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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61893	A reply unto the letter written to Mr. Henry Stubbe in defense of The history of the Royal Society whereunto is added a Preface against Ecebolius Glanville, and an answer to the letter of Dr. Henry More, containing a reply to the untruthes he hath publish'd, and a censure of the cabbalo-pythagorical philosophy, by him promoted.	Stubbe, Henry, 1632-1676.; Sprat, Thomas, 1635-1713. History of the Royal Society of London.	1671 (1671)	Wing S6063A; ESTC R31961	66,995	80

I had expected all Analogical senses when used by the Fathers and others upon weighty and pious occasions he might have transcribed out of the Censure passages as much to the purpose as that out of Ignatius and I granted the Fathers used it frequently but we must distinguish betwixt the Anagogical and Mystical accommodations of Scripture to pious harangues and the using of it in raillery The Question is Whether it be lawful and fitting to accommodate Scripture-sentences and the sacred phrase to the subjects of common and light discourse such are Amorous Poems or Discourses of Natural Philosophy I instanced in Mr. Cowleys Poems not to injure or upbraid the dead but because he at his decease having repented of such offensive Poems desired the Author of the History to dispunge them in the second Edition which was recommended to his care and since notwithstanding this request of his deceased Friend he thought fitting to continue them I expounded him by himself and fairly instanced in those Passages as the raillery commended by himself and conformable to what the Ancient Poets practised in honour of their Gods and Religion I have no reason to recede from my Censure yet but much greater perswasions then before that I did a necessary work and whatsoever their Malice may create me of Trouble or Inconvenience I never shall repent it The Conclusion of the Letter threatens me with the History of my Life to be written after the manner that Dr. Sprat writ against Sorbier I never pittyed that French man because he had so flattered the R. S. and was himself a Member of it and recorded for such in their History But when a greater Man then this Epistoler made me the like Threat I laugh'd thereat and said That as for my Physiognomy whatsoever it was He made us and not we our selves and that I had observed worse Faces in their Society and for any passage in my life 't is not clogg'd with these Circumstances That I took the Covenant or Engagement or was a Visitor of Oxon or Councellor to Cromwel and his Son I shall not have any Pindarick Ode in the Press dedicated to the happy memory of the most Renowned Prince OLIVER Lord Protector nothing to recommend the sacred Urn of that blessed Spirit to the veneration of Posterity as if His Fame like Men the elder it doth grow Will of it self turn Without what needless Art can do I never compar'd that Regicide to Moses or his son to Joshua When other Mens Flatteries did thus Exorbitate you will find my Resentments for the Church of England to have been of another nature and as I most associated my self with the Episcoparians so in the decpest he at s that engaged me for my Patron 's service I did not decline to give them the Elogy of Judicious and Learned and to plead for their Toleration in these Words To conclude I should here become an Humble suppliant for those of the Episcopal Divines who understanding the Principles of that Church-way which they profess have learned in all conditions to be content and in their Prosperity were neither rash in defining nor forward in persecting soberly-tender consciences It is certain that we owe much to their Learned Defenses of Protestancy against the Papists and several other their Labours and may reap much more benefit thereby if they may have a greater security paying the respect which they ought to their Governors and Praying for them that they may live peaceably under them then at present they enjoy in their walkings I did there in the Preface cast my self at their feet and made my timely Submissions to the Right Reverend Father in God the Lord Bishop of Winton I receiv'd from his Hands a Confirmation in this Church and never joyned with any other in Communion you will never find me in a Presbyterian-Pulpit nor leagued with the Sectaries Whatever was offensive in my Writings I voluntarily abandoned and have done more in publick for the Church and Religion of England without any further intent then the glory of God and welfare of the Nation then others to be Dignitaries and have not onely endeavored to fix others to the Preservation of the Monarchy but some ways signalized my self by Testimonies of particular Loyalty well known to the principal Secretary of State I speak not this to inodiate others I would they had given me happy Presidents for doing so much or been Exemplary that I might perform more But they who perhaps are not so much as confirmed having attempted nothing of this kind multiply discouragements upon me and would depress a Son of the Church because he once followed a different party Is it Thus that they would express their affection to the present Government