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. IX.

Another Objection, that though the Jews had it, it will not follow that the Gentiles were so Illuminated. It is Answerd by several Scriptures. In this Chapter quoted to prove, that they were not exempted; But had a measure of Light, some Divine Seed sown in their Hearts, some Talent given, and that it was Sufficient. T. Hicks's Challenge to give an Instance of one that by the Light within was Reproved for not believing that Jesus was the Christ, is Answer'd. Such as believed in the Light, and walkt up to it, did receive Christ when he came. The high Pretenders were they who to Scriptures Opposed, and Crucified him. The Light from Scripture concluded Universal and Saving.

Obj.BUt here I expect this Objection, having run our Adversaries unavoidably to it: Very well, Taking it for granted that what you

have said in reference to a Saving Light or Spirit, universally bestow'd upon the Jews, THAT WERE A DISTINCT PEOPLE from the rest of the World, under very many peculiar Rights; yet cannot we think it good Arguing, to infer the Gifts of God's Light and Spirit to the Gentiles, that make far the greatest part thereof; from these Scriptures, that only seem to prove it the Priviledg of the Jews.

To which I Answer, That I conceive I have urg'd those Scriptures already, that afford a plain Conviction, and E∣vincement of the Truth of that general Inference; but because I am desirous from my very Soul, in perfect Love to theirs, that shall read this Discourse, of removing what Objection I am able to fore-see it may meet with, after it shall have past my hand, I will endeavour to make appear, first from SCRIPTURE, and next from the Best Account we have of the DOCTRINES and LIVES of HEA∣THENS, and lastly from REASON; That God's Love in the Illumination of his Spirit or Gift of a Measure of his Divine and Saving Light was Universal; or that Mankind was (and con∣sequently is) antecedently to Christ's Coming in the Flesh, en∣lightned with such a Measure of Light, as was Saving in it self: And to all such, as received the Light, and obeyed it, in the Love of it. In order to this, I shall briefly insist on a few Scriptures, some of which have been already quoted, though not so directly to this Matter.

I. My Spirit shall not alwayes strive with Man. Here ob∣serve, That no one Nation was interested more then ano∣ther, but Man stands for the whole Adam, or Mankind; from whence I do very truly Conclude, that Mankind was not desti∣tute of the Spirit, or Light of the Almighty, though it might be known in no higher Degree, then that of a Convincer and Reprover of Sin: yet it follows not, But if man had yielded to the Striving of it, doubtless he had been thereby redeemed from that Spirit of Iniquity, that was the ground of his grievous Resist∣ance, which I call Salvation from sin.

II. They are of those that Rebel against the Light, they know not the Wayes thereof, nor abide in the Path thereof. Here is no mention made of the Jews, in this Chapter, nor in many

foregoing or following it, if at all in the whole Book. For Job is here giving the Character of wicked Men in general, that is, not with respect to any. particular Nation; so that we may well infer, neither did he understand, the Light whereof he spoke, should be limited (as to its Illumi∣nation) or any particular People. In short, I argue thus; If such as pluck the Fatherless from the Breast, and take a Pledge of the Poor, as (the Context relates) are those that Rebel against the Light, and walk not in its Way; then because that Vice was never limited to the Jews, but other Nati∣ons work'd that Wicked∣ness as well as they, it will plainly follow, that the Light, against which such Offenders Rebell'd, also was not limited to the Jews, but extended to the Gentiles also; unless it should be said, That what was Rebellion and Wick∣edness in the Jews, was not so in the Gentiles. But be∣cause, Sin was, and is Sin, all the World over; Light was, and is Light, all the World over, whether Men bring their Deeds to it or not.

III. But again let us hear the same Book speak, Is there any Number of his Armies? and upon whom doth not his Light Arise?

This Question carries in it a strong Affirmative of the Universality of God's

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Light, as much as to say, Who is there among all the Sons and Daughters of Men, that can say, I am not Enlightned by Him? If then none can, it must needs follow, That all are Enlightned, as well Gentiles as Jews.

