upon us it hath therefore been the guise of Haereticks in all ages but possibly he will interpret himself more fully in the next Sect 3. Here therefore he furnisheth us with a Distinction which if he will give security that he will stand by make it appear that he intends no more we will try for an accommodation We have already told the world that we deny not new Revelations subjective and mediate i. e. that the Spirit of God blesseth the Use of means Reading Hearing c with His Influence opening the â—â—es of their minds and giving them a spiriâ—ual Illumination and if that be all he would â—ave he might have let us alone But when he comes to interpret himself â—e pleads for the Immediate extraordinary â—ay of Revelation of these things such as â—he Apostles had whose understandings Christ â—pened at once to understand the Scriptures â—ithout ordinary helps and upon whom the Holy Ghost came in cloven tongues c. which â—s far another thing and of which the Quakers can make no proof Sect. 4. The Fallacy of this Paragraph â—ndeed of the whole Chapter lies in his conâ—ounding Inspiration Revelation Illuminaâ—ion which ought warily to be distinguished That Christ by His Spirit doth give to His Children another sense of the Excellency sweetness and Glory of divine Truths than natural men have we believe and experience confirms but what is this to Inspiration Here therefore for once let us observe the main differences between Inspiration and Illumination Illumination is common to all Believers Inspiration is peculiar to some as Prophets Apostles c. as hath already been observed and proved Illumination ordinarily accompanies the diligent Use of the means Rom. 10.17 Inspirations usually came upoâ— men immediately and without using anâ— means for them Illumination becomes habitual Inspiration was transient off and on Illumination encreaseth gradually Inspirations were greater or lesser as God saw meet Finally Illumination is alwaies understood when as Inspirations sometimes are not understood by such as had them Dan. 12.8 His inference viz. that on suposal of Illlumination or mediate Revelation we musâ— needs grant it to be the same in kind witâ— what the Saints had of Old is dubious We ask him what saints he intends If he means ordinary Believers we grant it if inspired Prophets we deny it for such Inspirations differ specifically from ordinary Revelations and his spirit misinformed him when he cited Cant. 2.4 He brought me into his banqueting house again He brought me into his wine-cellar What again is there when it is the same Text and the same word diversly rendred His following Rhapsody in commendation of the Quakers silent Meetings we leave to themselves for our own parts we have no such way of the Communion of saints and yet let not any think that we deny the sweetness of retired Communion between God and the souls of His People in secret prayer meditaâ—ion c. his language therefore about it â—oucheth us not To what purpose he p. 16. concludes his long Section with a Comparison taken â—rom humane sciences which are taught only â—o such as have innate principles in them â—pon which Teachers build we know not â—f it be as it seems to prove that men have the seeds of all Divine Truths in their natural light and therefore the Revelations of God's Spirit are only the drawing out of these Principles into exercise by the meer improvement of their Reason and discovering only that the knowledge whereof they had in them seminally before it labours of two faults Falshood and Impertinency Falshood inasmuch as tho' the light of nature hath in it the Remains of many Theological notions and tho' man as a reasonable Creature is a Subject capable of receiving the impression of Revelations yet there are no seeds of Evangelical Truths in the hearts of men nor is there any witness antecedently in the Consciences of men to assert to the Truth of them the credit of them wholly depending upon divine Testimony Impertinency because it serv's not to prove new Inspirations but rather to prove them needless the meer Excitation of the light within bâ— his inward Teachings being on this princâ—ple sufficient we hope he will not deny 〈◊〉 manifest difference to be between Inspiration and Excitation nor is the Text he alledgeth Act. 17. any thing to his purposeâ— if he would prove new Revelation from it for the Apostle is there only endeavouring tâ— convince 'em that the light of Nature woulâ— if attended inform them of the vanity oâ— Idolatry of the Being of the eternal God oâ— the Incongruity of their manner of worshipping Him this in order to his preparing oâ— them to hearken to the Revelations of the Gospel Sect. 5. How arrogantly and falsly he chargeth Nonsense upon the Reverend Assembly for acknowledging Illumination and denying of New Revelation will be gathered from the premises and needs not to be here agen insisted on for indeed inward Illumination is not Revelation in the sense wherein we deny it nor do his Texts cited help him for we still deny that every one who is taught of God is inspired and he hath not proved it When he saith p 19. to be taught of God c. as the Prophets Apostles what is it but to be taught by Divine