaks of the Merciful man) like a Spring of water, whose watersfail not. He remembered and followed the Apostle's advice for sowing bountifully, and was not for an 〈 in non-Latin alphabet 〉 , that cheap and easy 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 dishonorable for a Christian to express his Charity in a parsimonious and scant measure, whenas the promised Reward is set forth by our Lord so fully and significantly under the similitude of Good measure, pressed down, and shaken together, and running over.

And therefore our Author leaving 〈 in non-Latin alphabet 〉 the man of the earth and 〈 in non-Latin alphabet 〉 the men of the world, such as do only 〈 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 Honor of the Author's memory be it here remembered) 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 humor, but the Love of Christ constrained him, and a deep sense of Gratitude to Almighty God for his many and undeserved favors. Nay so far he was from that poor design of gaining hereby a thin reward of Aiery applause from the world, that he studied as much to keep it secret, as the Pharisaick Hypocrites contrived to do their Alms with noise and all the pomp and observation imaginable; for they did all 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 beg'd of men, while they were solemnly and publicly (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 remembered of the Learned and Pious Dr. Hammond, among several other Excellencies worthy of celebration, in his Life. The like is also recorded (though but briefly mentioned) in the Life of that Practical Preacher Mr. W. Whately, one of the same College and Contemporary with Mr. Mede. And herein these Israelites indeed, the spiritual seed of Jacob, followed that high Pattern which of old that holy Patriarch Jacob had set the world, who devoted the Tenth part of his estate to God, Gen. 28. Nor did he lose by it, for God blessed him exceedingly: And those that have been followers of Jacob, 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 delivered it for a most certain Aphorism, That such Giving is the surest way of Getting, and That thus to scatter is the safest means of increasing.

And for a yet more particular and pregnant proof hereof, it is worthy here to be remembered what the Reverend Mr. Gataker delivered in his Sermon preached at the Funeral of Mr. John Parker, Merchant and Citizen of London, a person eminent for his exemplary Beneficence, (as also for all other Christian Virtues) and therefore worthy to be added to those other Charitable Heroes mentioned by us. In short thus:

These excellent Memorials of this Merciful man's 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 public; 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 wondered at his Diffusive Charity, considering his Incomes were not great, (for he had nothing but what his place in the College afforded him, no Dignity or advantageous Preferment abroad.) But their wonder might have been lessened, 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 Sum 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 ourselves and of convincing others. Experimentis optime creditor. 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 expressed 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 expenses, and when he saw others lavishly spending beyond their Income, and not wisely proportioning their expenses to their Receipts, he used to say, (with a pleasant allusion to that Philosophic 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 employed his thoughts and cares, his studies and best diligences about other things than Wealth, Honor 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 dishonor of their Function, if any Clergy-men should be so Secular and Unspiritual in their Disposition and Practice, as also to the dishonor of the Doctrine of the Holy Jesus delivered 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 that better and enduring substance, that great recompense 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 gratify with making a larger meal; but his ordinary was his College-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 observed the thriving of his Body, (which in his latter years was very apparent) that They might see what College-commons could do.