IV. Thus much these two Notable Parables teach us of the Sower, and the Lord that gave his Servants Talents. They who believe Scripture, must acknowledge them to repre∣sent God's Dealings with Mankind, in reference to Gift, Duty and Reward. Observe the first Parable.

The same Day went Jesus out of the House, and sate by the Sea side; And great Multitudes were gathered together unto him, so that he went into a Ship, and sate, and the whole Multitude stood on the Shore. And he spoke many things unto them in Parables, saying, Behold, A SOWER WENT FORTH TO SOW, and when he sowed, some Seeds fell by the Way side, and the Fowls came, and devour'd them up; Some fell upon Stony places, where they had not much Earth, and forthwith they sprung up, because they had no Deepness on Earth, and when the Sun was up, they were scorched, and because they had not Root, they wither'd away; and some fell among Thorns, and the Thorns sprung up and choack'd them; But other fell in Good Ground, and brought forth Fruit; some an Hundred-fold, some Sixty-fold, some Thirty-fold. Who has Ears to hear, let him hear.

It is granted by all that I know of, that the Seeds-Man is God; the Scripture saith, the Seed is the Word of the Kingdom, which must needs be the Spiritual Word nigh in the Heart, suitable to the Heavenly Kingdom Christ said, was within, other-wise call'd Light, that is said to be sown for the Righteous; or the Grace, that appeares unto all-Men, and brings Salvation to them that are taught by it: And lastly, common Sense tells us, that the several Grounds comprehend Mankind; for they must either include the Bad with the Good, or the Good only must be benefited: But the very Scripture expresly distinguisheth betwixt the Good and Bad Ground, yet affirms the one to have been sown with the Seed as well as the other; Therefore Gods Gift is Universal, however Men by Wicked Works may have render'd their Hearts Stony, Thorny, or otherwise de∣fective and uncapable of bringing forth Fruit.

The other Parable is also very weighty, and much to our purpose: For the Kingdom of Heaven is as a Man travelling into a far Country, who called his own Servants, and delivered unto them his Goods; and unto one he gave Five Talents, to ano∣ther

Two, and to another One, to every Man according to his several ability, and straight-way took his Journey. Then he that had received Five Talents, went and traded with the same, and made them other Five Talents; and likewise he, that had received Two, he also gained other Two; But he that had re∣ceived One, went and digged in the Earth, and hid his Lord's Money. After a long time, the Lord of those Servants cometh and Reckoneth with them: And so he that had received Five Talents came and brought other Five Talents, saying, Lord, Thou deliveredst unto me Five Talents, Behold, I have gained besides them Five Talents more. His Lord said unto him; Well done thou Good and Faithful Servant, thou hast been faith∣ful over a few things, I will make thee Ruler over many things, Enter thou into the Joy of thy Lord. He also that received Two Talents, came and said, Lord, Thou deliveredst unto me Two Talents, Behold, I have gain'd Two other Talents besides them, His Lord said unto him; Well done Good and Faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, Enter thou into the Joy of thy Lord. Then he which had received One Talent, came and said, Lord, I knew thee, that thou art an hard Man, Reaping where thou hast not sown, and Gathering where thou hast not strawed; and I was afraid, and went and hid thy Talent in the Earth: Lo, there thou hast that which is thine. His Lord answer'd, and said unto him, Thou Wicked and Slothful Servant, thou knewest that I Reap where I sowed not, and Gather where I have not strawed, Thou oughtest therefore to have put my Money to the Exchangers, and then at my Coming I should have received mine Own with Usury: Take therefore the Talent from him, and give it unto him which has Ten Talents; For unto every one that hath shall be given, and he shall have Abundance, but from him that has not shall be taken away even that which he hath: And cast ye the Unprofitable Servant into utter Darkness, there shall be Weeping, and Gna∣shing of Teeth, when the Son of Man shall come in his Glory, and all the Holy Angels with Him, then shall He sit upon the Throne of his Glory, and before Him shall be gather'd all Nations, and He shall separate them one from another, as a Shepherd divideth his Sheep from the Goats, and He shall set the Sheep on his Right Hand, but the Goats on the Left.

