hath shut that Ecclesiastical Polity and Mr. Bayes's too out of doors But for the Friendly Dâ—…bate I must confess that is unaâ—…swerable 'T is one Mr. Hales of Eaton a most learned Divire and one of the 〈◊〉 〈◊〉 of Eâ—…and and most remarkable for his Suffâ—…r â—…gs in the late timeâ—… and his Christian Patience under them And I reâ—…kon it not one of the least 〈◊〉 of that Age that so eminent a Person should have been by the Iniquity of the â—…es reduced to thoâ—…e necessities under which he lived as I account it no small honour to have grown up into some part of his Acquaintance and convers'd a while with the living remains of one of the clearest heads and best prepared breasts in Christendom That which I speak of is his litâ—…le Treatise of Schism which though I had read many years ago was quite out of n y mind till Loccasionally light upon 't at a 〈◊〉 stall I hope it will not be tedious though I write 〈◊〉 〈◊〉 few and yet whatsoever I â—…mit I shall have left behind more material Passages Schissm is one of those Theological Scarcrows with which they who use to uphold a party in Religion use to fright away such as making inquiry into it are ready to relinquish and opâ—…ose it if it appear either erroneous or suspicious Schism is if we would define it an unnecessary separation of Christians from that part of the Visible Church of which they were once members Some reverencing Antiquâ—…y more than needs have suffered themselves to be scared with imputation of Schism more than needs Nothing absolves men from the guilt of Sâ—…sm 〈◊〉 true and unpretended Conscience But the Judgments of the Aâ—…cients many times to speak most gentâ—…y are justly to be 〈◊〉 〈◊〉 the cause of 〈◊〉 is â—…essary â—…ere not he 〈◊〉 separates but he thâ—…t is the cause of 〈◊〉 〈◊〉 the Schismatick Where the occasion of Separation is unnecessary neither side can be excused from guilt of Schism But who shall be the Judg That is a point of great difficulty because it carries fire in the Taâ—…l of it for it brings with it a piece of Doctrine which is seldom pleasing to Superiours You shall find that all Schisms have crept into the Church by one of these three waies eiâ—…her upon matter of Fact or upon matter of Opinion or point of Ambition For the first I call that matter of Fact when something 〈◊〉 required to be done by us which either we know or strongly â—…ct to be unlawful Where he instances in the old great Controversie about EASTER For it being upon error taken for necessary that an Easter must be kept and upon worse than error for it was no less than a point of Judaism forc'd upon the Church thought further necesseary that the ground of the time for the Feast must be the Rule left by 〈◊〉 to the Jews there 〈◊〉 a stout Question Whether 't was to be celebrated with the Jews on the fourteenth Moon or the Sunday following This caused as great a Combustion as ever was the West separating and refusing Communion with the East for many years together Here I cannot see bus all the world were Schismaticks excepting only that we charitably suppose to excuse them from it that all parties did what they did out of Conscience A thing which befell them by the ignorance for I will not say the malice of their guides and thâ—…t through the just judgment of God because through floth and blind obedience men exaâ—…ed not the things they were taught but like beasts of burthen patiently couched down and indifferently underwent all whatsoever their Superiours laid upon them If the discretion of the chiefest guides of the Church did in a point so trivial so inconsiderable so mainly fail them Can we without the imputation of great grossness and folly think so poor-spirited persons competent Judges of the Questions now on foot betwixt the Churches Where or among whom or how many the Church shall be it is a thing indifferent What if those to whom the Execution of the publick Service iâ—… committed do something either unseemingly or suspicious or peradventure unlawful what if the Garments they wear be censured nay indeed be suspicious What if the gesture or adoration to be used to the Altars as now we have learned to speak What if the Homilist have preached or delivered any Doctrine of the truth of which we are not well perswaded a thing which very often falls out yet for all this we may not separate except we be constrained personally to bear a part in it our selves Nothing can be a just cause of refusing Communion in Schism that concerns Fact but only to require the execution of some unlawful or sâ—…spected Act. For not only in Reason but in Religion too that Maxim admits of no release Cautissimi cujusque praeceptum qued duobitas ne feceris That whatsoever you doubt of that you in no case do He instances then in the Second Council of Nice where saith he the Syâ—…od it self was the