existit sub specie panis sang sub specie vini vi verborum a 〈…〉 vi naturalis connexionis concomitantiae c. By the words of Consecration the Bread is chang'd only into the Body of Christ and so the Wine into his Blood but then by a natural connexion and concomitancy each kind includes the other The Body and Blood and Soul and God head of Christ are inseparable Theoph. But why did Christ Institute the Sacrament in both kinde if to receive in one kind be as beneficial to the Soul Phil. The Essence of the Sacrament b Lib. 4. de Euchar. c. 22. Species panis vini nâ—n tam essentiales quam integrales partes sunt as Bellarmin shews is communicated in one kind to wit the Body and Blood of Christ but as to the integrity both are necessary Theoph. You shall never find a School-man without a nice Distinction to salve the matter However hereby you acknowledg the Sacrament in one kind to be maim'd and imperfect wanting one of the integral parts But I will not intangle the Discourse with such Niceties You know our Blessed Savior expresseth one end of the Sacrament That in remembrance of him it should be given and received And Paul shews in what regard chiefly Christ is commemorated in the Sacrament as he was Crucified For as often as ye eat this Bread and drink this Cup ye shew the Lords death till he come 1 Cor. 11. 26. Now you all grant that the representation of Christs death is made by both kinds in the Sacrament The Bread and Wine apart represents Christ Blood separated from his Body Breaking of Bread signifies how Christs Body was wounded and bruis'd and broken So Paul renders the words of Christs Institution 1 Cor. 11. 24. This is my Body which is broken for you and therefore the Sacrament should be given in both kinds for a sensible representation of Christs death Phil. The Church holds the commemoration of Christs death exactly in the Sacrifice of the Mass and this belongs only to the Priest who of necessity must consecrate Bread and Wine and receive both for this very reason That he may so represent Christs death and offer up his Body and Blood in Sacrifice his Body as crucified and his Blood shed So a great Doctor of our Church c Lib. 6. Advers haereses Mem. Dominicae mortis agit Sacerdes in altari non pop quaprop Sacerd. quoties celebrat non consecrat unam si eciem sine alterâ c. Alphonsus de Casiro The Priest commemorates Christ death upon the Altar and not the People receiving the Sacrament And therefore saith he the Priest of necessity must consecrate both kinds and receive them because altho Christ is wholy contain'd in one kind yet by one he is not signified and represented for the Species of Bread only signifies and represents his Body and that of Wine his Blood c. Theoph. We will not examine this new Doctrine of Alphonsus and the Schools touching whole Christ in each Species c. but we will take his Concession That one kind doth not signifie or represent whole Christ and his Death and Passion and therefore such as are bound to remember and shew the death of Christ his Sacrifice upon the Cross and the Work of our Redemtion by his Blood shedding they must of necessity receive the Sacrament in both kinds apart Phil. What will you conclude thence seeing he hath told you that the Priest is concern'd and not the People to hold the remembrance of Christs death in the Sacrament which he daily performs in the Office of the Mass Theoph. But what care we what Alphonsus hath told us or any of your New Doctors seeing S t Paul affirms the contrary For writing to all the Saints of the Church of Corinth he expresly tells them As oft as ye eat this Bread and drink this Cup ye shew the Lords death till he come And doubtless as all Christians are concern'd to keep a thankful remembrance of Christ and of his Passion so we must do it as he hath appointed by receiving the Sacrament in both kinds for only so as you have heard his Death and Blood-shedding is represented to the Life The Elements apart shewing how his Blood was separated from his Body breaking of Bread shewing how his Body was bruis'd and broken In this respect we may believe S t Paul said to the Galathians That even before their eyes Jesus Christ had been evidently set forth crucified among them Gal. 3. 1. Phil. This suits Bellarmines Observation well that the People may see Christs Death represented in both kinds upon the Altar and one separate from the other and so hold the commemoration of his Passion altho they do not communicate in both kinds and he observes the Eye is the quicker sense to affect and raise our Meditation rather then the Touch or Tast Theoph. Notwithstanding the subtle Observation of your Doctors you shall give us leave to follow Christs direction to receive the Sacraments in both kinds in remembrance of him and we will believe the Apostle That by eating this Bread and drinking this Cup we shew the Lords death and not by seeing the Wafers and the Cup upon the Altar And withal the Sacrament is call'd the Lords Supper wherein he Feasts our Souls with his Flesh that is Meat indeed and with his Blood which is Drink indeed Now to complete a Feast there must be Meat and Drink Esculenta Poculenta And one of your Doctors saith a Franciscus à Victoria de Euch. qu 87. Non est perfecta refectio sub unica specie Vnder one kind of the Sacrament is no perfect refection Phil. These things hold in Natural Food and Refections but not in Spiritual Hunger and thirst in Grace are not distinct Appetites but have the same Objects as Blessed are they which do bunger and thrist after righteousness Matth. 