The Vindication of Liturgies Proved No Vindication, Introduction · Chapter 9
CHAP. IX.
A Reply to what the Vindicator hath ſaid, Chap. 8. p. 225, &c. Miniſters main work, deſcribed in their Commiſſion. The Prieſts and Levites work, more then the Vindicator owns. They were a whole Tribe in Iſrael. Their maintenance proportionable. No arguing from Gods appointments under the Law. The Vindicators dirt thrown on the Author, wiped off, himſelf rebuked, for calling an Ability to expreſs our ſelves fitly to God in Prayer, a Varying of Phraſes. A fear ſuggeſted, leſt by it he ſhould have vilified Gods Holy Spirit. 4 New Arguments againſt the Univerſal Uſe, or Impoſition of Forms of Prayer.
1. MY Seventh Argument was thus ſtated,
That Principle, which levelleth the performance of the great and ſacred Office of the Miniſtry, to the capacity of the meaneſt of the People, cannot be a true Principle.
But this Principle, That it is lawful for a Miniſter of the Goſpel ordinarily to perform his Miniſterial Acts in Prayer, by the preſcribed Forms of others, doth this. — Ergo.
This I proved p. 121, 122. I firſt preſumed it would be granted that God had appointed an orde… of Men in his Name to declare his Will unto his people, and to intercede with God on their behalf. 2. That he would not have done it, if they had nothing to do, but what any of the people might do. 3. That any who could read well might read printed Forms. 4. That it is not probable, that God would have reſerved Honour or Maintenance, and by a Law eſtabliſhed it, for ſuch a kind of Miniſtry. What ſaith our Vindicator?
2. He anſwereth by five Obſervations. His firſt is, That I have given a very defective deſcription of the buſineſs of the Miniſtry. Indeed I ſhould have put in adminiſtring the Sacraments, but let it be added, and then I think I have a good Authority for it, from the Commiſſion given them, Matth. 28.19. Go, teach all Nations, Baptizing them in the Name of the Father, the Son, and the Holy Ghoſt, Teaching them to obſerve all things which I have commanded you, and lo I am with you always to the end of the VVorld. Here Teaching and Adminiſtring the Sacraments, are made their great work, for that both the Sacraments are there included is plain, from the precept Do this in remembrance of me, given them Chap. 26. We will alſo grant Prayer from the Apoſtles Authority, 1 Tim. 2.3.
3. He tells us p. 226. It muſt be their Exerci… of a ſpecial power of Office, that is the doing the ſame things, but in another notion (as Officers) but were we ſpeaking of the Material or formal part of their VVorks? we were ſpeaking of what Miniſters are to do; not under what N…tion, Character, or Capacity. So I ſay, take their Materiall Actions (ſuppoſing ſuch Forms lawful) they have no more to do, then the meaneſt of the people have a Natural power to do; which is all I aſſerted.
4. Who denies that theſe Acts done by perſons called of God, to do them in his Church, are quite of another vertue and efficacy then as done by perſons not ſo called of God; but my Argument was, That it is not probable, or to us it appears not probable (for the pretended demonſtrations, doubtleſſes, and certainties of others in ſuch caſes, are no more then confidences) That God would have inſtituted an Office for the doing of ſuch Acts as the meaneſt people might do.
5. He tells us p. 227, That his work is alſo to Preach (but in the Argument Forms of Sermons were ſuppoſed as lawful as Forms of Prayer, and I have largely anſwered what our Vindicator hath ſaid, to prove more need of the one, then of the other.) For the other things he mentioneth, diſpenſing Abſolution and Remiſſion, guiding Mens Conſciences, directing and obliging men to obſerve due Rules and Exerciſes of Repentance, convincing Adverſaries, watching over their Flocks; By his leave, if we either be guided by the practice of Chriſt or his Apoſtles, conſidering them as things diſtinct from Preaching, they are the leaſt works of a Miniſter (I am ſure ſome of them are leaſt attended:) Private ſatisfactions of Mens Conſciences, is the work of a Miniſter, but no piece of his publick ſervie, (about which we were ſpeaking) nor what a private Chriſtian may not do to his Ability. Nor do I think that in thoſe works a Miniſter doth any thing Authoritatively, nor that his Counſels or advice will be found a jot more effectual, then he can make it appear that what he ſaith is the Will of God.