Serious Reader, I have the rather repeated the Scripture at large, because of that great Strength it carries, me∣thinks, to the Conviction, at least Confusion of that Nar∣row

Spirit, which confines the infinite Goodness of God, and renders him, whilst he is an Universal Creator, but a particular Benefactor, shutting up his Gifts within the straight com∣pass of a FEW; representing him thereby, as partial, as some Parents, who they know not for what, beside their own unequal Wills, do frequently bestow their Favour (indeed the whole of their Affection) upon an Elected Dareling, to the manifest, though cause∣less Neglect of the rest. But to speak the Truth of the matter, the Over-fondness some bear to their own Opinions, joyn'd with the Envy raised towards those who conform not to them, has so emptied them of all natural Affection, that looking up∣on God in that condition they dare to think him as unnatural as them∣selves; For my part, I have not a great while believ'd, but that it rather rise from an Unwillingness in some, that Dissenters from them should be saved (thereby endeavouring a Compliance upon Necessity) then that God had not been pro∣pitious unto all his Creatures. For who sees not, who can or will see, that God is this Soveraign Lord, that he made Mankind to be his Servants, that these Three are representative of the whole, and to the End they might not be Unprofitable Ones, that he gave them Talents to improve against his Return, that is, against the Day of Recompence; for which they are accountable, that who improve their Talents may be rewarded, and they who make no improvement of their Talents, may be punisht with Eternal Separation from the Presence of God, and all his Holy Angels.

I will conclude with these Five Observations:

• 1. That God (though it be his Soveraign Prerogative, what he will give) has given a Talent out of his Celestial Treasury unto every Man and Woman.
• 2. That this Talent is in it self Sufficient; but as the best Corn, so this Talent, put up into a Napkin, must needs be Unpro∣fitable; yet, that the Fault is in the Party Neglecting or Hiding of it, not in it self.
• 3. That those who improve not their Talent, are most apt to charge God with Reaping where he Sows not, as do those Profes∣sors we have to do with; who make God to require an Account of all, and yet deny, in order to rendring up this Account with Joy, that he has given all a Talent Sufficient thereunto.
• 4. That the Eternal Estate of Men and Women, as Sheep and Goats, purely depends upon their Improving, or not Improving of that Heavenly Talent wherewith God has indu'd them.

Lastly, Neither is there any Shelter for these Parsimonious Men, or their Hide-bound Faith, under the Inequality of the

Number of the Talents; for it is not, how many Talents are given, but what Improvement is made of what is given: Wherefore greater is his Reward, who makes one Talent Three, then his who of Ten, advances but to Fifteen; since the one makes but Half, whilst the other makes Treble Im∣provement. Blessed therefore are you all, and will you assuredly be in the Day of the Lord's Recompence, who disregarding the Va∣nities, Pleasures, Cares and Fleshly Religions of the World, dili∣gently mind your own Talent, and are in the Pure Wisdom and Holy Counsel of the Lord, making your daily Improvement of the same, laying up Treasure in the High and Heavenly Place, that is Durable and Everlasting.

