An epistle apologetical of S.C. to a person of honour touching his vindication of Dr. Stillingfleet.

¶. 2. The first Motive of the Sharpness against Dr. Stillingfleet, was his unusual, odious way of managing Controversie.

13. BUT I must apply my self first to what concerns Dr. Stillingfleet, which occasioned your adding other far more criminal accusations•• and of greater danger against me. And truly Sir, I am sorry, that, being in conscience obliged, once for all, to endeavour to clear my self in this point also, I cannot possibly do it without danger of renewing the Doct••rs personal resentments, and yours also, against me (in case what I shall say touching the Motives inducing me to write in a stile which would have been unpardonable in a Book of Controversie, wherein only Catholick Doctrines were to be defended) shall give you no satisfaction. But you will be pleased to consider, that now I only declare what I then thought when that Book against the Doctor was written, not what I now at present think. And I leave it to the

judgment of all men who are able to read his Book and this Epistle, whether there was not exceeding great probability, and more then sufficient grounds to induce me to sus∣pect him of a design therein in a high degree contrary to Christian Charity, and even to huma••ity. However in some way of com∣p••nsation, this advantage against me I will freely yi••ld him, That in case any more such quarr••lsom matter, from who••e pen so∣ever shall come ou•• a••ainst me, I will not defend my self, except I be commanded by such as have right to dispose of my Pen, or unl••ss by false accusation I be arraigned at the Bar of Iu••tice, and perhaps not then neither in all Points.

14. Whereas you say, Hon••ured Sir, that my fault was therefore inexcus••ble, because I had not any provocation t•• write in such a man∣ner, against a person of so dove-like a mild∣ness; with the softness, gentleness, and civility of whose language you say, you have been exceedingly delighted, &c. I beseech you be pleased to consider, that no personal provo∣cation, or contemptuous reflections, were cast by the Doctor on me, but only in regard of my Book called Sancta Sophia. And I do assure you, that though perhaps the reading of them might at first have a little warm'd my blood, especially such incivility coming from a person with whom I never had any

commerce at all, and whose name I had ne∣ver mentioned: yet I should never have judged fit, that a resentment of a few phrases of disparagement should be the argument of a Book to be publish••d to the world. We, as Christians, must expect to go to heaven per infami••m, & bonam famam. B•• pleased there∣fore to believe, that it was not my self that I considered when I wrote my Book: but the wrong done to the Catholick Church, in his Answer to another particular Adversary, and the ruine of all English Catholicks, which seemed not to me only, but generally to all Catholicks of my acquaintance, yea, and to many Protestants also, to have been the prin∣cipal Design of his Book. That therefore for which very many, b••sides my self, thought Dr. Stilling••fleet exceedingly blame-worthy, was his unusual, unseemly way of mana∣ging the Controversie against the Catholick Church, N••xt his cruel timing of it.

15. First then consider, I beseech you, Sir, impartially, the Doctor's b••haviour in the for∣mer regard; and judge whether he did not renounce all moderation, and charity, in char∣ging, in a most tragical manner, the Catho∣lick Church upon three or four accounts, with most horribble, worse then heathenish Idolatry: as also his employing the utmost of his invention, all his Logick, and Rheto∣rick, to render us upon that account odious,

and fit to be exterminated•• but especially his doing this in quality of an authorized English Protestant, as if he had been commissionated by my Lords the Bishops to defend the sub∣stantial Doctrine of the Church of England after so cruel a manner, and to justifie, that her discession from the Roman Church was of absolute necessity, by reason of the manifold horrible Idolatries taught, and practised in her: which I am confident will never be a∣verred by Protestants.

16. For what the judgment of the Church of England is in this matter, we may irre∣fragably collect from the Censures Synodical∣ly given by her in all those points of Ro∣man Doctrine on which the Doctor grounds his charge of Idolatry against Catholicks, to wit, The worship of God by Images, The for∣mal Invocation of Saints, and the Adoration (forsooth) of Bread in the Eucharist.

17. Now as touching the two first of these pretended grounds, I beseech you Sir, to consider how the Church of England in her establisht Doctrine has express'd her sense in the 22. Article: These are the words. The Ro∣mish Doctrine concerning Purgatory, Pardons, Worshiping, and Adoration as well of Images, as of Relicks; and also Invocation of Saints, is a fond thing vainly invented, and grounded on no warranty of Scr••pture, but rather repugnant to the Word of God.