6. In his third Obſervation he tells us, That when Litues rgi we…e laid aſide in England, many of the meaneſt of the people, both of mean Abilities, and of bad and erroneous principles, were thought fit to be taken into the Miniſtry, yet could Pray, and Preach popular Sermons in my method and to great ſatisfaction. What is this to the purpoſe? compariſons are odious, and it is too true that in the late times too many ſuch perſons Prayed and Preached in Publick, but that there were more admitted into the Miniſtry then ſince, will be very hard to prove. I could tell him ſtories enough of my own perſonal knowledge to make him excuſe thoſe admiſſions into the Miniſtry which were in thoſe times. But then I ſhould be exclaimed againſt by our Vindicator as a great Slanderer of the Church of England, though I know (if our Vindicator doth not) that the Biſhops cannot help it. We deſired to mourn for, and to throw out in thoſe times any ſottiſh Perſons, that by their Hypocriſie in thoſe times crept into the Miniſtry, when they once appeared ſo, we never called them the Brethren or our Brethren, but look'd upon them as the Scabs and Deformity of the Church. For their Abilities, there was no defect of Tryal of them in any Preſbyterian Ordinations, that hath been amended ſince. There were none then ordained but were examined of their skill in Greek and Latine and Hebrew (if they had any, otherwiſe they ſolemnly ingaged to ſtudy it) in Church Hiſtory, a great part of the Body of Divinity: none, but were put to make a poſition in Divinity, and then to defend it againſt the Arguments of ſeveral learned Men. Let us therefore hear no more of that.
7. Our Vindicator p. 231, 232, 233, 234 ſpends many words to prove that God did under the Law annex a great and honourable Revenue to thoſe that were his Officers, tho their work was none other, then what other perſons had a natural capacity to do. But 1. How doth he prove that the Prieſts ordinary work was nothing elſe, but to offer Incenſe and Sacrifices. They were to Teach, Micah 3.11. Their Lipps were to keep knowledge, Mal. 3.6. They were to reſolve Queſtions concerning the Law, Hag. 2.11. But further let it be conſidered,
1. That Gods Proviſion for the Prieſts, was a Proviſion for a whole Tribe in Iſrael. The Males of the Levites only at the firſt ſettlement, as appears from Num. 3. were near 22000 Men, beſides Women, and Children under a Month old, they cannot reaſonably be thought much leſs then 50000 Souls, beſides the Prieſts.
2. It was not reaſonable that their Maintenance ſhould be leſs then was aſſigned to the other Tribes: but more, becauſe they were taken off from other means of lively-hood.
3. Their imployment took up their full time.
I will not examine how great it was, but doth our Anſwerer think that it is a good Argument to conclude (if he could do it) that becauſe God under the legal diſpenſation allotted a great Maintenance to perſons meerly for doing what any ordinary people could have done (which yet is not ſo) and becauſe they were one of the Tribes of Iſrael, no otherwiſe provided for; that therefore under the Goſpel, where that Worſhip is wholly altered, and a new Worſhip inſtituted, for one part of which the great Apoſtle cries out, Who is ſufficient, that God ſhould erect a particular Order of Men, and lay ſuch ſevere charges upon them, to give attendance to Reading, Exhortation, and Doctrine, not to neglect their Gift, to Meditate on Divine things, and give themſelves up wholly to them, to take heed unto their Doctrine, to Preach the Word, to be inſtant in Seaſon and out of Seaſon, to Reprove, Rebuke, Exhort, to make Interceſſions, Supplications, Prayers, and to give Thanks for all Men, &c. That he ſhould give ſo ſtrict Rules for their Qualifications, that they ſhould be able, as well as faithful, before the Office was committed to them. Apt to teach, &c. and that theſe men ſhould have no work to do, or the main work they had to do at leaſt, ſhould be no more, then the moſt of their people might do? Will that Maxime, The Labourer is worthy of his Hire, the Workman of his Wages, prove that thoſe who do no work in the Miniſtry, ſhould have Wages? But of this enough, and more than enough.
