THE CONTENTS

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§1, 2.The Occasion and Design of this Discourse. §3, 4, 5.God's way of teaching his People was by Prophets. §6, 7.Prophecy not attain'd by any Applicatian or Industry, but depended upon the positive Will of God. §8.And, consequently theVision of God,or beholding the Divine Being, which is superior to Prophesying, cannot be so attain'd.§9.That it was never mention'd as attainable, nor the Search of it recommended by the ProphetMoses, §10.Nor any other Prophets that succeeded him. §11.What was not enjoyed in the early Times of Christianity, when the Gifts of the Spirit were more plentifully poured out, cannot be expected now.§12.But such A Power, whereby a Man might (without external Helps) attain to the true Knowledge of God, and Things necessary to Salvation, was no where promis'd by our Saviour. §13.Nor enjoyed by devout Persons in the first times of the Gospel; which is prov'd from the Example of theEunuch. §14.AndCornelius. §15.The whole Tenour of the Apostles Doctrine forbids us to expect theVision of Godin this Life.§16.From all which is inferr'd, that those Scriptures, which speak of the plentiful Effusion of the Spirit in the Gospel Times, are misunderstood by Enthusiasts. §17.Why we are not to expect Prophets now. §18.If these things be denied to Christians, they are not to be found amongstHeathensorMahometans. §19, 20, 21.The Enthusiasm of our Author and others censured. §22.Conclusion.

§ 1. Tho' the preceeding History, upon the account of the lively Image and Representation which it gives of unspotted Virtue, unfeigned Love of God, and Contempt of the Things of this Life, does very well deserve to be read: So, as it contains several things co-incident with the Errors of some Enthusiasts of these present Times, it deserves to be consider'd. Upon which Account, I had no sooner suffer'd my self to be perswaded to undertake the Translation of this Book, than I determin'd to subjoin some Reflections upon such part of it as seem'd to me most worthy of Consideration. Lest otherwise, that Book, which was by me design'd for the Innocent, and not altogether unprofitable Diversion of the Reader, might accidentally prove a means of leading some into Error, who are not capable of judging aright; and of confirming others in their Mistakes, who, through their own Weakness, or the Prejudice of a bad Education, have the Misfortune to be led out of the way. And I was the more willing to do it, because there has been a bad Use made of this Book before.

§ 2. There are a great many Errors both in hisPhilosophyandDivinity: And it was impossible it should be otherwise, the one being altogetherAristotelian, the otherMahometan.I shall pass over the greatest part of them, as not being likely to do any harm; and confine my self chiefly to the Examination of this Fundamental Error of my Author,viz,That God has given such a Power or Faculty to Man, whereby he may, without any external Means, attain to the Knowledge of all things necessary to Salvation, and even to the Beatifick Vision it self, whilst in this State[33]: In doing which I shall still have regard to the Errors receiv'd concerning these things in the present Age.

§ 3. In order to this I shall examine the Ways and Means by which the People of God in all Ages, came to the Understanding of his Will. Now 'tis evident, from the absurd Notions which the ancient Heathens had of the Deity, and their Idolatry, that Mankind was so far degenerated and deprav'd, that they had lost the true Knowledge of God, and of his Attributes, and consequently were ignorant of their Duty towards him; for which reason, God was pleas'd, out of his infinite Love and Mercy towards Mankind, to send at sundry timesProphets; that is, Men who were inspir'd by theHoly Spirit, and had the Will of Godimmediatelyreveal'd to them; to the end that they might instruct others how to serve him (the ancient Tradition receiv'd from our first Parents, and those good Men which succeeded them, being now almost worn out, and over-grown by the increasing Wickedness of the World) and thereby avoid those Judgments which would otherwise infallibly overtake them, if they continu'd in Impenitence and Disobedience.

§ 4. This was the Means which the Generality of the People of God had to know his Will. They receiv'd it from theProphets, who had itimmediatelyfrom God. So that the Difference of their Knowledge consisted in the Manner of their receiving of it, not in the Things receiv'd, which were the same both to theProphetsand thePeople. Only theProphetsreceiv'd itimmediately, but not thePeople: for then consequently they would all have been Prophets, which it is plain they were not.