18. And this observation your self has (as becom••s an unpassionate English Prot••stant) made; where speaking of Purgatory, you inge∣nuously profess, That if you thought your Pray∣ers, or any thing else you could do could be helpful to the souls of your friends, or your enemies, you would pour them out with all your heart, and should not fear any reprehension from the Church of England, which hath declared no judgment in the point, except it be comprehended in the Article of Purgatory: and then the censure is no more then that it is a fond thing, which in that case you would be content to undergo. This you declare, and upon the same grounds since in the same Article no worse a Title and Character is given to other Romish Do∣ctrines, as Pardons, Worshiping of Images, and Relicks, and also Invocation of Saints: Therefore certainly you cannot approve the Doctors attributing Idolatry to such Doctrines or Practices.

19. In the next place be pleased to ob∣serve what the Church of England declares touching that which Dr. Stillingfl••et (for an odious purpose) terms The Adoration of Bread in the Eucharist, in her 28th. Article: Transubstantiation (or the change of the sub∣stance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy writ, but is re∣pugnant to the plain words of Scripture; over∣throweth the nature of a Sacrament, and hath

given occasi••n to many superstitions. The Body of Christ is given, taken, and eaten in the Sup∣per, only after an heavenly and spiritual man∣ner: And the means whereby the Body of ••hrist is received, and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, car- ried about, lift∣ed up or worshipped.

20. You here see, honoured Sir, the Cen∣sure (far unlike the Doctors) which the Church of England has given of the D••ctrines of the Roman Church touching the Holy Eu∣charist, (which Censure you likewise (as be∣fore) will not think fit to exceed•• she terms them, respectively, fond, vainly invented, such as cannot be proved by Scripture, but are rather repugnant to the same: She doth not so much as stile any of them Superstitious, but only giving occasion to many Superstitions. Thus far, and no farther, does she condemn them: and I suppose so many grave, learned, and wise Prelates as joyned in the compiling these Articles, and many more who afterwards in several Synods reviewed, and without any considerable change, confirmed them, were as quick sighted to discover faults, and as able to proportionate a Censure of them, as Dr. Stillingfleet, who with all his skill is but a Neophyte in the English Church: Therefore it is evident, that it was not by the Church of England's warranty, and also that it was not

the dictamen of calm reason, but an uncha∣ritable passion against his neighbours, and brethren, who never had offended him, that incited him so cruelly to expose them to the publick hatred, and to the utmost effects of that hatred.

21. Perhaps he will say, that he is war∣ranted to charge the Roman Catholick Church with Idolatry by the example of several other grave, and learned Protestants, mem∣bers of the English Church: though I be∣lieve he will scarce grant that any before him has prosecuted that charge with such a killing Rhetorick, or in a time so season∣able for mischief.

22. All this indeed he may truly say: And among his Patterns he may, if he please, reckon some, more than Members, even Fa∣thers, Teachers, and Governours of the Eng∣lish Church. I mean, Bishops, and Archbi∣shops, who have done the like, or in some respect worse: for some of them, not con∣tent to accuse the Catholick Church of Idolatry, have written volumes to make the simple believe, that the Chief, Vniversal Pastor of the Catholick Church is (God bless us) the very Antichrist.

23. This he may say; But withal, the most sober, learned, and judicious of the Church of England will tell him, that the un∣charitable, Calvinistical spirit, by which those

Bishops and Archbishops were agitated, did so b••ind them, that they did not see, or per∣haps did not care, what ruine they brought on their own Order, Character, and Chu••ch by such their intemperate writing, and pr••aching; which to Catholicks seemed on∣ly noysome words, but to the Church of Eng∣land proved swords piercing into its very bowel. For if the Roman Church both taught and practised horrible Idolatry, and if the Pope were indeed Antichrist, then the Hierar∣chy of England is ipso facto•• null, or worse; then the late rebellious Parliament had just reason to destroy them root and branch, as persons who pretended a Mission, and ex∣ercised a jurisdiction publickly acknowledged by themselves to have been received from abominable Idolaters; yea, even from An∣tichrist himself. And certain it is that those few Presbyterian Bishops, and Doctors gave both courage, and weapons to the busie factious, (then call'd Puritan) party, to wound the Church of England more mortally, than without such helps, they possibly could have done.