5. 6. And we read how our Blessed Savior entertain'd the multitudes in the Wilderness with the Loaves without Wine or Water Theoph. Those are pretty subtleties for Jesuits but our Blessed Savior Instituting his Sacraments for all Believers as well Idiots as Learned design'd to confirm their Faith in Spiritual Truths by sensible Signs and therefore chose those two Elements of Bread and Wine to represent unto us that as these naturally nurish the Body so should his Body and Blood exhibited in the Sacrament in a Spiritual manner nurish the Soul And therefore you would do well to leave the Signs and the Sacrament complete and not deprive your ignorant People of such Helps Representations Your own School-men acknowledg the Sacrament to be maim'd and imperfect as to the Sacramental part and the signification without both kinds a Part. 3. qu. 80. Art 12. Exparte Sacramenti convenit quod utrum que sumi 〈…〉 in utroque perfectio c. Nullo modo debet corpus sumi sine sane Tho. Aquinus determines That in regard to
remembrance of the Lords Passion Theoph. These are pitiful shifts the words rather imply Christians should often drink of the Cup in remembrance of their Savior And the very next Verse confutes this conceit of Bellarmin wherein Paul puts the condition as often both to eating and drinking ver 26. For as often as ye eat this Bread and drink this Cup ye do shew the Lords death till he come And withal while you triumph in S t Lukes relation where the command of Do this is expres'd only when our Savior gave the Bread you do not consider that S t Matthew relates our Saviors charge when he gave the Cup Matth. 26 27. Drink ye all of this And S t Mark records Mark 14. 23. He gave the Cup to them and they all drank of it Phil. To whom did Christ give this command Drink ye all of this Theoph. To the Disciples who did eat the Passover with him and sup'd with him and after Supper he Instituted the Holy Sacrament and gave the command to observe it Phil. But these Disciples were the twelve Apostles as is manifest from S t. Lukes relation Luke 21. 14. When the hour was come to keep the Passover he sat down and the twelve Apostles with him Now we grant that the Apostles and the Bishops and Priests their Successors must receive in both kinds but not the People Bellarmin reasons thus a Ibid. Dedit selis Apostolis eo dixit s 〈…〉 Apostolis bibite ex hoc omnes He gave the Cup only to the Apostles and therefore only to them he said Drink ye all of this Theoph. By this subtilty you altogether exclude the People from being concern'd at all in Christs command to receive the Sacrament for to whom he said Take eat this is my Body to them he said Drink ye all of this 〈◊〉 that is as you say only to the Apostles Upon what account therefore do ye administer the Lords Body unto the People Phil. To this you have b Ibid. Etsi non dedit non prohibuit Bellarmins Answer Although he did not give the Sacrament unto the People he did not for bid it should be given to them Theoph. So neither hath he forbidden the Cup should be given to them But I pray hear what one of your own Benedictine Abbots Pâ—sâ—hafius in his Book De corpore Christi c. 15. as Bellarmin quotes him saith as a Comment upon those Words c 〈◊〉 ex hoc omnes tam ministri quam reliqui credentes Drink ye all of this All as well Ministers as other Believers Hear what another of your own side saith upon the Text and Bellarmins Comment d Gerardus Loriâ—hius de Missa publica proroganda There be some false Catholics that fear not to stop the Reformation of the Church what they can These spare no Blast he mies least that other part of the Sacrament should be restor'd to the lay People for say they Christ spake Drink ye all of this only to the Apostles but the words of the Mass be these Take and eat you all of this Here I would know of them whether this was spoken only to the Apostles then must Lay-men abstain likewise from the element of Bread which to say is an Heresie yea a pestilent detestable Blast hemy It is therefore consequent saith he that both these words Eat ye Drink ye were spoken to the whole Church Phil. It seems the Doctors vary in their Opinions But the Truths of God and the Canons of the Church depend not upon the humors of Men and private Interpretation Theoph. You seem all along to take Bellarmin's Words for Truth his Answers for Oracles And do you now except against private Interpretation But what say you to that Argument wherein e Ibid. De hoc argumento Lutherus triumphaâ— Bellarmin observes Luther so much to triumph The Blood of the New Testament was shed for the People as well as for the Apostles and our Savior gives the Cup unto all for whom he shed his Blood nay and for that very cause bids them drink all of it Matth. 