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 the Eunuch (Acts viii.) 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.

Sec. 14.  Which is still further confirmed by the Example of 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.

Sec. 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].