§ 5. And when it had pleas'd God to give a clearer and fuller Revelation of his Will to the ProphetMoses; what was deliver'd to him, was committed to the Care of the Priests, of whom both King and People were oblig'd to learn their Duty. Deut. xvii. 18.And it shall be when he sitteth upon the Throne of his Kingdom, that he shall write him a Copy of this Law in a Book, out of that which is before the Priests the Levites, and it shall be with him, and, he shall read therein all the Days of his Life, that he may learn to fear the Lord his God, to keep all the Words of this Law, and these Statutes, to do them. And Malachi xi. 7.The Priests Lips should preserve Knowledge, and they should seek the Law at his Mouth, for he is the Messenger of the Lord of Hosts. So that they were not to seek after any other more perfect manner of Worship, than what was deliver'd in that Book, nor to expect that those Truths or Precepts which were contained in it, should be reveal'd to them anew, either by any Prophet living in their time, or byimmediate Revelation; but to draw all their Instructions from the aforesaid Helps. And accordingly we never find any of the Prophets making any Alteration in the Law, or calling the people to a more perfect way of Worship. From whence 'tis plain that they were well assur'd of its Sufficiency, till theMessias, who was to compleat it should come; and their never bidding the People to look for any other way of teaching than what was to be had from that Book, and the Mouth of the Priests, proves evidently that they knew those means to be sufficient.

§ 6. Thus we have seen which way the generality of the People of God were taught; let us now examine by what means the Prophets attain'd their Faculty of Prophesying and wherein it did consist. Now it is most certain that the Faculty of Prophesying cannot be attain'd by any Application or Improvement of our Abilities whatsoever, but depends wholly and entirely upon the positive Will of God, who upon important and weighty Occasions, in his own due time, and to such Persons as seem best in his infinite Wisdom, does send such as he is pleas'd to set apart and qualifie for that Service, by the Inspiration of his Holy Spirit.For Prophecy came not in old time by the Will of Man; but holy Men of God spake as they were moved by the Holy Ghost[34]. It must not denyed, but that a sober, righteous and godly Life, a Heavenly Conversation, and the keeping our selves pure both in Body and Spirit, are excellent Means to invite the Holy Spirit to dwell in and abide with us. And this is agreeable to right Notions of the Purity of God, and his Love of that which is Good, and Abhorrence of that which is Evil: It is confirmed by right Reason, the Testimony of ancient Churches and Holy Scripture it self. But then the Question is, How does God dwell in those that are his? Certainly, not so as to make Prophets of them, but to strengthen them in their Holy Resolutions, and enable them to perform such Things as tend most to his Glory, and their own Salvation. And upon a due Examination, we shall find that this is all which the greatest number by far of Godly Men ever attain'd; who notwithstanding must by no means be accus'd of Slothfulness in not approving their Talent, nor of being wanting in their Endeavours to make the nearest Approaches to God that they were capable of.

§ 7. This will appear further, if we consider that those means which were us'd by Holy Persons of Old, in order to the Improvement of themselves or others, in the Exercise of Piety and Religion, cannot upon any account be reckon'd as means of their becoming Prophets. Tho'Samuelwas dedicated to the Service of God from his Birth, and it pleas'd God to chuse him for a Prophet; yet there is no question to be made, but that there were several others so dedicated, which did never prophesy.

