The light upon the candlestick serving for observation of the principal things in the book called, The mysteries of the kingdom of God, &c., against several professors / treated of, and written by Will. Ames ; printed in Low-Dutch for the author, 1662, and translated into English by B.F. Lucerna super candelabrum. English. 1663 Approx. 22 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A25297 Wing A3007 ESTC R16094 11731345 ocm 11731345 48390 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25297) Transcribed from: (Early English Books Online ; image set 48390) Images scanned from microfilm: (Early English books, 1641-1700 ; 5:12) The light upon the candlestick serving for observation of the principal things in the book called, The mysteries of the kingdom of God, &c., against several professors / treated of, and written by Will. Ames ; printed in Low-Dutch for the author, 1662, and translated into English by B.F. Lucerna super candelabrum. English. Ames, William, d. 1662. B. F. [2], 13 p. Printed for Robert Wilson, London : 1663. Erroneously ascribed to William Ames. Cf. Smith, J. Friends' books. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ames, William, d. 1662. -- Mysteries of the kingdom of God. Society of Friends. Inner Light. 2004-01 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE LIGHT UPON THE Candlestick . SERVING FOR OBSERVATION Of the principal things in the Book called , The Mysteries of the Kingdom of God , &c Against several Professors , Treated of , and written by Will. Ames . 1 John 1.5 . This is the Message which we have heard from him , and we declare unto you , That God is LIGHT , and in him is no darkness at all . Eph. 5.13 . For whatsoever maketh manifest , is LIGHT . Printed in Low-Dutch for the Author , 1662. and translated into English by B.F. LONDON , Printed for Robert Wilson , 1663. The Light upon the Candlestick . THings are not for words , but words for things : if therefore we understand things aright & as they ought , by words , it must be by such as are fit to imprint the things themselves in those to whom they should occur , and then it were enough ( to make known our thoughts to others as we conceive them ) only to make use of such Words . But forasmuch as we find the matter in this case far otherwise , and that two men speaking or writing the same words , may nevertheless have different , yea sometimes contrary thoughts , the disability of performing this fitly by words or discourse , is clearly inferred . Nor may we at all wonder at it , seeing we know to what a perpetual change Languages are subject , even such that the very words may be changed from their pristine signification . And the imperfection is so great , that whosoever should have invented them , such as now they are in use , we should certainly believe that he had little or no knowledge of those things that are thereby intended to be signified . So that if we would better express things unto another by words and speeches , we had need find new words , and consequently a whole new Language : But that would be a toyle and labour indeed . In the mean while we see what a Sea of Confusion flows from hence upon all mankind : For although there should be none who sometimes through ignorance , and sometimes by subtilty or wickedness might rest or pervert words contrary to the mind the Work , upon whom they may cast the whole burthen ? Surely no : for he that sees but a little clearly , sees , that there 's always contention behind , and no end till a man grows weary of it : Nor is the Conquest just his that hath Truth , but that can best handle his Tongue . A miserable thing if it were thus to be sought and found ! But it is not so with the true Religion . Go to then , O man , who ever thou art , we wil not draw thee off from one heap of men , to carry thee over unto another , 't is somewhat else we invite thee too . Lend us but a little audience : Surely thou knowest thus much , That as it is an extremity to receive all things without distinction , that present themselves to us , so 't is no less to reject all things without judgement . We invite thee to something which may be means to attain to thy own salvation and well-being : Be as distrustful , or rather prudent or foresighted as thou wilt , thou canst not in reason refuse us thy ear in this thing : All the damage thou canst possibly have by doing that which we exhort thee to , is only to have taken a little pains in vain , if that which is promised should not ensue : Whereas on the contrary , should it follow , thou mightest come to the enjoyment of a matter of so great a worth , that would not be exchanged for all that 's esteemed great in the earth . Moreover , 't is not far to seek , but at hand , 't is nigh thee , yea and in thy self . And there thou mayest experience the trial of that which we declare , which is the most certain and sure that can be desired . We direct thee then to within thy self , that is , that thou oughtest to turn into , to mind and have regard unto that which is within thee , to wit , The Light of Truth , the true Light which enlighteneth every man that cometh into the world . Here 't is that thou must be , and not without thee . Here thou shalt find a Principle certain and infallible , and whereby encreasing and going on therein , thou mayest at length