24. Methinks therefore, honoured Sir, my resentment of Dr. Stillingfleet's manner of proceeding in this point was not so criminal, that it should so highly incense you as to ex∣cite you to a vindication of his honour, with so much trouble to your self, and so much

danger to us: since I can withal truly pro∣test, tht (although you are pleased to stile me a Reviler of the Cburch of England) it was a regard to her that h••d some influence on me to sharpen my stile: And this the ra∣ther you may believe, because, as an English Catholick, it concerns us, both as to our quiet, and safety, to lie at the mercy of a Church orderly established, and which acknowledges so merciful a King for Head, rather than to be exposed to the fury of Calvinism.

25. Moreover, Dr. Stillingfleet has seem∣ed not to content himself, by aggravating in an unusual manner, the atrocity of Roman Doctrines, to render us fit objects of popular rage, and cruelty: But by the fecundity of his invention, is the first, and only Author, who has represented the universal Body of Catholicks as a crowd of crack-brain'd Fa∣nati••ks, composed of seduce••s and seduced, a ••icked Clergy, abusing the foolish credu∣lous Laity, by ridiculous L••g••••••s, ••••lse Mi∣racles, lying Visions, and Revelations. By this means Catholicks being represented both as impious Idolaters, and either cheating Im∣postors, or silly sheep, may seem worthy to be treated as our Saviour was between Pilate and Herod.

26. It is worthy your consideration to observe on what occasion or provocation the Doctor entred into this new way of combat∣ing

the Catholick Church. His Adversary chan∣ced unhappily, though innocently, to let drop out of his pen one line or two which has undone us all. This he did after he had de∣clared how King Henry the Eighth, having in anger to the Pope, given free licence to all his Subjects to read the Bible in English, but very shortly after finding how strangely Sects thereupon multiplied in his Kingdom, judged it necessary, by a pub••ick Law, to re∣cal that leave: Thereupon he added these words, Whether the judgment of King Henry ought not to have been followed in after times, let the dire effects of so many new Sects, and Fanaticisms, as have risen in England from the reading of the Scripture, bear witness.

27. This is all he says. Permit me there∣fore, honourable Sir, with all due respect, to say that it is a great mistake where you say, That the first occasion was given the Doctor, by charging the Church of England with Fana∣ticism: For his Adversary does not lay any imputation to the Church of England: He does not pretend that English Protestants have received any the least tincture of Fanaticism from the contagion of any Sects lately risen in England. But the very naming of Fanati∣cism and England in the same line was pro∣vocation enough for the Doctor (who seems with an impatient longing to have watched for such an advantageous opportunity) to

empty his voluminous store of Collections heaped, not only out of some foolish, ob∣scure Legends, for which Cath••licks, who scorn them as much as himself, must yet be derided, but likewise out of Histories writ∣ten by 〈◊〉〈◊〉 Saints and Fathers of God's Church ••cknowledged as such by the whole Church of God, both East••rn and Western, for now ••••ve a thousand ••••ars: in which, if his wi•• serves him to d••s••race a Miracle or Revelati••••, by ••escanting ironica••ly on some circumstance in the Narration, he thinks it sufficient to make the Author pass for a Fa∣nati••k, and the whole Church also, for not forbidding all her Children to esteem it cre∣dible.

28. But, Sir, I beseech you to consider, that in case Dr. Sti••lingfleet by jesting at a Miracle, or saying, I do not, how credibly soever averred, believe it, could perswade us also to be of his opinion, that, for example, what S. Gregory w••ites concerning S. Bene∣dict•• upon the credit of four Witnesses, were not fit to be believed, little prejudice will ar∣rive to the Catholick Cause, or advantage to yours, till the Doctor can rationally assure men, that all is false whatsoever all other ho∣ly Fathers, and particularly S. Augustin te∣stifies concerning a world of Miracles, ma∣ny of which he had seen with his own eyes, and others he had received by the Testimo¦ny

o•• many Witnesses living in the place where such Miracles were done, evidently prove, that the Veneration which Catholicks allow to the Relicks of Saints is acceptable to God. The like may be said of other Relati∣tions made by S. Gregory, and delivered up∣on his own knowledge•• or lastly, what three or four Religious, and learned Abbots write concerning S. Bernard, personally known to them. A certain Heretick, named Henry, ha∣ving infected a great part of the Southern parts of France: Zeal for the integrity of the Catholick Faith obliged S. Bernard to travel thither for applying a remedy; to which Journey Alberick Bishop of Ostia, the Pope's Legate, also solicited him. He was received there as an Angel of God, and the concourse of people to see him, and demand his Bene∣diction, was so excessively great, that he could scarce pass through the High-ways. He preached and confuted the Heresies at Tholouse, and in several other Cities. Parti∣cularly in a place called Sarl••t: After he had preached, there were offered to him a cer∣tain number of loaves of Bread, to the end, that according to his custom, he might bless 〈◊〉〈◊〉. Thereupon he lifting up his hand, and making the Sign of the Cross, blessed them, and withal said to the People, You shall here∣by pe••••eive that we preach the Truth to you•• and that Hereticks seduce you, if the Sick among

