The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

CHAP. XII.

That this was not only the Doctrine and Faith of the Gentiles, but the very Primitive Doctors or Fathers, both so held and so exprest them∣selves. Eight Testimonies produced for Proof thereof.

BUt as I have hitherto made evidently appear, both that the Gentiles Believed in One God, and had a very clear Apprehension of the Light, or Divine Principle placed in Man, from whom all Heavenly Knowledge was to be de∣rived; and that this Divine Light, or Spirit, or Principle was by them asserted to be the most certain Guide, and infallible Rule of Faith and Practice: And further, that the Scriptures pro∣duced abundantly verifie their Doctrines, as that due Comparison of them will evidence; so to the End these angry Men I have to do with, should not count it a Prophaning of holy Writ; or think that I am the only Man, that ever had that favourable Apprehension of these Gentile-Doctrines; I am willing to instance some of the most Primitive and Approved Fathers of the Christian-Church. And by a short view of what they believed in reference to the present Sub∣ject, with their way of phraising such Belief, we may the more clearly perceive, how far those Gentiles are by them

Reprehensible, either with respect to their Soundness in Judgement, or Expression; that if it be possible, we may remove all Pretence for Objection against the Universality and Sufficiency of this Blessed Light.

I. JUSTINUS MARTYR, whom* 1.1* 1.2 I therefore chuse to begin with, because from a Learned Philosopher, becoming an Honest Christian, and Constant Martyr (from whence he was sirnamed, Martyr) he could the better tell us the Diffe∣rence of the Change: But so far was he from reputing the Principle of God with∣in Men Hetrodox, or Inconsistent with the Purity of the Christian Religion, that with no small Earnestness, he therefore pleads against all Coercive Power upon Conscience, and the Pompous Worship of the Heathens, in their Temples (as his Apologies will inform us) because saith he,

GOD HATH BUILT TO* 1.3 HIMSELF A NATURAL TEM∣PLE IN THE CONSCIENCES OF MEN, as the Place wherein he would be Worshipped; and that there Men ought to look for his Appearance, and Reverence and Worship him

; or to that purpose.

II. To this doth CLEMENS ALEXANDRINUS,* 1.4 that Earnest Contender against the Apostate Gentiles, plain∣ly assent, who often, but more particularly in these few Places following, recommends to us the Light, or Word Within.

It is the Voice of Truth (saith he) that Light will shine out of Darkness. Therefore doth it shine in the hid∣den* 1.5 Part of Mankind, that is, in the Heart; and the Rayes of Knowledge break forth, making manifest, and shining upon the inward Man, which is hidden. — Christ's Intimates and Coheirs, are the Disciples of the Light,

He further expresseth himself in another Place;

Man cannot be void of Divine Knowledge, who Naturally, or as* 1.6 he comes into the World, partaketh of Divine Inspiration; as

being of a more Pure Essence, or Nature, then any o∣ther Animals.

And as assenting to the Doctrine of some Ancient Phi∣losophers and other Heathen Authors (for against the Gentiles of his time, I suppose, he may make use of no less then about Two Hundred and Fifty) he doth very frequently attest, the Truth of the Doctrine of the Divine Light in Man, as Man's Concomitant, to all good Works; as one Passage eminently proves.

I earnestly exhort thee, because I would have thee saved, and that would Christ also, who* 1.7 offers thee Life in one Word: But thou mayst say, What is it? IT IS THE WORD OF TRUTH, THE INCOR∣RUPTIBLE WORD, WHICH REGENERATES MANKIND, AND LEADS HIM AGAIN TO TRUTH; the Spur that pricketh on to Salvation, who expel∣leth the Destruction, chaseth away Death, and hath BUILT A TEMPLE IN MANKIND, THAT IT MAY PLACE GOD IN MAN.

I know not any of the Ancients more profoundly read in the Doctrines of the Gentiles, then this Clemens Alexan∣drinus; and who to prove the Verity of the Christian-Reli∣gion against them, doth numerously cite, and insert the Writings of the more Venerable Heathens, and with the ve∣ry Books of their Admired Ancestors, doth he accutely ar∣gue the Unreasonableness of their Opposition to Christiani∣ty, the very top of Vertue, and Perfection of Goodness; as did Christ, to prove himself the True Messiah, urge the Scrip∣tures to those (pretended) great Believers in them, as an Aggravation of their Incredulity.