And in his both Frugality and Temperance he verified that of the Psalmist, 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 cheerful exercise of Christian Charity it is absolutely necessary that he retrench and cut off all needless expenses 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 offered in Sacrifice (as especially at great Feasts) to that false God, the Belly, (and the best and fattest is offered up, and withal the sweetest, for large Drink-offerings, to that mortal and perishing God,) there will be but little reserved for the 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 everything that is worthy, lovely, and useful for the good of man) is excellently prepared 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 dishonorable 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, enslaved to Wine, and serving various pleasures, as the Apostle describes the temper of some unworthy Christians. Besides, it argues a man not to have had so true a 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 〈 in non-Latin alphabet 〉 , Lovers of Pleasures rather than Lovers of God and their Neighbor, 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 thoroughly furnished and cheerfully disposed 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) humor 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 showed the Tenderness of this Affection by the Zeal he had for the Honor of God, and by the dear regard he expressed to everything wherein he thought the Divine Interest was concerned. He could in no wise brook the bestowing Religious Worship upon Creatures, and therefore with a just severity he would equal the practices of the present Roman Church in their Saint-worship and Image-worship with those of the Israelites in following the ways of Ahab and Jeroboam; and constantly asserted That the Great Apostasy or Antichristianism did (as to one main part thereof) consist in Spiritual Fornication or Idolatry. Nor need any Protestant be disturbed 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. John's Epistles) our Author was well aware that the Antichrist and Antichrists mentioned there might particularly and primarily respect some Impostors that began then to appear in the world about the end of the Jewish State; but withal he thought that what was said of those Antichrists [in chap. 2. 22, &c.] might interpretatively (though not explicitly 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 God's and Men) eo ipse negat Iesum esse Christum, does thereby really deny that Jesus is the Christ; as he that worships more God's than one, does ipso facto deny that Jehovah he is God. And in pursuance of this his Notion he had this not improper Observation, viz. That after S. John had said concerning Christ, This is the true God, and eternal life, he immediately adds, Little children, keep yourselves from Idols; intimating (said he) thereby, That in that Fatal and Great Apostasy which was to surprise the Church, Christians would worship Idols (i.e. false Christ's and Mediators) instead 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 Apocalypse 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 Apocalyptic labors; 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, ne ipse pro Capite Novissimo, id est, Antichristo, tandem à minùs perspicacibus tam liquido haberetur; as also in his Comment. upon Chap. 14. verse. 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. John's Epistles) of some Impostors and Heretics that appeared about that Age: yet seeing the ancient Fathers made use of this word to signify 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 Zealots, 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 expressed a Zeal not less Imprudent than Uncharitable; for hereby as they did the Common Enemy no small credit and service, so they likewise weakened the true Interest and hazarded the safety of the Protestant Reformed Religion. Which was piously and prudently observed by the fore-mentioned Arch-bishop, and accordingly he tells them faithfully and plainly, 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 persuaded 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 behooveth 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 public 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 Andrew's, his ancient and constant Friend, whose multifarious reading and great judgment did abundantly qualify him for an able and most accomplished 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 busy 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 still'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 styles Exactissimae fidei & diligentiae Scriptum.

To conclude, It may not be amiss here to add a short story not impertinent to the argument in hand. Mr. Mede having lately preached a Sermon at S. Marie's in Cambridge upon Eccles. 5. 1 about the Reverence of God's House, a young Master of Arts took the freedom sometime after to tell him (as who might not be free with him, 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 adorned his Character, His well-grounded Constancy and Vnchangeableness of Judgment. We say, Well-grounded; otherwise for a man to persist resolvedly in an Opinion, because it has been his Opinion, is neither Virtue 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 easy admirers: From which humor 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 forgo 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 apt 〈 in non-Latin alphabet 〉 to be shaken from his judgment; a right 〈 in non-Latin alphabet 〉 , (as Aristotle both in his Ethics and Rhetoric styles a Virtuous man) or, in the Apostles language, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , steadfast, 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. 'It is true, To conceal his judgment, not to divulge everything that was Truth to him, he was not hard to be persuaded. The remembrance of the Apostles Rule, ( Rom. 14.) Hast thou faith? have it to thyself, 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 therefore 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 looked upon, and accordingly reported of, as Popish, Protestant, and Puritan; 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 persuasions: 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 considered that Precept in Siracides, (chap. 5. 10) 〈 in non-Latin alphabet 〉 , Be thou steadfast 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 sail with every wind.

But we must not indulge ourselves the liberty of enlarging upon everything in our Author which rendered 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 honor and 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 abhor'd Idolatry and Superstition, so he likewise abhor'd Sacrilege and all Profanation of Holy things. As for Sacrilege, 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 heinousness and danger of Sacrilege is fully proved from several Examples of special remark in H. Scripture, all eminently verifying that of Solomon, 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 dishonor 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 Sacrilege; from which yet (so tempting is this Sin with the seeming advantages it presents) they that call themselves Catholics are not free neither, yea even he that is peculiarly still'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 pleased to call it.