inward Revelation It it is a meer Sophism We consider the Prophets and Apostles either as such exâ—â—aordinary Officers or as they were Believâ—â—s for they had this double Capacity to â—y that all were or are taught as they were 〈◊〉 the former sense is utterly false as â—as bin â—roved to acknowledge them so in the latâ—er sense proves not such Revelations yea â—aul himself was not alwaies inspired but â—ometimes gave his Judgment as one illumiâ—ated 1. Cor. 7.40 Nor can he prove that â— Cor. 2.10 is applicable to all Believers â—n the same sense the Revelation or Inspiâ—ation belonged to the Apostles the Applicaâ—ion or discovery by Illumination belonged to all believers in their measures how ungroundedly therefore does he here assert that Paul holds forth that his Illumination was Revelation must he not so contradict himself in 1. Cor. 12.29 30. Nor can we altogether pass the scurrilous Title he puts on the Reverend Assembly calling them Faith-Makers who never pretended to any new Revelations of any Article of Faith more than is contained in Scripture and therefore have little Reason to be charged for making a new Faith But if it were enough for the Archangel to say to the Devil we content ourselves with so saying to one of his Emissaries The Lord rebuke thee Sect. 6. Here he makes a Clutter betweeâ— Subjective and Objective Illumination he haâ— no great matter to say against the Distinction it self but he finds fault with us for denying Objective Illumination but he mighâ— have spared his labour and heat for if hâ— will be patient we will not deny that neither i. e. That the Spirit of God reveals the Object
we do ours to oâ—hers by words and this belongs to the Scriptures as they are written or spoken To his last Question We only say Let him first tell us whether he intends the Grammatical sense of the words or the Gracious sense of them upon the heart and we shall know what to say to him As for the sense in which he yields the Scripture to be the Word of God he talks idly confounding a Metonym Efficientis with a Metonym Signi Reflections on Cap. 2. of New Revelations and Inspirations The Fancy of New Divine Revelations and Inspirations being the Pillar of Quakerism it concerned him to treat the Scriptures with such caution as to leave room to introduce this Figment else he had undone his whole Cause and yet it will be found that he hath granted so much there that he must needs contradict himselfe here as will be made evident In this Chapter the Dispute is Whether new divine Revelations Inspirations of the Spirit of God he now ceased He undertakes the Negative against us but indeed the whole is nothing else but meer Legerdemain The right Stating of the Controversie between us will abreviate and facilitate ouâ— work in animadverting on this tedious and insignificant Chapter In order to that thesâ— three Terms Inspiration Revelation New must be rightly understood Words are used to express our minds by are to be taken in the sense commonly used among men and when any are used aequivocally such as use them must have Liberty to interpret their own meaning As to the Word Inspiration it is vulgarly understood in Divinity to intimate an Inward extraordinary Discovery of the mind of God made by the Holy Ghost in the hearts of His servants so 2. Tim. 3.16 and so we difference it from those ordinary and mediate wayes in which we come to this acquaintance Revelation is applicable indeed to any way in which a thing is made known to us which we knew not before and so the word may be as sometimes in Scripture applied to any Discovery which is made to us of the Will of God But this word hath also attained a particular Appropriation to such a Knowledge of Divine Truths as would never have been attained by the best Improvement of natural light or reason without the Manifestation of the Spirit and this is either Immediate or Mediate the Immediate is the same with Inspiration â—â—e Mediate is that which is commonly calâ—d Illumination the Spirit of God helping us â—ith His Influences whenever we are in the â—se of meanes The word New may be apâ—lied either to the kind of the things revealed â—r to the Act of Revealing Here then our Beleef in this matter may be reduced to â—hese Heads We do believe 1. That Savâ—ng Illuminations of the Spirit influencing the â—earts of His people with the knowledge of Christ and His Truths are common needful to all Believers in all ages Rev. 8.9 2ndly That in this sence there are new Revelations made from time to time to God's Children i. e. subjectively 2. Pet. 3.18 3dly That such inspirations as the Prophets and Apostles of old had by which God discovered His mind to them immediately enabling them to declare these things to others were not common to believers in these times 1. Cor. 12.29 vers 10. 4thly That the Scriptures do so fully contain the mind of God in all things necessary for Faith and Salvation that there need no such Inspirations to be afforded to any and therefore they are now ceased 2. Tim. 3.16.17 with Heb. 1.1 2. 