26. 27 28 For this is my Blood of the New Testament which is sâ—ed for many for remission of sins If Christs Blood was shed not only for the Apostles but for many for remission of sins the Cup ought to be given not only to them but to many others Who dares say saith Luther that Christs Blood was not shed for Laiks and therefore who should dare to with-hold the Blood of the New Testament from them Phil. As you have taken the Objection out of Bellarmin so you may his Answer a Ib. Si sanguis Domini dandus esset omnibus pro quibus susus esi dandus esset Turcis Judaeis Ethnicis c. That if the Blood of Christ must be given in the Sacrament to all those for whom it was shed then it must be given to all men Turks and Jews and Ethnics For his Blood was shed for all men as he proves from the Text 1 John 2. 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Theoph. This is a Cavil The Sacraments are the Seals of the Church und appertain only to Church-Members and when Turks and Jews and Pagans shall be converted and receiv'd into the Church of Christ they shall partake of her Tresures I am amazed to see your Learned Champion make such irrational Replies but his baffled Cause will afford no better Phil. Do not conclude him foil'd before you have tried his strength Theoph. It is my design thro-out to examine his Objections and Answers and I have hitherto found them so inconsiderable that I am almost confident for the future Phil. Keep your confidence to your self and produce your Reasons Theoph. I have one Argument more to urge for the Communion to be receiv'd by all in both kinds from our Saviors words John 6. 53. Verily verily I say unto you except ye eat the flesh of the Son of Man and drink his blood ye have no life in you This Text the Bohemians most insisted upon in the Council of Basil when their Delegates there desired the Cup might be allow'd them And Aeneas Sylvius b Hist. Bohem. cap. 35. Literarum doctrinâ morum praestantiâ juxta clarus relates how Petrus Dresensis a School-master in Prague repaired to the Preacher of S t Michaels Church by name Jacoballus eminent for his Learning and Conversation asking him How interpreting the Holy Scripture to the People he had not so long taken notice of a grand Error which would ruine the Church in giving the Sacrament only in one kind whereas our Savior in S t John hath said expresly Vnless ye eat the flesh of Christ and drink his blood c. Hereupon this Learned Preacher search'd the Fathers and finding the giving of the Cup unto the People approv'd especially by Dionysius and Cyprian he earnestly exhorted the People
receive them Phil. A negative Argument out of Scripture holds not good because it is not express'd in the Relation that our Savior said This is my Body and that our Savior did consecrate the Cup as well as bless the Bread Because these things are not express'd you cannot therefore conclude they were not don Theoph. Now I have brought you where I desired you say a negative Argument out of Scripture is not of force If I should grant it was the Sacrament which our Savior gave to the Disciples at Emaus How would you prove they receiv'd it only in one kind the Bread which he gave them How will you prove he did not bless and give the Cup to them Only by your negative Argument because the Holy Scriptures speak nothing of it which way soever you turn the wind this Knot will hold you fast By this way which you have first shew'd we answer several Arguments of your Doctors out of Scripture and in many places of Scripture say they the Sacrament is describ'd by this character of breaking Bread as in this passage of S t Luke and some others in the Acts of the Apostles Now from this denomination they would infer that they receiv'd the Sacrament in one kind We say no but that one part is put for the whole by the Figure Synecdoche breaking of Bread is express'd and drinking of the Cup is implied and understood Phil. By such Figures when it shall serve your turn you may make a strange supplement to the Holy Scriptures if they do not express what you would have them it shall be understood however Theoph. You shew'd the way Neither had I enter'd upon this digression but that you excepted against a negative Argument out of Scripture when I did prove that Christ gave not the Sacrament unto the two Disciples because he did not say This is my Body and did not bless the Cup both which your Doctors account necessary to the Sacrament Your answer was That we must not conclude