Schismatical party in the point of using the Images which seith he all acknowledge unnecessary most do suspect and many hold utterly unlawful Can then the injoining of such a thing be ought else but an abuse Can the refusal of Communion here be thought any other thing than Duty Here or upon the like occasion to separate may perad venture bring personal troubâ—…e or danger against which it concerns any honest man to have Pectâ—… 〈◊〉 Then of Schism from Opiniâ—…n Prayer Confession Thanksgiving Reading of Scripture Administration of Sacraments in the plainest and the simplest manner were matter enough to furnish out a sufficient Liturgy though nothing either of private Opinion or of Church Pomp of Garments of prescribed Gestures of Imagery of Musick of matter concerning the Dead of many Superflu ities which creep into the Church under the name of Order and Decency did interpose it self To charge Churches and Liturgies with things unnecessary was the first beginning of Superstition If the Fathers and special Guides of the Church would be a little sparing in incumbring Churches with Sâ—…perfluities or not over-rigid either in reviving obsolete customs or imposing new there would be far less cause of Schism or Superstiâ—…ion and all the inconvenience likely to ensue would be but this They should in so doing yield a little to the imbecility of their inferiours a thing which Saint Paul would never have refused to do It is alike unlawful to make profession of known or suspected falâ—…hood as to put in practise unlawful or sâ—…spected Actions The third thing I named for matter of Schism was Ambition I mean Episcopal Ambition One head of which is one Bishops claiming Supremacy over another which as it hath been from time to time a great Trespass against the Churches Peace so it is now the final ruine of it For they do but abuse themselves and others who would perswade us that Bishops by Christs Institution have any
is however indeed a most glorious Design to reconcile all the Churches to one Doctrine and Communion though some that meddle in it do it chiefly in order to fetter men straighter under the formal bondage of fictitious Discipline but it is a thing rather to be wished and prayed for than to be expected from these kind of endeavours It is so large a Field that no man can see to the end of it and all that have adventured to travel it have been bewildred That Man must have a vast opinion of his own sufficiency that can think he may by his Oratory or Reason either in his own time or at any of our Author 's more happy juncture of Affairs so far perswade and fascinate the Roman-Church having by a regular contexture of continued Policy for so many Ages interwoven it self with the Secular Interest and made it self necessary to most Princes and having at last erected a Throne of infallibility over their Consciences as to prevail with her to submit a Power and Empire so acquired and established in Compromise to the Arbitration of an humble Proposer God only in his own time and by the inscrutable methods of his Providence is able to effect that Alteration though I think too he hath signified in part by what means he intends to accomplish it and to range so considerable a Church and once so exemplary into Primitive Unity and Christian Order In the mean time such 〈◊〉 are sit 〈◊〉 pregnant Scholars that have nothing else to do to go big with for forty years and may qualifie them to discourse with Princes Statesmen at their leisure but I never saw that they came to use or possibility No more than that of Alexanders Architect who proposed to make him a Statue of the Mountain Achos and that was no Molehil and among other things that Statue to carry in its hand a great habitable City But the Surveyor was gravell'd being asked whence that City should be supplyed with Water I would only have ask'd the Bishop when he had carv'd and hammer'd the Romists and Protestants into one Colossian-Church how we should have done as to matter of Bibles For the Bishop p. 117. complains that unqualified people should have a promiscuous Licence to read the Scriptures and you may guess thence if he had moreover the Pope to friend how the Laity should have been used There have been attempts in former Ages to dig through the Separating Istmos of Peloponnesus and another to make communication between the Red-Sea and the Mediterranean both more easie than to cut this Ecclesiastick Canal and yet both laid by partly upon the difficulty of doing it and partly upon the inconveniences if it had been effected I must confess freely yet I ask pardon for the presumption that I cannot look upon these undertaking Church-men however otherwise of excellent Prudence and Learning but as men struck with a Notio and craz'd on that side of their head And so I think even the Bishop had