Is it Thus that they imitate him who would not quench the smooking flax or break the bruised reed Do they envy me the Grace of God or would they have me adde obstinacy to my other faileurs Such procedures do not become 〈◊〉 〈◊〉 Divine and I desire God in his Mercy to prevent the Inconveniences which so scandalous and unchristian demeanour may occasion to the Church which must needs suffer in the publick Miscarriages of the Clergy FINIS A REPLY TO A LETTER OF Dr. HENRY MORE printed in Mr. ECEBOLIUS GLANVIL'S Praefatory Answer to HEN. STUBBE with a CENSURE upon the PYTHAGORICO-CABBALISTICAL Philosophy promoted by him WITH A Preface against Ecebolius Glanvil Fellow of the Royal Society and Chaplain to Mr. Rouse of Eaton late Member of the Rump Parlament By Henry Stubbe Physician at Warwick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OXFORD Printed for Richard Davis 1671. A PREFACE HAd the presse been so much at my disposall as I could have wished I had not suffered Ecebolius Glanvill to have enjoyed the triumph of a few weeks But since it is impossible to dispatch a particular Answer before the approaching Holy-dayes I must begge pardon of the world for that short respite It will not seem strange that omitting Him I hasten out a reply to Dr H. More for the other is but a Zany to this Pythagorean and the defamations of so ignominious and scandalous an Algerine as Mr Glanvill do not reach so far as the aspersions of his Master which hath some repute for learning and more for integrity though his demeanour be such now that I am necessitated to recant my judgment of him and so not disoblige him by a second Elogy for Piety The Prefatory Answer of Mr. Glanvill is no other then I expected though severall others could not believe it possible that any such Resolve could be taken or suffer'd to be put in execution But though the performance did not beseem a Christian much less a Divine of the Church of England yet I knew it would agree with the genious of a Renegado-presbyter turnd Latitudinarian and that some of the Virtuosi would doe what no Paynim or ancient Philosopher would imagine I had had frequent experience of this truth and had learned by

he discourseth of those Divines who have mixed and kneaded into one lump the Doctrines of Christian Religion and the Notions of the Peripatetick Philosophy and hereby have twined into a dispute much of that which primitively was matter of practical Holine§ yet on the other side there is a sort of men who would le§ regard Religion if it were not the subject of disputation like Hunts-men who are better pleased in following then in catching the Hare you further tax him with introducing hereby a Popish implicite faith whereas a little observation will discover that this sort of Faith hath grown and a better hath decayed upon the general respect which the Philosophy now blamed by him hath found amongst those whom we call Divines of the Schools more usually and properly then Doctors of the Church A man doth then implicitely believe when he doth not cleerly and distinctly apprehend So that he that speaks not so as to be plainly understood causes either that nothing which he saith should be believed or else that it should be received as true in the Popish fashion that is he bestows his vote and assent to be disposed on by another at pleasure So that hence you may judge who it is who draws on a novice in Religion the nearest towards wrapping his belief up within the faith of another whether he who contends for so much plainne§ that the things propounded need not to be the-subject of disputation or rather he who seems profound and wise in his sentences yet doth so darken his wisedom with words that the person to be instructed hath by this means no other way left but to believe that which he cannot understand You produce some sacred testimonies to evince a necessity of divine illumination yet do not apply them to the present discourse of the Authour which is concerning School Divinity but had you meant it of this I must have said with you that the obscurity of those writings would have made such a Revelation necessary had not the smalne§ of their worth rendred them almost usele§ It seems to me but reasonable that as all the Books of Christian Religion hope for acceptance because they profe§ to be agreeable to the truths of Scripture so further if they design publick benefit they should imitate the perspicuity and openne§ of the Evangelick Style There is one argument against the Authour not inconsiderable to which you have some reference that is the study of such controversies distinctions and terms are of great use when we have to deal with a Papist disputant It s very true yet it proves not any excellency in that knowledge of it self but meerly in relation to the adversary though we have fresh instances of worthy persons amongst us who have with good advantage managed the debate in behalf of our Church against that of Rome without much help from those Schools yet that sort of Learning even for this reason may still be maintained in the same manner as tradesmen who lie on the English borders towards Wales usually keep a servant to jabber Welsh though no learned language