Tho'Danielwas heardfrom the first day that he did set his Heart to understand, and to chasten himself before God[35], and had an Angel sent to him with a Revelation, yet cannot that disciplining of himself be in any wise accounted a Cause of that Revelation; for if it were, the same Method would produce the same Effect in another Man. And tho' there were particular Advantages in being a Member of the College ofProphets; as the ProphetAmos[36]intimates, where he says,I was no Prophet, nor A Prophet's Son(which must be interpretedThe Scholar of a Prophet, for the Scholars of the Prophets are always call'dSons of the Prophetsin Scripture) yet none of these Means were sufficient to help Men to the Gift of Prophecy. The pious Parents thought it a very good way of improving their Children in the Fear and Love of God, and the Knowledge of his Will, to have them brought up under those Holy and Exemplary Men the Prophets; and accordingly they waited upon them, went on Errands and did their Service; at the same time enjoying the great Advantage of their Example and Discourse. And according to their Example, even after Prophesy was ceas'd among theJews, the eminent Men and chief Doctors of the Law had their Scholars and Disciples, more or fewer, according to the Credit and Esteem of the Matter. So that our Blessed Saviour's chusing his twelve Disciples, was no new thing among theJews, but had been practis'd all along, since those Schools of the Prophets. But never did any one imagine, that these means of Discipline, or any other, were Steps to the attaining the Gift of Prophecy, which always depended, not upon Mens Acquirements or Improvements in that which is good, but upon thepositive Will of God.

§ 8. Now, if, as appears from what is already said, God has not afforded to Man, any Means whereby he can attain to the more inferior Degree of Prophecy, which consists in having only some part of his Will reveal'd; and that not constantly or habitually, but as occasion serves: How vain and fond is it then for any one to imagine that he has given him a Capacity of enjoying his Presence as he is, and of seeing all things in him?[37]Which is as much above the Attainments of the greatest Prophets, as theirs is above the weakest of Men. For if we consider we shall find that the Prophets Business consisted in delivering a particular Message to one or more; the Contents of which sometimes they receiv'd by Day[38], which sort of Vision is call'dhebrew1Machazeh, or,hebrew2Mareeh, or else by Night in a Dream, and this was call'dhebrew3Hhalôm, a Dream, orhebrew4Hezyon Hallaiyelah, a Nocturnal Vision. But what is either or both these to the Intuition of the Divine Presence? There is as much Difference, as there is between a great Courtier and a Favourite, who when he pleases, enjoys the Presence of his Prince, and one who is now and then sent by him on an Errand. And yet to such a degree of Enthusiasm have some gone, as our Author here in particular, and several more of the same strain in those former Ages, and theQuietistsand otherMysticksand Enthusiasts in our times, that nothing will down with him less than the Intuition of the Divine-Being, and they despiseMeditation[39], as a mean thing, and too much below one that aspires to Perfection. And this, it seems, is attainable by Application and continued Exercise; whereby they have at once set all Mankind in a Capacity of out-doing infinitely the ancient Prophets, who if they had known any thing of this way, certainly would not have been so sparing of it in their Writings, especially when their Business was to labour for the Benefit and Instruction of Mankind. But there is not one word in all their Writings which favours this Opinion, from whence we may safely conclude, that they had no such Notion; and yet it must not be in the least doubted, but that they were throughly acquainted with the Will of God, and knew more of his secret Counsel than any other Men in the World whatsoever.

§ 9. It must needs be acknowledg'd by us Christians, as well as by the Jews, thatMoseswas, without Controversie, the the greatest Prophet that ever appear'd upon Earth before our Saviour's time, and had the most frequent and greatest Revelations of the Divine Will. For tho' it was a singular Favour which God vouchsafed the other Prophets, in communicating to them some of the Secrets of his Purposes; yetMoseswas the Man whom God chose to be the Instrument of the Deliverance of his PeopleIsrael, by such convincing Signs and Wonders, as were undeniable Evidences of the Divine Power by which they were wrought, and who was not only to be God's Messenger to his People in some few Particulars, but the immediate Receiver of that Law, and all the Oeconomy, both Ecclesiastical and Civil, by which God's People were to be governed without any Addition or Diminution, so many hundred Years, till the Coming of the promisedMessias. God himself bears Witness to this,Numb. xii. 6.If there be a Prophet among you, I the Lord will make my self known unto him in a Vision, and will speak unto him in a Dream. My Servant Moses is not so, who is faithful in all mine House. With him will I speak mouth to mouth, even apparently, and not in dark Speeches, and the Similitude of the Lord shall he behold. NowMoseshad not been faithful in God's House, if he had not reveal'd the whole Will of God to his People, as it was deliver'd to him; which most certainly he did. But how? Why, he commands the People thus,Deut. vi. 17.You shall diligently keep the Commandments of the Lord your God, and his Testimonies and his Statutes which he hath commanded thee; which were, no doubt, the very same which he had received upon MountSinai. Nor did this Holy Man, thisfaithful Servant in God's House, ever recommend, or so much as hint any such Service of God, as is dream'd of by ourMysticks,or give the least Encouragement for any to hope for the Gift of Prophecy, or an Intuition or beholding the Divine Being in this State. And yet it is certain that bothMoseshimself, and Multitudes of others after him, were Heavenly-minded Men, and did that which was acceptable in the Sight of God, and shall be Partakers of Everlasting Glory.