5thly That therefore there are no new Revelations made since the Canon was perfected of things or Doctrines which arâ— not contained in the Scriptures we arâ— therefore directed hither for our establishment against Seducers 2. Tim. 3.13 14. and not to abide by this is to make it appear that they have no light in them Isa 8.20 If now we examine what he opposeth to this Doctrine we shall find nothing but Fallacy and Foolery Sect. 1. His first charge here is upon the Assemblies Confession in the very first Article and truly If men lay the first stone wrong the whole Fabrick must be weakned thereby That which he alledgeth against them is they are admirably blind in their bringing in particular Citations of Scripture and we may retort that he is admirably base in perverting their sense and design in Citing of them They had asserted several things in this paragraph for proof whereof they directed to the Scriptures printed in the Margent which he perversly reflects upon as brought only to prove that one Assertion which is not totidem verbis made by them That all new Revelation is ceased They had said that God had pleased to commit His declared and revealed will of things which concern man's salvation wholly to Writing for which they alledge Prov. 2.19 20 21. and do not these Texts assure us that God has written His Word to us and that this Word tells us what God saith yea and to speak otherwise is an evidence that men have no saving light in them Which by the way tells us what to judge of the Quakers light and one would think this is to purpose and hath something of proof in it and to the same purport are Luc. 1.2 3 4. Rom. 15.4 Mat. 4.4 7.10 They had again told us That God had made Scriptures necessary and for the Evidence direct us to 2. Tim. 3.15 and can Impudence deny the Inference from that Text Finally they tell us That the Scripture being thus given to be a Rule for Faith and Manners and being completely sufficient to its ends The former ways of Gods revealing Himself are ceased for which they cite Heb. 1.1 2. 2. Pet 1.19 which one would think if joined with the former especially 2. Tim. 3.15 16 17. might prove it Doth not the Apostle Heb. 1.1 2. renounce the former ways in the times of the Law to give place to this one and better in Gospel times and what can he do that comes after the King And does not the Apostle Peter in the fore-cited place tell us there is a surer way than an Immediate voice from heaven and what have stars to do when the Sun is risen In summe all these Scriptures arâ— brought to prove what G. K. confesseth Cap. 1. Sect. 1 2 3. nor do we see what absurdity would follow upon our granting that New revelations of any truth not before made known ceased before John the Apostle deceased though his other extraordinary gifts did continue Sect. 2. And pray what do we assert but what he seems plumply to grant here viz. That the rule to try all doctrines is compleatly contained in the Scriptures only the business is that this must in no wise prove the ceasing of new revelations or inspirations or prophecying Let it for the present suffice to say that he who goes about to confound terms which are used for distinction has some cheating trick to impose
laws to the Almighty 2. That the Infants of Believers are under the visible meanes of Grace viz. the Covenant Baptisme and so are not the Heathen Isa 63.19 3. That Christ hath assured us that some Infants are saved Mat. 19.14 2. Sam. 12.23 but we have no assurance concerning Heathen or Pagans but the contrary Prov. 29.18 4. That the different capacity of Infants and grown persons in regard to the means requires a different manner of the dispensation of grace to the one and the other that therfore is asserted concerning all adult persons Rom. 10.14 For him therefore to assert that All honest elecâ— gentiles are saved in some other way is a meer Begging of principles that will never be conceded That moral Honesty iâ— a meritorious Cause either of Salvation or of any further Discoveries of saving grace to men is a Jesuitical principle That there are any Elect among Pagans who never had the gospel offered them is not only without Scripture-Warrant buâ— against its Testimony as hath been agen and agen made evident And his pleading for New Revelation of things not contained in Scripture because Infants are saved by another manner of Application to them than Adult persons is meerly precarious for it is the same grace which is revealed in Scripture which is reveled to them if G. K. has said true viz. That None are saved but by Jesus of Nazareth Sect. 7. How perversly doth he here state the Question viz. Whether any are or can be saved without the express knowledge of Christ crucified is one question and whether without all hearing of Christ outwardly preached is another We believe that God did not reveal Chrisâ— so clearly at first as afterwards nor had they all of them in former times the same distinct Conceptions about Christ which acâ— now made clear in the Gospel but we all believe that they had so much knowledge o a Saviour as led them to place their trust in Him for Salvation and these Truths werâ— extraordinarily revealed to some and gradually too But that All honest Gentiles who did by nature the things contained in the law had an express knowledge faith of Christ crucified as he asserts