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, 
If words are too gross to express the refined thoughts of mortal men, how much less than can they be in truth said to be the ineffable Word of the eternal God?  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 toil 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 subtlety or wickedness might rest or pervert words contrary to the mind the Work, upon whom they may cast the whole burden? 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 will not draw thee off from one heap of men, to carry thee over unto another, 'tis 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 'tis 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: 
'Tis little worth that is not worth the trial: The loss is little the gain may be unvaluable.  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, 'tis not far to seek, but at hand, 'tis nigh thee, yea and in thyself. 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 thyself, 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 'tis that thou must be, and not without thee. Here thou shalt find a Principle certain and infallible, and whereby increasing and going on therein, thou mayest at length arrive unto a happy condition: 
'Tis hard helping him that durst not try,  Of this thou mayest highly adventure the trial. But if thou durst not do so much, 'tis 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 become 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. 
No knowledge of God without this Light.  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 knowledge which the finite & circumscribed Creature can have of the Infinite and Uncircumscriptible Creator, 
The Light being found, and God thereby known, a sure foundation is discovered.  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 Neighbour, 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. 
Where there is nothing to work, there nothing can be wrought.  'Tis folly to expect any thing, where nothing is; there's no effect without a cause: There must be something than 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 
* Where any see▪ there must needs be LIGHT. , 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? 
'Tis folly to expect effects from unsuitable Means.  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 choose 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 chooseth the worst before the best, 
No man wittingly chooseth his own harm, but being blinded.  'tis for want of knowledge, and contrary to his aim, and so he erreth, not being led by the true Light.  
Here than it should be begun, 'tis easy leading of a man to that which of himself he is desirous of▪ 
Therefore to undeceive the judgement is the first step.  If those now who make it their Work to teach others, were but lead themselves by the true Light, knowing better things than those to which the multitude are linked so fast with love, they would be able to hold them forth clearly to others: And so making it their continual work, 'twere 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 itself, 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 than it would be, if the Spirit came but once to apprehend those things aright which infinitely transcend all bodily things in worth? 
The judgement being amended, the will and affections must follow.  which are durable and uncorruptible. So far as these toys than should come to be esteemed more glorious than all bodily things, so much the more powerful would be the annihilation of those things in which all men, 
If you know the truth, the truth shall make you free, saith Christ.  even to old age, yea, death itself, 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 than ' will follow of itself: The weakest must give way to the strongest 
* No man will part with what he judges best, till be sees something better, and then he need not be forced , 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 sense and mind of him that would signify 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, 'tis impossible he should understand it, although he hears and comprehends the words after his manner, yet he is still fenced off ftom the true sense 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 well, must not stand out of, but in the Truth itself.  
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, 
This the one and first thing necessary.  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 mere opinion, & consequently errors. This Light Christ, etc. 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 itself every where.  
This is also the true Rule according unto which all our actions are to be squared.  
This hath the pre-eminence 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 forth this, another that to us: If now the Light which is in every man that comes into the world, 

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 trial, which are liable to be corrupted, as are all things without us.  
Therefore this one judge is undeniably within man,   shall not be Judge, whither shall we roll? To believe all, is impossible; to reject all, no less: Who shall be Judge here? Who else can be but the Light within us? For whatsoever comes from without, is the thing to be judged of: Who than 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 'tis: than 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. 
No man farther knows the Scriptures, than he is what the Scripture speaks  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▪ 
No other sure Foundation can be laid,  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 spoke & writ all those things comprehended in the Book of the Scripture; these than have the true understanding and meaning of the Scriptures, not those that imagine unto themselves a meaning by opinion and guess, through 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 signs must needs presuppose this knowledge: 
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.  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 itself: 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, 
Words too weak to give the knowledge of God.  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 fly 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 sense 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) 'tis the same thing; for these are no less created, no less terminated: And though we might observe something 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, 
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.  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 thyself, O man, thou hast no means to look for, by which thou mayst 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, 
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 'tis not God that appeareth in the hearts of the wicked, hear this; and all fools that say, In their heart there is no 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