Works, Book 4 · Letter 90 – Letter 92
EPISTLE XC.
Mr. Mede's Answer, with his judgment upon a Discourse arguing from some Politick Considerations against the composing a Fundamental Confession.
Mr. Harlib,
I Answered not your first Letter, because I had not wherewith to satisfie you. For that which Dr. Twisse says he had of me concerning the Millenary opinion, the grounds and stating thereof was only in Letters between him and me, whereof I kept no Copies; and now it would be tedious to me to renew what I then wrote. In conference I could do it with ease, but writing is very tedious to me; and my notions and wit too die presently, when I intend my mind to express them by writing.
Concerning the Paper you now send; what judgment should I give but that I like it not? It favours methinks of too much averseness from that business. I believe you think so. The Gentleman (whosoever he be) seems himself to be one of those he speaks of, that hath in his eyes to preserve his own opinions from iudemnity: But if every man do so, what hope of conciliation?
Besides, the matter aimed at in this business is not that either side should presently relinquish their opinions of difference; but only take notice that, notwithstanding these differences, both sides do so far agree in other Points, that they may and ought to acknowledge each other as Brethren; that so their Affections being united, and exasperation abolished, they might be the better disposed and fitted to judge of the Points of difference between them. And whereas he objects, That such Points being declared not Fundamental, would lose part of their strength, and be shaken, this inconvenience would be recompensed, in that the Opinions of the opposite party will suffer as much; and so what we lose at home, we should gain abroad.
Howsoever it seems to me no very warrantable policy, That for the better strengthning and propagating a Truth, men should be born in hand that the belief thereof is Fundamental, when it is not; that is, that a Truth should be maintained by a Falshood. I cannot believe that Truth can be prejudiced by the discovery of Truth; but I fear that the maintenance thereof by Fallacy may not end with a blessing.
I would know whether the Author of this Letter thinks that the Lutherans and Calvinists agree not in so much as is necessary unto Salvation. If they do, would not a Confession composed of such things wherein they agree contain all things necessaria cognitu ad Salutem; and yet no necessity that this or that particular Tenet should be defined by such Confession to be or not to be Fundamental?
I would know also whether he thinks it fit that particular Churches should have particular Confessions, whereunto their Members should profess their assent. If so, I would have it considered, whether some of his Inconveniences be not as incident to such Confessions towards the members of a particular Church, as would be from a general Confession towards the members of several Churches.
All such Inconveniences are per accidens, but the good and benefit is per se; yea prevents far greater evils, with which such contingent and casual Inconveniences may not stand in competition. What greater evil can befall the Church than Schism and breach of Charity between her Members, and the woful effects that do inevitably follow thereof? Shall we then to avoid the lesser, and such as perhaps may not be, cherish the greater, which threaten ruine to the whole Body? that I say nothing of the danger of the spiritual estate of those who are engaged therein, if they are not so much as willing to be at Unity. This is a great piece of Practical Divinity, and to be more considered than it is.
Moreover it is to be considered, that many of the Evils he supposes would follow of such a Confession are already in being in most Churches, whilest there is no such Confession: Therefore the declining of such a Confession is not the means to avoid them; they will be whether there be any such or not. Those who will seek for pretences to do amiss, will always find them.
Some of the Evils he alledges are such, as the contrary to what he fears seem every whit as like to follow. For why should not such a declaration and limiting of Fundamentals rather introduce a greater liberty and indulgence in particular Churches to think what men list in other points, than an oppression or further bondage to be imposed upon the Members thereof? Yea a Confession cannot descend far in particulars, but some mens Consciences or other will be wronged by it: And a man in this case should not have respect to his own Conscience only, but as well to other mens who may scruple the contrary to his.
He seems to me to confound Points of Faith with matters of Practice and Manners. But the question is not, what is Licitum or Illicitum in Practice, or what is Necessarium factu; but what is Necessarium creditu ad Salutem.
Lastly, the whole Discourse, methinks, moves rather upon the hindges of Policy than of Divinity; as is too manifest in that he would have the forein Churches to labour such a Confession, and ours to lie at the advantage to approve or not to approve is, as we shall find it makes for or against our particular Tenets.
All this I write tumultuously and confusedly, without order, without deliberation. It is sufficient if you can guess my mind thereby, or get any hint to think more accurately how such Objections are to be answered. To shew it any body I would not; it is not fit: If any thing be to purpose, make it your own. So with my best affection I rest
Christ's Colledge, Ian. 22. Yours, I. M.