is not credible to us and when he bids us to disprove it he forgets all laws of disputation for Affirmantiâ— est probare it sufficeth for us to deny it say there is no Scripture to prove it till he produce it the Spirit 's working When Where He will is no evidence for it A gross Errour it is in him to say p. 110. That the knowledge faith of Christ belongs to the finishing work of Salvation but not universally to the beginnings of it for how shall they beleeve c. Rom. 10.14 15. his instances in Nathaniel Cornelius give him no â—elief it s his ignorance if not his malciousness to say that they were Vnbelievers when that testimony was given oâ— them Joh. 1.47 Act. 1.2 They had believed in a Christ to come tho' at present they knew not that He was come in the flesh till it was further revealed to them And it would do well to observe concerning the latter that though he had an Angel sent to him to direct him how he might be acquainted with that necessary Truth yet Peter must come and preach it to him and whereas he saith p. 112. that he had not faith in a crucified raised Christ but in God and in the Word of God in his heart We answer that Faith in the word of God in the heart without Christ is not Saving Act. 4.12 Nor is Faith in God without Christ so Joh. 14.6 â—nd he is greatly mistaken when he saith The mystery of Christ crucifyed was not firstly necessary to be known as not being fully preached It was preached from the Beginning Gen. 3.15 tho' more clearly in Gospel-times All the Rites and Ceremonies of Moses's Law preached Christ though the Veil is now taken off and the glory of the Truth is more manifest and resplendent he therefore concludes before he has prov'd his Assertion That the express knowledge of Christ crucified is not of absolute necessity especially he is very cautious where it hath not been preach'd to the beginning of a man's salvation though indispensibly necessary to the finishing of it And surely 1. Cor. 4 3. Heb. 12.2 stand much against him And his so ofteniterated Assertion That there are honest Gentiles still that have not Christ outwardly preached and yet dy in Salvation is nothing else but a magisterial Assertion without any one proof at all to command our Beleef What then shall we say to his new Doctrine pag. 1.15 That they may receive it after Death If he thinks to Father such a thing upon the Assembly of Divines Cap. 32. S. 1. Confes it 's a bold untruth for they say no such thing there but beleeve that in the instant of dying Believers are made perfect in holiness see Shorter Catechism Quest 37. we shall have a new Quakers purgatory erected ere long Christ revealed to men for Salvation after death who died ignorant of Him And now what Reason hath he to conclude this Section with a Triumph That he hath demonstrated from Scripture that men have been in a state of salvation that have not had the Mystery of Christ made known to them unless perverting of the Scripture may pass for Demonstration Sect. 8. But what needs more then would he out-do Demonstration Fain would he draw in Paul 1. Cor. 12.4 5 6. to speak of the different degrees and modes of God's revealing Himself before Christ under the Law and after Him under the Gospel Though we are satisfyed that Paul aims at another thing Viz. the distribution of gifts in the dayes oâ— the Gospel variously yet supposing the other what is this to mens knowing of Christ where the Law was not or to the Gentiles being illuminated with saving knowledge and where does he find three Baptisms in Scripture especially such as that the First only reveals the Father the second the Father and the Son the third the Three Persons or had he this mystery by Revelation if so he might have kept it to himself for he hath discharged us from believing him and wherein it serves to 〈…〉 â—e se◠〈◊〉 except it be to prove that man might 〈◊〉 the first be saved wâ—â—hout Châ—â—st â—nd 〈◊〉 will contradict his own professioâ— Sect. 9. Now at length after a deâ—l of â—â—dious waiting we are come to the thing which he hath all this whiâ—â— been maâ—â—ng way for and this will salve all the Phâ—nomina remove all doubts The Light within the Quakers God and Christ and Holy Ghost and Word and what not What particular thing this Light is they seem to be in the dark about very likely its beames are so languid that they are not Self-evidencing However something it is and it is in all men yea so great a thing that it may be blasphemed for he tells us It
