Works, Book 4 · Letter 57
EPISTLE LVII.
Dr. Twisse's Eighth Letter to Mr. Mede, containing his thankful acknowledgments of Mr. Mede's singular goodness in communicating his Papers, and his high esteem of them, particularly of his Notions upon foreign, &c. as also his Observations upon Mr. Mede's foregoing Letter, what he approved therein, and what he excepted against.
Good Mr. Mede, and my thrice worthy and dear Friend,
I Have at length return'd your Manuscripts; both the first and latter concerning foreign, and the smaller one containing two Discourses and the *See this in page 579.Prophetia Tobiae expounded in the belly thereof. I am heartily sorry to hear your Labours upon the Revelation, published for the common good, and opening such Mysteries unto the world: have put your self to so much expence, and found so little reward in the world: I protest I cannot think of it without disdain—I have not spared to profess my indignation thereupon before some good friends of quality, and shall be ready to do as much upon every occasion. But your Reward shall be the greater in Heaven.
My motion was not to put you to any expence or care about the business I wrote of: I nothing doubt but order shall be taken to have it done otherwise, if you would but give way. But I would not in the least respect abuse your kindness, which I account precious as a jewel by doing ought that might occasion any distaste in your self upon any proceedings of mine, or others whereunto I should give any occasion.
Sir, I cannot sufficiently express my obligation unto your self for your singleness in communicating such precious commodities. For foreign, and the construction of it which you make, I am clearly of your mind; and that Genitivus materiae is nothing strange, were there no other incongruity of construction in the Text thereby avoided, which yet there is, and that foul one. The truth is, the phrase is unquestionably usual, expressed of Things; but being expressed of Persons, we being apt to understand it of Genitivus Efficientis, that use makes the other way seem strange, as I found in Dr. S. But so much the more it became the Holy Ghost to express the Mystery of Iniquity in a covert manner; not easily and at first sight to be discovered but in good time, by serious intention and consideration of all circumstances, when the Lord thought it most seasonable to bring it to light. And blessed be God that he hath brought it to light, and that my self have lived to see such Mysteries of iniquity brought to light, and made good by evidence of Scripture, and that foreign; testifying so much; and that with such evidence, that I know not where to parallel it with the like, all things considered.
Long agoe I have entertained an opinion that you are as exact in the right understanding of Daniel Mysteries as of those in the Revelation. I saw a touch you gave, in a Letter to Dr. Meddus, of the years mentioned in Daniel 12. by way of passing your judgment on some parts of Alstedius his Chronologie: I would you would be pleased to impart unto me what you think of the beginning of those times mentioned in Daniel 12. 11, 12. Herein you have satisfied me already, as anon I observe.and what remarkable things fell out at the end of each; the rather because I am promised some notions of Mr. G. your friend thereabouts. I doubt not but you conceive two seasons of the Abomination of desolation, one before our Saviour's coming in the flesh, by Antiochus Epiphanes; another which our Saviour himself points unto, as to be made by the Romans, which yet Baronius saith cannot be meant of that by Tirus when he took Ierusalem, because at that time it was too late to be warned of flying thereupon and shifting for themselves.
Your Chappel-Exercises, 1. that of Psal. 8. *See Book 1. Discourse 9.of quelling the en…y and the avenger, 2. the other of*See Book 1. Discourse 14. Zipporah's speech, (which I would not for any good you had divided, and kept from me) not only my self but divers others, as Mr. W… Dorchester and Mr. T. of Sarisbury, and others, all of us have been exceedingly taken with them. And it raiseth in me suspicions that you have many conceptions of the like nature, for the clearing of divers passages of Holy Scripture, and vindicating them from vulgar and erroneous interpretations; and inflames me with a desire to be partaker of them. I read to them somewhat also of your Mahuzzims, which not only ravished them, but wrung from them a protestation that none but your self could have found that out. But modestie pacifies my importunity, and forbids me to urge you too far, having so extraordinary experience of your freeness this way. All which I have returned with my best care; so I trust they shall arrive safely in your hands.
