_Cornelius_(Acts x.) who being _a 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 sent _Peter_
to 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 that _Cornelius_'s Alms and Devotions, and incessant waiting
upon God, did neither advance him to the _Beatifick 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
upon _Vision_ or _Intuition_, 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,
_Cornelius_ and the _Eunuch_, 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 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_.
FOOTNOTES:
[Footnote 33: _See_ Sect. 84, 85, &c.]
[Footnote 34: 2 _Pet_. 1. 21.]
[Footnote 35: _Dan_. x. 12.]
[Footnote 36: _Amos_ vii. 14.]
[Footnote 37: _By_ seeing all things in God, _I have no regard to Mr_.
Malebranch_'s Notion, but only to that of our Author._ See Sect. 90,
_&c_.]
[Footnote 38: _Maimonides in Pocockii Porta Mosis_, p. 171.]
[Footnote 39: _See the letter concerning, the Quietists, printed with
the B. of_ Sarum_'s Letters_.]
[Footnote 40: _John_ Chap. xiv, xv, xvi, xvii.]
[Footnote 41: _John_ xiii, 36. xiv, 2.]
[Footnote 42: _John_ xiv, 7. _Rom._ x, 17, 18.]
[Footnote 43: _Cor._ xiii, 12, 9.]
[Footnote 44: _Heb_. i, 1.]
[Footnote 45: _See_ Sect. 109.]
[Footnote 46: _See_ Sect. 90.]
* * * * *
_FINIS_.
End of Project Gutenberg's The Improvement of Human Reason, by Ibn Tufail