work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3953,"",Ad Fontes: Digital Library of Classic Protestant Texts,2003-08-25 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",2006-09-11,10277,•I lose all the italics when I cut and paste!
•REVISIT. Read the William Penn.,"""Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong.""","",2009-09-14 19:34:51 UTC,"Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260) "
3953,"",Ad Fontes: Digital Library of Classic Protestant Texts,2006-09-11 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",,10329,•I lose all the italics when I cut and paste!
•REVISIT. Read the William Penn.,"""God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it.""","",2009-09-14 19:34:53 UTC,"Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260) "
3953,"",Ad Fontes: Digital Library of Classic Protestant Texts,2006-09-11 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",,10330,"•I lose all the italics when I cut and paste!
•REVISIT. Read the William Penn. Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260) ","""Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts.""","",2009-09-14 19:34:54 UTC,""
3953,"",Ad Fontes: Digital Library of Classic Protestant Texts,2006-09-11 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",,10331,"•REVISIT. Read the William Penn. Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260)
•I've included twice: Light and Eye","""For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding.""","",2009-09-14 19:34:54 UTC,""
3953,"",Ad Fontes: Digital Library of Classic Protestant Texts,2006-09-11 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",,10333,"•REVISIT. Read the William Penn.Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260)
","""He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding.""","",2009-09-14 19:34:54 UTC,""
3953,Mind's Eye,Ad Fontes: Digital Library of Classic Protestant Texts,2006-09-11 00:00:00 UTC,"But how then does he Answer the Objection, which he puts against himself, of the many False Religions in the world? It was not the True Light which guided men into them. And if they have no other Light, how came they by them? He says, it was because they did not follow the True Light. But why did they not follow it? How could they help following of it, if they had nothing else to follow? What was it that Resisted It? Or, what could Resist It, if we have no Natural Light or Understanding to Refuse its Dictates? But suppose our No Light or Understanding could shut its eyes, and not follow this light; then it might lose the True Religion: But could no understanding invent another Religion? For that is something Positive; and something must Guide and Direct Men to it. The Absence of Light is Darkness, not a False-light. But an Ignis Fatuus, or Will i'th Wisp, is a Light that leads Men wrong. Men that are in Error follow a Light, but it is Falselight, and they think themselves to be in the Right. Our Understandings have a Natural, which is a Fallible-light; and therefore often leads us wrong. What else is the meaning of Prov. 3. 5. Trust in the Lord with all thine heart, and lean not unto thine own Understanding. It is true, that Understanding and the Natural light of it, was given us by God: And he made it Right and True; but Fallible, else it could never be mistaken. God has placed a Natural light, as a Candle in our Hearts; and His Supernatural light does Influence and Direct it, [Page 262 (135)] when we seek to Him for it, and serve Him according as He has commanded: Solomon says, Prov. xx. 27. The Spirit of man is the Candle of the Lord, searching all the Inward Parts. You will not call the Spirit of Man the Eternal Light, which is GOD. This was the Mistake which drove George Fox to make our Soul aPart of God. without Beginning, and Infinite in it self, &c. as shewn in The Snake, Sect. ii. and to make us even Equal with God, as shewn, Sect. iii. And Mr. Penn, p. 15. of this Book, ( Primit. Christian. ) allows no Natural light to the Understanding, For (says he) Man can no more be a Light to his Mind than he is to his Body: And thence infers, that as the Eye has no Light in it self, so neither the Understanding: He makes our Nature and Minds wholly Dark of themselves, only succeptible of Super-natural light, when sent into our Understanding: And that all the Light we have is thus Supernatural; and only called Natural, because, as he says, It is natural to Man to have a Supernatural-light. I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self Thus he expresses it, p. 50. All men have Reason, (says he) but all Men are not Reasonable; which must be taken with the same grains of Allowance. For every Man is a Reasonable Creature, that is, the Definition of a Man. But according to His Hypothesis, tho' all men have Reason, yet not Natural. but supernaturally put into their Understanding: And so, tho they have Reason, yet are they not Reasonable, because that Reason is none of their own, only as Gifted, that is, Accidental, but not Natural to them; and so they can no more be called Rational, than a Bag can be called Rich, that has Money in it. For he says, p. 15. That God, is the Light of our Nature, of our minds, and understandings. If it were meant as an Assistant, Guide or Director, to the Light of our Understanding, there were no differance betwixt us: But quite to put out the Natural light of our understandings, and make it but only Passive, that is, succeptible of another light, that is the point on which I would Reason now with Mr. Penn. It is said 1 Cor. 1. 21. That the world by Wisdom knew not God. What Wisdom was this? it could not be a Divine light; and if Man have no Natural light; it must be the Quaker third sort of light, that is, No light at all. But if by Wisdom here, you mean Mens Natural light or Reason, the Text is Plain and Easy.