much better have busied himself in Peaching in his own Diocess and disarming the Papists of their Arguments instead of rebating our weapons than in taking an Oecumenical care upon him which none called him to and as appears by the sequel none conn'd him thanks for But if he were so great a Politicion as I have heard and indeed believe him to have been me-thinks he should in the first place have contrived how we might live well with our Protestant Neighbours and to have united us in one body under the King of England as Head of the Protestant Interest which might have rendred us more considerable and put us into a more likely posture to have reduced the Church of Rome to Reason For the most leading Party of the English Clergy in his time retained such a Pontifical stiffness towards the Foreign Divines that it puts me in mind of Austine the Monk when he came into Kent not deigning to rise up to the Brittish or give them the hand and could scarce afford their Churches either Communion or Charity or common Civility So that it is not to be wondred if they also on their parts look'd upon our Models of Accomodation with the same jealousie that the British Christians had as Austin's Design to unite them first to that is under the Savons and then deliver them both over bound to the Papal Government and Ceremonies But seeing hereby our hands were weakned and there was no probability of arriving so near the end of the work as to a consent among Protestants abroad had the Bishop but gone that step to have reconciled the Ecclesiastical Differences in our own Nations and that we might have stood firm at home before we had taken such a Jump beyond-Sea it would have been a Performance worthy of his Wisdom For at that time the Ecclesiastical Rigours here were in the highest ferment and the Church in being arrayed it self against the peaceable Dissenters only in some points of Worship And what great Undertaking could we be ripe for abroad while so divided at home or what fruit expected from the labour of those Mediating Divines in weighty matters who were not yet past Sucking-bottle but seem'd to place all the business of Chri stianity in persecuting men for their Consciences differing from them in smaller metters How ridiculous must we be to the Church of Rome to interpose in her Affairs and force our Mediation upon her when besides our ill correspondence with Foreign Protestants she must observe our weakness within our selves that we could not or would not step over a straw though for the perpetual settlement and security of our Church and Nation She might well look upon us as those that probably might be forced at some time by our folly to call her into our assistance for with no Weapons or Arguments but what are fetch'd out of 〈◊〉 Arsenals can the Ceremonial Controversie be rightly defended but never could she consider us as of such Authority or Wisdom as to give Ballance to her Counsels But this was far from Bishop Bramhall's thoughts who so he might like Caesar manage the Roman Empire at its utmost extent had quite forgot what would conduce to 〈◊〉 Peace of his own Province and Country For p. 57. he settles this Maxime as a Truth That second Reformations are commonly like Metal upon Metal which is false Heraldry Where by the way it is a wonder that our Author in enumerating the Bioshp's perfections in Divinity Law History and Philosophy neglected this peculiar gift he had in Heraldry and omitted to tell us that his 〈◊〉 was large enough to have animated the Kingdoms of Garter and 〈◊〉 at their greatest dimensions But beside what I have said already in relation to this Project upon Rome there is this more 〈◊〉 I confess was below Bishop Brumhall's reflection and was indeed fit only sor some vulgar Politician or the Commissioners of Scotland about the 〈◊〉 Union Whether it would not have succeeded as
Whitgift who told him plainly he could not be ignorant that to the making of a Sacrament besides the external Element there is required a Commandment of God in his Word that it should be done and a promise annexed to it whereof the Sacrament is a Seal And in pursuance hereof p 447. our Author saith Here then I fix my foot and dare him to his teeth to prove that any thing can be capable of the nature or office of Sacraments that is not established by Divine Institution and upon Promise of Divine Acceptance Upon the confidence of this Argument 't is that he Hectors and Achillezes all the Non-conformists out of the pit in this Preface This is the Sword that was consecrated first upon the Altar and thence presented to the Champions of the Church in all Ages This is that with which Archbishop Whitgift gave Cartwright his death's wound and laid the Puritan Reformation a gasping This is the weapon wherewith Master Hooker gained those lasting and eternal