The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

IV. A Fourth means whereby he arrived at so great a measure of Know∣ledge was, His Freedom from Partiality, Prejudice and Prepossession, Pride, Passion and Self-love, Self-seeking, Flattery and covetous Ambition.

1. How free he was from all Partiality, there are many pregnant Proofs in his Writings. It is a common, yet a most true, observation, That with many men Maxima pars studiorum est studium partium; but with him it was otherwise. In some of his* 1.1 Epistles he complains that it was Partiality that undoes all, and that Studium partium together with Prejudice is an invincible mischief, while it leaves no place for admission of Truth that brings any disadvantage to the Side or party; that being the Rule which they examine all by. And therefore being sensible and aware of this evil, he pro∣fesseth (in Ep. 96.) that he endeavour'd as much as possibly he could to sub∣due himself to such a Free temper of Mind as not to desire to find for this side rather than that, And his Endeavours herein being hearty and serious, they were consequently (through God's blessing) successful, insomuch that he judged himself highly obliged upon this account to return this grateful acknow∣ledgment to Almighty God, (in Ep. 56.) I thank God (saith he) I never made any thing hitherto the caster of my resolution but Reason and Evidence, on what side soever the advantage or disadvantage fell. The singular avail∣ableness

of such free and unbiassed affections in the pursuit of Knowledge he hath excellently express'd in that clear profession of his (in Ep. 96.) If I have hit upon any Truth, it is wholly to be attributed to my indifferency in such searches, to embrace whatsoever I should find, without any regard whether it were for the advan∣tage of one side or other. This and the forementioned passages are excel∣lent words, the genuine language of a Son of Wisdom, the lively picture and true character of his and every generous Soul, every way becoming a right Virtuoso and member of the Philalethean Academy. From this Free∣spiritedness (together with the ingenuous effects thereof) were the* 1.2 Be∣ra'ans styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a more noble sort of Christians. They that are short of this Excellency and Largeness of spirit, seldom attain* 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prove things that differ, or to approve things that are excellent, seldome rise to what is above mean and vulgar, slight and superficial, but are con∣demn'd to what is servile and Pedantick, and judge themselves unworthy of the noblest Truths, and withal are expos'd to the same Falshood and Mistakes that the Person or Party whom* 1.4 they have in admiration because of advantage, or the Vulgus in any rank of men (being of the same illiberal and contracted spirit with themselves) are liable to: For it is a Maxime equally true and generous, Suum est cuique Ordini vulgus, & optima semper paucissimis placuere. To which I may fitly adjoyn that pertinent Observation of Seneca,* 1.5 Non tam bene cum rebus humanis agitur, ut meliora pluribus placeant.

2. Nor was he less free from all Prejudice and Prepossession, with the atten∣dants thereof, Pride, Passion and Self-love.

Men come to be prejudic'd against Truth, either by their disgust and dis∣affection to the person that represents it: an argument this is of their little Iudgement but great Passion: but from this he was secured by his Charity en∣larged to all men, and by the cool and calm temper of his spirit; he could pa∣tiently endure the contradiction of others, and reply without passion; witness his sober and pacate Answer to Lawenus his hot* 1.6 Strictures.

Or else they are prejudic'd by their scornful disesteem of others: an effect this is of their high Self-conceit and surely Pride: and from this he was se∣cured by his great Humility and Modesty, whereof there are many clear Proofs in his Writings. Accordingly when he had to do with Mr. Hayns about some Tenets of his in reference to several passages in Daniel and the Apo∣calyps, he plainly tells him,* 1.7 I profess to you, I contemn not your discourses, but do diligently and apud conscientiam meam weigh your arguments, howsoever it comes to pass I am not persuaded by them: and farther, so far he was from slighting what was done by those that were eager for the same Tenets, that he assures him* 1.8 he had read the most that had or could be said for those Opinions either by the chief Patrons thereof or their followers, and so had used all that Diligence that was due in the search of Truth. And herein he was Exemplary to every ingenu∣ous lover of Knowledge, and contrary to the proud and passionate man that is conceited and resolved upon his Opinion, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and is therefore impatient to hear or consider any thing that opposes it. But Humility affords a very considerable advantage for the clearer discerning what is True and Right, while it prepares men to