8. I had inſtanced in one thing more, viz. The Ʋnbleſt Effects we had ſeen, of an Ʋniverſal practice of this Nature. The firſt was, The filling the Church with an ignorant ſottiſh, and lazy Miniſtry. The ſecond was The loſs of Miniſterial Gifts and Abilities. The third was (a conſequent at leaſt) — A flood of Iniquity. As to the two firſt I acknowledged, that we have very many learned, diligent, holy Men, that yet uſe Liturgies. I added, Far be it from us to ſay or think otherwiſe. But I ſaid, The eſtabliſhing of Forms of Prayer for Ʋniverſal uſe, opens a door for ſuch perſons to enter in. — And while ſuch a door is open, it is not to be expected but they will enter in, and it is evident many ſuch have entred in, and experience tells us, that Conſcience is not enough to oblige all men to their duty, the beſt of men had need of all Obligations, &c. p. 124, 125. I proved the ſecond and the third, from Experience not to be denied.
9. The man raves at this in no leſs then 6 pages: He calls it an Open notorious ſhameleſs Calumny, and makes me for ſaying ſo even the Vileſt of Men. But what is the matter? Have we not very many ignorant, ſottiſh, and lazy Men in the Miniſtry? If he hath a mind to impoſe ſuch a belief on the world, let him firſt try if he can perſwade the world, that the Sun enlightneth not the World at Noon day? Did I ſay any more? Yes I ſaid our Church was fill'd with ſuch, and that ſignified the main Body of the Church was ſuch, when within ten lines I had expounded my ſelf by many, but beſides (all due reverence firſt paid to the Doctors of Proprieties) I hope it is proper enough to ſay, A Garden is full of Snails, though I know there is five times the number of wholſome leaves, or more innocent Worms in it, or that a Beggar is full of Lice, tho they do not cover the fortieth part of his Body. I would fain know the difference betwixt is filled, and is full. But it is a reproach upon our Church. What do we mean by that? I hope we do not call ſuch men our Church. I have owned that we have very many others, and why may not thoſe very many others be the main body of the Clergy as well as the very many of theſe, who can pretend no Relation to our or any other Church, but Titular & Secundum Dici. Upon the people it can be no Reflection, who generally loath ſuch. Thus we ſpeak Parables: But it may be he thinks it is a Reflection upon the Biſhops, for admitting, or ſuffering ſuch: If he doth, he is ignorant of our Law, and ſo are any that ſay it. Let him or them conſult any Law Books or ask any Lawyers, and ſee if they will tell him That it is in the power of any Engliſh Biſhop to deny Inſtitution to any, that can but bring any Teſtimony under the hands of three Miniſters for their life, and for their learning, can evidence it by doing as much as a School-boy may do at 12 years old (that is turning into Latine 10 or 12 lines of the Articles of our Religion) and whether he can depri…e any (who hath once read the Articles) for any Crimes, but being a Jew or a Schiſmatick? I muſt confeſs it is ſome Reflection on our preſent Political Conſtitutions relating to our Church, which in this point are nothing altered from what they were in the times of Popery (notwithſtanding the excellency of them we were ſo often told of.) Nor is it a Reflection upon any Proteſtant Legiſlators; for thoſe who know any thing, know that from Queen Elizabeth's time, our Parliaments have been about Bills againſt Pluraliſts, and Non-reſidents; and for the Regulation of the Laws of Miniſters, there have been Debates upon Debates, and Bills drawn and read againſt Scandalous Miniſters, but either the Parliament hath been turned off to ſome other momentous buſineſs, or not ſat long enough to bring the Bills to perfection, ſomething or other hath as yet hindred. My Lord Cook obſerves, No good motion ever d…ed in Parliament, which if it be true, and hold ſo; it may be a ground of hope to us, that we ſhall have ſomething done at laſt in caſes which concern the Eternal Salvation of ſo many Souls, and people ſhall not always periſh through want of Viſion, and not any be ſuffered in a place where their buſineſs is by Life and Doctrine to ſhew men the way to Life and Salvation, by Life or Doctrine, or both, to ſhew them the way to Eternal Death and Deſtruction. Nor will this be ever hindred, but by taking out of the Church Pluralities and Nonreſidency (thoſe two great Peſts of the Church, ſo acknowledged and complain d of in all ages.) By the firſt I mean Miniſters enjoying two or more livings at ſuch diſtances as they cannot poſſibly watch over the Flock in them, or perform any thing of their duty to them (for contiguous Pluralities, where livings are ſmall and people few, and dwelling ſo near together, that they may meet together in the ſame place to Worſhip God, I know nothing to be ſaid againſt them.) But while our Conſtitution is ſuch, that Miniſters may have 2, 3, or more livings at greater diſtances, they muſt have Curates to ſupply them, and it cannot be expected that while they will not allow men half a lively-hood for their pains, they ſhould have generally very Learned, Diligent, and Sober Men. The good Lord put this thing into the Hearts of our Civil Magiſtrates.