III. TERTULLIAN, then whom there was not any I ever read more sharp against the Dissolute Gentiles of his* 1.8 time (as his most quaint Apology for the Christians, and in it his severe Charge against their Enemies doth particu∣larly assure us) thinks it to be neither Heresie nor Heathenism, as it is commonly understood, to believe and assert,

That a Life, subject to the Holy Guidings of the Universal Light in the Conscience, is a kind of Natural Christianity, or, to be Naturally a Christian.

And though in his Apology he stabs, with the sharpest Points of Wit, Reason and Truth, the Cause of Degenerated Philosophy, or rather those that were unmeritedly called Phi∣losophers;

yet he lays it still on the side of their great Aposta∣cy from that Noble Principle, which worthily Renowned their Predecessors; the Being of whose Stock, and Assuming whose Titles alone, they Vainly esteem'd Warrant enough, for their so great Pretensions to Real Science; not unlike the Pharisees of the Jews, as hath already been observed.

IV. ORIGEN, who I may say was twice a Christian;* 1.9 first, by Education, and next, by Choyce; a strong Defen∣der of Christianity, as his notable Books against Celsus and others, do abundantly witness; treating of that Divine Light, with which God has illuminated Mankind, as his Universal Endowment, calls it,

AN IMMUTABLE LAW, WHICH WITH THE KNOWLEDGE OF GOOD AND EVIL, IS ENGRAVEN UP∣ON THE HEART, AND GRAFTED INTO THE SOUL OF MAN.

V. LACTANTIUS, Scholar to Arnobius, who writ* 1.10 smartly against the Apostate Gentiles, esteemed a good and acute Man, thus delivers himself about the Matter in hand:* 1.11

THE LAW OF GOD (saith he) is made known un∣to us, WHOSE LIGHT, like the STARS TO THE MARINER in the Night Season, clearly discovers to us THE PATH OF WISDOM: That Law is Pure and Unspotted Reason (not inconsonant with, nor unintel∣ligible by Nature) DEFUSED THROUGH ALL THE WORLD; in it self UNCHANGEABLE and ETERNAL; which, that it may deter Man from Vice, doth faithfully by its INJUNCTIONS and PROHIBITIONS, DECLARE UNTO MAN HIS* 1.12 DUTY. — Again, The Way to ascend up to the House of Truth, IS TO BEHOLD WITHIN US, THAT THERE IS ONE MOST HIGH GOD, who made, and governs all things; that Christ is God's Ambassadour and Builder, sent unto Men, and as they re∣ceive him INTO THEIR HEARTS, HE BUILD∣ETH A DIVINE AND IMMORTAL TEM∣PLE IN THEM.

VI. But let us deliberately read, what the so much* 1.13 admired ATHANASIUS says to the Gentiles, who did fre∣quently

cast out that (Vulgar) Objection to the Christians; How know you that yours is the Right Way?

The Way, whereby to attain to the Knowledge of God, IS WITHIN US, which is proved from Moses;* 1.14 who saith, THE WORD OF GOD IS WITHIN THY HEART; and from this Saying of Christ, THE FAITH AND KINGDOM OF GOD IS WITHIN YOU. If then, says Athanasius, the KINGDGM OF GOD BE WITHIN US, likewise are we able to under∣stand the WORD or VOICE OF THE FATHER.

Which Solid, Ancient and Great Truth, could not but highly aggravate the Blame of such, as were Infidel to it; because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest; as it doth abundant∣ly testifie to us, upon which Ground it was, the Primitive Christians believed, and practised their Religion. Not Tra∣dition, however Holy; but Sound Internal Conviction and Re∣velation; from no Words Without, BUT THE ETER∣NAL WORD OF GOD IN THE HEART; the great Discoverer of the Will and Way of God to Men: He that knows this Word or Divine Principle to raign in his Heart, knoweth the Kingdom of God come there, and his Will done, even the Sanctification of the Soul.