And now taking your last Letter into my hands, I find how by occasion of tidings from the East and from the North you fall upon this very place of Dan. 12. 11, 12. which you acknowledge to be obscure and dark; yet such light as you meet with you are pleased to communicate, wherein I rest satisfied for the present, and would not have you trouble your self any more for me thereabouts. I have found some working upon Iulian's days, when all hope of re-edifying the Temple was taken away; but I find no colour of any Abomination of Desolation committed there, but rather Abomination of Restauration: yet from thence they think may be reckoned a determining of the daily Sacrifice. But all along you carry me with you, and where you make a stand, there I make a stand. I pitie (I profess) your neighbours in Cambridge, that make so little use of your labours in searching those precious Mysteries, especially when our selves are fallen upon the latter end of the accomplishment of them.
In answer to my Question, I am glad your resolution was not to pass it over in silence, and that you open your self in such manner. Whereas you conceive I may perhaps have heard something that way you touch upon; truly I never did, but somewhat I have heard another way, which hath made me recount my own fortunes in resemblance unto yours: For sometimes I have been censured for a Puritan, sometimes for a good fellow: My preaching as in opposition to Popery was opportune to undergo the one censure before persons Popishly affected; and my free conversation in the enjoying of my friends (yet I thank God without all scandal) hath exposed me to the other, and that from the same mouths, not judging indifferently, but upon particular, and those unjust, distasts practising to disgrace me. I see your fortunes have not been much unlike; I trust we shall love mutually so much the more.
1. I willingly subscribe to the difference you put between Imago, and Locus or Signum praesentiae.
2. Both your Rule and Instances of worshipping towards Locum praesentiae I approve.
3. The reason of the difference mentioned between the use of a Creature per modum Objecti in Divine worship, and the use of a Creature per modum Circumstantiae, of Place, Posture or Instrument, I find likewise no cause to dislike; the Lord having prescribed the one, not the other, but expresly forbidden it.
4. That foreign or Altar was ever in Christian Oratories accounted as Solium Christi, I profess ingeniously it is a new thing unto me, and most willingly do I communicate unto you my thoughts that have had their course hereupon. That the Sanctuary at first, and Temple afterwards, might well be accounted Solium Dei, I see this ground; because the Sanctuary at first was made by God's appointment, that he might dwell among them; and so the Temple afterwards, and chiefly the Ark there, the Lord being said to dwell between the Cherubins. Now I find not the like ground for the Table of the Lord to be so called. 2. If so, then the Table, where and when these Rites of the New Covenant were first instituted, was to be so accounted as much as any; and that as well in reference to the participation of the Paschal Lamb that went before, as of the Bread and Wine which followed after. 3. And so it seems the Table whereon the Iews did eat the Paschal Lamb was to be so accounted. 4. And why not the Altar for the Burnt-offering also? 5. And are not the Mysteries of Christ's Death, yea and Resurrection too, represented in Baptism, as Prudentius calls it Fontis ara, as Mr. S. observes? Yet I doubt not of Christ's presence there to the faithful receiver; so he is to every faithful hearer of the Word, and faithful petitioner; God being a Sanctuary unto us in all places wheresoever we come, and accordingly Solium praesentiae ejus & Christi in every place to be found. But as Sacraments are not Sacraments any longer than in the use of them; of the same condition to my thinking for the present should the Lord's Table be conceived. Like as we heard not long since D. B. should preach that Temples were holy only in respect of the holy use of them; and it was thought he should be called in question for it, but he was not. I confess I am no more versed in things of this nature than as some occasional opportunity doth set my thoughts on work. But fearing degenerate times coming on upon us and Superstition to encrease, we may well be the more wary. And we find by experience that albeit when any is urged thereunto, sometimes it is carried only in the style of Genuflexio versus altare; yet in common speech most call it Bowing to the Altar. And a Iesuite sometimes meeting with a Friend of mine (an intelligent Gentleman) at Antwerp, and offering him the kindness of having him to the great Church. after he had shewed him other things, bringing him up to the high Altar, he pulled out the Pyx from behind the Arras, and shewed it him, saying, This is the reason why we bow to the Altar, otherwise (saith he) it were Idolatry.
