William Penn
A Key
"Opening the way to every capacity; How to distinguish
the religion of the people called Quakers, from the
perversions and misrepresentations of their adversaries;
with a brief exhortation to all sorts of people to
examine their ways, and their hearts, and turn speedily
to the Lord."
FOREWORD
Readers in the Seventeenth Century, used to the leisurely and verbose style of
the time, probably found William Penn's writings terse and unadorned, although,
like the writers of the New Testament who were his models in terseness also, he
had moments of poetic expression. In this day of condensation and "capsule
culture" he seems long. But he was a writer of definite ability, well able to
arrange his ideas logically and to present them clearly, and it is no small task
to shorter his works without some loss of his full meaning and without affecting
the natural style which was characteristic of him.
The "Key" was first published in 1692 and over the centuries has appeared in at
least twenty editions. It has been translated into French, Norwegian, Danish,
Welsh and German, and along with William Penn's "Rise and Progress of the People
Called Quakers" has been one of the most widely-known introductions to the
Society of Friends. In preparing it for this publication, the editors have
endeavored to preserve the author's style, while somewhat modernizing spelling
and language, and reducing length without impairing content. This was
accomplished mainly by omission of the polemical exhortations -- for the early
Friends were earnest to evangelize even those most strongly opposed to them.
Written in the first place for those who misunderstood the Society of Friends in
its beginning, the "Key," which still seems clear and meaningful, may, we feel,
have a message for Friends also, reminding all of what we properly are and are
not. In a complex period of rapid changes, in which new patterns of religious
thought and practice are appearing, and when the emphasis is on the practical
side of putting historic principles into action, rather than on the deeper
inward or contemplative aspect of Christian belief, it may be strengthening to
review these fundamental concepts. It may help to give a fresh perspective on
the past and on the present, and on the prospect for the future and bring a
renewed and renewing awareness of the eternal immediacy of that Fountain of
Light which alone nourishes and sustains our outward endeavors and gives true
life and significance to them.
James Deane
Edmund Goerke
Editors
INTRODUCTION
Observing the prevailing power of prejudice, and the easiness of mankind to be
imposed upon, especially on the side of uncharitableness, we have the less
wondered at the treatment which we, as a people, have suffered. The credulous
have been excited to look upon us as heretics,while, blessed be God, our aim and
bent have been the very power and work of religion upon our souls, that we might
be God's workmanship, through Jesus Christ, His blessed Son; taking this to be
the very life and soul of true religion, the effect and fruit of the Divine
nature, which makes us Christians indeed here and fits us for glory hereafter.
And because we have chosen retirement, moderation, self denial -- the spirit and
substance of religion -- and therefore sequestered ourselves from more outward
communions, we have been disingenuously represented to the world; on which
account I have published this little treatise, for the sake of others as well as
in our own vindication, but theirs especially that are under prejudice.
It will be the business of this little KEY to explain the obscurity, and thereby
open a way into so clean and plan an understanding of our true principles that
we hope, with God's blessing, all impartial inquirers will be satisfied of our
holy and Christian profession. And this we also earnestly desire for their good,
that as we have been called of God to be a people of His praise, through His
Grace, none may be offended at the truth we testify of, but, seeing the
excellency of it, walk in it, and obtain the true end of religion, the salvation
of the soul.
SECTION I: OF THE LIGHT WITHIN, WHAT IT IS, AND THE VIRTUE AND
BENEFIT OF IT TO MAN.
PERVERSION: The Quakers hold that the natural light in
the conscience of every man is sufficient to save all
that follow it, and so they overthrow salvation by Christ
...A mighty error indeed, if it were true.
PRINCIPLE: But it is at best a great mistake: for their belief and assertion is
that Christ, Who is the Word that was with God, and was God, and is so forever,
has enlightened every man with His own Light, as He is that True Light. And that
such as follow the leadings of that Light, with which He enlightens the
understandings and consciences of men, shall not walk in darkness, that is in
evil and ignorance of God, but shall have the Light of Life, that is, be in a
holy and living state or condition toward God -- a state of acceptance and
salvation, which is from sin here as well as from wrath hereafter, for which
Christ was given of God. So that they assert the Light of Christ to be
sufficient to save, that is, to convince of sin, lead out of it, and quicken the
soul in the ways of holiness, and not a natural light. The Light is something
else than the bare understanding man has as a rational creature, since as such,
man cannot be a light to himself, but has only the capacity of seeing by means
of the Light which Christ the Word enlightens him. As the sun in the firmament
is the light of our bodies, so the Light of the Divine Word is the sun of our
souls, and they that walk in it will by it be led to blessedness.
PERVERSION 2: The Quakers hold, that the Light within
them is God, Christ, and the Holy Spirit; so that every
Quaker has the whole God, Christ and Holy Spirit in him,
which is gross blasphemy.
PRINCIPLE: This is also a mistaking of their belief. They never said that every
Divine illumination, or manifestation of Christ in the hearts of men, was whole
God, Christ, or the Spirit, which might render them guilty of that gross and
blasphemous absurdity some would fasten upon them. But that God, Who is Light,
styled the second Adam, the Lord from heaven and the quickening Spirit, Who is
God over all, blessed forever,has enlightened mankind with a measure of saving
Light; Who said, "I am the Light of the world; and they that follow me shall not
abide in darkness, but have the Light of Life." So that the illumination is from
God, or Christ the Divine Word; but not , therefore, that whole God or Christ is
in every man, anymore that the whole sun or air is in every house or chamber.
Yet in a sense the Scriptures say it, and that is their sense, in which only the
say the same thing. "I will walk in them and dwell in them...He that dwelleth
with you shall be in you...I will not leave you comfortless, I will come to
you...I in them and they in me...Christ in us the hope of glory...Unless Christ
be in you, ye are reprobates.
PERVERSION 3: By the Quaker's doctrine every man must
be saved, for every man, they say, is savingly
enlightened.
PRINCIPLE: Not so. For thought the Light or grace of God has and does more or
less appear to all men, and brings salvation to as many as are taught buy it to
deny ungodliness and world lusts, and to live soberly and righteously and godly
in this present world, yet it no way follows that men must obey. God tenders
saving light and grace to all, and by it calls all, and strives and pleads with
all, according to the measure and manifestation of it; but if they will not
hearken, He is clear of their blood. His Light is saving that lights them, but
it cannot be said to save them, while they rebel against it. In short, though
men are lightened or visited with a saving Light or grace, yet the Quakers never
concluded, nor can it be rightly concluded from their testimony, that such men
must necessarily be saved, whether the obey or rebel.
PERVERSION 4: By the Quaker's Light or Spirit, they
may be moved to any wickedness, because they say such
are so led have the Light within them.
PRINCIPLE: This never was their doctrine, nor is it consequent of it. For though
they hold that all have Light, they never said that all obeyed it or that evil
men, as such, and in such things, were led by it, much less could the Light be
chargeable ...
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