a Christ in the heart we believe that there is but One Christ and that He is in Heaven as to His humane nature infinite as to His Divine Nature and that by His Virtue Influence and Grace He dwells in the hearts of all His people and that they live upon Him by Faith Sect. 10. None of us ever doubted that Faith hath true Assurance in it and infallible too he therefore abuseth us in saying that we deny that faith hath assurance in the being nature of it only he must give us leave or we will take it to distinguish between the Assurance of the Object of the Subject 〈◊〉 by the Assurance of the Object we understand the full Security which a believer is put into of enjoying eternal life in the very instant of beleeving this Assurance we say belongs to faith of its own nature i. e. it cannot be without it but the Assurance of the Subject is that Knowledge or Discerning whereby a Believer reads the Evidence and has it infallibly confirmed to his knowledge this we say is not of the nature of Faith but belongs to inchoate Glorification and that Beleevers may be safe and yet want the Discerning of it Isa 50.10 tho' we still believe and have formerly proved that this Assurance may be had without extraordinary Revelation and he argues foolishly that because no place of Scripture tells us that we have these infallible marks therefore we cannot know them infallibly without such Revelation for the marks are knowable men have understandings and can know what they mean apply 'em and the Spirit can and doth in this way set His seal to the Confirmation hereof Sect. 11. The poison conteined in this Section will be more fully discovered in the next Chapter to which we refer the Reader to prevent the nauseous Tautologies which his book labours of Reflections on Cap. 8. of Perseverence c. It s worth the observing that all those that stand for Justification by works deny the Doctrine of Perseverance and great reason might â—e assigned for it Wonder not then that we have him chopping at this Pillar too but this Doctrine is a Cordial of such worth that we believe that none who have re-received it in the promise will readily part with it let us then vindicate it from his false Comments Sect. 1. Real and true beginnings of faith and Sanctification saith he may be fallen from What meanes he by this There are some previous and preparatory common works that are wrought in men such as Conviction of sin and misery by the law and the terrours of the Lord that make men affraid and may put a stop to their lewd courses yea and work a reformation in many things and make a natural Conscience to act more strongly than before if he meanes these we deny not but they may be lost but then we deny them to be the beginnings of true justifying or saving faith called the Faith of God's elect to distinguish it from other faith and those which he instanceth in Heb. 6.4 5 6. belong to this head they had through these arrived to a Temporary Faith but not to that which is saying and therefore the Apostle charitably exempts his Hebrews from any such danger as having other things in them vers 9. His instance from Rom. 11. relates only to a visible Church state which all that stand in are not true Believers That of the Angels fall is impertinent for they were under a Covenant of Works Their Faith in the thorny and stony ground was but a temporary Faith it had not a saving rootâ—ng and for that Reason abode but a while And we must distinguish between a false faith and one that is not saying it is therefore blame-worthy for men to lose some things the keeping whereof will not save them such are all the moral principles which men have imbibed such as the young man had Mat. 19. And it is to be observed that the good ground is differenced from the other three by the epethete good to shew that the other were not so in a spiritual sense and though God's children feel many thorns stones in their hearts after Conversion yet their hearts being in saving measures softned and broke-up they receive their Denomination from the better part according to Scripture Nor will the Parable of the Virgins Mat. 25. begin help him at all we grant the oyl there signifies true saving grace but then by Lamps we are to understand an outward profession by Vessels the heart the foolish Virgins had oyl in their Lamps i. e. they pretended to and made a profession and shew of Grace though they had none really the wise virgins had it in their lamps i. e. profession and vessels too i. e. hearts and it is no new thing for the Scripture to express things which men seem to have as if they had them because they hold others in hand and often deceive themselves into a beliefe that they have them see Luc. 8.18 compare Mat. 13.20 His allegation from Ezek. 18.24 c. may at first seem to have a face of a plea in it but it only seems so Other Scriptures assure us that no true believer shall finally totally fall away from grace and Scripture doth not contradict it self Several things might here be offered briefly Consider 1. This is but a conditional expression and therefore asserts nothing to his purpose 2. God is pleased sometimes to curb in His people's Corruptions by such Conditional Threatnings see Rom. 8.13 Heb. 12 14. for they have nothing in themselves but what they might lose if God did not secure it God so preserves His People as to stir up fear and care in them 3. And what if we say That God speaks to them in respect of the typical part of the typical Covenant to whom the promises and threatnings concerning the typical blessings of Canaan were made on these conditions which they might either keep or breâ—k and by breaking fall from them and forfeit their lives and Land That David is a clear instance of one that totally fell from grace he proves not the sins he committed were great the Aggravationâ— heinous but if he had totally lost his grace why doth he pray Psal 51.11 take not thy holy Spirit from me Nor doth it follow as he intimates that because a justified man may fall into Murder and Adultery therefore the worst of men may believe that they are true real Saints for they never had the work of Conversion past upon them as David had and besides such horrid falls break their bones defile their hearts wound their grace and consequently be-cloud their Evidences what plea is there for such as never had any Evidence Nor doth it follow that if these men dy in their sins they shall go to heaven immediately For tho' God suffer for holy ends His Children to fall far yet as not to fall totally so He will give them Repentance tho' the just