to the Brittains their customers The next words of the History R. S. which receive a check are these The grounds whereon the Church of England proceeds are different from those of the Separatists and also of the Church of Rome and they are no other but the rights of the Civil power the imitation of the first uncorrupt Churches and the Scriptures expounded by reason Though I cannot find any such passage in the page to which you send the Reader yet I will take it upon trust seeing that you have not till now misrecited any thing out of his book that which offends you is that he would have the Scripture expounded by reason This appears to you like Socinianisme but I remember the Calvinists direct to as much as this implies They say that we must expound particular passages in Scripture by the main tendency of the whole discourse that we must consider the phrase whether literal or figurative that we must observe all the circumstances of person time place and what else is of any moment And now pray say whether these directions can be practised but by reason and if not whether be who expounds Scripture by these rules may not be truly said to expound it by reason he doth not say that a man should not acknowledge Scripture if it teach any thing more then those sentiments which reason had entertained before it was acquainted with divine writings You would have them to expound the Scriptures by the authority of the ancient Fathers when they see why they should do it they at the same time expound by reason if without cause given they take up the Fathers sence in that implicite Faith against which you did lately declaim The last Objection which you offer against this History is about what he saith of wit that it may be borrowed from the Bible that this wit is as he represents it magnificent appears to the diligent and judicious Reader and that it may without offence be borrowed is as manifest to him who gives himself the pleasure to peruse the Greek and Latine Divine Poems both antient and modern which fetch their or naments as well as materials from the Bible But you 'l say however Scripture-expressions ought not to be applyed as our authour would to natural things I see no reason which binders especially when natural things become the occasion of divine praises and furthermore where as many Scripture expressions were by way of accomodation transferred higher from things natural they lose not their original suitablene§ and when they are brought back and lower in our discourses it may rather be said of them that they are repaid then that they are borrowed nor doth the meanest of the matter to which any saying is fitted out of Scripture straightway make it unlawfull to be lent for a while as for example the primitive Ignatius in one of his genuine Epistles which was written if I mistake not to the Tralliani applies otherwise these words of our Saviour to his Disciples concerning those extraordinary assistances which they needed to receive from him Without me ye can do nothing And affirms that as our Saviour spake these words to his disciples so a Bishop may say to his Presbyters without me ye can do nothing Yet I must profe§ that I am very sensible of the indignities and scorns which the sacred word of God suffers from a sort of persons whose quality is better then their converse they are such who are scarce ever guilty of wit or raillery but when they are ingeniously prophane or blaspemous The intemperance of these should lay a resiraint upen the sober discreet least by an innocent use of a little liberty they should unawares give any countenance to other mens extravagancies You tell us upon this argument how severe the jews are in this case The most that wee meet with neer this purpose concerning them discovers

lignis viridibus quae si cremes egredietur primò aquosum quiddam quod ignis flammae concipiendae plane inidoneum est in fumum conversum si colligatur in aquam resolvitur diciturque Mercurius deinde exibit oleaginosum quiddam vocaturque Sulphur tandem remanet siccum terrestre salisque nomen obtinet But I proceed to demand of our Virtuosi why do they say That All that the drudging Art of Chymistry aims at is by Solution of Bodies to separate their three Elements and by coagulation to bring a liquid or humid Body to a solid substance Is there no other operation in Chymistry but solution and coagulation of Bodies Enquire into the Chymical Tyrocinia 't will trouble you to reduce all their Operations of Calcination Digestion Fermentation Distillation Circulation Sublimation and Fixation to these two Have those Artists no other end but the discovery of their three Elements in their laborious processes What think you of the Opus magnum the preparation of Medicaments c. about which they are very solicitous without any such aim as this Chymical Analysis What do ye mean when ye speak of only three Elements of the Chymists do not they separate an inutile insipid phlegme or water also and a Terra damnata And what is more then all this have not I demonstrated that Chymistry owes its Original and Improvements to the Peripateticks I adde 'T is not oriously false that all Chymical coagulation is the reducing of an humid and liquid