5. As for the Prayers and Devotions of the Church there offered unto God, I find nothing amiss therein, if the place be so ordered that it be convenient for the Congregation assembled to hear; as it is fit they should. And I find it alledged out of Iewel against Harding, A…ic. 3. Sect 26. Hostin. de Origine Altar…m.Altaria apud veteres non semper & ubique in extrema Templorum parte, quam vulgò Chorum vocamus, sed in medio posita fuisse, and divers Testimonies of Antiquity alledged for proof thereof. And therefore that all things may be done to edification, I find it nothing strange that in the Reformation our Fathers in the Church of England, as well as in other Churches, have altered that course, when they found how miserably the Service of God was deformed, Superstition from ancient times first creeping in, and afterwards increasing more and more; and no great matter where Latin Service was performed, when the people understood it not.
6. I make no question but it is lawful to invocate and call upon God at or towards the Altar. But why the Lord's Table, where the Sacrament of the Lord's Supper is administred, should be called Solium praesentiae more than the Font where Baptism is administred, or the Pulpit where God speaks unto us, I do not yet find sufficient reason to satisfie me. Yet I have heard that one who much furthereth these courses should give us a reason thereof, that Hoc est Corpus meum is more with him than Hoc est Verbum meum. And to my thinking the Table of the Paschal Lamb might as well be called Solium praesentiae as the Lord's Table with us.
7. As for the fashion of all Nations and Religions to use some Reverential gestures when they enter into God's House; this openeth a way to a new consideration and inquisition, as Whether Bodily Gesture alone be fit to be urged or practised in entring into God's House; the outward adoration without the inward; the one without the other, being no better than Hypocrisy. Yet these days are full of Formality.
Lastly, Things lawful in themselves become unlawful by accident; as when they are superstitiously practised, though not by our selves, yet by concurring in the same act, we may scandalize by countenancing the Superstition of others.
Thus have I taken liberty to communicate my thoughts unto you, to be censured by you as you think good; my self but upon the present observation of times taking into consideration. And I willingly profess I fear Superstition hereby will creep on in a conceit as if God were better served by worshipping him towards the Altar than otherwise: the contrary whereunto were it publickly professed, I should be the less sollicited with such fears. Yet am I nothing sorry, but very glad, that you have entered thus far into this discourse, and for the Notions here mentioned, whereupon I shall willingly confer with other Divines.
For your judgment concerning Ezekiel's Vision so freely communicated, I heartily thank you: That I have your acknowledgment of the obscurity thereof, gives me much content; yet withal your adventures thereupon, which you are pleased to impart, they are as sparks of light unto me shining in a dark place. Your candour throughout works me to think the better of any opinion which you embrace. I profess unto you, you make me more and more happy in all your Speculations. I shall heartily beg at the Throne of grace for God's blessing upon your Studies, and that he will be pleased to enlighten you more and more for the opening of these heavenly Mysteries, to the comfort of God's Church in these uncomfortable days. Hereupon comes to my remembrance what I had almost forgotten, though I purposed to mention it with the first. I was not long since resolved to write unto you, to inquire whether the K. of S. proceedings in Germany might not be the accomplishment of the Fourth Vial, and that in these times we are in a preparation to the Fifth, by the slaughtering of the Witnesses, according to that Exposition which you give thereof—Sr. N. R. told me moreover that your opinion was, that it should be very Vniversal—The Lord keep you and bless you. I shall ever remain
Newbury, Iune 1. 1635. Your faithful and respectful true friend much obliged, Will. Twisse.