Trophies over that baffled Cause This is that with which Bishop Bramhal wrought those wonderful things that exceeded all belief This hath been transmitted successively to the Writer of the Friendly Debate and to this our Author It is in conclusion the Curtaâ—â— of our Church 'T is Sir Salomon's sword Cock of as many men as it hath been drawn against Wo woâ—… the man that comes in the way of so dead-doing a tooll and when weilded with the arm of such a Scanderbag as our Author The Non-conformists had need desire a Truce to bury their dead Nay there are none left alive to desire it but they are slain every mother's Son of them Yet perhaps they are but stounded and may revive again For I do not see all this while that any of them have written as a great Prelate of ours a Book of Seven Sacraments or attempted to prove that those Symbolical Ceremonies are indeed Sacraments Nothing less 'T is that which they most labour against and they complain that these things should be imposed on them with so high Penalty as want nothing of a Sacramental nature but Divine Institution And because an Humane Institution is herein made an equal force to a Divine Institution therefore it is that they are agrieved All that they mean or could mean as far as I or any man can perceive is only that these Ceremonies are a kind of Anti-Sacraments and so obtruded upon the Church that without condescending to these additional Inventions no man is to be admitted to partake of the true Sacraments which were of Christ's appointing For without the Sign of the Cross our Church will not receive any one to Baptism as also without kneeling no man is suffered to come to the Communion So that methinks our Author and his partners have wounded themselves only with this Argument and have had as little occasion here to sing their Te Deum's as the Râ—…man Emperour had to triumph over the Ocean because he had gathered Periwinkles and Scallop shells on the Beach For the Author may transform their reasonings as oft as he pleases even as oft as he doth his own or the Sctiptures but this is indeed their Fort out of which 〈◊〉 do not see they are likely to be beat with all our Authors Canon that no such new Conditions ought to be imposed upon Christians by a less than Divine Authority and unto which if they do not submit though against their Consciences they shall therefore be depâ—…ived of Communion with the Church And I wonder that our Author could not observe any thing in the Discourse of I vargel cal 〈◊〉 that was to the purpose beside a perpetual repetition of the outworn story of unscriptural Ceremonies and a peculiar uncouthness and obscurity of stile when as this Plea is there for so many pages distinctly and vigorously iâ—…sisted on For it is a childish thing how high soever our Author magnifies himself in this way of reasoning either to demand from the Non-conformists a patern of their Worship from the Scripture who affect therein a Simplicity free from all exterioâ—… circumstances but such as are natural or customary or else to require of them some particular command against the Cross or kneeling and such like Ceremonies which in the time of the Apostles and many Ages after were never thought of But therefore general and applicable Rules of Scripture they urge as directions to the Conscience unto which our Author gives no satisfactory Solution but by superseding and extinguishing the Conscience or exposing it to the severest penalties But here I say then is their main exception that things indifferent and that have no proper signature or significancy to that purpose should by command be made necessary conditions of Church-Communion I have many times wished for peaceableness-sake that they had a greater latitude but if unless they should stretch their Consciences till they tear again they cannot conform what remedy For I must confess that Christians have a better Right and Title to the Church and to the Ordinances of God there than the Author hath to his Surplice And that Right is so undoubted and ancient that it is not to be innovated â—…pon by humane restrictions and capitulations Bishop Bramhall p. 141. saith I do profess to all the World that the transforming of indifferent Opinions into â—…ssary Articles of Faith hath been that Insana Laurus or cursed Bay-tree the cause of all our brawling and contention That which he saw in matter of Doctrine he would not discern in Discipline whereas this among us the transformâ—…ng of things at best indifferent into necessary points of practice hath been of as ill consequence And to reform a little my seriousness 〈◊〉 shall not let this pass without taking notice that you Mr. Bayes being the most extravagant person in this matter that ever I heard of as I have shown you are mad and so the Insana Laurus so I wish you may not prove