receive any better information from others. This effect it had in Mr. Mede, and upon this score how heartily does he thank Lud. de Dieu for suggesting to him an easier explication of* 1.9 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apocal. 4. 6.] and for acquainting him with his‖ 1.10 notion about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherub signifying an Oxe, from the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.11 Cherab, which is Aravit, whereby his observation upon the 4 Animalia in Apocal. 4. 7. was confirmed? And with the like affection he acknowledges Mr. Haydock's ‖ 1.12 ingenious conjecture about the form of the Seven-sealed Book, (Apocal. 5.) as also his being better informed about the Number of the Beast [666] by Mr. Potter's Discourse concerning it, with which Discovery he was so highly pleas'd, that (not without some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he affirm'd it* 1.13 to be one of the happiest Tracts that had come into the world, and such as could not be read without much admiration. In short, He did not take himself to be Infallible, and therefore was not Unalterable, where the change was for the better, (and the change is ever such, where we part with a plausible Mistake or with a specious Probability for solid Truth and clear Demonstration) but he was always ready to hear another's Reason, and to yield himself a wil∣ling Captive to the Evidence of Truth. For to be overcome by Truth and Reason, makes the conquered a gainer, and puts him into a better state than he was in before; nor will he fail (if he know his own happiness) to make one in that joyous acclamation,‖ 1.14 Great is Truth, and mighty above all things: She is the Strength, Power and Majesty of all ages. Blessed be the God of Truth.

Or else men come to be prejudic'd by an undue affection to their Ido∣la specus, (as the L. Verulam calls them) their peculiar Conceits, some Notions and Speculations of their own, by which they either are or would be known; being fondly persuaded that things are so as they imagine them, or vehemently desirous that they should be so: and therefore it is no won∣der if, being thus prepossess'd, they have lost their taste, and wrong'd their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they cannot readily discern between Good and Evil, but (as the Prophet Esay speaks) put bitter for sweet and sweet for bitter, and are easily brought to fansie that to be True and Right which they passio∣nately will to be such, in order to some corrupt design and interest ea∣gerly pursued by them, or to the gratifying of those several Lusts wherewith they are led away, (as the Apostle speaks) and are therefore unable to come to the knowledge of the Truth. And if they that are thus affected do sometimes for a pretence consult the Holy Scriptures, they come so fully possess'd that this or that Opinion and Practice of theirs is True and Right, or so strongly resolved to find it so, that even the Divine Oracles seem to them to return such an Answer as they promised themselves they should receive and most impetuously lusted after. And so it fares with them herein as in another case it did with the Romans, who having taken Veii, (a famous City in Hetruria) went into Iuno's Temple, and there with great ceremony and affectionateness asking Iuno, Velletne cum illis Romam ire? to some the Image seem'd annuere, to others etiam id ipsum affirmare. Upon which story in* 1.15 Livy there is this observation of Machiavel in his Discurs. de Repub.—Cum tanta veneratione interrogassent, visum est ipsis tale respon∣sum audivisse quale se audituros prius pollicebantur, The application is obvious.

But against this other Instance of Pride expressing itself in an over-dear re∣gard that such men have to their own Sentiments, and oftentimes for some self-ends and undue advantage to themselves, against this, I say, Mr. Mede was secured by that Universal Alexipharmacum, his truly-Christian Humility, as also by that Generosum honestum which dwelt and ruled in him, the noble Integri∣ty of his spirit, that which the Scripture calls* 1.16 the Good and Honest Heart, a Principle not less (yea more) necessary to the right discerning of Divine Truth than the Subtile Head: And from this Principle he thus expresseth himself in some of his Diatribae, That we should be more willing to take a Sense from Scripture than bring one to it. Agreeable to which is that Maxime of his, wor∣thy to be written in letters of Gold, (it was mentioned once before, but can∣not be too often inculcated) that Maxime which (he said) was deeply im∣press'd upon his own Soul, That rashly to be the Author of a false Interpretation of Scripture, is to take Gods name in vain in an high degree. How then shall they escape, and where shall they appear, who, being resolved to walk after their own lusts, pervert and distort the Scriptures (as of old the* 1.17 Prophets complain'd of some that did violence to the Law) and wrest them to their own de∣struction, which were designed by God to make men wise unto Salvati∣on?