you eating the Bread which I have blessed, im∣mediately rec••ver health. This proposition of the holy Abbot struck fear into the mind of Godfrey Bishop of Chartres, there present; who ther••upon said, They shall indeed receive health, but vpon condition they eat the Bread with a firm Faith. No (said S. Bernard, ha∣ving a perfect confidence in God) I do not say so; but I say absolutely, wh••soever shall eat, shall be restored to health, that by this Miracle they may know assuredly, that we have preached the word of God according to truth. And in effect such a world of Sick Persons were perfectly cured, that the fame of it be∣ing spread abroad through the Province, such an insupportable concourse of people assembled every where to see the holy man, that to avoid the danger of being stifled, he was forced in his return to divert secretly out of the know•• ways. Now this story ha∣ving been written by a Venerable Abbot, when the memory of the action was fresh in mens minds, if it was a forgery, ought to be esteemed the most impudently ridiculous th••t ever was, since the innumerable pre∣tended witnesses of it, the Cities in which he preached, the Bishop of ••b••rtres said to be present, &c. would certainly have confoun∣ded the Author. Yet we do not find the least contradiction ever to have been made against it. I have made choice of this parti∣cular

Miracle, because it produced many thoughts and scruples in Mr. Chillingworth's mind, and mine own also: Though pro∣bably the D••ctor will despise the consequence of it, especially when Saint Bernard himself shall inform him that the particular Heresies of the foresaid Henry were a contemning the Churches Prayers and Sacrifices for the Dead, Invocation of Saints, Excommunications of Bi∣shops, Pilgrimages of Devotion, Observation of the Churches Feasts, Consecration of Chrism and Holy Oyls, and generally all the Ceremonies and Customs of the Church.

29. I beseech you, Sir, therefore, be not angry with well meaning Catholicks, if sometimes they bewail their Country, mi∣serably disunited by a swarm of Sects, which you also call Fanatical, without the least thought of disparaging thereby the Church of England: or however, do not express your anger by comparing S. Benedict, S. Gre∣gory, or S. Teresa, &c. with such a Brood; as if any Christian could be perswaded that these had been the stains of the Catholick Church. Pardon my boldn••ss, Sir•• I beseech you, if I say (and it is truly without dimi∣nishing my cordial respect, that I say) it seems to me that a Person of Honour is in∣jurious to himself in seeking to disparage the reputation, which for so many ages those eminent Saints (who even by their birth were

Persons of Honour too) have had among all Christians. Indeed if Catholicks had built their Faith upon their Doctrines, Actions, Visions, o•• Miracles, their Adversaries might have reason to enquire into the authentick∣ness of them: But it grieves my heart to see Dr. Stillingfleet not only imitated by you, but out done in his unbeseeming comical stile. He only exercised his wit in descant∣ing on the Miracles related concerning S. Be∣nedict: But you Sir, spare neither S. Benedict's Person, Actions, Rule, nor Children. You be∣lieve him indeed to have been a devout per∣son in a dark time, according to his Talent of understanding (which you suppose was very weak:) But ••ithal, that 〈◊〉〈◊〉 may have been de∣luded by the effects o•• a distemperd fancy, as many well meaning men h••••e been. And ha∣ving found an exception against one passage in his Rule, where he says, That an Abbot sustains the Person of Christ, as having recei∣ved his Sirn••me, mention••d b•• S. Paul, name∣ly, Abba, Pater: Hence you p••••asantly con∣clude, that S. Benedict thereby proves that our Saviour was an Abbot up in ••arth. And with∣al, from thence you think fi•• to add, Is the reading of this Rule now like 〈◊〉〈◊〉 advance the ho∣nour of S. Benedict? Or is it possible for any man that doth read it to believe the poor man (how good soever his meaning might be) qua∣lified to give Rules which can improve know∣ledge

and Devotion? Which Rules whoever reads will himself be more in danger to be stir∣red t•• another passion, than Choler, (that is, scorn and laughter.)