It is Written, 1 John. 3. 20. If our Heart Condemn us, God is greater than our heart, and knoweth all things. Now, by Heart, here must be meant the Natural light; because, if it means the Light which is God, God is not Greater than Himself. And it is supposed here that the Heart does not Know all Things: Therefore this must be meant of our Natural Conscience, and not of God. And now here is a Natural light, which does Reprove of Evil, which Mr. Penn supposes cannot be shewn, p. 30. Our Saviour says, Luk. xii. 57. Yea, and why even of your selves judge not what is Right? But why of your selves, if we have no Light at all of our selves whereby to Judge?
(p.261-4)
",,10334,"•REVISIT. Read the William Penn. Anglican Leslie desires ""to Expostulate a little"" with William Penn ""upon one Part of his Exposition of The Light within, [...] where [...] he will not grant that we have any Natural Light at all, or any other than that Divine Light of the Word, which is God; which he says, some, mistakenly, call Natural Light"" (p. 260)
•I've included twice: Light and Eye",""" I will not take advantage of the Philosophy of this; for, I suppose his meaning to be, that it is Natural to the Understanding to Receive a Light that is infused into it, as for the Eye to see by an Extraneous light; that is, it is an Organ fitted to Receive Light, tho' it has none in it self; as the Understanding to Apprehend, tho' it has no Reason or Light in it self.""","",2009-09-14 19:34:54 UTC,""
3986,Interiority; Augustine,"Searching ""interiority"" in OED and ECCO.",2006-05-31 00:00:00 UTC,"15. We may the conclude, that whatever we clearly and distinctly perceive is true, and that as long as we have Light before us, and assent to nothing but what we have a clear view and perception of, 'tis impossible we should err, or judge amiss. And consequently that we may then judge securely, and safely acquiesce and repose our selves in such Judgments, as true and certain, and as it were the undeceiving answers of Truth it self, even that interior Truth, whose School and Oracle is within our Breast, whose Instructions are faithful and unerring, and who seldom fails to answer us by them if we consult her aright. And indeed after all, we have no other reason to think any Proposition true in any of the Sciences, but only becuase we clearly perceive that it is so, and it shines out upon our Minds with and unquestionable and irresistable Light, and if that Reason be not a good one, then we are not sure of our knowing any Thing, but must quit all pretences to Science, and after the [End Page 170] Efforts of Contemplation sink down into a sceptical uncertainty. But if this Supposition be too absurd to be granted (as all Philosophy and Religion too is concern'd to maintain) then we must say, that whatever we clearly percieve is undoubtedly so as we perceive it. Evidence then is the Mark and distinguishing Character of Truth, she dwells in Light, and we may know her Divinity among a thousand probable Appearances, by the Glory that surrounds her.",,10352,"","""We may the conclude, that whatever we clearly and distinctly perceive is true, and that as long as we have Light before us, and assent to nothing but what we have a clear view and perception of, 'tis impossible we should err, or judge amiss""","",2009-09-14 19:34:55 UTC,Vol 2 of 2. Part II. ... Section VI
3986,Interiority; Augustine,"Searching ""interiority"" in OED and ECCO.",2006-05-31 00:00:00 UTC,"15. We may the conclude, that whatever we clearly and distinctly perceive is true, and that as long as we have Light before us, and assent to nothing but what we have a clear view and perception of, 'tis impossible we should err, or judge amiss. And consequently that we may then judge securely, and safely acquiesce and repose our selves in such Judgments, as true and certain, and as it were the undeceiving answers of Truth it self, even that interior Truth, whose School and Oracle is within our Breast, whose Instructions are faithful and unerring, and who seldom fails to answer us by them if we consult her aright. And indeed after all, we have no other reason to think any Proposition true in any of the Sciences, but only because we clearly perceive that it is so, and it shines out upon our Minds with and unquestionable and irresistable Light, and if that Reason be not a good one, then we