10. Hence it appeareth that what I ſaid, was no ſuch Calumny, as to be a Reflection on any one good man, nor upon the Governours of our Church, nor yet upon the Political Magiſtrate. What makes our Adverſary here in ſuch a rage, as for this twice to call me Devil, once by craft, p. 70. another time by Periphraſis p. 235. (for we can underſtand the term foreign and that of The grand Accuſer of the Brethren, tho while he thinks not fit, that Miniſters in publick Services ſhould uſe their Gift in Prayer, he can yet think it fit, to expreſs his Charity, by his two gifts, of Tongues and Oratory.) Yet in thus abuſing me, he as much abuſeth no mean perſons of his own Brethren, for he who wrote The Cauſes of the contempt of the Clergy, and thoſe who in their Sermons have complained of the Debauchery of the Clergy (and they h…ve not been few) have ſaid as much poſſibly very much more then I have ſaid. I neither ſaid, that the main body of our Clergy were ſuch, nor yet that they were Learned, Diligent, and Sober Men, I had no reaſon to ſay either, becauſe I do not know the tenth part of them, but I know very many both of the one, and of the other, and amongſt thoſe that I know on either ſide, thoſe whom I know of the worſer ſort, are moſt generally the greateſt Zealots for Liturgies and greateſt Railers, againſt thoſe that are of another mind. I ſay moſt generally, and the main body of them are ſo (Tho there be ſome learned and ſober men, are warm enough too in this caſe) and for the truth of this I appeal to the knowledge of all our Engliſh World.
11. Certainly it had been more worthy of one who hath had the repute which our Vindicator hath had, to have owned the thing, which every eye ſeeth, and declared his ſad ſenſe of it, and acknowledge the defective Conſtitution of our Church, having not had leiſure and opportunity ſince our Reformation from Popery to provide againſt it; and to have told us, That altho the preparation of Miniſters work for them had been, or may be a Temptation to Men whoſe hearts are viciouſly inclined to indulge their Luſts; yet a Liturgy is no neceſſary cauſe, of this, nor this a neceſſary conſequent of a Liturgy. This had been true, modeſt, and ingenious; by what he hath here ſaid, he hath not expoſed me but himſelf; but if he had ſo ſpoke, he had found me agreeing with him, and ſaying the ſame thing, p. 124.
12. As to the ſecond Effect which I mentioned, viz. The loſs of Miniſterial Gifts. He dare not ſay, That the totall diſuſe, or general diſuſe of the Miniſterial Gift of Prayer, is not the next way to loſe it. But he tells us, Bleſſed be God, in our Church, there's no loſs of any Abilities requiſite for the due diſcharge of the Miniſtry. No loſs? If he had ſaid No want, I ſhould not have contradicted him. But is there No loſs? Are there none, or have there been none, who before this tying themſelves to Forms, could have fitly expreſſed themſelves to God in Prayer, but now cannot without their Book Pray with a Sick Perſon, or upon any Emergent occaſion? I appeal to the Experience of the World. And as much as he in his next words, and indeed all along in his Book, contemns, and ſlighteth an Ability fitly to expreſs our minds to God in Prayer, I believe there are thouſands, and ten thouſands of Miniſters and Conſencious Chriſtians, that would not want it for all this Worlds good, and perfer it to the knowledge of all Fathers and all Languages, and take it to be one of the Beſt Gifts which every one who feareth God is obliged to Covet. The Lord lay not to his charge, his ſcorn and contempt of it. I am afraid, that when he and I ſhall appear before the Judgment Seat of Chriſt, he will find it a graver thing then a Childiſh varying Phraſes. He hath read of words which the Holy Ghoſt teacheth, 1 Cor. 2.13. Is he ſure, that none of the words which a Godly Miniſter or Chriſtian powreth out from the Conceptions of his own heart, firſt inflamed with the ſenſe of his daily renewed Sins, and Wants, and Mercies, are not words which the Holy Ghoſt teacheth? It teacheth expreſſions in Sermons, 1 Cor. 2.13. in Confeſſions before men, and therefore our Saviour bids his Diſciples take no thought before hand what to ſay, for it ſhall be given you in that hour what you ſhall ſay, Mar. 13.11. Luke. 12.11, 12. and Matth. 