30. First, as to your Objection (which perhaps you rather intended for a jest) I will answer in good earnest, that I cannot ima∣gine how you could possibly argue the least defect, incongruity, or want of prudence in that passage extracted by you out of S. Be∣nedict's Rule. I am assur'd you will not deny but that all lawful Superiours are God's Sub∣stitutes, for there is no such Power but from God. I suppose likewise that the Vniversal Church can constitute lawful Superiours, and from the Church do Abbots derive their Au∣thority. Being therefore lawful Superiours, and this also in order to the direction of souls, the most proper Title that can be gi∣ven them is that of Father, which is (Appel∣latio & pietatis, & potestatis) A name import∣ing both a tender Care and a just Authority. So is God, and Ch••ist, a Father, both in heaven, and in earth, that is, in the Greek or Latin tongue Pater, in the Hebrew, Ab•• and in the Sy∣riack (spoken by our Saviour) Abba, which word therefore the Holy Ghost has thought good should remain in Scripture unchanged in all Languages, as several others, Amen, Hosanna, Alleluia, &c. Was it not th••n an exceedingly useful, and necessary admoniti∣on

which S. Benedict gave to Religious Su••••∣riours, that they, from their Title of Abba given them by God, the Supreme Abba, should govern as Fathers, and not tyrannize as Lords? Good Kings likewise are Abba's, so called by God with regard to the Church, and so stiled oft by their Subjects, Patres Patriae.

31. It seems, Sir, this second Chapter of S. Benedict's Rule did so disgust you, that you had not the patience to proceed further: Give me therefore leave against this, or any other Objections that can be made, to set in an op∣posite Scale the Characters given by a suffici∣ent number of persons considerable for their condition and judgment, who had read it through, and well consider'd it, and let in∣different Readers judge on whether side the greater weight lies. In the first place it is worthy to be considered, that wheresoever in the Canons of Synods presently after S. Be∣nedict's time, and for several ages after, the word (Regula) Rule, is found standing alone, it is always understood of S. Benedict's Rule. In the next place, omitting the Testimonies of very many Saints and learned persons, who being Benedictins may be esteemed par∣tial, as S. Peter Damian, S. Bernard, &c. of such I will only produce S. Gregory, whose Character of this Rule is, That it is above all others excellent for the Discretion of it, and clearness in the expression. Moreover, the

same glorious Pope in a Synod at Rome, con∣firm'd it; the tenour of which Con••••rmati••n extant in the Monastery of Su••lac is this, I Gregory, Prelate of the Holy Roman Church have written the Life of Blessed S. Benedict, I have also read the Rule which the Saint wrote with his own hand: I commended and con∣firmed it in a Holy Synod. I commanded like∣wise through several parts of Italy, and where∣soever the I a••in tongue is spoken, that wh••soever shall come to the grace of C••nvers••o••, sh••uld m••st diligently observe it, even to the end of the world. I have also confirmed twelve Monasteries f••un∣ded by the same Saint. And moreover, the same holy Father sti••es S. Benedict, a most ex∣cellent M••ster of the m••st strict life, and a lear∣ned Disciple of (God) the Supreme Verity.

32. In the next place, several Syn••ds of Bishops have highly commended the same Rule, and strict••y enjoyned the observation of it, as the Synod ••f Ra••isbon, of Duzy, &c. The expression of this latter Synod, I perceive will little please you, where it says, S. Benedict, blessed both by Grace and Name, being inspired by the H••ly Ghost, hath in his Rule deliver'd documents consonant to the Holy Scriptures, and to the Sermons of the Holy Fa∣thers. To these I will only add one Clergy∣man more, Bonizo Bish••p of Sutrium, and a bless••d Martyr, who stiles S. Benedict, the A∣postle of Monks, who shone like the morning Star.

