This, as in many things, so it hath chiefly taken place in that which is commonly esteemed for religion; in which it is so with most men, that they will scarce give audience to, much less take into consideration, any thing held forth unto them, by any whom they judge not to be of their own opinion; to avoid as they imagine, being thereby deluded.
Yet if they were to act thus towards their own party, we might think it was an act of prudence, and that they would see with their own eyes; but no, in nowise, this is too hard a task; whatsoever cometh on that side is received with such partiality for good and current coin, as if there were no danger nor possibility of erring: whereas nevertheless, it is all alike with the one as with the other opinion. It all depends but upon a possibility of being nearest to the truth; and for the upholding every one his own opinion, and defending it against others, there is so much ado, so much pains taken, so much scholastic learning, study, and disputing, that one would rather believe that there were no true religion at all, than that this should needs be it.
Seeing then it is thus at present, can we much blame the common people, that they despair of ever being able to solve this difficulty, and are glad when they can but find any that are greedy of the work, upon whom they may cast the whole burden? surely no: for he that sees but a little clearly, sees that there is always contention behind, and no end till a man grows weary of it: nor is the conquest his that hath truth, but his 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, whoever thou art, we will not draw thee off from one society of men, to carry thee over to another; it is somewhat else we invite thee to. Lend us but a little audience; surely thou knowest thus much, that as it is an absurdity to receive all things without distinction that present themselves to us, so it is no less so to reject all things without judgment. We invite thee to something which may be a means whereby 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 succeed; whereas, on the contrary, if it should succeed, thou mayest come to the enjoyment of a matter of so great worth, that should not be exchanged for all that is esteemed great in the earth. Moreover it is not far to seek, but at hand; it is 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 look within thyself; that is, that thou oughtest to turn into, to mind, and have a regard unto, that which is within thee, viz. the light of truth, the true light, which enlighteneth every man that cometh into the world. Here it is 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: of this thou mayest safely adventure the trial. But if thou darest not do so much, it is hard to help thee. And if thou happenest to be one of those that would know all things, before thou dost begin, yea, even those things which are experienced in a condition to which thou art so much a stranger, that there is nothing in thee hath so much agreement therewith, as to comprehend it according to truth; know this, thou dost therein, just as those that would learn to read, without knowing the letters.
To desire to know all things that we are capable of, is good and laudable: but to go further is folly. There will be always something else to ask, and our knowledge will ever be too short. He that will not adventure till he be fully satisfied, will never begin, much less finish to his own salvation.
But we judge it needful, as much as in us lies, to open unto you that unto which we do exhort you, that people may understand what it properly is.
We say then, that we exhort every one to turn unto the light that is in him. We give it rather the appellation of light, than any thing else, otherwise it is all one to us whether ye call it, Christ, the Spirit, the Word, &c. seeing these all denote but one and the same thing: yet the word Light being in its natural signification somewhat else than that which we intend thereby, we shall therefore in brief endeavour clearly to express what we intend under this denomination.
The Light, then we say, is a clear and distinct knowledge of truth in the understanding of every man, by which he is so convinced of the being and quality of things, that he cannot possibly doubt thereof.
From this definition which is here given of the light, it is clear, that it must needs comprehend in it the principal effect of showing us, and giving us the knowledge of what is truth and falsehood, what is good and evil: which verily is a matter of so great concernment, that without it men must needs wander up and down in continual darkness, uncertainty of opinion, and in sin, neither knowing truth at all, nor doing any good, but, as it were, by hap-hazard, and without certainty.