that cursed Bay-tree too as the Bishop translates it If you had thought of this perhaps we might have miâ—…ed both the Bishops Book and your Preface for you see that sometimes no Man hath a worse friend than he brings from home It is â—…ue and very piously done that our Church does declare that the kneeling at the Lords Supper is not injoyned for adoration of those Elements and concerning the other Ceremoniâ—…s as before But the Romanists from whom we have them and who said of old we would come to feed on their Meat as well as eat of their Porridge do offer us here many a fair declaration and distinction in very weighty matters to which nevertheless the Conscience of our Church hath not complyed But in this particular matter of kneeling which came in first with the Doctrine of Transubstantiation the Romish Church do reproach us sence in the Bread and Wine do yet pay 〈◊〉 〈◊〉 or other the same adoration Suppose the Antiâ—…t â—…agans had declared to the Primitive Christians
Episcopi temporibus creverat ut questus sit Christianorum in Ceremoniis ritibus duriorem quà m Judaeorum qui 〈◊〉 tempus Libertatis non agnoverint Legalibus tamen sarcinis non humanis praesumptionibus subjiciebanter nam paucioribus in divino cultu quà m Christiani Ceremoniiâ—…â—…tebantur Qui si sensisset quantus deinde per singulos Papas coacervatus cumulus accessit modam Christiaâ—…um credo ipse statuisset qui hoc malum tunc in Eccleâ—… viderat Videmus enim ab illâ ceremoniarum conâ—…entione nedum Ecclesiam esse vacuam quin â—…omines â—…lioquin docti atque pii de vestibus hujusmodi nugis ad huc rixoso magis militari quà m aut 〈◊〉 aut Christiano more inter se digladiantur These words do run direct against the Genius of some men that contributed not a little to the late Rebellion and though so long since writ do so exactly describe that evill spirit with which some men 〈◊〉 even in these times postest who seem desirous â—…pon the same grounds to put all things in comâ—…ustion that I think them very well worth the laâ—…our of translating And indeed that first conâ—…ention then raised by Augustine about the introducing of the Romish Ceremonies which could not be quenched but by the blood and slaughter of â—…he innocent Britains hath been continued e'n to our later times with the like mischief and murder of Christians For when once by those gloriouâ—… Ceremonies they forsook the pure simplicity of thâ—… Primitive Church they did nor much troublâ—… themselves about Holiness of Life the preachinâ—… of the Gospel the efficacy and comfort of the Holy Spirit but they fell every day into neâ—… squab les about new-â—…angled Ceremonies added 〈◊〉 every Pope who reckoned no man worthy of 〈◊〉 high a degree but such as invented somewhat 〈◊〉 will not say Ceremonious but monstrous unheaâ—… of and before unpractised and they fill'd thâ—… Schools and the Pulpits with their Fables 〈◊〉 brawling of such matters For the first beauâ—…y 〈◊〉 the Church had more of simplicity and plainnesâ—… and was neither adorned with splendid vestmenâ—… nor magnificent structures nor shin'd with golâ—… silver and precious stones bt with the intâ—… and inward worship of God as it was by Chriâ—… himself prescribed Although it may be lawfull 〈◊〉 â—…se these external things so they do not lead thâ—… mind astray from that more inward and intiâ—… Worship of God by those curious and crabâ—… Rites it degenerated from that antient and right 〈◊〉 vangelical simplicity But that multitude of 〈◊〉 in the Romish Church had unmeasurably increased in the times of that great Augustine the Bishop of Hippo in so much that he complainâ—… that the condition of Christians as to Rites anâ—… Ceremonies was then harder than that of thâ—… Jews who although they did not discern the tiâ—… of their Liberty yet were only subjected to Legâ—… burthens instituted first by God himself nor 〈◊〉 humane Presumptions For they used fewer 〈◊〉 â—…emonies in the Worship of God than Christiâ—… Who if he could have foreseen how great a 〈◊〉 of them was afterwards piled up and added by 〈◊〉 several Popes he himself doubtless would have restrained it within Christian measure having already perceived this growing evil in the Church For we see that even yet the Church is not free from that contention but men otherwise learned and pious do still cut and flash about Vestments and such kind of triâ—…les rather in a swashbuck-ler and Hectoring way than either like Philosophers or like Christians Now Mr. Bayes I doubt you must be put to the trouble of writing another Preface against this Arch-bishop For nothing in your Answerer's Treatise of Evangelical Love does so gird or aim at you for ought I can see or at those whom you call the Church of England as this Passage But the last period does so plainly delineate you to the life that what St. Austine did