10. The supposed internal light examined. But to examine a little soberly this internal light, and this feeling on which they build so much. These men have, they say, clear light, and they see; they have awakened sense, and they feel: this cannot, they are sure, be disputed them. For when a man says he sees or feels, nobody can deny him that he does so. But here let me ask: This seeing, is it the perception of the truth of the proposition, or of this, that it is a revelation from God? This feeling, is it a perception of an inclination or fancy to do something, or of the Spirit of God moving that inclination? These are two very different perceptions, and must be carefully distinguished, if we would not impose upon ourselves. Imay perceive the truth of a proposition, and yet not perceive that it is an immediate revelation from God. I may perceive the truth of a proposition in Euclid, without its being, or my perceiving it to be, a revelation: nay, I may perceive I came not by this knowledge in a natural way, and so may conclude it revealed, without perceiving that it is a revelation of God. Because there be spirits which, without being divinely commissioned, may excite those ideas in me, and lay them in such order before my mind, that I may perceive their connexion. So that the knowledge of any proposition coming into my mind, I know not how, is not a perception that it is from God. Much less is a strong persuasion that it is true, a perception that it is from God, or so much as true. But however it be called light and seeing, I suppose it is at most but belief and assurance: and the proposition taken for a revelation is not such as they know to be true, but take to be true. For where a proposition is known to be true, revelation is needless: and it is hard to conceive how there can be a revelation to any one of what he knows already. If therefore it be a proposition which they are persuaded, but do not know, to be true, whatever they may call it, it is not seeing, but believing.
For these are two ways whereby truth comes into the mind, wholly distinct, so that one is not the other. What I see, I know to be so, by the evidence of the thing itself: what I believe, I take to be so upon the testimony of another. But this testimony I must know to be given, or else what ground have I of believing? I must see that it is God that reveals this to me, or else I see nothing. The question then here is: How do I know that God is the revealer of this to me;that this impression is made upon my mind by his Holy Spirit; and that therefore I ought to obey it? If I know not this, how great soever the assurance is that I am possessed with, it is groundless; whatever light I pretend to, it is but enthusiasm. For, whether the proposition supposed to be revealed be in itself evidently true, or visibly probable, or, by the natural ways of knowledge, uncertain, the proposition that must be well grounded and manifested to be true, is this, That God is the revealer of it, and that what I take to be a revelation is certainly put into my mind by Him, and is not an illusion dropped in by some other spirit, or raised by my own fancy.
For, if I mistake not, these men receive it for true, because they presume God revealed it. Does it not, then, stand them upon to examine upon what grounds they presume it to be a revelation from God? or else all their confidence is mere presumption: and this light they are so dazzled with is nothing but an ignis fatuus, that leads them constantly round in this circle; It is a revelation, because they firmly believe it; and they believe it, because it is a revelation.