these things were omitted by our Savior altho they are not recorded by the Evangelist but whatever you think of it we are sure many of your own Doctors are of our Opinion That breaking of Bread c. at Emaus was no Sacramental action but blessing and giving common Bread at that Meat to the Disciples So Lyra upon the place a Sicut consueverat ante passionem He bless'd the Meat before they eat as be usually did before he suffered Dionysius Carthusianus b Accepit panem benedixit nan autem in corpus conv sicut in coenâ c. He toâ—k Bread and blessed it and gave to them but he did not change it into his Body as in the Lords Supper but after the custom of blessing the Meat instructing us before Meals to say Grace So c Pro more sibi familiari c. Jansenius Concord c. 146. He blessed the Bread after his usual manner And afterwards he tells us That some were of the opinion that our Savior under the Species of Bread did give unto them his Body d Ea sent non est certa nec multum verisimilis but that Opinion is not certain nor very probable Phil. We are not concern'd in the Opinion of some Doctors S t Augustin's Testimony will out-weigh them all Theoph. You have heard That S t Augustin came not home to your purpose he speaks mystically and by his side you would walk in a mist But I proceed to shew the practice of the Church in the Apostles time It is manifest That the Saints at Corinth received in both kinds according to S t Pauls direction 1 Cor. 11. 23. He first declares Christs Institution of the Sacrament in both kinds and adds his command even for the Cup which you observ'd was not in S t Lukes relation Do this as oft as ye drink it in remembrance of me S t Paul after gives a general Rule for all Christians Let a Man examine himself and so let him eat of the Bread and drink of the Cup ver 28. And afterwards declares the danger of unworthy receiving But he that eateth and drinketh unworthily eateth and drinketh damnation to himself ver 29. You see there is no evasion he speaks to all the Saints and enjoins eating and drinking together And who are you that you should separate them Phil. d Lib. 4. de Eucha c. 25. Fcclesia Cor. utobatur utrâque speie Bellarmin doth acknowledg that the Church of Corinth did receive the Sacrament in both kinds because Paul either from Christs Example or for some other Reasons had declared it lawful for them so to do but he never taught them it was necessary Neither did he urge the Precept of Christ which you so much insist upon Drink you all of this Theoph. But he added another Precept to the Cup which S t Luke omitted This do as often as ye shall drink it in remembrance of me But you are put to this pitiful shift when we prove the practice of the Apostles and of the primitive Times to give the Cup in the Sacrament to the People to answer That it is lawful and may be allowed but it is not necessary to give the Cup whereas our Lord Christ his Example in the first Institution of the Sacrament delivering it in both kinds his command Drink ye all of this S t Pauls relation of another Precept This do as often as ye drink it in remembrance of me And the signification of Christs death in the Sacrament whereunto you confess both kinds are necessary to be receiv'd asunder all these do imply a necessity and command in the judgment of all who are not blinded with prejudice and interest However my business at present is to shew the practice of the Church in the Apostles time to receive the Sacrament in both kinds and Bellarmin acknowledgeth it so in the Church of Corinth and a Annotatione 27. in 6. Johannis Antiqua consuetudo tempore Apostolorum sub utraque spei c. in hac assertione nulla controversia Cardinal Tolet in other Churches It was the antient custom in the Apostles daies in the Church to take the Communion in both kinds And he adds in this Assertion there is no Controversie and his Proofs for it are many Phil. But Tolet's b Non minus antiqua Ecclesiae consuetudo sub unâ solâ specie modo sub una modo sub utraque second Assertion comes home to our purpose It was no less antient custom of the Church to communicate under one kind even in the Apostles time somtimes under one and somtimes under both and his proofs you will find very considerable Theoph. We value not his confident Assertion wherein he exceeds all his Fellows But what are his Proofs Phil. He shews how our Savior himself gave the Sacrament in one kind unto the two Disciples at Emaus Theoph. A baffled proof as I believe your self will acknowledg seeing many of your