There are others that are prejudiced through a servile regard to those Idola fori, as the forenamed Lord styles Popular Opinions and Vulgar Perswasi∣ons, the Opinions of the Many, or of such a Party among the Many whose Persons first, and consequently their Perswasions, they have in admiration; (for generally these two go together, They that do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in S. Iude's language,) go on also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the respecting of Persons introducing also the respecting of Opinions:) And herein they shew them∣selves a kind of Servum pecus, receiving for Doctrines the Traditions or Custo∣mary Notions of such men without any serious consideration; (which yet is no other than a blind, implicit, stupid and irrational respect to persons and O∣pinions, as not being founded upon Knowledge and Iudgment:) But withall they do hereby oftentimes design to serve their own ends by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all this being done (as S. Iude observes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for advantage sake. And against such Prejudices as these what could better secure the Author than his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (to use S.* 1.18 Peter's expression) his clear and sincere Mind, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.19 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉‖ 1.20, his Largeness of Heart, his Vast Understan∣ding, his Free and Ingenuous Spirit, those Intellectual and Moral Endow∣ments of his, whereof I have already given a brief account in the Second Head of Advertisements?

3. As free he was from all Self-seeking, Flattery and covetous Ambition, as from Partiality and Prejudice: each of which has a very inauspicious in∣fluence upon any growth in Knowledge and Understanding. Accordingly he does more than once observe in his Epistles, That Mundus ama•• decipi magis quam doceri: and that by constant observation he had found, That no man loved, any Speculations but such as he thought would advance his profitable Ends, or advantage his Side and Faction. But for his own part, he thus opens his heart in one of his Epistles to a Friend, and plainly professeth,

That he had not made the Bent of the Times the Rule of his Opinion. For, being free from any aspiring after Applause, Wealth and Honour, and from * 1.21 seeking Great things for himself, he was consequently secured from Flat∣tery and Temporizing, the usual artifice of the‖ 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that will be rich, that are resolved to make it their chief design and business to be great and wealthy in the world, their heart is wholly upon it, they are dead to the World to come, and relish not the things above, and are alive only to this present world, being as eagerly intent and active about earthly things, as if their portion were to be only in this life.

But such was the excellency of his spirit, that he could not but abhor all Servile obsequiousness whatsoever; as accounting it a certain argument of a Poorness of spirit either to flatter, or to invite and receive Flatteries; and withal considering that if those of Power and high degree were men of inward worth and excellent spirits, they would shew themselves such in their valuing him not the less, but rather more, for his not applying himself to those ignoble arts and course policies proper to Parasites and ambitious men, who speak not their own words nor seem to think their own thoughts, but wholly enslave themselves to the thoughts and words, the lusts and humors of those by whom (for this pretended doing honour to them) they seek to be advantaged. Be∣sides, he might well think that he should rather undervalue and lessen them, if he suppos'd they would regard him the more for those or the like Instances of an officious flattery: as if they were not able to discern that Frankness and Open∣ness of Spirit and Conversation, Singleness of Heart and a Cordial readiness to serve others in love* 1.23 out of a pure heart, is truly Christian, Generous and Manly; and, on the contrary, that Flattery and Fawning is Dog-like, Base and Mercenary, and lasts not long: for though Parasites pretend to serve their Masters with great devotion, (a devotion so great, as if they thought themselves rather their Creatures than God's) yet in truth‖ 1.24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they rather serve their own belly; and when their Masters cease to be in a capacity of serv∣ing them, these men also cease to regard them, and value them no more than an useless Tool, (or to use the Prophet's expression) a broken Vessel, wherein there is no pleasure.

