The Judgment of the Extent of Christs Death, Letter 5 – Letter 6
A Letter of Doctor Twisse to the Lord Primate, thanking him for the former Letter, and his Book de primordiis, Brit. Eccles. The History of Goteschalcus, &c. where the honour and respect he gives him is exemplary, unto others.
Most Reverend Father in God,
I was very glad to hear of your Grace his coming over into England; and now I have a faire opportunity to expresse my thankfull acknowledgement of that great favour wherewith you were pleased to honour me, in bestowing one of your books upon me, de origine Britannicarum Ecclesiarum; which I received from Sir Benjamin Rudierd in your Grace his name, about the end of Summer last, wherein I do observe not onelyonly your great learning and various reading manifested at full, but your singular wisdom also in reference to the necessitous condition of these times; taking so fair an occasion to insert therein, the History of the Pelagian Heresie, so opportunely coming in your way. Your History of Goteschalcus was a piece of the like nature, which came forth most seasonably; we know what meetings there were in London thereupon by some; and to what end, to relieve the reputation of Vossius, who laboured not a little when he was discovered to have alleadged the confession of Pelagius, for the confession of Austin: As also in fathering upon the Adrametine Monkes, the Original of the Praedestinarian Heresie: I was at that time upon answering Corvinus his defence of Arminius, and had dispatcht one digression upon the same argument, and in the issue concluded that it was but a trick of the Pelagians to cast the Nick-name of the Praedestinarian Heresie, upon the Orthodox Doctrine of St. Austine: But upon the coming forth of your Goteschalcus, I was not onelyonly confirmed therein, but upon better, and more evident grounds, enabled in a second digression to meet with the Dictates of—who endeavoured to justifie the conceit of Vossius, but upon very weak grounds. Thus I have observed with comfort the hand of God to have gone along with your Grace, for the honouring of the cause of his truth, in so precious a point as is the glory of his Grace. And I nothing doubt, but the same hand of our good God will be with you still, and his wisdome will appear in all things you undertake, whether of your own choice, or upon the motion of others: There being never more need of hearkening unto, and putting in practice our Saviours rule, Be ye wise as Serpents, and innocent as Doves. And have I not as great cause to return your Grace most hearty thanks, for the kind Letters I received in answer to the motions I was emboldned to make; had it been but onelyonly to signifie the great satisfaction I received thereby in divers particulars, but especially in two principal ones; the one, the mystery of the feasts of first fruits opened to the singular advantage of the honour of the Lords day in the time of the Gospel, the other, in correcting Ignatius by a Latine Manuscript of Caies Colledge; which since I have gotten into my hands, and taken a Copy thereof, and have caused it to be compared with two other Copies, Manuscripts in Oxford, the one in Magdalene, the other in Baliol Colledge Library; I take no small comfort in the hope I conceive of seeing your Grace before your departure into Ireland, I heare of a purpose your Grace hath to see Oxford, and abide some time there, the Lord blesse you, and keep you, and make his face to shine upon you.
Newberry May 29. 1640. Yours in all observance, desiring to sit at your Grace his feet. WILLIAM TWISSE.
Mr. Chambers of Clouford by Bath, hath long ago answered Dr. Heylines History of the Sabbath, but knowes not how to have it printed.
A Clause in a Letter of the Primates, to Mr. Ley, of the Sabbath.
FOr mine own part, I never yet doubted but took it for granted; that as the setting of some whole day apart for Gods solemne Worship was Juris Divini naturalis, so that this solemne day should be one in seven, was juris Divini positivi, recorded in the fourth Commandement. And such a jus divinum positivum, here I mean, as Baptisme and the Lords Supper are established, both which lie not in the power of any man, or Angel to change, or alter, wherein me thinks, your second position is a little too waterish, viz. That this Doctrine rather then the contrary is to be held the Doctrine of the Church of England; And may well be gathered out of her publick liturgy, and the first part of the Homily concerning the place, and time of prayer. Whereas, you should have said that this is to be held undoubtedly the Doctrine of the Church of England. For if there could be any reasonable doubt made of the meaning of the Church of England in her Liturgy, who should better declare her meaning, than self in her Homily? where she peremptorily declareth her minde. That in the fourth Commandement God hath given expresse charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekly and work-day labour, to the intent, that like as God himself wrought six dayes, and rested the seventh, blessed and sanctified it, and consecrated it to rest, and quietnesse from labour, even so Gods obedient people should use the Sunday holily, and rest from their common, and daily businesse, and also give themselves wholly to heavenly exercises of Gods true Religion and service; Than which, what could you devise to say more your self? For the further maintenance of which Doctrine, I send you herewith a Treatise, written by aMr. Hely of Perry.a learned man (now with God) against Theophilus Brabourn; who gave occasion to the raising up of these unhappy broiles; which, if it may any way conduce to the furtherance of your more exact Treatice, &c. I shall be very glad, and be ready to, &c.