In the first Epistle concerning the Translation of the Bodies of Peter and Paul à Catatumbis unto the places where they now lie interr'd one in the Vatican the other in vlâ Ostensâ— he hath this passage Praying unto God and our Lord Jesus Christ that by the Intercession of his two Holy Apostles he would purge you from the stains and pollution of your sins Theoph. You see the Praier is directed to God the Father and our Lord Jesus Christ and proves not the Invocation of these Apostles but only their Intercession But alas this Epistle manifests it self to be counterfeit one of your Roman Forgeries the Argument of it to wit the translation of these Apostles Bodies to their place of Burial is a meer Fiction a Tom. 1. In Notis ad hanc Epistolam in Not. ad vitam Cornelii as Binius doth acknowledg That it crept into the Epistle from the Lies and Errors of Damasus his Pontifical Book And they are constrain'd to confess the Forgery because the Apostles Corps were remov'd to the places where they now lie 200 Years before as appears by the ample Testimony of b Epistolarum lib. 3. Epistola 30. ad Constantiam Augusiam Gregory the Great who gives a full account of their translation unto the Princess Constantia After these Blessed Apostles were Martyr'd in Rome some of the Eastern Christians came over to carry with them the Sacred Bodies of these Martyrs into their own Country and having born them two miles from Rome they rested at a place called Catatumbae and when they attemted to take them up thence and proceed in their Journey they were so affrighted with dreadful Thundrings and Lightning and forc'd to desist from their enterprize and leave the Corps behind them which the Faithful at Rome soon brought back and honorably inter'd in the Tombs wherein they now rest c Anno Christi 221. num 3 4 5 6. Baronius takes notice of all these Passages and concludes That the Epistle of Pope Cornelius is not so creditable as the Epistle of Pope Gregory And now I pray what think you of this Fable of their translation in the time of Cornelius and of the Epistle which relates it Your Cardinal could not be ignorant of those things but the Epistle altho grosly forg'd must serve to fill up the small number of his early Testimonies Phil. Bellarmins next Argument is taken out of Eusebius Caesariensis Theoph. I pray make not such hast but take me along with you Me-thinks you have soon past over 300 Years of Christianity for Eusebius liv'd in the fourth Century and produc'd but three Witnesses Dionysius Ireneus and Cornelius and all falsified or insignificant and therefore we will now take it for granted by the Cardinal That in the three first Centuries the Doctrine of Saints Invocation was not delivered by any good Autority And now to keep even paces with you we shall find out of Authentic Records of the three first Centuries account given of the Christian Practice in the public Offices without any Invocation of the Saints departed by Justin Martyr and by Tertullian and other Apologists for Christians And e Ignatius a Disciple of S t John directs Holy Virgins to have Christ alone and the Father before their eyes in their Praiers being enlightned by the Spirit Again Eusebius in his Ecclesiastical History lib. 4. c. 15. sets down at large the Epistle of the Church at d Epistola 6. ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Smyrna to the Churches of Pontus wherein account is given of Polycarpus their Holy Bishops Martyrdom and of his Praier at the Stake O Father of thy well-beloved and Blessed Son Jesus Christ thro whom we have known thee O God of the Angels and Powers and of all sorts of just Men which live in thy presence I thank thee that thou hast gratiously vouchsafâ—d this day and hour to allot me a portion among the Blessed Martyrs c. You see here he acknowledgeth the Angels and Just Men to stand in the presence of God yet offers up no Supplications to them In the same Epistle there follows a notable passage that the malicious Jews and others of his Persecuters desir'd the Pro-consul not to deliver his Bones to the Christians least they leaving Christ should worship them But the Church answers We can never forsake Christ who died for the Salvation of the World and we can worship none other The Martyrs we love as Disciples and Followers of the Lord we gather up his Bones after his Body is burnt more pretious then Pearls and bury them in a fitting place where God-willing we being assembled the Lord will grant that with joy and gladness we may celebrate the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birth-day of his Martyr the day of his death being his Birth-day unto Glory both for the remembrance of such as have been crowned before as also to the preparation and stirring up of such as shall strive And this early practice continued long in the Church to assemble at the Monuments of the Martyrs and hold a thankful commemoration of their sufferings to the Glory of God and for the encouragement and imitation of the Faithful both to live and die in the Lord. Here are no tidings of the Invocation of Martyrs Phil. Seeing you will so exactly canvass the three first Centuries I will also follow you out of my road and shew how Origin in the third Century acknowledgeth the Intercession of the Saints and calling upon them for assistance and therefore