arrive unto a happy condition : Of this thou mayest highly adventure the tryal . But if thou durst not do so much , 't is hard to help thee . And if thou happenest to be one of the enjoyment can be but single and transient , and the causes incessant . Now where this operateth in us after this manner by education and example in manners and customs which are regulated by Opinion , and not by the true Light , that men live altogether therein , is it any wonder that here ( in these men ) there is so little , or no operation of the Light ? Not at all . We are so involved into the desire of that which is high in the World , so overwhelmed in pleasures , that it s almost impossible for the Light to cause one desire after Good to spring or bubble up . Where then these so contrary operations to the Light are , there it can never break through . According to the nature and kind of every thing , is the operation thereof : Where they are opposite , the one must give way unto the other , and that which is most powerful prevails : from whence also the effects thereof becom most visible . The LIGHT notwithstanding , abides always the same , & therefore although man by sin , through his love and union to corruptible things , comes to perish , be damned , and miss of his everlasting happiness , the Light nevertheless which is in every man that comes into the World , abides for ever unchangeable . The Light is also the first Principle of Religion . For , seeing there can be no true Religion without the knowledge of God , and no knowledge of God without this Light , Religion must necessarily have this Light for its first Principle . God being then known by this Light according to the measure of knowledg which the finite & circumscribed Creature can have of the Infinite and Uncircumscriptible Creator , man hath obtained a firm Foundation , upon which he may build all firm and lasting things : A Principle whereby he may without ever erring , guide the whole course of his life , how he is to carry himself towards God , his Neighbor , and himself , and all things else , whereby he may happily attain unto his chiefest salvation , which consisteth only in Union with God. And thus this Light is therefore the first Principle of Religion . Without this Light there is no power or ability at all in man to do any good . This must first raise him and quicken him out of the death of sin . 'T is folly to expect any thing , where nothing is ; there 's no effect without a cause : There must be something then which must cause a man to act , if he does any thing . And this cause must have in it whatsoever the effect produced hath in it : As for example * , if the effects of Light be produced , Light must do it , and nothing else . And therefore , is it not a silly thing that all men would have people do this or that as good , and leave this or that as evil , because they tell them so , without any more ado , or at best assigning only the accustomary motives wherefore , & think they have reason too , just as if this were enough ? Who can see such effects as are hereby required , included in this Cause ? Not I , for my part . Experience also teacheth us the same ; else how could it all pass away in a train and custom , without any fruit ? These are therefore not the right means : But such we must endeavour to furnish people with , Means from whence Power may issue forth to do that which they are exhorted to . Such is the nature of man , that he is forced to chuse that which he judgeth to be best , before the worst , and is always willing to change for the best . Now if it so happens ( as for the most part it doth ) that a man chuseth the worst before the best , 't is for want of knowledge , and contrary to his aim , and so he erreth , not being led by the true Light. Here then it should be begun , 't is easie leading of a man to that which of himself he is desirous of ▪ If those now who make it their Work to teach others , were but lead themselves by the true Light , knowing better things then those to which the multitude are link't so fast with love , they would be able to hold them forth clearly to others : And so making it their continual work , 't were impossible their labour should be fruitless , for people knowing better , would better do . Who remembers not the play of our youth , how much we were in love therewith , and yet how ridiculous is it new unto us but to think upon it ? And why ? Because we now know that which we judge better : Herehence , not by force , but very lightly , and of it self , they came from time to time to be worn out , and pass away , that there 's now no desire nor motion moving thereunto . How may we think then it would be , if the Spirit came but once to apprehend those things aright which infinitely transcend all bodily things in worth ? which are durable and uncorruptible . So far as these toyes then should come to be esteemed more glorious then all bodily things , so much the more powerful would be the annihilation of those things in which all men , even to old age , yea , death it self , do take so much delight ; and then we might hope and expect that those things which are ( indeed ) alone worthy to be known , would gain entrance , & being brought forth in the Light , would be also owned and received by every one , according to the measure in which they