10.20. it is expreſly ſaid, For it is not you that ſpeak, but the Spirit of your Father that ſpeaketh in you. May it not be the Spirit of our Father, that ſpeaketh in a good Chriſtian, praying from the conception of his own Heart? Or in a Pious Miniſter praying for the people of God? Eſpecially conſidering that that Spirit is the Spirit of Supplications, and Rom. 8.15. the Spirit of Adoption, by which we cry Abba Father, and v. 26. The Spirit that helpeth our Infirmities, for we know not what to pray for as we ought, but the Spirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. He can have no Plerophory, that that Text reſtraineth the Operation of the Spirit there to Impreſſions upon the Affections. The Spirit may as well ſpeak in us in Prayer, as (which our Saviour aſſerteth Matth. 10.20.) it ſpake in his Diſciples in their Confeſſions, which could be no otherwiſe, then by prompting them what to ſay, and ſo it is expounded, Mark. 13.11. Whatſoever ſhall be given you in that hour that ſpeak ye. They ſpake, but yet the Spirit did ſo eminently influence their ſpeech, that Matth. 10.20. Chriſt ſaith, It is not you that ſpeak, but the Spirit of your Father which ſ…eaketh in you. The caſe ſtanding thus, I durſt not for all this World have ſaid: This was nothing but a School-boys Varying Phraſes (which our Anſwerer hath often told us in his Book) for fear all underſtanding Chriſtians ſhould have judged me Prophane, and little underſtanding Communion with God in that duty. What apprehenſions, or confidences others may have, authorizing ſuch expreſſions, I know not; but ſhall in ſecret mourn for.
13. I had inſtanced in a thi…d Fruit or conſequent of Liturgies univerſally impoſed, which I called a Flood of Iniquity. I did mention ſome drops of that flood. Bitter words in Pulpits and Sermons, and Printed Books, ungodly repreſentations to Superiors of men, of whom the World was not worthy, ſuſpenſi…ns, ſilencings of many godly Miniſters, Ruins of many eminent Miniſters of Chriſt with their Families, ſeparations of Chriſtians one from another, Impriſonments of man to their undoing, Revilings. I might have aded Blaſphemings of the Holy Spirit of God in his Operations; much of which, if not moſt, had been prevented if Liturgies of Pra…er, had not been impoſed or not univerſally impoſed. Here now our Vindicator runs a diviſion of 4 pages; and when he hath ſaid all he can, he muſt needs ſay, I have ſaid what is truth. But this is to charge a great deal of Evil on our Laws and Governours. And may not a great deal of evil be the fruit of ſome humane Laws, which when Governours ſee, it is their duty to repeal ſuch Laws; tho they made them in the ſimplicity of their Hearts, not foreſeeing ſuch effects, and conſequents of them? 2. He ſaith they muſt be guilty, unleſs they root out all Liturgies: Is there a word by me ſpoken to that purpoſe? See the contrary ſaid by me, p. 164. n. 4. Confuſions, Hereſies, Blaſphemies came in, when Liturgies were ſhut out But the queſtion is, Whether if Forms of Prayer had been admitted, and not Forms of all Sermons, it had been any proportionable means, to have prevented them?
14. For what he further inlargeth upon p. 239, 240. I ſhall only tell him, That not one of ten of thoſe who are now againſt univerſally uſed, or impoſed Liturgies of Prayers, had any concern in the things he mentioned, as things done when Liturgies were ſhut out. For my own part, I appeared not as a man to the World, till the year 1645, ſo could have no concern in impoſing, or perſwading the impoſing of the Covenant, the Ejection, Sequeſtring, or Impriſoning any for refuſal of it. If I remember right, I ſaw not London from 1645 twice, till 1659. I never ſaw Olivers face, never came near an Army. I did very well know all the perſons who are ſaid to have wrote the Book called Smectymnuus, and did know that they were all perſons, not ſhort of our Vindicator for Learning, Pity, Miniſterial Abilities, and all which was good, and much his Superiors in age, and that there is no ſuch words or ſenſe of theirs expreſſed in the 83 and 84 p. of their Anſwer to the Remonſtrance, nor any where elſe that I know. I am not bound to read over all that Anſwer, becauſe I am not bound to juſtifie every Phraſe of theirs.