the Doctrine was early receiv'd altho Bellarmin urgeth not the Testimony of Origen perhaps because in many things he is Erroneous and was condemn'd by the fifth General Council Justinian the Elder being Emperor Theoph. If his Works were condemn'd by a General Council you cannot then say His Doctrin and his Opinion was receiv'd in the Church but however take your course and shew where Origin teacheth the Invocation of Saints Phil. In that notable Lamentation of his and repentance after he had thro fear offer'd Incense to an Idol wherein we have these Expressions I will prostrate my self and beseech all the Saints That they would succor me who dare not pray to God b Sancti Dei vos deprecor c. O ye Saints of God I beseech you c. And least you should pretend he call'd upon the Faithful in the Church who were then living Members upon Earth he proceeds We unto me Father Abraham intreat for me that I be not banish'd from thy bosom Again in his second Book of his Commentaries upon Job he Praies O blessed Job pray for us Theoph. 'T is much your great Champion should let pass these notable Testimonies But he well knew as Origens Testimony would not be of any great Autority so that these likewise are none of his Pope Gelasius declares Origens Lamentation to be Apocryphal and the Commentary upon Job appears to be written by some Arrian long after Origen's
Virgins Rosary after ten Ave Maries or Angelical Salurations b Ave Maria grarid plenae c. Hail Mary full of Grace the Lord is with thee Blessed art thou among Women and Blessed is Jesus the Fruit of thy Womb. Holy Mary Mother of God Pray for us sinners now and in the hour of our death Amen I say after ten Ave Maries follows one Pater noster or the Lords Praier and fifty Ave Maries and five Pater nosters make a Rosary so called because it is interwoven with Praiers and Salutations Pater noster's and Ave Maries as a Garland with Flowers Now out of great Devotion some will treble the Rosary and so make 150 Salutations which they call'd the Ladies Psalter until Bonaventure was so bold out of Davids Psalter to compose another and many Fraternities and Companies were erected in several Chaunteries to celebrate and rehearse those treble Rosaries saying 150 Ave Maries and 15 Pater Noster's in one Service and so they became highly guilty of the Heathenish Battology which our Blessed Savior forbad Matth. 6. And to make this great Devotion general and public Pope Gregory the 13 th appoints a Solemn c Festum Rosari Beatae Virg. Sub 2. majori officio ab omnibus c. Feast of the Rosary of the blessed Virgin to be celebrated by all in general and by every single person with the double greater Office and Solemnity You see the grand Superstition of this Office and the proportion ten to one between their rehearsing the Lords Praier and the Angels Salutation or the Ave Mary So are likewise your Letanies now stufft with the Names of all the Saints you can imagin to be in Heaven and with the Orders of Angels and the Name of God and of Christ hath scarce any room among them whereas we read the antient Letanies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us The People of God in great Extremities of Earthquakes and Tempests and Plagues and calling earnestly upon God in these Forms until in the fifth Century was added the Trisagion Holy is the Lord holy is the strong holy is the d Sanctus Deus Sanctus Fortis Sanctus Immortalis Immortal e Bin. Tom. 3. Episi 3. Felitis Papae ad Petrum Fullonem p. 801. which Form whil'st the Church of God in Constantinople upon a great Earthquake running forth into the field called upon God for mercy was taught them from Heaven by a yong Child who was carried up out of their sight the Patriarch Proclus of Constantinople and all the People being Eye-witnesses and after an hour was let down into the midst of them and declared That he had heard the Angels sing that Hymn and that he was commanded to bring it down to them Phil. If all be Gospel that you say it sufficeth there needs no more Additions Theoph. Those things are well known and may be easily confirm'd by Testimonies But I am willing to give you respite and not multiply Arguments and Testimonies seeing you have acknowledged what hath bin said to be sufficient as I suppose to prove what I first design'd The Error of your Doctrine of the Invocation of Saints and the great Superstition and Idolatry in the practice And now good Sir give me your hand in assurance that you will pardon my Incivility to hold you so long in an unacceptable Discourse abroad mean while forgetting that respect and entertainment which is due to a worthy Friend who hath most courteously given me a Visit Will you please therefore to walk in and recreate yourself with other Divertisements and better Company and with such slender Provisions as we can make at present I hope you will be so kind to stay longer with us and give the Opportunity to make amends FINIS