not presage the Bishop seems to have foreseen most distinctly 'T is â—…ust your way of writing all along in this matter You bring nothing sound or solid Only you think you have got the Great Secret or the Philosophers â—…tone of Railing and I believe it you have so â—…ultiplied it in Projection and as they into Gold so you turn every thing you meet with into Railing And yet the Secret is not great nor the Proâ—… long or dificult if a man would study it and make a trade on 't Every Scold hath it naturally It is but crying Whore first and having the 〈◊〉 word and whatsoever t'other sayes cry Oh â—…hese are your Nonconfor mist's tricks Oh you â—…ave learnt this of the Puritans in Grubstreet Oâ—…â—…ou white-aprond Gossip For indeed I never â—…aw provident a fetch you have taken in before â—…and of all the Posts of railing and so beset all 〈◊〉 Topicks of just crimination foreseeing where 〈◊〉 are feeble that if this trick would pass it were â—…possible to open ones mouth to find the least sault with you For in your first Chapter of your Second Book beside what you do alwaies in an hundred places when you are at a loss you have spent almost an hundred Pages upon a Character of the Fanatick deportment toward all Adversaries And then on the other side you have so ingrossed and bought up all the Ammunition of Railing search'd every corner in the Bible and Don Quixot for Powder that you thought not unreasonably that that there was not one shot left for a Fanatick But truth you see cannot want words and she laugh too sometimes when she speaks and rather than all fail too be serious But what will you say to that of the Arch-bishops than either like Philosophers or like Christians For the excellency of your Logick Philosophy and Christianity in all your Books is either as in Conscience to take away the subject of the question or as in the Magistrate having gotten one absurdity to raise 〈◊〉 thousand more from it So that except the manufacture and labour of your periods you have done no more than any School boy could have done on the same terms And so Mr. Bayes Goodnight And now Good-morrow Mr. Bayes For though it seems so little a time and that you are now genâ—… to bed it hath been a whole live-long night and you have toss'd up and down in many a troublesome dream and are but just now awaked at the Title page of your book A Preface shewing whâ—… grounds there are of fears and jealousies of Poperâ—… It is something artificially couch'd but looks 〈◊〉 if it did allow that there are some grounds 〈◊〉 fears and jealousies of that nature But here 〈◊〉 words it a Consideration what likelihood or how 〈◊〉 danger there is of the return of Popery into this Natiâ—… â—…ad he not come to this at last I should havâ—… thought I had been all this while reading a Chapter in Mountaguâ—…'s Essayes where you find sometimes scarce one word in the discourse of the matter held forth in
Superiority over other men further than positive Order agreed upon among Christians hath preâ—…cribed Time hath taken leave sometimes to fix this name of CONVENTICLES upon good and honest Meetings Though open Assemblies are required yet at all times while men are 〈◊〉 〈◊〉 pious all Meetings of men for mutual help of 〈◊〉 and Devotion wheresoever and by whomsoever celebrated where permitted without exception In times of manifest Corruption and Perseru-tion wherein Religious Assembling is dangerous Private Meetings howsoever besides Publicâ—… Order are not onely lawful but they are of necessity and duty All piâ—…us Assemblies in times of Persecution and Corruption howsoever practised are indeed or rather alone the Lawful Congregations and Publick Assâ—…mblies though according to form of Law are indeed nothing else but RIOTS and CONVENTICLES if they be stained with Corruption and Superstition Do you not see now Mr. Bays that you needed not have gone so for a word when you might have had it in the Neighbourhood If there be any Coherence leâ—…t in yâ—…ur Scull you canâ—… but perceive that I have brought you Authority eâ—… to prâ—…ve that Schism for the reason we may discourse another time do's at least rhime to Ism. But you have a peculiar delight and selicity which no man 〈◊〉 you in Scripture-Drollery â—…othing less 〈◊〉 taste to your Palat whereaâ—… otherwise you 〈◊〉 〈◊〉 so far in Italy that you could not escape the Tiâ—…les of some Books which would have served your turn as well Caâ—…dinalism Nâ—…potism Putanism if you were in a Parox 〈◊〉 of the Ism's When I had â—…rit this and undergone so grateful a P. 