EPISTLE XCI.
Mr. Hartlib's Letter to Mr. Mede, touching the Manuscript decyphering the Number of the Beast, 666, and other Books newly set forth.
Worthy Sir,
I Thank you for your Answer and solid judgment which you have returned to the enclosed Paper: you need not fear the miscarrying of these your Notions. Mr. Dury will easily smell them out, though I should convey them in my own name unto him. By these enclosed you will see a fuller character of that Gentleman, and what entertainment some Extracts out of your Letters concerning Fundamentals have found with Mr. Dury. You do not tell me the name and your opinion concerning the Anonymous Book in folio, called Bestia Apocalyptica. There is great commendation of a Manuscript decyphering the Number of the Beast, 666. I would fain learn of you wherein the excellency of that Treatise principally consisteth. I hear Cluverius, a very profound Historian and Divine of Denmark, hath written an excellent Commentary upon the Revelation, which is not suffered to come forth, by reason of many Paradoxical passages which the Times cannot brook as yet. I make no question you have seen a Book which Dr. Brochmand of Denmark hath written, which is not unfit for our Times, wherein he answereth the Motives for which the Administrators of Hall did fall off from Protestancy. It was published Regio jussu Hafniae, 1634. One writes that this Book doth answer largely many of the particular Arguments which are used in Mercy and Truth against us, and doth it solidly and well in most of them. He wishes also that it were more common amongst our Court-Divines.—
Return the Copy of the Order of the Knighthood, when you have sufficiently perused it. Thus I rest
London, Ian. 24. 1637. Your most affectionate and willing Friend to serve you, S. Hartlib.
EPISTLE XCII.
Mr. Mede's Answer, with his judgment of Mr. Potter's Discourse of the Number of the Beast, 666.
Worthy Mr. Hartlib,
I Received yours with the Ordo Beatae Virginis, which with the rest I will send back next week; for now I have no time to make them up.
That Discourse or Tract of the Number of the Beast is the happiest that ever yet came into the world; and such as cannot be read (even of those that perhaps will not believe it) without much admiration. The ground hath been harped on before; namely, That that Number was to be explicated by some foreign to the Numbers of the Virgin-Company and New Ierusalem, which types the true and Apostolical Church, whose Number is always derived from XII. But never did any work this Principle to such a wonderful discovery as this Author hath done; namely, to make this Number not only to shew the nature and property of that State which was to be the Beast, but to design the City wherein he should reign, the figure and compass thereof, the number of Gates, Cardinal Titles or Churches, S. Peter's Altar, and I know not how many more the like. I read the Book at first with as much prejudice against such Numerical Speculations as might be, and almost against my will, having met with so much vanity formerly in that kind; but by the time I had done, it left me as much possessed with admiration as I came to it with prejudice. He meddles with no more of the Apocalyps than what concerns this Number. 'Tis a Mathematical ground he builds upon, and will not be so well understood by one that hath not been a little versed in Arithmetick, in that part which is called Extraction of Roots.
If the Scrivener, whom I hired to write me out a fair Copy thereof, had not disappointed me, I could ere this have lent you a Copy, it may be, as good as the Authors; I believe somewhat more distinct, by such directions as I gave my Scribe. If it were in Latine, it would make some of your German Speculatives half wild.
Bestia Apocalyptica I saw and had above a dozen years since; but some 6 or 7 years after it came first out, our London Stationers, to make it the second time a New Book, (because some of them lay upon their hands) printed the Title-leaf anew with the then present year of our Lord at it, and at Delph, as before. This knavish trick I observed, and compared the Books at that time. But the Author I never heard, nor know who it was, but I believe a Laick Gentleman, and so I think I have heard.
By your last piece, that Divine whose it is seems not to understand what we mean by a Fundamental Confession and Fundamental Articles. For he takes them to be such as are instar Principiorum, out of which all other Theological Verities or Articles are deducible; wherein he is wide: for the question is of Fundamentalia ad Salutem, i.e. Cognitu & creditu necessaria ad Salutem, not of Fundamenta veritatum Theologicarum.
—Thus with my best affection, I rest
Christ's Colledge, Ian. 29, 1637/8. Yours, I. M.