I send you this (as you desire) merely to make up half a dozen; tho' it will hardly answer your End in furnishing out either a Head or Tail-piece. but your own Fable may much better supply the Place. you have alter'd it to its Advantage; but there is still something a little embarrass'd here & there in the Expression. I rejoice to find you apply (pardon the Use of so odious a Word) to the History of your own Times. speak, & spare not. be as impartial as you can; & after all, the World will not believe, you are so, tho' you should make as many Protestations as Bishop Burnet. they will feel in their own Breast, & find it very possible to hate fourscore Persons, yea, ninety & nine: so you must rest satisfied with the Testimony of your own Conscience. somebody has laughed at Mr Dodsley or at me, when they talk'd of the Bat: I have nothing more, either nocturnal or diurnal, to deck his Miscellany with. we have a Man here that writes a good Hand; but he has two little Failings, that hinder my recommending him to you. he is lousy, & he is mad: he sets out this Week for Bedlam; but if you insist upon it, I don't doubt he will pay his Respects to you. I have seen two of Dr M:idns unpublish'd Works. one is about 44 Pages in 4to against Dr Waterland, who wrote a very orthodox Book on the Importance of the Doctrine of ye Trinity, & insisted, that Christians ought to have no Communion with such as differ from them in Fundamentals. M:idn enters no farther into the Doctrine itself than to shew that a mere speculative Point can never be call'd a Fundamental; & that the earlier Fathers, on whose concurrent Tradition Wat:d would build, are so far, when they speak of the three Persons, from agreeing with the present Notion of our Church, that they declare for the Inferiority of the Son, & seem to have no clear & distinct Idea of the H: Ghost at all. the rest is employed in exposing the Folly & Cruelty of Stiffness & Zealotism in Religion, & in shewing that the primitive Ages of the Church, in wch Tradition had its Rise, were (even by Confession of the best Scholars & most orthodox Writers) the Æra of Nonsense & Absurdity. it is finish'd, & very well wrote; but has been mostly incorporated into his other Works, particularly the Enquiry: & for this Reason I suppose he has writ upon it, This wholly laid aside. the second is in Latin, on Miracles; to shew, that of the two Methods of defending Christianity, one from its intrinsic Evidence, the Holiness and Purity of its Doctrines; the other from its external, the Miracles said to be wrought to confirm it. the first has been little attended to by reason of its Difficulty; the second much insisted upon, because it appear'd an easier Task, but that it can in reality prove nothing at all. 'Nobilis illa quidem Defensio (the first) quam si obtinere potuissent, rem simul omnem expediisse, causam qb penitús vicisse viderentur. at causæ hujus defendendæ labor cum tantâ argumentandi cavillandi qb molestiâ conjunctus ad alteram, quam dixi, defensionis viam, ut commodiorem longé & faciliorem, plerosque adegit—ego veró istiusmodi defensione Religionem nostram non modo non confirmari, sed dubiam potiús suspectam qb reddi existimo.' he then proceeds to consider Miracles in general, & afterwards those of the Pagans, compared with those of Xt. I only tell you the Plan, for I have not read it out (tho' it is short) but you will not doubt to what Conclusion it tends. there is another Thing, I know not what, I am to see. as to the Treatise on Prayer; they say, it is burnt indeed.