Body to a solid substance since there are coagulations in Chymistry wherein the Body coagulated comes not to a solidity but continues still liquid as any Man knows to appear upon the mixtures of Liquors in the making of Lac virginis c. A cold Posset comes not to a solid consistence But our Grangousiers enlarge themselves upon Coagulation This fine feat you so well understand and it is so much beneath you that you leave it to the Apothecaries Boy when you prescribe troches for colds besides Rose-water and Sugar c. to make this solid you appoint white starch q. s. and then refer it to the Lad to be made S. a. and here is so good a coagulation that you never desire to learn any other kinde of it so long as you live except it be the secret of making the hard Sea-bisket Is not this a most excellent parade and a good account of the three moneths study of so many eminent Wits to contrive this harangue they are most excellent Diviners They tell what I doe and what I acquiesce in with as much vanity and falshood as if 't were one of their Experiments Physicians do indeed put Starch into some Troches for Coughs but 't is not to coagulate it meerly but as an operative part of the Medicament otherwise we can boil the Sugar high enough to coagulate without Starch or use the mucilage of Gum Dragàcanth c. But that we understand no other coagulation or desire to know none else is a Saying becoming the Virtuosi and none else How many ways had the Ancients of separating the caseous part of the Milk and making of Whey Is there not any of us inquifitive how to make a Sack-posset or Cheese Could not we coagulate Oyle and Red lead into a Cere-cloth nor give consistence to Plaisters with Wax before these Insolents Did not we understand the making of Common Salt Salt-peter and Alcalisate Salis c. before these Pig-wiggin Myrmidons appear'd To conclude since Chymistry and its several Operations were the discovery of the Peripateticks as I have largely proved elsewhere 't is not for the R. S. to upbraid them with the ignorance thereof thus nor for the Virtuosi to pretend to any praise therefrom till they discover more then they have yet done in that Science which my Adversaries here you see understand not at all Pittiful Scriblers I am concern'd for the Honour of our Nation least it suffer more then ever by such defenses as these I assure the Virtuosi I could not wish a sharper Revenge upon them then to publish such Writings as these Whatever Folly and Ignorance I charge upon them they furnish me with new Arguments to prove it I advise them hereafter to write against me in the Universal Character that the Ignominy of our Nation may be more conceal'd or to retire into some Deserts fit receptacles for such Plagiaries Cheats and Tories least this second sort of worth-less Fanaticks these Alumbrado's in Religion and all Sciences for 't is now manifest that they understand Chymistry as little as the Languages Rhetorick Logick and History continue the Infamy of our Kingdoms There needs no more to be said to this Paragraph and as to the next I desire onely that my Reader would compare this Answer and my Censure and see how Material the one is and how Superficial the other and let him take notice of the great usefulness which he ascribes to Doctors of Divinity There is one Argument against the Author not inconsiderable to which you have some reference that is The study of such Controversies Distinctions and Terms is of great use when we have to deal with a Papist-disputant It 's very true yet it proves not any excellency in that knowledge of it self but meerly in relation to the Adversary though we have fresh Instances of worthy Persons amongst us who have with good advantage managed the debate in behalf of our Church against that of Rome without much help from those Schools yet that sort of Learning even for this reason may be still maintained in the same manner as Trades-men who lye on the English Borders towards Wales usually keep a Servant to Jabber Welsh though no learned Language to the Brittains their Customers This is the great acknowledgement our Doctors have for dubbing any of the Virtuosi the Universities who are mainly in the Colleges design'd for that study are in a fair way to be sold though at present they may be continued This defense is pretty and I think justifies my Imputation that they are enemies to the Universities and would change the education of England I am astonished to finde such a passage as this in a juncture when the R. S. is under so great an odium The next passage I have nothing to say unto beyond the Censure onely he tells me that He could not find any such passage in the Page I refer unto The reason is because he never looked The truth is the History is there wrongly paged and there is twice 362 and that which I cite is the second 362 following after 369. How accurate are these men not to know thus much in their own Books I argue according to the Church of England how they answer and how pertinently let others judge The last passage under debate is the application of Scripture to common raillery Let any Man weigh the Words of the Historian and the Form of my Censure and he will find my reprehension just