V. This reasonable Truth is yet further manifest, from the weighty Words of our Lord Jesus Christ; For every one that doth Evil hateth the Light, neither comes to the Light, lest his Deeds should be reproved: To which I would add that of the Apostle, Whatsoever is reproved is made manifest by the Light. Certainly then, unless Men will be so Unjust to God, as to think (con∣trary to Scripture and Reason) He should let Millions of Men, and Scores of Generations live in Sin, without a Light to shew it them, or a Law to limit them; it must be yielded, that they had Light and Law in their Hearts and Consciences, by which they were Convicted of Sin; and such, as obey'd it, led to work Righteousness, since their Refusing to bring their Deeds to the Light, was not an Act of Ignorance, but Design; because they knew their Deeds would be Condemn'd, and they for them; which loudly asserts, that they both had a Light, and knew they had it, though they Rebell'd against it. And if I should grant, that whatever was reproveable, was not made ma∣nifest unto them; yet this will no wayes hinder the Capacity of the Light to do it. 'Tis evident, That some things which the Gen∣tiles did, were reprov'd, therefore they had the Light: And if they had it not in all the Extent of its Revelation, the Light was no more to be blamed, then that Guide, whose Passengers therefore could not arrive at their Journey's End, because they never would begin, at least proceed. Had the Hea∣thens been Faithful to what they had of God in themselves, and not been blinded by the Vain Idolatries and Superstitious Tra∣ditions of their Fathers, they had more fully known and learn'd the Mind and Will of their Creator; which some of those Gen∣tiles notwithstanding did, as will yet further appear.

VI. Thus the Apostle Paul teaches us to believe, in that remarkable Passage of his in the first Chapter to the Ro∣mans: For I am not Asham'd of the Gospel of Christ: For it is the, Power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek. For therein is the Righteous∣ness of God reveal'd from Heaven against all Ungodliness and Un∣righteousness of Men, who hold the Truth in Unrighteousness. Be∣cause that which may be known of God is manifest in them, for God hath shewed it unto them. For the Invisible Things of Him from the Creation of the World are clearly seen, being un∣derstood by the Things that are made, even his Eternal Power and God-head, so that they are without Excuse; because that when they knew God, they Glorified him not as God, neither were Thank∣ful; but became Vain in their Imaginations, and their Foolish Hearts were Darken'd. And even as they did not like to Retain God in their Knowledge, God gave them over to a Reprobate Mind, to do those things which are not Convenient.

These Notable Lines of that Great Apostle, give an apparent Overthrow to all Objections against, either the Universality or Sufficiency of the Light within; which will be further manifest, if the Reader be but pleas'd to observe these few Particulars. (1.) That in the Gospel of Christ is the Righteousness of God revealed, and that from Faith to Faith. (2.) That this Faith the Just have ever lived by, for he quotes a Time past, as it is written, which Writing was about 700. Years before he wrot that Epistle. (3.) That many had de∣generated from the Righteousness of God, to wit, the Gentiles, into Ungodliness, against which the Wrath of God was re∣vealed from Heaven. (4.) That they however, once knew the Truth. (5.) That they came to the Knowledge of this Truth from the Manifestation of God (who is Light) within; since what might be known of God was manifested in them, because God had shewed it unto them. (6.) That the Cause of their after Darkness, was their Rebelling against that Manifestation or Light, not Glorifying the God that shewed it to them, when they both saw it, and knew him so to do. Consequently, that God had given them Light Sufficient, both to know and obey him. And since they liked not to retain God in their Knowledge, the Deficiency was theirs, and not the Light's. (7.) If therefore their foolish Hearts were darkned, that is, by Disobedi∣ence, it follows, that therefore that Darkness came by Sin into their Hearts, they had Light in their Hearts, or a Light

within. 8) Lastly, If the Wrath was therefore revealed, because the hold the Truth in Unrighteousness, and when they knew God by that Manifestation of Light within, they glo∣rified him not as God, but became vain in their Imaginations, and their foolish Hearts darkned; Then certainly, had they kept to that Principle, call'd the Truth, and the Manifesta∣tion of God within, and preserv'd their Faith in God, as he had reveal'd himself to them; So glorifying him as God, and de∣lighting to retain him in their knowledge; Not Wrath, but Mercy •…•…nd Peace had been revealed from Heaven, as saith the same Apostle in his following Chapter, to them, who by pa∣tient continuance in well doing, seek for Glory and Honour and Im∣mortality, ETERNAL LIFE.