And it is as well known how much he abhor'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 honor due unto Almighty God, whose Name is called upon them. The like Zeal he had particularly for God's House, his Worship, and Service therein; that all things might be done there 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , decently (for the honor of God,) and to edification (for the benefit of our Neighbor.) 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 hath stated the case; who hath also in his Poem [ The British Church ] elegantly and fully expressed the very same Sentiments that our Author had touching the 〈 in non-Latin alphabet 〉 of God's 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 David's heart, ( the man after God's heart ) who thus breathed 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. 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 honored with the Best: Which was shadowed out of old in the Sacrifices and Drink-offerings; In the Peace-offerings, wherein God did feast with the people, the Fat upon the inwards, &c. was God's Mess, his 〈 in non-Latin alphabet 〉 or Food; All the Fat is the Lord's; and was therefore to be burnt upon the Altar and offered 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 persuasion, That he had, many years before the Times did relish those Notions, declared himself to the same purpose, instancing in his Concio ad Clerum, which particularly treated De Sanctitate Relativa & Veneratione Sacra: and to the same effect he had expressed himself in an early Specimen or first Draught of his Thoughts, which he presented to the R. R. Bishop Andrew's, after he was newly made Fellow of Christ's College.

44. With his zeal for God's honor and Church- decorum, we may not unfitly join his mindful observance of the Apostle's Precepts, Honor the King, and Obey them that have the rule over you, and submit yourselves; for they watch for your Souls, as they that must give account: and herein he showed himself a true Son of peace, as we observed before, and shall now farther add, That he had so great a value and so hearty an affection for the Peace of our Jerusalem, and, in order thereunto, for submitting to every ordinance of man for the Lord's sake, whether to be King as Supreme, or unto Governors 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 Jeremiah, (chap. 1.) who elsewhere complains in the same note, Behold, the noise of the brute is come, and a great commotion out of the North-country; upon this intelligence of wars and rumors 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 expressed his resentments, concluding in a strain almost Prophetical, If the Scottish 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 persuaded there will never come good of it. God avert his judgments, and make them wiser.

His reverential regard to the established 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 testify 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 honor and safety of the Protestant Reformation both here at home and abroad; as considering that (those Characters of a Carnal and Unspiritual temper) Envying, and Strife and Divisions, and (the consequents thereof) Confusion and Disorder, would at once both weaken and dishonor 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 ruin.

'It is 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 called upon in public, through the Mediation (not of Saint or Angel, but) of the One Mediator Christ Jesus; and where the Word of Christ (not unwritten and uncertain Traditions and fabulous Legends ) is publicly read and preached, and hath prospered (through God's blessing) to the conversion and salvation of many thousand Souls. But our Author (being a strong and adult Christian, one that could see into the nature and reasons and consequences of things, one that had looked into the perfect Law of liberty, and was established 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 Jewish 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-solicitous 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 declared 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 easy 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 behavior. 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 anything 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 superadd 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 established Liturgy and Orders Ecclesiastic, 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 entertained a good opinion of them and their Ministry. Now as these things came sometimes to be mentioned in discourse, he was wont to express his Thoughts concerning the right and genuine notion and importance of that word to this sense;

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 endeavor'd (though in a rude and imperfect draught) to represent the rich Endowments of his Mind, together with those Virtues and Graces that adorned and beautified his Inward man, and made his Soul a meet Habitation for the Divine Shekhinah, 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 increased 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 cheerfulness and inoffensive pleasantry. His Complexion was a little swarthy, as if somewhat over-tinctured with Melancholy, which yet rather seemed 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, 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 Economy 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 College, 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 Chapel of the College, 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 Virtues, (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 Favor which God vouchsafes to many of the righteous ( Isaiah 57. 1.) So of good Josiah it is said, He should be gathered to his grave in peace, and not see all the evil which God would bring upon Jerusalem. 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 favor'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.

'It is 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 Judge. 3. 30. The Land had rest fourscore years, (the longest period of time (as he noted) that the people of Israel ever enjoyed it, and then which scarcely any other Nation ever enjoyed a longer) Such a rest (would he say) from the beginning of Blessed Queen Elizabeth's Reign we of England have enjoyed, 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 havoc 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 horror. 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 blood, 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 pleased not only to perpetuate the Felicity of our present Peace, but also to increase it by the accumulation of all necessary Blessings.