VII. CHRYSOSTOME also, is not wanting to a∣scribe* 1.15 some Honour to this Holy Light, we contend for; who not only confesseth the Light mention'd in the first of John, to be Christ, the Word-God, who inlightneth all Man∣kind coming into the World, but also avers it to be of a Sa∣ving Nature unto all who believe in it, and follow it; where∣fore, saith he,

Let none blame the Light they are not Saved, but their own Rebellion, who refuse to be saved by it.

This he very solemnly calls,

A TEACHER OR INSTRUC∣TOR, DWELLING IN MAN's NATURE, or that no Man is without a Teacher, to Instruct, Inspire, Help and As∣sist him in what leads to Eternal Life

I will conclude these Christian Testimonies with a Passage out of AUGUSTINE, not unsuitable to the Business in hand.

VIII. AUGUSTINE, in his Discourse on John, has* 1.16 this very notable Passage, viz.

THAT GOD IS PROPERLY KING OF MINDS OR SOULS, be∣cause

when he is receiv'd in, he governeth by his Divine Power and Spirit in the Heart; therefore is not his King∣dom after the Manner of this, World, BUT WITHIN; and much to this purpose.

Again he Distinguisheth upon the Word REASON;

There is a Superior and Inferior Reason, saith he, the Infe∣rior is a meer Rational Creature, or that Understanding which distinguisheth a Man from a Beast; but the Supe∣rior Reason is a LIGHT, or, as it were, a POWER in Mankind, DICTATING, REVEALING and IN∣JOYNING DIVINE, ETERNAL and INTIRE∣LY GOOD THINGS, as for Example, when it shall say, This is Sin, thou oughtest no to commit, but AVOID it; Why? Because it offends God.

Thus far of Primitive Christian-Divinity, from about 132. years after Christ, to about 400. years after Christ; by way of Confirmation, of that Part of the Gentile-Di∣vinity, which might with least Credit be imbraced; for to cite never so many Primitive Christian Authors, to prove a God, Holy Life, and the Immortality of the Soul, the other Points of Gentile-Divinity would look like Labour in vain, since none that believes them to have been Christians, ought to doubt of their holding these very things, which in a great mea∣sure character'd them such; but that which is (though it should not be) the Wonder, is, to quote them in the Language of the so much, yet so undeservedly decri'd and abu∣sed Quakers, viz. That not only the best Gentiles, but most approved Christians of the Primitive Times, Confess to a Di∣vine Light, Principle, Word or Spirit in Man, whose Inspiration gives infallible Understanding, and as Man is guided by it, he shall be Recovered out of that Mire, Sin has stuck him in, and it will Free him from the Snares of Pleasures, Inlighten his Eyes, In∣spire his Soul, and Lead him gently by the hand in the Way of E∣ternal Righteousness; whose Reward from God will be Immor∣tality and Eternal Life.

Notes

• * 1.1

  * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian, he will find the Light Within acknow∣ledged to be the Efficient Cause thereof; for it was the Principle of God in his Conscience that continually plea∣ded the Christians Cause within him, and who at last overcoming. Ju∣stin Believes in Christ, and Dyes for him too. Now what Disgrace is this to the Light Within?
• * 1.2

  Liv'd after Christ Ann. 123. 1543. years since.
• * 1.3

  Apolog.
• * 1.4

  Liv'd after Christ 190.
• * 1.5

  Admon. ad Gent.
• * 1.6

  Strom. L. 5.
• * 1.7

  Clem. Alex. in Admon. ad Gent.
• * 1.8

  Liv'd Ann. 195.
• * 1.9

  Liv'd about Ann. 203.
• * 1.10

  Liv'd about Ann. 315.
• * 1.11

  De Cult. Ver.
• * 1.12

  Lib. de Ira cap. 2.
• * 1.13

  Liv'd about Ann. 325.
• * 1.14

  Athanas. cont. Gent.
• * 1.15

  Liv'd about Ann. 3 80.
• * 1.16

  Liv'd about Ann. 393.