come 4. He calls us Beasts of prey and Night-birds that creep out only in the dark but this charge is very impertinent and contradictory it was in his Language night with us when our Liberties were taken away and then if at all we refused to come out and then G. K. comes daringly he then is the Forrest-beast by his own doom 5. He boasts of his great Conquest in his book and yet like an Hypocrite would arrogate nothing to himself no he is but like the Barly cake which tumbled into the host of the Midianites only his Conquest is not like to hold the parallel for we suppose we have made his Cake appear to be Dough. 6. He thinks we were afraid of exposing our people and wonders that we have wrought no more on them all this while and might we not lawfully have a cautious Fear Ought not the Shepherd to be aware when the Wolf comes to his flock Nor did we ever pretend to make our people savingly holy any further than as God blessed our endeavours 7. He wonders we doubted his design but we knew he was a Quaker 8. He tells us that he came not of his own will but by a necessity from the Lord but gives no demonstration 9. He Wrote this treatise of the will of the Lord and little reason to boast of that It was of God doubtless to leave him in the hands of satan to be thus acted If we say we have written this Answer in the will of the Lord we can give a better account of His approving will in it because written in defence of the Truth of Christ which he has perverted the Name of Christ which he hath blasphemed this moved us to reply upon him and this is of God 10. He desires us If we answer him not to defend our cause with Railing and Lies Physician heal thy self he hath set us a precedent and Hereticks grown beyond Admonition but persons that had been trained up in false principles from whence they endeavoured to draw them which alters the case nor is it any Contradiction that Quakers may be invited to come to our publick Meetings and yet not admitted into our private Houses There are the instituted meanes which if they come to they may possibly be convinced but the Scripture has given cautions to Christians in the other respect Nor is there any parallel between his comparison the thing Turkish Pyrats hang out false colours and invite men to rob them that we do neither He that will one day vindicate His own truth ways will make it appear then Wisdom shall he justifyed of all her children mean while we take it to be one Commendation of our Doctrine Ministry that G. K. and such as he rail at and revile it But before we part we shall for the Satisfaction of some who possibly are concerned that we took him not up when he challenged us to a publick disputation subjoin our reasons then moving swaying of us which were not from any suspicion of our own cause nor Fear of his strength of reason or jealousy lest our Hearers should be seduced but 1. it was not in our power to grant it him without laying our selves obnoxious to the then Government who had expresly forbidden the people to take liberty of any publique Meeting together on any occasion on the week-days besides the usual Lectures 2. We knew none of our Hearers that had any scruple on their minds about any of those Truths which he charged with falsehood but believed them firmly as far as we had any knowledge and therefore to dispute them for their sakes was altogether needless 3. We knew partly because he was a Quaker partly by the reports of his managing himself elsewhere partly by his first Article of his Charges that there would be no holding of him to any Law or Rule of Disputation but he would bring all to his Revelations and therefore the whole must needs issue in a tumuluous Brangle 4. Because he had declared himself at once in opposition to almost all the Fundamental Articles of Religion which had been mained for almost seventeen hundred years by the Church of Christ and in Defense of which so many thousands had laid down their lives and who but Men Distracted would expose these to be publickly debated â—s so many disputable Points in Religion upon the Challenge of a fearful Apostate And we suppose here is enough to satisfie any that are intelligent But now being under some Necessity we â—ave with no little Tediousness in being put upon it to take notice of so many Impertinencies Fooleries and Tautologies as his Book is fraught with answered the Substance of what he hath said with as much Brevity as is consistent with Perspiouity And so we commend it for its Success to His Grace and Blessing on whom alone it depends FINIS