§ 10. Nor did any of the Prophets, which came after him, ever advance any such refin'd way of Worship; but constantly blam'd the People for not observing the Law ofMoses, and neglecting the Statutes and Ordinances which he had left them. And the Sum of their Prophecies consists, either in Exhorting, Reproving, Promising or Threatning, and some Hints of theMessias. But not one Syllable concerning any such abstracted Worship, nor any Mention made of Mens attaining theBeatifick Vision. Notwithstanding which, there have been, and still are, a great many deluded Souls, who imagine that the warm Conceptions of distemper'd Brains, are a great Measure of that Holy Spirit by which the old Prophets spake; and pretend to such a Familiarity and intimate Conversation with God; such an entire Communication and Intercourse, that they might, if what they said were true, seem to be glorified Spirits, rather thanProphets, subject to the like Infirmities with other Men; and to have left the Church Militant to take their place in the Triumphant. Not considering, that all this is only a pleasing sort of an Amusement, a Fool's Paradise, and grounded upon no better Reason or Foundation, than the Man that was distracted had to fancy himself an Emperor, and all that came about him his Subjects. These Men do not consider that we live in such an Age of the World, as we are not to expect such extraordinary Effusions of the Spirit: All that we can reasonably expect, or that God has promis'd, is, to give his Holy Spirit to those that ask it of him; that is, so to guide them by his gracious Assistance, as that they may overcome their Spiritual Enemies, and be crown'd hereafter with Glory and Immortality; which certainly ought to content any reasonable Man, without aspiring toImmediate Revelation, Prophecy, obtaining theVision of God, and such like Things,which God has deny'd to us, whilst in this State.

§ 11. Indeed, if it were inReligion, as inArts and Sciences, it might with a great deal more Reason have been expected; that considering the vast Distance of Time since the first planting of the Christian Religion to this present Age, we might have been improved to a Degree of Prophecy. ForArtsandSciencesreceive their Beginnings from very small Hints at first, and are afterwards improved proportionally to the Industry and Capacity of those who cultivate them; and therefore we may reasonably expect, that the longer they continue, the more they will be advanc'd. But the case is vastly different in Religion, which is always best and purest at its first setting out. And there is a very good Reason to be given, why it should be so; for after the first Covenant made by God with Mankind in the Person ofAdam: every other Dispensation has found Men under a State of Corruption, and in the actual Possession of Errors, diametrically opposite to those Truths which it came to instruct them in; and therefore it was requisite that the means to remove these at first, should bear Proportion with the Difficulties they were to encounter. Upon which account, at the Beginning of any new Dispensation, those Persons whom God was pleas'd to employ to publish it to Mankind, have been endu'd with more Zeal and greater Abilities, than the Professors of the same Religion in after Ages. And as no Person can doubt, but that the Jewish Religion was much more perfect in the Days ofMoses, and those which immediately succeeded him, than in after Times, when it was obscur'd and mudded by Pharisaical Inventions and Traditions: So must it also be confess'd, that the Christian Religion was much more perfect in the Days of the Apostles, and the Ages immediately succeeding them, than since it has been obscur'd by the Interest of the Designing on the one hand, and the Prejudice and Ignorance of the Unlearned on the other. And this is what is plainly confess'd by the Practice of most contending Parties amongst the Professors of Christianity; who constantly make their Appeals to the earliest Writers of the Primitive Christian Church, and use all means to bring them over to their own Side; which is an evident Concession that they value their Authority, and look upon them as the most competent Judges of their Controversies. Now, if I shall make it appear, that there was no such thing as is contended for by our Enthusiasts, in those early Times, when the Holy Spirit must be confess'd on all hands to be more plentifully pour'd out than in the succeeding Ages; I hope it will appear evidently to any unprejudic'd Person, that it is not at all to be expected under the Christian Dispensation.

