§ 15. And then as to matter of Vision, the whole Tenor of the Apostle's Doctrine runs counter to it. S. Paul tells 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 from Vision, is evident to common Sense. And the same Apostle tells us, that now we see through A Glass darkly; and that we 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 the Jews having Relation to their possessing the Land of Canaan, 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, that we 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 to set our Minds on Things above, not on Things on the Earth; that we are to deny 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; after God, 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 amongst Mahometans or Heathens. 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 a Mahometan, seems as little to have consulted the Honour of his Prophet Mahomet, 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 of Origen'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 the Alcoran was written by Inspiration, and that Mahomet was a Prophet, and then the same way of Arguing proves the Enthusiasm of our Author, who being a profess'd Mahometan, and they being oblig'd to believe that Mahomet is the Catimo'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 is Enthusiasm. And I have sometimes wonder'd, when I have read the Whimsies and Conceits of the Arab Enthusiasts (whose numerous Sects equal those Heresies mention'd by Epiphanius, 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 the Enthusiast have 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 the Enthusiast make 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 of Saturn[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, and Aristotelian 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 Person immediately, 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, and approach to 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 every Ignis fatuus that 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; through Jesus Christ our Lord. Amen.
NOTES:
[33] See [Sect. 84], 85, &c.