〈◊〉 for no less than that I had transcribed beâ—…ore cut of â—…ur Author I could not upon compariug them both together but reflect most seriously upon the difference of their two ways of Discoursing I could not but admire that Majesty and Beauty which sits upon the forehead of masculine Truth and generous Honesty but no less detest the Deformity of falshood disguised in all its Ornaments How much another thing it is to hear him speak that hath cleared himself from forth and growns and who suffers neither Sloth nor Fear nor Ambition nor any other tempting Spirit of that nature to abuse him from one who as Mr. Hales expresseth it makes Christianity lackque to Ambition How wretchedly the one to uphold his Fiction must incite Princes to Persecution and Tyranny degrade Grace to Morality debauch Conscience against its own Principles distort and mis-interpret the Scripture fill the world with Blood Execution aâ—…d Massacre while the other needs and requires no more but a peaceable and unprejudicate Soul and the native simplicity of a Christian-spirit And me thinks if our Author had any spark of Vertue unextinguished he should upon considering these together retire into his Closet and there lament and pine away for his desperate follie for the disgrace he hath as far as in him is brought upon the Church of England by such an undertaking and for the eternal shame to which he has hereby coudemn'd his own memory I ask you heartily pardon Mr. Bayes for treating you against Decorum here with so much gravity 'T is possible I may not trouble you above once or twice more in the like nature but so often at least I hope one may in the writing of a whole Book have leave to be serious Your next Flower and that indeed is a sweet one Dear Heart how could I hug and kiss thee for all this Love and Sweetness Fy â—…y Mr. Bayes Is this the Language of a Divine and to be used as you ometimes express it in the faâ—… of the Sun Who can escape from thinking that you are adream'd of your Comfortable Importance These are as the Moral Saâ—… calls them in the claenl est manner the thing would bare Words left betwixt the Sheets Some body might take it ill that you should misapply your Courtship to an Enemy But in the Roman Empire it was the priviledge of the Hangman to deflour a Virgin before Execution But sweet Mr. Bayes for I know you do nothing without a precedent of some of the greatest wits of the Nation whose example had you for this seeming Transport of a gentler Passion Then comes Wellfare poor Macedo for a modest Fool. This I know is matter of Gazette which is as Canonical as Ecclisiastical Policy Therefore I have the less to say to 't Onely I could wish that there were some severer Laws against such Villains who raise so false and scandalous reports of worthy Gentlemen And that men might not be suffered to walk the streets in so confident a garb who commit those Assassinates upon the reputation of deserving persons Here follows a sore Charge that the Answerer had without any provocation in a publick and solemn way undertakâ—…n the Dâ—…fence of the Fanatick Cause Here indeed Mr. Bayes You have reason and you might have had as just a quarrel against whosoever had undertaken it For your design and hope was from the beginning that no man would have aâ—…swered you in a publick and solemn way and nothing would vex a. wise man as you are more than to have his intention and Counsel frustrated When you have rang'd all your forces in battel when you have plac'd your Canon when you have sounded a charge and given the word to fall on upon the whole Party if you could then perswade every particular person of 'm that you gave him no Provocation I confess Mr. Bayes this were an excellent and a new way of your inventing to conquer single 't is your Moral Vertue whole Armies And so the admiring Drâ—…ve might stand gaping till one by one you had cut aâ—…l their throats But 〈◊〉 Bayes I cannot discern but that you gave him as much Provocation in your first Book as he has you in his Evangelical Love Church Peace and Unity which is the pretence of your issuing this Preface For having for your Dear sake beside many other troubles that I have undertaken without your giving me any Provoration sought out and perused that Book too I do not find you any where personally concern'd but as you have it seems upon some conviction assumed to your self some vices or errours against which he speaks in general and with some modesty But for the rest you say upon full perusal you find not one Syllable to the purpose beside a perpetual Repetition of the old out-worn story of Unscriptural Ceremonies and some frequent whinings and sometimes â—…avings c. Now to see the dulness of some mens Capacities above others I upon this occasion begun I know not how it came at p. 127. And thence read on to the end of his Book And from thence I turn'd to the beginning and continued to p. 127. and could not all along observe any thing but what was very pertinent to the matter in hand But this is your way of excusing your self from replying to things that yet you will be medling with and