§ 12. To begin therefore with our Blessed Saviour himself. It is evident that he never recommended any such way of worshipping God, as is contended for by theMysticks, nor promised to reward the most sincere of his Followers with theVision of Godwhilst in this State. As for his own Life, which is certainly the most perfect Pattern, it wasActiveto the greatest Degree; and bating some times of Retirement, to pray or the like, was wholly spent in Conversation, and doing Good to others. Then as to the Substance of his Doctrine, it consisted in acquainting theJewsthat he himself was theMessias, whose Coming was so long ago, and so often foretold by the Ancient Prophets. He also acquainted them with the Nature of his Office and Mediatorship, and shew'd them how mightily they were mistaken in their Interpretations of the Prophets concerning him. He let them know, that, contrary to their Expectation, his Kingdom was not of this World; but that his Business was to bring Men out of Darkness to Light, and from the Bondage and Slavery of Sin, to the Liberty of the Sons of God. He taught them to abandon all ungodly Lusts, and to set their Hearts upon Things above; assuring them, that if they continu'd in his Love, they should be rewarded with everlasting Happiness. And lest his Disciples,and those Churches which should be planted by their Ministry, should be destitute of necessary Encouragement and Assistance, he assures them, in most endearing Terms, of his Love towards and Care over them, and promises speedily to send themthe Comforter, the Spirit of Truth[40], which should not only assure them of his own, and the Father's Love towards them, but also enable them to work such Miracles as should be sufficient to confirm the Truth of their Mission. But no where promises the Enjoyment of theBeatifick Visionhere; but bid them to expect their Reward hereafter; assuring them, thatwhither he went they could not follow him now, but should follow him afterwards[41], andthat he went to prepare a place for them. Nor did he even mention his having purchas'd for Mankind such a Privilege, as that they might, by diligently improving what was given them, come to God without any other Means, but rather the quite contrary: For he says,No Man cometh to the father but by me[42]; now certainly the way to come to Christ, is to believe in him; which, according to the Apostle S.Paul, presupposes, hearing him preach'd.

§ 13, And as our Blessed Saviour did never promise to reward the Endeavours of sincere Persons, with such a Power whereby they might attain, without any External Means, all Things necessary to Salvation, much less the Intuition, or beholding the Divine Presence whilst in this Life; so neither do we find that they either expected or enjoy'd it. The Method of God in teaching his People, was still the same as it ever had been,viz. by revealing his Will to some few, in order to the having it communicated by their Ministry to others. And I desire any one that thinks otherwise, to produce me one single Instance of any Person that came to the true Knowledge of God, and the necessary means of Salvation, but by this way. The contrary is evident from the Example of theEunuch(Actsviii.) who was a devout Person, and well dispos'd; and we find his Zeal and Sincerity rewarded by God's sending to him a proper Person to instruct him.

§ 14. Which is still further confirmed by the Example ofCornelius(Acts x.) who beinga devout Man, and one that fear'd God with all his House, and gave much Alms to the People, and pray'd to God always, was so far accepted by God, that he was graciously pleas'd to provide Means for his further Instruction in his Duty, and sentPeterto instruct him. Whereby he has plainly pointed out to us the way by which he would have us seek for the Knowledge of him,viz. by applying our selves to such as he has appointed to teach his People. Accordingly we find thatCornelius's Alms and Devotions, and incessant waiting upon God, did neither advance him to theBeatifick Vision, nor so far as to have those Truths presented to him by way of Object,immediately, which were necessary to be believ'd by him in order to his Salvation; neither is he at all encourag'd to look for or depend uponVisionorIntuition, but is sent to a Man like himself, to hear with his outward Ears, those things which concern'd his Eternal Welfare. Whereas, if God had ever granted to Mankind a Power whereby he might, by due Application and Attention, attain to a sufficient Knowledge of God, and Things necessary to Salvation; or, if such a Privilege, though deny'd before, had been purchas'd by Jesus Christ; there is no question, but Persons so extraordinarily well qualified as these two good Men,Corneliusand theEunuch, were, would have enjoy'd the Benefit of it; and then the Event would have been, that by their constant attending upon God, and unwearied Diligence in meditating and practising good Things, they would have increas'd in Spiritual Knowledge, and made nearer Approaches to God, till they had attain'd to Perfection. But we find nothing like this, but that on the contrary they were oblig'd to be instructed by the same means which God had appointed for other Men.

