ibn tufeil - the improvement of reason - edit

8/6/2019 Ibn Tufeil - The Improvement of Reason - Edit

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unprejudic'd Person, that it is not at all to be expected under the ChristianDispensation.

12. To begin therefore with our Blessed Saviour himself. It is evident that henever recommended any such way of worshipping God, as is contended for by theMysticks , nor promised to reward the most sincere of his Followers with the Visionof God whilst in this State. As for his own Life, which is certainly the most perfectPattern, it was Active to the greatest Degree; and bating some times of Retirement, to pray or the like, was wholly spent in Conversation, and doing Goodto others. Then as to the Substance of his Doctrine, it consisted in acquainting the

Jews that he himself was the Messias , whose Coming was so long ago, and sooften foretold by the Ancient Prophets. He also acquainted them with the Natureof his Office and Mediatorship, and shew'd them how mightily they were mistakenin 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 hisBusiness was to bring Men out of Darkness to Light, and from the Bondage andSlavery of Sin, to the Liberty of the Sons of God. He taught them to abandon allungodly 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 theirMinistry, should be destitute of necessary Encouragement and Assistance, heassures them, in most endearing Terms, of his Love towards and Care over them,and promises speedily to send them the Comforter, the Spirit of Truth [40] , whichshould not only assure them of his own, and the Father's Love towards them, butalso enable them to work such Miracles as should be sufficient to confirm the

Truth of their Mission. But no where promises the Enjoyment of the Beatifick Vision here; but bid them to expect their Reward hereafter; assuring them, thatwhither he went they could not follow him now, but should follow himafterwards [41] , and that he went to prepare a place for them . Nor did he evenmention his having purchas'd for Mankind such a Privilege, as that they might, bydiligently 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 anyExternal Means, all Things necessary to Salvation, much less the Intuition, orbeholding the Divine Presence whilst in this Life; so neither do we find that theyeither 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 tothe having it communicated by their Ministry to others. And I desire any one thatthinks otherwise, to produce me one single Instance of any Person that came tothe true Knowledge of God, and the necessary means of Salvation, but by thisway. The contrary is evident from the Example of the Eunuch ( Acts viii.) who was adevout Person, and well dispos'd; and we find his Zeal and Sincerity rewarded byGod's sending to him a proper Person to instruct him.

14. Which is still further confirmed by the Example of Cornelius (Acts x.) whobeing a devout Man, and one that fear'd God with all his House, and gave much
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Alms to the People, and pray'd to God always , was so far accepted by God, thathe 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 wayby which he would have us seek for the Knowledge of him, viz . by applying ourselves 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 the Beatifick Vision , nor so far as to have those Truths presentedto him by way of Object, immediately , which were necessary to be believ'd by himin order to his Salvation; neither is he at all encourag'd to look for or depend uponVision 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 evergranted 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; thereis no question, but Persons so extraordinarily well qualified as these two goodMen, Cornelius and the Eunuch , were, would have enjoy'd the Benefit of it; andthen the Event would have been, that by their constant attending upon God, and

unwearied Diligence in meditating and practising good Things, they would haveincreas'd in Spiritual Knowledge, and made nearer Approaches to God, till theyhad attain'd to Perfection. But we find nothing like this, but that on the contrarythey were oblig'd to be instructed by the same means which God had appointedfor other Men.

15. And then as to matter of Vision, the whole Tenor of the Apostle's Doctrineruns counter to it. S. Paul tells us, that all those noble Actions which wereperform'd by the Ancient Worthies ( Heb . xi.) were done thro' Faith ; which ashimself 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 canneither apprehend by our Senses, nor demonstrate by our Reasoning; so that theonly 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 sameApostle 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, whointerpret them after such a manner, as if God had given such a Measure of it to allMankind, that upon a due Improvement of it, they might attain to the Knowledgeof him, and of all Things necessary to Salvation. Whereas it appears, that even inthe 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 tosucceed them in their Office. If therefore in those Times it was not granted, it is aridiculous 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, pardonme 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 shouldbe Prophets during the time of the Mosaical Dispensation, rather than after theGospel had taken Root. For, the Promises made to the Jews having Relation to
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their possessing the Land of Canaan , God was pleas'd to send them Prophets toquicken their Memories, and keep them in mind of their Duty, that thereby his

Judgments might be averted from them; (and especially, because of the prevailingIdolatry of those Times; for after they were well fix'd in the Practice of the TrueReligion, 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 theseTabernacles shall be dissolv'd, we have a Habitation not made with Hands, eternalin the Heavens . That we are to set our Minds on Things above, not on Things onthe 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 , andmany Passages to the same Effect. So that to have Prophets foretelling futureEvents, 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 havelaid 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 beFore-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 afterhe 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 theProphets, [44] had, in these last days, spoken unto us by his Son, whom he hasappointed Heir of all things, &c. who was the Brightness of his Glory, and theexpress 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'dto be believ'd and done by us, whilst in these Mortal Bodies; there was no longerneed of Revelation to those who had received the most perfect one that could bedeliver'd. So that all those Reasons being remov'd, which were to be given for aSuccession 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. WhatMethods God will use, when his time is come, to bring in the Fulness of theGentiles, and to convert the Jews; or what Endowments he will bestow upon thosePersons whom he shall please to make use of as his Instruments to compleat thatgreat Work, will then be best known when it is come to pass. There is no Questionbut that he will use sufficient means. All that I contend for is, that those which hehas already afforded, are abundantly sufficient for those who have the Happinessto be baptized, and brought up in the Profession of the Christian Faith; andconsequently, that it is unreasonable to expect any other Assistances, or to seekany other means of serving God, than what are deliver'd in his Holy Word, andmade 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 hasbeen sufficiently prov'd; it follows, a majori, that those who are depriv'd of thoseAdvantages, which both Jews and Christians enjoy'd cannot have them: Andtherefore in vain do we search for Persons so endow'd amongst Mahometans orHeathens. For without any Breach of Charity, in respect to those Persons, whonever were so happy as to have the Gospel preach'd to them; we may assure ourselves, that they do not enjoy equal Privileges with us, who by our Baptism have afoederal Right to all those Assistances of the Holy Spirit promis'd to the Church in