should stand in the same Light. Hence , from within , the amendment and conversion is to be waited for , from within it must begin , if with foundation , the outward then ' wil follow of it self : The weakest must give way to the strongest * , all depends but upon the knowledge of something better , to make a true and lasting change . Therefore to hold this forth to men , is the best thing we can give them . This Light is the inward ear , by which alone , and by no other , the voice of God , that is the Truth , can be heard . By this alone must the sence and mind of him that would signifie any thing by words or any outward sign , be comprehended and understood . So that if the Truth of God be presented to a man who stands not in the Light of Truth , 't is impossible he should understand it , although he hears and comprehends the words after his manner , yet he is still fenced off ftom the true sence and meaning thereof . Hence , therefore , it is , that amongst so many hearers there are so few that have ears to hear . He that hears Truth aright , that is , understands it wel , must not stand out of , but in the Truth it self . Therefore neither is it any wonder that all men do not understand and conceive those things that are brought forth by the Light. Those only that stand in it , are alone ( and no other ) capable thereof . The case being thus , we see of how great concernment it is continually to exhort and excite men to turn in to the Light that is in them , that so they may go on to such a condition and measure therein , as to be fit to understand aright the ●ord , that is , the Truth of God , because out of this there can be nothing understood and concluded from the words and writings given forth from the Light , but meer opinion , & consequently errors . This Light Christ , &c. is the truth & word of God , as hath been already said , and every way appears by what we have hitherto laid down : For this is a living Word , and transmitteth man from death to life , is powerful , and enableth a man to bear witness of it self every where . This is also the true Rule according unto which all our actions are to be squared . This hath the preheminence before any Writing , Scripture , Doctrine , or any thing else that we meet with from without . We are born into the world , and brought up as every body knows . From the very first we hear differences , every one pretends that he knows the matter , and hath truth : One holds sorth this , another that to us : If now the Light which is in every man that comes into the world , shall not be Judge , whither shall we rowle ? To believe all , is impossible ; to reject all , no less : Who shall be Judg here ? Who else can be but the Light within us ? For whatsoever comes from without , is the thing to be judged of : Who then fitter ? seeing this is infallible . Again , Is not this ( the Light ) that by which we must see and know God , and so consequently that by which we must judge all things Divine ? Certainly 't is : then it follows also , That we can judge of no Doctrine , of no Book that is Divine , but by this Light : and judging it thereby to be Divine , it cannot but be truly so . As for example , If we experience that the Book called the BIBLE , in regard of the Divine Doctrine therein comprised , hath such an harmony with that in which God is known , that he must needs have been the Author of it , there cannot rationally any more powerful demonstration be demanded . With them that are thus , the Scripture may become living and powerful , and not a dead letter , as it must needs be to those men who have no feeling of this thing . And from hence then it 's apparent , seeing this Light must stand before all things whatsoever that we meet with from without , that then man must first of all be directed to this ▪ for without it what profit is there ( I pray ) to be reaped any where by any external sign but by it . Lay the Book of the Scripture freely before any man , let him also have all the fitness ( the Universities can give him ) to look into it in its proper Language in which it may have been first written , what will all be without the Light ? Nothing . The letters , the words are not the Scriptures , but the mind alone is the Scripture , and this meaning can never be truly and justly hit , but by those alone that stand in the same Light , out of which the Scriptures proceeded . These are they then to whom the Scripture is a Co-witness , and as a seal of their being Sons of God : while by experience they find themselves , every one according to his measure , in the same condition in which the Saints formerly were , who spake & writ all those things comprehended in the Book of the Scripture ; these then have the true understanding and meaning of the Scriptures , not those that imagine unto themselves a meaning by opinion and guess , thorough a thousand imaginations , without the least assurance of not erring : which becomes the very ground of all jangling and contention . In fine , and lastly , This Light in every man is the means to come to the knowledge of God. And seeing all external signes must needs presuppose this knowledge : therefore its self must needs be immediate , without any external sign : that signs must presuppose such a knowledge , is undeniable , for these signs must either be words or