In short; This we may safely conclude, that the Righ∣teousness 〈◊〉〈◊〉 (in the Gospel of Christ, of which Paul was not ashamed) from Faith to Faith, by which Faith, he 〈◊〉〈◊〉 the Just Ancients lived, or were accepted, is One in N•…•…ture, though not in Degree with that TRUTH the Gentiles Apstatized from, and therefore lived without Faith, Righteous∣ness or God in the World; for which the Wrath was re∣veal•…•…d; which had they lived up unto, glorifying God, as God, •…•…ccording to the Manifestation of himself in their Hearts and Consciences, they would have had, not the Revelation of Wrath, but of the Righteousness of Faith, by which the Just in all Ages have liv'd •…•…cceptably with God: For without Faith can no Man please God, in any Age; as without Holiness (that flows from true Faith) to Man shall ever see the Lord.

VII. And Lastly, I do earnestly intreat the Unpreju∣dic'd Reader, to observe these two notable Passages, which with my Consideration of them, shall conclude the Scrip∣ture-Proofs I have urg'd for the Universality of the Light, and Spirit of God, antecedent to Christ's Appearance in the Flesh.

Then Peter opened his Mouth, and said, Of a Truth, I perceive that God is no Respecter of Persons, but in every Nation, He that feareth him, and worketh Righteousness is accepted with him. For not the Hearers of the Law are Just before God, but the Doers of the Law shall be justified: For when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shew the Works of the Law written in their Hearts, their Consciences also bearing Witness, and their Thoughts the mean while Accusing or Excusing one another, in the Day

when God shall judge the Secrets of Men by Jesus Ch•…•…ist, ac∣cording to my Gospel.

These Scriptures are a severe Check to our Adversaries undervaluing Apprehension of the blessed Light of God, and that will appear in several particulars.

1. God is no Respecter of Persons in any Nation; from whence I honestly conclude, that all Persons and Nations were inlightned, as well Gentiles as Jews.

2. That here are Men (not of the Circumcision made with hands) who fear God, work Righteousness, and are Doers of the Law, not from any outward Obligation (•…•…or they had none) but the inward Work of the Law writ upon 〈◊〉〈◊〉 Hearts; which is a Demonstration, that they had not only 〈◊〉〈◊〉 Light as a Reprover, but as a Teacher and Leader, whereby th•…•…y came to fear God, and work Righteousness, which is else-where said to be the Sum of the Matter, and whole Duty of Man: 〈◊〉〈◊〉 then no 〈◊〉〈◊〉 that fears God, works Righteousness, and keeps the 〈◊〉〈◊〉 Law of God, as the Scriptures testifie some Gentiles to h•…•…ve done, can be said to do so, and yet worship false Gods, or not ri•…•…ht∣ly Worship the true one, be void of the true Light, the most part of T. Hicks his 9th page, where he objects the 〈◊〉〈◊〉 Ignorance of the true God, against the Sufficiency of the Light with∣in, and a Challenge to us to produce one Instance amon•…•… the ma∣ny Thousands of Mankind that from the Light within, hath been reproved for not believing Jesus to be Christ, 〈◊〉〈◊〉 as the smoak; For though perhaps he thinks, he may have done a great deal, in making that bold Demand of 〈◊〉〈◊〉, yet I shall briefly tell him, that such as lived up most sincerely to the Light in their own Consciences, acknowledged most rea∣dily, that glorious Appearance of Light in •…•…hat Body then in the World. They were the great Pretenders to Scriptures, that would not come to Christ, the Traditional, Literal and Ordi∣nance-Men that Rejected and Crucified him; and that had not both, Cornelius and the Centurion, with many others, been up∣right Livers to the Light within, neither 〈◊〉〈◊〉 Peter been so received by the one, nor Christ so follow'd by the other. But that measure of the Divine Light, which they had thitherto obey'd, as the more sure Word of Prophecy, lead them naturally, unto the Rising of the Day-Star, which, though a more glorious mani∣festation, yet not of another Light, Life, or Spirit, then had ever been; for there are not two Lights, Lifes, Natures or Spirits in God, he is ONE for ever in himself, and his Light one in kind, how ever variously he may have declar'd himself