33. But perhaps now the Testimonies of Lay persons, if considerable for their wisdom and quality, that is, if Pers••ns of Honour and Au••hority, will find with you, Honoured Sir, more esteem. And in th•• first place I must recal a passage taken notice of by you: For it was not indeed a great and wise King who made choice of S. B••nedict's Rule by which to manage his Kingdom, but it was at least a great and wise Duke even C••smo de Medicis, Great Du••e of Tuscany, who being asked by a friend, why he had almost always S. Bene∣dict's Rule in his hand, answered, It was, be∣cause fr••m the prudent prescriptions ••f t••at holy Father, he collected Instructions very proper for the government of his people committed to his charge. The same Great Duke also instituted an Order of Knights under the same Rule. Besides this Great Duke, not only a Great King, but a greater Potentate, an Emperour will be ready to testifie their Veneration of S. Benedict: For Hugh Capet King of France inculcating to his Son the like Veneration, made no scruple to stile S. Benedict, a Father and Guide to all men, an Intercess••ur with God for the common salvation of Christians, a haven of tranquility, a sanctuary of security to men after death. And lastly, Ludovicus Pius, Emperour of Germany, and Son to Charles the Great, names S. Benedict, a blessed man of God, replenished with the Holy Ghost.

34. Noble Sir, if these suffice not to pre∣ponderate the censure given by you, many more might be added, as namely, no fewer than above fifty wise and learned men, of all Nations almost of Christendom, who have thought their labours well spent in writing Commentaries on S. Benedict's Rule. I will for the affinity of the subject adjoyn a Vin∣dication of Mr. Cressy, who you say, Sir, if he had not been in love with his own mistakes, could not have said, that Englands Christiani∣ty was established by the Disciples of S. Bene∣dict: which supposed mistake you several times repeat.

35. To this permit me I beseech you, Ho∣noured Sir, to say with all due respect to you, that the mistake is apparently your own: for you understand me, as if I had said Christi∣anity had not been planted in our Island be∣fore the coming thither of S. Benedicts Disci∣ples. Which I could not say, without for∣getting that my self had, in no fewer than the first nine Books of my Church History, precisely related the beginning, and progress of the Conversi••n of the ancient Britains. But that which I said, was, That England, or the Country and Nation of the English Sa∣xons, who drove the Christian Britains out of our part of the Island, was indeed converted by the Disciples of S. Benedict. And this truly I must stand to, and for a sufficient proof I

will oppose to angry Mr. Broughton, alledg∣ed by you•• the Authentick Testimonies of far more skilful Anti••uaries, I dare say, even in your opinion, who in a Writing signed with their hands, and expresly in opposition to Mr. Broughton, testifie, That whereas he affir∣med that the first Converters of the Saxons in England were not Benedictins, but Equitians: They having spent much time in searching the Antiquities of our Nations, do affirm, they could find only two sorts of Monks in the Ancient Saxon Churches: The first, such as followed the Egyptian form of Monachism before S. Au∣stin's arrival: and the other Benedictins, Com∣panions of S. Austin. And as for Equitians, no such name was extant in any ancient Record. Moreover, that whereas they could exactly dis∣cover the original, and entrance of all other Re∣ligi••us Ord••rs, and could name the very years, they could not do so of the Benedictins, which firmly argues, that S. Augustin and his Asso∣ciates were Benedictins: And that this doubt∣less was the reason of the deep root that Order took in the Kingd••m: which Order also flou∣rished here in the same Age of S. Augustin's arrival, as they are assured by invincible Testi∣monies. This Declaration was signed and given by these four knowing and uninteres∣sed persons, Sir Rob••rt Cotton, Sir Henry Spel∣man, Mr. Iohn Selden, and Mr. William Camden.

36. And thus I w••ll tak•• my last farewel, and leave of S. Benedict, wi••h a firm resolution (le•• Dr. Stillingfleet say what he please of him, or any other Catholick Saint) never to defen•• him more in a Treatise of Contro∣versie, unless the said D••ctor will undertake to demonstrate, That it is a sufficient cause for any one to desert the Communion of the Ca∣tholick Churh because S. Benedict, S. Tere∣sa, &c. are venerated in it. And the like leave I take of Sancta Sophia, and the Prayer of Contemplation, except upon the same terms. My desire is, he should know, that we are very well content with our Fanaticks, and Fanaticism. And I hope he will not be angry with me for this short Prayer, I beseech Al∣mighty God that it may be his holy will, and pleasure, that England may change her Fana∣ticks into such as ••urs. Amen.