are not sure of our knowing any Thing, but must quit all pretences to Science, and after the [End Page 170] Efforts of Contemplation sink down into a sceptical uncertainty. But if this Supposition be too absurd to be granted (as all Philosophy and Religion too is concern'd to maintain) then we must say, that whatever we clearly perceive is undoubtedly so as we perceive it. Evidence then is the Mark and distinguishing Character of Truth, she dwells in Light, and we may know her Divinity among a thousand probable Appearances, by the Glory that surrounds her.",,10355,"","""And indeed after all, we have no other reason to think any Proposition true in any of the Sciences, but only because we clearly perceive that it is so, and it shines out upon our Minds with and unquestionable and irresistable Light.""","",2009-09-14 19:34:55 UTC,Vol 2 of 2. Part II. ... Section VI
6957,"",Reading,2011-06-21 21:44:47 UTC,"But yet it was a great liberty which the Gospel offer'd to them, had they been sensible of it. For how easie is the mind of man, when it finds it self freed from those errors and prejudices which it sees others labour under? And how does it rejoice in this liberty? Certainly one of the greatest pleasures of human nature is the discovery of truth, yea even in curious speculations, which are of no great concernment to us. How was Archimedes transported upon a mathematical discovery, so that he thought no sacrifice too great to offer to the Gods by way of acknowledgment? But surely the pleasure is justly greater in matters of so great moment and consequence to our happiness. The light of the Sun is not more grateful to our outward sense, than the light of truth is to the soul. By ignorance, and error, and prejudice, the mind of man is fetter'd and entangled, so that it hath not the free use of it self: but when we are rightly informed, especially in those things which are useful and necessary for us to know, we recover our liberty, and feel our selves enlarged from the restraints we were in before. And this effect the saving truths of the Gospel have upon the minds of men, above any discoveries that ever were made to the world. Christianity hath set the world free from those chains of darkness and ignorance it was bound withal, and from the most dangerous and pernicious errors, and that in matters of greatest consequence and importance. This is the first kind of freedom, which we have by the Doctrine of the Gospel, freedom from the bondage of ignorance, error and prejudice, in matters of greatest moment and importance to our happiness. And tho' this liberty be highly to be valued; yet the other, which I am going to speak to, is more considerable, and that is,
(p. 617)",,18756,"","""The light of the Sun is not more grateful to our outward sense, than the light of truth is to the soul.""","",2011-06-21 21:44:47 UTC,""
3986,"",Reading in Google Books,2014-07-30 14:58:56 UTC,"5. Another Reason may be the exceeding great Difficulty of the Argument, there being not any one Subject perhaps of a more refined and elevated Nature, or that will carry a Writer through a larger Sea of matter of the most Abstract, Sublime and Metaphysical Considederation. The application of our Thoughts to other Subjects is like looking upon the Rays of the Sun as it shines to us from a Wall, or upon the Image of it as it returns from a Watry Mirrour, but this is looking up directly against the Fons veri lucidus, the bright Source of Intellectual Light and Truth, and staring, with a full-levell'd Eye, the great Luminary of Spirits in the very Face. And tho' Truth be the Food of the Soul, and the relish of it be very Delicious and Savoury to its Tast, and tho' even in this Sense also Light be sweet,and a pleasant thing it is to the Eye to behold the Sun, yet it is painful and troublesom to behold it So, and Men Love Shade and Darkness, rather than so strong and so high a Tide of Light.
(I, pp. 5-6)",,24371,"","""The application of our Thoughts to other Subjects is like looking upon the Rays of the Sun as it shines to us from a Wall, or upon the Image of it as it returns from a Watry Mirrour, but this is looking up directly against the Fons veri lucidus, the bright Source of Intellectual Light and Truth, and staring, with a full-levell'd Eye, the great Luminary of Spirits in the very Face.""",Mirror,2014-07-30 14:58:56 UTC,""