or manifested it at sundry times of the World; His Truth is one, his Way is one, and his Rest one forever. But last of all, that which greatly joyes, is this, that the Narrowness of some Mens Spirits in this World, will not be found able to exclude vertuous Gentiles from their Reward in the other: But maugre all the Heat, Petulancy, Conceitedness, and Fleshly Boasting of Carnal Christians; such as fear God, and Work Righteousness, and are Doers of the Law, we are assured, shall be accepted with, and justified of God, in the Day that he will judge the Secrets of all men by Jesus Christ, according to Paul's Gospel; and if any man bring another, let It be accurst; Amen.

I have here on purpose overlookt many very pregnant Instances both in the Old and New Testament (so call'd) for Brevities sake, in which the Righteousness of the Gentiles hath in several Cases more evidently appeared, then that of some of the Jews, and which undeniably testifies to the Suffi∣ciency of that Light, they had, both to manifest that which was Good, from that which was Evil, and give an Ability to such as truly minded its Illumination, whereby they were enabled to do the one, and to reject the other. Such were Abimelech, Cyrus, Darius, the Ruler that came to Christ, and many others, which I shall omit to mention more particularly; the chief Bent of my Mind being, to demonstrate the Truth of my Assertion, from their own Writings.

Notes

• Genes. 6. 3.
• Job 24. 9. 13.
• Neither is it our Construction only, but the Judgment of Men fam'd in the World, for their Ex∣actness in the Original Text, or Letter of the Scripture. They interpret it, to be the Light of the Divine Wisdom, the Fountain of Light, yea, God himself: That Rebelling against the Light, is against God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Light of Israel; alluding to the Psalmist, The Lord is my Light and my Salvation. Nay, to the Light mentioned by the Apostle Paul, Ye, who were sometimes Dark∣ness, are now Light in the Lo•…•…d. And that very Light, which is said to have sprung up to them that sate in Darkness, which is the Light of Truth (and by our Adversaries, allow'd to be the Evangelical; and spoke of Christ's Manifestation) Also, that the Wayes of Light, are Light, leading to the Light it self, which Wicked Men turn from, and spurn at. That this is the Light, which there is none, but it rises upon, whereby to give them true sight of themselves. See Munsterus, Vatablus, Clarius, Ca∣stellio on the 17th Verse, but espe∣cially Drusius and Codurcus, who say, All Men partake of that Light, and that it is sufficient to Manifest and Drive away the Darkness of Er∣ror; and that it is the Light of Life; Nay, Codurcus calls it, an Evange∣lical Principle, & seems to explain his Mind by a Quotation of the Evangelist's words, John 19. That was the True Light, that inlightneth all Mankind coming into the World. Munster. Vatabl. Clar. Castel. Drus. & Codurc. Crit. in 24, 25. Chap. Ver. 13, & 3. 〈◊〉〈◊〉, P. 3283. to 3308.
• Chap. 25. 3.
• Mat. 13. 1, to 10.
• Vers. 19.
• Mat. 25. 14; to 34.
• John 3. 20.
• Ephes. 5. 13.
• Rom. 1. 16, 17, 18, 19, 20, 21, 28.
• Chap. 2. 8.
• Rom. 2. 13, 14, 15, 16.
• Eccles. 12, 13, 14.
• Gen. 20. 4. & 21. 22.
• 2 Chron 36. 23. Ezra 1. 2, 3, 4, 5, 13. & 6. 3, 12.
• Dan. 6. 26, 27.