37. One Prayer more I will add, That it would please God to give to the Doctor, and all the Doctors friends, a holy ambition to aspire to the practise of Contemplative Prayer, though by him so much despised. It would, among other good effects, save him much labour in writing Controversies, and it would likewise exceedingly be••ter his stile, It is too much to be put to the trouble twice to make an Apology for praying to God in the per∣fectest manner that any one on earth ever prayed. Yet not wholly to neglect that pas∣sage

wherein you thought good to second the Doctor in his Objection against Mr. Cressy his Sancta Sophia. I refer you, and most hum∣bly beseech you to allow one hour or two in perusing a little Treatise of an unknown Author, named, The Roman Churches Devo∣tion Vindicated, whose answer I believe will satisfie your objection against that Book, there∣fore so contemned by him, because collected by Mr. Cressy out of the writings of a Holy person, who by most happy experience felt what he wrote, and which the Doctor in great humility, says, he does not understand: which is no wonder to any one who defers any thing to the judgment of the greatest Doctors of Gods Church, S. Augustin, and S. Gregory, to whom we may add S. Bernard, who all affirm constantly, that the secret operations of God in a soul purified from all inordinate affections cannot be understood without ex∣perience, nor easily expressed when under∣stood by such as God has blessed with expe∣rience of them. I might add to the same purpose the testimony of a Doctor whose au∣thority I am sure Dr. Stillinfleet dares not ex∣cept against, I mean the Great Doctor of the Gentiles, who expresly affirms, that the sen∣sual man neither does, nor can p••ssibly under∣stand them, because they are spiritually discern∣ed, and therefore no wonder if th••y be esteemed foolishness by him, who has never experienced them.

38. And now truly, Honoured Sir, I be∣seeth you to let the Doctor, without envy, en∣joy his peculiar endowment, and Priviledge of (as some think a graceful Art of deriding Saints, and Saintly exercises. It appears by all the serious passages of your Book that God has given you a far nobler masculine way of Eloquence: Whereas the truth is, in this new-fashioned sacred Burlesque you have as yet re∣ceived do considerable Talent. And besides this, the Doctor may perhaps be displeased with you, and tell you that he has no need of your assistance, and that you wrong him in attempting to share in the glory due to him alone, and which will make him shine to posterity.

39. Thus far I have given you, Sir, an account of the first ground upon which I judged it no offence to Christian Charity, not to flatter Dr. Stillingfleet in censuring his Book. His unusual, confident, and insulting manner of accusing, and rendring all Catho∣licks guilty of the most hainous crime that Christians are capable of committing, which is most horrible Idolatry, and which renders them indeed no Christians: and after he had thus declared us fit objects of publick dete∣station, to expose us to publick scorn also, as Members of a Church guided by false lights, and Fanatical Enthusiasms: This is a way of disputing against the Catholick Church hi∣therto

unpractised, and therefore an unpra∣ctised way of answering seemed to me re∣quisite.

40. You may remember, Sir, the pro∣ceedings of the ancient Factionists against the Church of England called Puritans. Their Zealots did you no considerable mischief by arguments from reason, or authority con∣tained in their Books, their Lectures, or Ex∣ercises. But as soon as they found out the art to instil into the minds of the baser sort of their f••llowers a Contempt of the Conform∣ing Clergy, and rendred your solemn Church-Service, your Organs, Musick, your Copes, Surplices, Canonical Habits, &c. a spectacle of derision, and sport to them; this sport was quickly turned into sad earnest. It was scarce sa••e for a Clergy-man, decently habited to appear in the streets of London, and not long after they were not safe in their private Country houses. Now if the authority of Laws and Governours could not protect against the rude fury of the people, the Professors and Teachers of the Religion by Law established in the Kingdom: What were we to expect, be∣ing expos'd to the publick view of mankind, as we have been by the Doctor, in so odious, so deformed, and also ridiculous a dress?

Notes

• Page 18.
• 2 Cor. 4•• 6.
• A••t. 22.
• Pag. 167.
• Art. 28.
• Vie S. Bernard, lib. 3. c. 7.
• Bern. Ep. 240. ad Com. Tho∣losan. & Se••m. 65. in Cant.
• Page 28.
• Page 39.
• Page 42.
• Tertul. l. de Cont. c. 2.
• Greg. Dial. l. 2. cap. 36.
• Baron. A. D. 595.
• Greg. in l. 1. Reg. l. 4. c. 4.
• Syn. Rat. Syn. Du. 2 Cap. 8.
• Baron. ad An Do. 1089.
• Tho. G••••l. in l. di•••••• Religio∣su.
• Helg••ld•• ap. 〈◊〉〈◊〉, ad A. D. 1029.
• C••andia. in vitae S. A••gi••.
• Page 29.202.
• Vid. Apo. Benedict. p. 202.
• 1. Cor. 2.14.