15. For what our Vindicator ſeemeth to threaten, p. 238. telling me of Expoſing my ſelf to outward Inconveniences (by which I ſuppoſe he meaneth ſufferings.) I muſt confeſs ſuch a political conſideration might have had, and it may be had too much influence on me 15 or 16 years ago. But having nothing capable to be impaired, but my Name and Repute, my Eſtate, my Liberty, and my Life; and having experienced, that notwithſtanding all my Candor, owning the Lawfulneſs of Forms in General, the Lawfulneſs of People joyning in Prayer with thoſe that uſe them in Devotion, my ſelf doing ſo very often, not condemning any Miniſters who judge it lawful and more expedient to uſe them, only forbearing my ſelf to do it, becauſe I judge it ſinful for me, and giving my reaſons for judging it ſo; yet becauſe I think it my duty to Preach the Goſpel, and have ſometimes done it; I have not eſcaped the rude Tongues of ſome who are Zealots for it; nor been able to enjoy my Eſtate and Liberty, without a very conſiderable impairing, by Impriſonment, moſt malicious and vexatious Proſecution, without any colour and pretence of Law; I am much hardened againſt and prepared to anſwer ſuch little Topicks; and tho I yet think it my duty to uſe all lawful means to preſerve my ſelf, yet I ſee reaſon to ſuſpect, I may have been miſtaken, as to the lawfulneſs of ſome of my prudentials, and to be more confirmed in what our Saviour hath taught us, Matth. 16.25, whoſoever will ſave his life, ſhall loſe it, and whoſoever will loſe his life for my ſake ſhall ſave it. Yet I truſt I ſhall be always careful, not to ſuffer as a Murtherer, or as a Thief, or as an Evil doer, or as a buſie body in other mens matters, Pet. 4.15. but as a Chriſtian, and not be aſhamed, but to glorifie God on this behalf.
16. I ſhall conclude this Chapter with minding my Reader of a fable which Luther makes uſe of, in his oppoſition to the Papiſts, in the beginning of the Reformation. There was a City (ſaith he) in which was a Law That none ſhould come into their great Meetings that had any bodily imperfections. If he did, he was to pay a Fine. It happened on a day one came in, in whom thoſe who were ſet to take care to the Execution of that Law diſcerned one imperfection; they demand his Fine, he denies and ſtruggles with them, till they had diſcerned four Imperfections he had, and then ſtood upon four Fines. Our Vindicators ſtruggling with me to this degree and in this manner, in this caſe, putting me upon a more narrow inquiry, into this matter, hath helped me to two or three new Arguments which I before hardly thought of: I will but propound them, let who will improve, or anſwer them. I think I ſhall hardly take up a pen again in this cauſe, having ſaid much more then I judge anſwered, or capable of a ſolid anſwer.
1. To inſtitute any part of Worſhip, is not lawful for any Superiors.
But to inſtitute words in Vocal Prayer, is to inſtitute a part of Divine Worſhip. Ergo.
2. To determine in Acts of Worſhip, what God hath left at liberty to his Miniſters, is unlawful.
But to determine Miniſters, what words Miniſters ſhall uſe in publick Miniſterial Prayer, is to determine to them, and that in an Act of Worſhip, what God hath left at liberty. — Ergo.
3. To ſubmit to the uſe of any thing in the Worſhip of God, which God hath not by his precept made neceſſary; and many in the preſent age make a meer Idol, thinking and declaring by their words and actions, that no other way of Prayer is acceptable to God: is ſinful — But, &c.
4. To ſubmit to ſuch a method of Prayer, as muſt neceſſarily ſhut out the immeditate Influence of Gods Spirit, as to words in Prayer (which may be, and often is) is ſinful and unlawful.
But there may be and often is an influence of Gods Spirit upon Miniſters even as to Words of Prayer, and ſuch a thing is (probably) promiſed; and to tye our ſelves to Forms of Words preſcribed by others, manifeſtly ſhuts out ſuch an influence, or the uſe of it. — Ergo.
But thus much ſhall be ſufficient to reply to our Vindicator, anſwering my Arguments. Let me now inquire how happily he hath Vindicated his own, or other mens, from my Anſwers, Chap 9. of the Reaſonable Account.