§ 15. And then as to matter ofVision,the whole Tenor of the Apostle's Doctrine runs counter to it. S.Paultells us, that all those noble Actions which were perform'd by the Ancient Worthies (Heb. xi.) were done thro'Faith; which as himself defines, is (v.i.) is,The Substance of Things hoped for, the Evidence of Things not seen. It is an Assent which we give to Things as true, which we can neither apprehend by our Senses, nor demonstrate by our Reasoning; so that the only Objects of our Faith are such Things as we receive upon the Credit of another; which, how far it is fromVision, is evident to common Sense. And the same Apostle tells us, thatnow we see through A Glass darkly; and thatwe know in part, and prophesie in part[43].

§ 16. Hence it is plain, that all those Texts which speak of the plentiful Effusion of the Spirit in the times of the Gospel, are quite misunderstood by all those, who interpret them after such a manner, as if God had given such a Measure of it to all Mankind, that upon a due Improvement of it, they might attain to the Knowledge of him, and of all Things necessary to Salvation. Whereas it appears, that even in the earliest Times of the Gospel, there was no such thing; but then all the Churches were planted by the Ministry of the Apostles, who ordain'd others to succeed them in their Office. If therefore in those Times it was not granted, it is a ridiculous Absurdity to expect it in this Age; and no small Degree, either of Impudence or Madness to pretend to it.

§ 17. Since it is not foreign to the Matter in hand, the Reader will, I hope, pardon me if I digress a little, to shew why we cannot reasonably expect Prophets now. And it seems to me, that there are several Reasons to be given why there should be Prophets during the time of the Mosaical Dispensation, rather than after the Gospel had taken Root. For, the Promises made to theJewshaving Relation to their possessing the Land ofCanaan, God was pleas'd to send them Prophets to quicken their Memories, and keep them in mind of their Duty, that thereby his Judgments might be averted from them; (and especially, because of the prevailing Idolatry of those Times; for after they were well fix'd in the Practice of the True Religion, and out of that Danger, we find no Prophets;) and we find that most of the Ancient Prophecies tend that way. But now we are quite upon another Bottom; we are taught, thatwe have here no continuing City; that,when these Tabernacles shall be dissolv'd, we have a Habitation not made with Hands, eternal in the Heavens. That we are toset our Minds on Things above, not on Things on the Earth; that we are todeny our selves, and take up our Cross and follow Christ; that,through many Tribulations we must enter into the Kingdom of Heaven, and many Passages to the same Effect. So that to have Prophets foretelling future Events, relating to the Welfare and Preservation of our Temporals, or the contrary, seems not so proper for a People, whose very Profession supposes them to have laid aside all Solicitude concerning them. Again, before the Coming of Christ, God's Will was but imperfectly reveal'd; and it was necessary that there should be Fore-runners to prepare the way against his Coming, and raise the Expectation of him in the People, that they might be the better prepar'd to receive him. But after he was once come, who was to compleat and fulfil all; afterGod, who at sundry times, and in divers manners, spake in time past unto the fathers by the Prophets,[44]had,in these last days, spoken unto us by his Son, whom he has appointed Heir of all things,&c.who was the Brightness of his Glory, and the express Image of his person, &c. I say, after God had, by this glorious Person, manifested and reveal'd his whole Will to us, and declared whatsoever he requir'd to be believ'd and done by us, whilst in these Mortal Bodies; there was no longer need of Revelation to those who had received the most perfect one that could be deliver'd. So that all those Reasons being remov'd, which were to be given for a Succession of immediately inspired Prophets before the Coming of Christ; it is altogether groundless, to say no worse of it, to expect any now he is come. What Methods God will use, when his time is come, to bring in the Fulness of the Gentiles, and to convert the Jews; or what Endowments he will bestow upon those Persons whom he shall please to make use of as his Instruments to compleat that great Work, will then be best known when it is come to pass. There is no Question but that he will use sufficient means. All that I contend for is, that those which he has already afforded, are abundantly sufficient for those who have the Happiness to be baptized, and brought up in the Profession of the Christian Faith; and consequently, that it is unreasonable to expect any other Assistances, or to seek any other means of serving God, than what are deliver'd in his Holy Word, and made use of in his Church.

