THE CONTENTS
§ [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 the Vision 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 Prophet Moses, § [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 the Eunuch. § [14]. And Cornelius. § [15]. The whole Tenour of the Apostles Doctrine forbids us to expect the Vision of God in 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 amongst Heathens or Mahometans. § [19, 20, 21]. The Enthusiasm of our Author and others censured. § [22]. Conclusion.
APPENDIX, &.
§ 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 his Philosophy and Divinity: And it was impossible it should be otherwise, the one being altogether Aristotelian, the other Mahometan. 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 times Prophets; that is, Men who were inspir'd by the Holy Spirit, and had the Will of God immediately reveal'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.