Other particulars might be added, but these may suffice to shew how Free he was from that which is apt to tempt men to judge amiss: For it appears from the nature of the things themselves, that Partiality, Prejudice, Pride and Passion, Self-love, Love of the World, Flattery and Covetous Ambition do importunely sollicite men to make a false judgment, corrupt their Affections, wrong their Under∣standings, enfeeble their Faculties, unhappily dwarf their growth in useful Learning, and keep them back from such an excellent improvement in Know∣ledge, especially Divine Knowledge, as otherwise they might attain. And therefore had not Mr. Mede been free from the power of these Lusts, he could never have perform'd so well as he hath done in any of his Tracts or Discourses, especially upon the more abstruse and mysterious passages of H. Scripture. Those there∣fore that are not of such a free and enlarged spirit, but are fondly addicted either to themselves or Parties, and are enslaved to Honour, Wealth and particular nar∣row Interests, and are under the power of Pride & Passion, serving divers Lusts and Pleasures, they must needs be less excellent, less improved in their studies,

less succesful in their Intellectual adventures than otherwise they might have been, had they been* 1.25 established with a Free spirit. Nor had some Authors of great reading and fame for Learning ever fallen into such mistakes, but their Writings had been freer from imperfections, and a greater respect they had secured to their Memories, had they been less Passionate, less Envious, Proud and Self-conceited, more Free and unbiassed, more Humble and Modest, as also more faithful to that excellent Rule of S. Paul,* 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This is somewhat of that great deal more which might be observed of the Author's Largeness and Freedom of spirit; which yet in him was not accompanied with any unbecoming reflexions upon others, (as if he design'd to lessen the due esteem of what was laudable in their performances) much less with any irreverence and opposition to the established Articles of Religion, and preju∣dice to the Peace of the Church or State; but on the contrary was an inno∣cent, ingenuous, peaceable Freedom of enquiring into such Theories only as do not at all clash with the Doctrine established, and was ever attended with a sweet Modesty, a singular Sedateness and Sobriety of spirit, and a due regard to Authority. And whosoever would read the Author with most profit and judgment, must read him also with a free, unpassionate and unprejudiced spi∣rit: That Saying, Omnis Liber eo spiritu legi debet, quo scriptus est, is true as well of every useful Book as of the Divinely-inspired Books of Holy Scrip∣ture.

Thus much of the Fourth Help or Instrument of Knowledge. I shall mention but one particular more, but it is a very weighty and important one, of singular use and absolute necessity for the gaining the Best Knowledge; wherein I might be as large as in the foregoing, but because I would hasten to conclude the Preface, I shall dispatch it in fewer lines.

Notes

• * 1.1

  See the last lines in his Epistles p. 86••.
• * 1.2

  Acts 17. 11.
• * 1.3

  Phil. 1. 10.
• * 1.4

  Iude 16.
• * 1.5

  De rita bea∣ta.
• * 1.6

  Pag. 550.
• * 1.7

  〈◊〉〈◊〉. p. 748.
• * 1.8

  Ep. 8. p. 742.
• * 1.9

  Pag. 567, & 569.
• ‖ 1.10

  Pag. 567, & 569.
• * 1.11

  Hence also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Ager 〈◊〉〈◊〉 a••••s.
• ‖ 1.12

  See pag. 790. &c.
• * 1.13

  Pag. 877.
• ‖ 1.14

  1 Esde. 4.
• * 1.15

  l. 5.
• * 1.16

  Luke 8.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezek. 22. 26. Zeph. 3. 4.
• * 1.18

  2 Ep. 3.
• * 1.19

  1 Kings 4.
• ‖ 1.20

  Psal. 51.
• * 1.21

  Ier. 45.
• ‖ 1.22

  1 Tim. 6. 9.
• * 1.23

  1 Pet. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ‖ 1.24

  Rom. 16.
• * 1.25

  Psal. 51.
• * 1.26

  Rom. 12. 3.