§ 18. To return to our Argument. If these things, contended for by Enthusiasts, were not granted either under the Jewish or Christian Dispensation, as I hope has been sufficiently prov'd; it follows,a majori,that those who are depriv'd of those Advantages, which both Jews and Christians enjoy'd cannot have them: And therefore in vain do we search for Persons so endow'd amongstMahometansorHeathens.For without any Breach of Charity, in respect to those Persons, who never were so happy as to have the Gospel preach'd to them; we may assure our selves, that they do not enjoy equal Privileges with us, who by our Baptism have a foederal Right to all those Assistances of the Holy Spirit promis'd to the Church in the Holy Scriptures. And yet there would not be much difference, if by their diligently adhering to any Principle or Light, which God has bestow'd upon Mankind in general, they might attain to true saving Knowledge. And for this Reason, our Author, who was himself aMahometan,seems as little to have consulted the Honour of his ProphetMahomet, and the necessity of believing his Doctrine, in feigning a Person brought up by himself, to have by his Application and Industry attain'd to the Knowledge of all things reveal'd to that suppos'd Prophet, as our Enthusiasts do value the Means which God has always us'd to convey his Will to Mankind[45]. Whilst out of a groundless Charity, they do in a manner put all Men upon the Level, as to the Means of Salvation. Which Opinion of theirs, however plausible at first sight, upon the account of that specious Shew of Universal Charity to Mankind, does most certainly tend to the undervaluing and lessening those inestimable Benefits which our Blessed Saviour has purchas'd for, and promis'd to his Church; and ought no more to be receiv'd, than that charitable Opinion ofOrigen's who believ'd that after a certain time of Punishment, not only the wickedest of Men, but also the Devils themselves should be laved.

§ 19. I have now shewn that what is here held by our Author, and too many others in our times, has no manner of Foundation. That it was never promis'd nor expected, either under the Mosaical or Christian Dispensation; from whence I have inferr'd, that it cannot be expected any where else, and consequently that there is no such thing at all. If I have not spoken all the while particularly to my Author, the reason is, because I write to Christians, and chiefly have regard to those Errors, held by some of that Denomination, which are common with those of our Author. Besides, if that were requisite, 'tis only allowing for Argument sake, that theAlcoranwas written by Inspiration, and thatMahometwas a Prophet, and then the same way of Arguing proves the Enthusiasm of our Author, who being a profess'dMahometan, and they being oblig'd to believe thatMahometis theCatimo'l anbyâi, i.e.The Seal of the Prophets, and that theirs is the last Dispensation, which Mankind shall ever receive from God, has ventured to suppose the Possibility of a Man's attaining to the true Knowledge of God, and Things necessary to Salvation, and all other Things, both Spiritual and Natural, belonging either to this World, or that to come, without the Help of any outward Instruction.

