Works, Book 4 · Letter 88 – Letter 89
EPISTLE LXXXVIII.
Mr. Mede's Letter to Mr. Hartlib, containing his advice for framing a Fundamental Confession agreeably to the practice of the Ancient Church in composing their Creeds or Symbols of Faith.
Mr. Hartlib,
WHen I read over Mr. Dury's Consultation, (before his Discourse ad Dominum Forbesium came to my hands) I perceived he aimed at the self-same ground for the discovery and discerning of Fundamental Verities from not-Fundamental that I had formerly done in mine to you, though in a differing way of expression, as men that conceive apart are wont to do. I made them to be such Truths as have necessary influence upon the Acts and Functions of Christian life, or without the explicite knowledge whereof those Acts and Functions cannot be exercised. He goes further, and specifies wherein this Christian life consisteth: namely, As Natural life consists in the conjunction of the Soul with the Body; so doth Spiritual life in the conjunction of Men with God, that is, in being in Covenant with him. All those Verities therefore, the knowledge and belief whereof is necessary to the Acts and Functions requisite to the being and continuation in the Covenant with God in Iesus Christ, are Fundamental Verities, without the explicite knowledge and belief of which a man cannot be saved.
But for the framing or composing such a Fundamental Confession as is sought for, let me discover my Opinion, Fancy, or whatsoever it be. I observe, That the Confessions or Creeds of the Ancient Church (which were their Symbols of Communion) were always the former Creeds or Confessions enlarged with such further additions or explanations subjoyned to the former Articles respectively as the Heresies of the Times made requisite for the distinction of Orthodox Believers. So the Nicene Creed was the Creed of the Apostles enlarged in the Articles of the Father and Son, and one or two other. The Creed of Constantinople added to the Article of the Holy Ghost in that of Nice those words, The Lord and giver of life, who proceedeth from the Father [and the Son,] who with the Father and the Son together is worshipped and glorified; against Macedonius. This is the Creed we say at the Communion in our Church. That of Athanasius yet more enlarges that of Nice, as doth that of Chalcedon also the Article of the Son, against Eutyches.
Were it not fit therefore that we should tread in their steps, and frame our Confession or Symbolum in like manner? to wit, not making the Form of our Confession wholly new, but taking the former Creeds or some of them for our ground, to enlarge their Articles with such further additions and explanations as the state of the Times requires; that so our Confession might be the Creeds of the Ancient Church specified only to the present condition of the Churches, and no other. Thus we should both testifie to the world our communion and agreement with the Ancient Catholick Church, (a matter of no small moment, that we may not seem to have made a new Church or Religion, as we are charged,) and yet withal distinguish our selves from the Sects, Heresies and Apostasies of the Times.
To which end it were fit the words of the Ancient Creeds should be retained as much as could be; and for the more easie reception thereof, that the additions and insertions should be made in the express words of Scripture, as near as the nature of the composure would suffer it, and not otherwise. As for the meaning of them, their application to the several Articles would specifie it as far as were needful to the end aimed at by such a Confession.
Compare the Creeds of Nice, Athanasius and Chalcedon with that of the Apostles, and you will understand my meaning. And consider that in such a business as this we must not be too much in love with Methods of our own devising, (though perhaps they seem better,) but follow that which all the Churches will most easily yield unto, and cannot except against. I believe our own (as may by some passages be already guessed) would hardly be brought to subscribe to any other Form than of such a mould.
Take this also before I conclude; That my meaning is not, we should do as the Council of Trent hath done, by adding Twelve more Articles to the Creed: but that our Additions should be inserted into the several Articles of the Ancient Creed, as subordinate to them, and farther Explanations of them. Which those of Trent indeed could not well do, those which were added being the most of them incompatible and inconsistent with the former Articles according to the true and original meaning of the same, and therefore not to be incorporated with them.
I send you home the Consultation; I will keep the Discursus a while longer. For Comenius his Praeludium I thank you, but I have not had leisure to consider so much of it as were needful to give a censure. I believe such a thing is fecible; but for the way, Hic labor, hoc opus est.
So with my best affection I rest
Christ's Colledge, Aug. 14. 1637. Your assured Friend, Ios. Mede.
EPISTLE LXXXIX.
Mr. Hartlib's Letter to Mr. Mede, for a sight of his Papers about the Millennium.
Worthy Sir,
—I Had occasion to exchange some Letters of late with Dr. Twisse: In his last he writes thus unto me; [As for Regnum Sanctorum & Christi in terris, Resurrectic prima, &c. Passages there have been between me and Mr. Mede thereabouts, and I am but his Scholar therein: and I know full well, you are so well acquainted with him, that you may have any thing from him, who is my Master in this. I have yet no liberty to take into consideration the matter of Fundamentals, neither have I any affection to it, as finding no sure footing in that argument.] Thus far he. I pray let me reap the fruit of his confidence in the enjoying of those Papers which have passed between you on the fore-mentioned Subject. Truly I shall count it a great favour, if you shall be pleased to communicate them; and having perused them, I will be careful to return them safely into your hands with my hearty thanks. Thus craving pardon for my freedom, I take my leave, remaining always, Worthy Sir,
London, Octob. 19. 1637. Your most assured and willing Friend to serve you, S. Hartlib.