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the Holy Scriptures. And yet there would not be much difference, if by theirdiligently adhering to any Principle or Light, which God has bestow'd uponMankind in general, they might attain to true saving Knowledge. And for thisReason, our Author, who was himself a Mahometan, seems as little to haveconsulted the Honour of his Prophet Mahomet , and the necessity of believing hisDoctrine, 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'dProphet, as our Enthusiasts do value the Means which God has always us'd toconvey his Will to Mankind [45] . Whilst out of a groundless Charity, they do in amanner put all Men upon the Level, as to the Means of Salvation. Which Opinionof theirs, however plausible at first sight, upon the account of that specious Shewof Universal Charity to Mankind, does most certainly tend to the undervaluing andlessening 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 charitableOpinion of Origen 's who believ'd that after a certain time of Punishment, not onlythe 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 othersin our times, has no manner of Foundation. That it was never promis'd norexpected, either under the Mosaical or Christian Dispensation; from whence Ihave inferr'd, that it cannot be expected any where else, and consequently thatthere is no such thing at all. If I have not spoken all the while particularly to myAuthor, the reason is, because I write to Christians, and chiefly have regard tothose 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, andthen the same way of Arguing proves the Enthusiasm of our Author, who being aprofess'd Mahometan , and they being oblig'd to believe that Mahomet is theCatimo'l anbyi , i.e. The Seal of the Prophets , and that theirs is the lastDispensation, which Mankind shall ever receive from God, has ventured tosuppose 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 outwardInstruction.

20. I need not insist upon this any longer; I shall only remark, that as true Pietyis 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 andConceits of the Arab Enthusiasts (whose numerous Sects equal those Heresiesmention'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 veryself-same Cant, may easily convince any one, that the Instruments of both werestrung and tun'd by the same Hand. Another thing observable is this; Let theEnthusiast have never such great Abilities, there is always something or otherwhich proves his Pretensions to Revelation to be false; and as they tell us, that, letthe Devil change himself into what Shape he will he can never conceal his ClovenFoot; so neither can the Enthusiast make himself pass for Inspired, with anyPerson of tolerable discerning; but there will appear some very considerable Flaw,


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which shall manifestly prove him a Deceiver, or at least a Person deceiv'd. This isthe Fate of them, and our Author could not avoid it. He has indeed carried hisPhilosopher beyond the Orb of Saturn [46] , but he might as well have sav'd himthat Trouble; for he brought nothing down with him, but what he himself was ableto furnish him withal before he went; viz. Mahometan Divinity , and AristotelianPhilosophy . 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 himwhen in that glorious State, he never dream'd in the least of those more certainDiscoveries which should be made afterwards, by the Sagacity of our Astronomersand 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 bywoful Experience, have of late grown more wary, and rarely pretended toInspirations, except in such Matters as they might be well assur'd of by othermeans. The safest way for them,I confess, tho' at the same time extreamly absurdand ridiculous. For if a Man pretends to know a thing by Divine Inspiration, whenthere are other Means of attaining it: I have much more reason to think, eitherthat he is an Impostor and Deceiver,or else, that through warmth of Conceit, orthe Delusion of the Devil, he imagines himself to be divinely inspired when he isnot; rather than to believe that God, who does nothing but for most wise andexcellent 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 hisHoly Spirit, that we may sincerely and heartily apply our selves to the diligent Useof those Means which he has appointed for our Instruction, in his Church. That weseek for the Knowledge of him in his holy Word, and approach to him in hisOrdinances, 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 willwalk in By-Paths, and follow every Ignis fatuus that presents it self; if they be arethe last convinc'd of their fatal Mistake when it is too late, they must blamethemselves. God of his infinite Mercy lead them out of their Errors, and guide boththem and us through this imperfect State, till at last we attain to the perfectVision, and full Enjoyment of himself; through Jesus Christ our Lord. Amen .

NOTES:

[33] See Sect. 84 , 85, &c.

[34] 2 Pet . 1. 21.

[35] Dan . x. 12.[36] Amos vii. 14.

[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.

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

[39] See the letter concerning, the Quietists, printed with the B. of Sarum 'sLetters .
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[40] John Chap. xiv, xv, xvi, xvii.

[41] John xiii, 36. xiv, 2.

[42] John xiv, 7. Rom. x, 17, 18.

[43] Cor. xiii, 12, 9.

[44] Heb . i, 1.

[45] See Sect. 109 .

[46] See Sect. 90 .

FINIS .

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