§ 20. I need not insist upon this any longer; I shall only remark, that as true Piety is the same in all Ages and Climates, and good solid Sense too, so also isEnthusiasm.And I have sometimes wonder'd, when I have read the Whimsies and Conceits of theArabEnthusiasts (whose numerous Sects equal those Heresies mention'd byEpiphanius, or even that plentiful Crop which the Devil has sow'd of them in our times) to find such a Harmony between them and ours at present. Such a perfect Agreement in their wild Notions, and these express'd in the very self-same Cant, may easily convince any one, that the Instruments of both were strung and tun'd by the same Hand. Another thing observable is this; Let theEnthusiasthave never such great Abilities, there is always something or other which proves his Pretensions to Revelation to be false; and as they tell us, that, let the Devil change himself into what Shape he will he can never conceal his Cloven Foot; so neither can theEnthusiastmake himself pass for Inspired, with any Person of tolerable discerning; but there will appear some very considerable Flaw, which shall manifestly prove him a Deceiver, or at least a Person deceiv'd. This is the Fate of them, and our Author could not avoid it. He has indeed carried his Philosopher beyond the Orb ofSaturn[46], but he might as well have sav'd him that Trouble; for he brought nothing down with him, but what he himself was able to furnish him withal before he went;viz. Mahometan Divinity, andAristotelian Philosophy. As to the former of these I shall not need to say any thing; but I am well assur'd, that when he talk'd of those Discoveries in the latter, made by him when in that glorious State, he never dream'd in the least of those more certain Discoveries which should be made afterwards, by the Sagacity of our Astronomers and Philosophers; and that the contrary of what he believ'd; as to those things, should be prov'd by undeniable Demonstration.

§ 21. Nor does it succeed better with such Pretenders in our Age; who, taught by woful Experience, have of late grown more wary, and rarely pretended to Inspirations, except in such Matters as they might be well assur'd of by other means. The safest way for them,I confess, tho' at the same time extreamly absurd and ridiculous. For if a Man pretends to know a thing by Divine Inspiration, when there are other Means of attaining it: I have much more reason to think, either that he is an Impostor and Deceiver,or else, that through warmth of Conceit, or the Delusion of the Devil, he imagines himself to be divinely inspired when he is not; rather than to believe that God, who does nothing but for most wise and excellent Ends and Purposes, should reveal a thing to any Personimmediately, when he had before afforded him sufficient Means of knowing it otherwise.

§ 22. It remains that we beg of God to give us his Grace, and the Assistance of his Holy Spirit, that we may sincerely and heartily apply our selves to the diligent Use of those Means which he has appointed for our Instruction, in his Church. That we seek for the Knowledge of him in his holy Word, andapproachto him in his Ordinances, and by a holy pious Conversation. These are the Ways which he has chalk'd out for us; and if any Persons will not be content with these Means, but will walk in By-Paths, and follow everyIgnis fatuusthat presents it self; if they be are the last convinc'd of their fatal Mistake when it is too late, they must blame themselves. God of his infinite Mercy lead them out of their Errors, and guide both them and us through this imperfect State, till at last we attain to the perfect Vision, and full Enjoyment of himself; throughJesus Christour Lord.Amen.

NOTES:[33]SeeSect. 84, 85, &c.[34]2Pet. 1. 21.[35]Dan. x. 12.[36]Amosvii. 14.[37]Byseeing all things in God,I have no regard to Mr. Malebranch's Notion, but only to that of our Author.See Sect. 90,&c.[38]Maimonides in Pocockii Porta Mosis, p. 171.[39]See the letter concerning, the Quietists, printed with the B. ofSarum's Letters.[40]JohnChap. xiv, xv, xvi, xvii.[41]Johnxiii, 36. xiv, 2.[42]Johnxiv, 7.Rom.x, 17, 18.[43]Cor.xiii, 12, 9.[44]Heb. i, 1.[45]SeeSect. 109.[46]SeeSect. 90.

[33]SeeSect. 84, 85, &c.

[34]2Pet. 1. 21.

[35]Dan. x. 12.

[36]Amosvii. 14.

[37]Byseeing all things in God,I have no regard to Mr. Malebranch's Notion, but only to that of our Author.See Sect. 90,&c.

[38]Maimonides in Pocockii Porta Mosis, p. 171.

[39]See the letter concerning, the Quietists, printed with the B. ofSarum's Letters.

[40]JohnChap. xiv, xv, xvi, xvii.

[41]Johnxiii, 36. xiv, 2.

[42]Johnxiv, 7.Rom.x, 17, 18.

[43]Cor.xiii, 12, 9.

[44]Heb. i, 1.

[45]SeeSect. 109.

[46]SeeSect. 90.

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