effects , works or miracles . If Words , we see at first an impossibility in in the thing it self : for Words are created and finite , and God who should make known himself by them , uncreated and infinite : and therefore here is so infinite a difference , that there is no manner of agreement , nor any thing in the world by which they might be capable to do it . But again , if you flye to the meaning of the words , as being fit for such a thing , then that which we say will more manifestly appear : As put case for example sake , that GOD about to make known himself by words , should say , I AM GOD , and that this should be the sign by which he would make himself known , we see clearly , that it would be impossible for a man at first to know God by this : For if he should comprehend any thing out of the sence of the words , he must needs formerly have had the signification of the word GOD , and what he is to understand by it : In like manner if God maketh his will known to man , the Knowledge of God ( which hath its original from the true Light ) must precede and convince him , that that ( Manifestation ) can be from none but God alone , whereupon he 's then sufficiently assured . If by Effects , ( or outward miraculous Works ) 't is the same thing ; for these are no less created , no less terminated : And though we might observe somthing in the nature of a thing , which might be too difficult for the power of any creature , which we know , to effect : Yet this at the utmost would be but a demonstration taken from our impotency , and not from the nature and all the operations of it ; and this kind of demonstration cannot be certain and stable , till we were able clearly and distinctly to see that there was not a concurrency of many causes to produce such an effect , but that it must needs have been caused by an infinite and unlimited cause , whom we call God : But who knoweth this ? Or who can declare it ? Add to this , That the knowledge of God in all things must first be , before the knowledge of any creature or particular thing , so no particular thing without this , can be well known ▪ and so consequently altogether uncapable to come to know God by , or certainly to make known himself to man by . Go to then , Without thy self , O man , thou hast no means to look for , by which thou maist know God. Thou must abide within thy sel● , to the Light that 's in thee thou must turn thee , there thou wilt find it , and no where else . GOD is , considered in Himself , nearest unto thee and every man. He that goes forth of himself to any Creature , thereby to know God , departs from God , and so much the further , as he comes more to mistake himself by it . This thou must then shun , and the contrary mind , viz. Mind the Light that 's in thee , by it to work , unmovably and faithfully to persevere . THE END Notes, typically marginal, from the original text Notes for div A25297-e200 If words are too gross to express the refined thoughts of mortal men , how much less then can they be in truth said to be the ineffable Word of the eternal God ? 'T is little worth that is not worth the trial : The loss is little the gain may be unvaluable . 'T is hard helping him that durst not try , No knowledge of God without this Light. The Light being found , and God thereby known , a sure foundation is discovered . Where there is nothing to work , there nothing can be wrought . * Where any see ▪ there must needs be LIGHT . 'T is folly to expect effects from unsuitable Means . No man wittingly chuseth his own harm , but being blinded . Therefore to undeceive the judgement is the first step . The Iudgement being amended , the will and affections must follow . If you know the truth , the truth shall make you free , saith Christ. * No man will part with what he judges best , till be sees something better , and then he need not be forced This the one and first thing necessary . There is but one thing which is uncorruptible ▪ which cannot be corrupted , which must be the Judge of all things that offer themselves to our tryal , which are liable to be corrupted , as are all things without us . Therefore this one Iudg is undeniably within man , No man farther knows the Scriptures , then he is what the Scripture speaks No other sure Foundation can be laid , Where the knowledge of God is not , there all external things are of no value . Therefore this knowledge must needs first be immediate , and altogether independent to all externals . Words too weak to give the knowledge of God. Many things may seem Divine Miracles , which are produced by a hidden concurrence of many natural causes : Therefore without the knowledge of God precedes , no man can d●scern in this case . From whence undeniably is concluded , That these can nei●her be any sure foundation , or certain , nay nor p●ssible means to bring any to the knowledge of God. God considered in himself , is nearest unto every man then himself , because he penetrates the most inward and intimate parts of man , and is the life of the inmost spirits , as the spirit is of the soul , & the soul of the body : Therefore is he worthy to be turned to , minded , sought , waited upon , and feared . Let all blind Leaders that say 't is not God that appeareth in the hearts of the wicked , hear this ; and all fools that say , In their heart there is no God.