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. It is folly to expect any thing, where nothing is; there is 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 to 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 thereto, and 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 moved 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, it 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; it is easy leading a man to that which of himself he is desirous of: if these now who make it their work to teach others, were but led 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, it were impossible their labour should be fruitless; for people knowing better, would do better. Who remembers not the play of our youth, how much we were in love therewith, and yet how ridiculous is it now unto us but to think upon it? And why? Because we now know that, which we judge better: hence, not by force, but very easily and of itself, it comes in time to be worn out and pass away, that there is now no desire nor motion moving thereunto. How may we think then it would be, if the soul came but once to apprehend those things aright which are durable and incorruptible, and which infinitely transcend all bodily toys in worth? So far as those things then 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, 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, and 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 a foundation; the outward then will follow of itself: 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, viz. the truth, can be heard.
By this alone must the sense and mind of him that would signify any thing by words, or any outwards 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, it is impossible he should understand it, although he hears and comprehends the words after a manner, yet he is still fenced off from the true sense and meaning thereof.
Hence therefore it is, that, among so many hearers, there are so few that have ears to hear.