THE CHRISTIAN A QUAKER THE QUAKER A CHRISTIAN DEMONSTRATED In a Letter to a most Worthy Person in this City, giving Answer to the little Book lately Published, and now Re-printed, entitled, A Dialogue between a Christia● and a Quaker.  
Whereunto is added a Post-script t● the Reader.  Vir bonus Cajus Sejus malus tantum quia Christianus. Tertul. 
London, Printed. 1674.   

THE CHRISTIAN A QUAKER, THE QUAKER A CHRISTIAN.  
SIR,  
AS I have at sundry times upon divers and distink Occasions, visited you, and finding Favour and Acceptance with you, I have thought meet at this time, to present you with some brief, and general Animadversions on the little Book, lately Published, called, A Dialogue between a Christian and a Quaker, which at first I marveled at, especially at this time and season.  
Indeed I heard some few Weeks before, by a very good and sober Person, That there was such an one, as the Author of this Book seems to be, ●as then writing to this purpose: but he spake it thus; That it was to prove the Quakers to be no Christians. He  told me the name of the Man, which I remember I had some knowledge of. He olso  told me, who encouraged and countenanced him in it. Some of great Name in this City, who also have heretofore appeared in like manner, against the forenamed People: but his Name I will not mention.  
There was one remarkable Passage I was informed of, touching the Author of the Book, viz. What befell him in the Writing of it, which he related thus. as from his own mouth.  
As I was( said he) Wtiting, and making it ready, That Scripture, 1 John 2.27. came in my way, and so stumbled me, that I was ready to lay the business quiter aside. The words are these; But the Anointing, which ye have received of him, abideth in you. And ye need not, that any man teach you, but as the same Anointing teacheth you of all things, and is Truth, and is no lie.  
But here he at length( as he said) taking Counsel of his Pillow, got over this Scripture, or laid it quiter by; for I do not remember I find it in his Book.  
SIR, Let this serve but for a Preface.   

TOuching the Book itself, I shall chiefly take notice of the Title, and shall make but this Observation of it; That if it be but transposed, and the order of the the words inverted( and so make the Author, who intends himself by the Christian, to be the Quaker, and the Quaker indeed to be the true Christian, and so invert or transpose the whole Dialogue throughout) the Book may pass for a Book of some good Information.  
This matter indeed to me is plain, and evident: that the Christian throughout this book, is the Quaker, and the Quaker the Christian.  
For evidence and demonstration of the first, why I say, the Christian( so called) is more truly to be termed a Quaker, is, because in my eye, and belief, he bears the similitude and likeness, throughout the Book, of a Jew, not he( I mean) who is one inwardly, whose praise is not of Men, but of God; but he that is a Jew in the other sense of the Scripture a Jew( that is) a Professor of the Letter only, such a one, as was even Paul himself, whiles Saul, a well meaning Zealot( as the Language now is) here, the Body of the Jews stuck, and here they abide, even to this very hour: for they stumbled at the very same stumbling-stone. The Jews are the Professors of Christ( that is of the messiah) as well as those called by the common name of Christians; and the ground, upon the matter, of this their Profession, is much of the same kind.  
The Jews have of a long time been expecting their Messiah without them, but however, he is not( as they confess) as yet come unto them, so that they rather expect to be Christians, but are not such as yet.  
The Christians, that commonly bear that name, say, the messiah was in times past among his Disciples, and Followers, but he is since that, ascended, and gone out of their sight; but though he be not for the present with them, or among them, they yet expect his return: so they are in expectation of him, as well as the Jews. The name Christian, I would only be called by, as preferring it, above all other names, provided there be cause, and ground, why I should be so called. Th●re are three sorts of them, that are so called.  
1. Such as have the true reason, and ground of that name, that same {αβγδ}, that anointing, which is truth, and no lie, in themselves. To these Christ is come, and in them lives; but such for the most part, that are indeed so, are rarely called so; but by some other names of reproach, among which, perhaps, nay without doubt this name of Quaker is one.  
2. The second sort of People, called Christians, are such Christians, as this Author seems to be, even zealous, well-meaning Zealots( as they writ and talk now adays) zealous after, and according to the Letter only: as zealous for outward things, relating to the Christians; as the Jews were of old, and even at this day. The outward Sabbath, the outward Sermon, the outward Word and Meetings, the outward Forms of Baptism, and the Supper: Christ without them, long ago, not yet come to them. Upon these outwardnesses, they stand, build, hope and trust: as the Jews of old did, upon their outward forms, of Persons, and Services: as Moses, the Sabbath, Circumcision, the Temple, &c. And because of their Zeal to these things: They Crucified Christ, Stoned Stephen, and did as great mischief to the followers of them, as was possible: yea they thought, they did God good service, to kill them.  
But who have been the imitators of them in our days, to speak nothing now of the times before?  
1. In O. E. Was there not a way found out by devout men, in their Ignorance and Zeal, after the Letter, not only to imprison, but to Stigmatise some, for Blasphemers, which were indeed found to be true Christians; and you may remember, what was done to these people, in the days of O. P. Who  told the great Assembly then, there were a certain despicable People, who like the Serpent, nibled at the Heel of the Government, of whom yet, there was no great cause of fear, meaning this very People, against whom, Laws obliquely were made, cruel, and bad, and accordingly put in execution; but these People proved indeed( as was suggested) Jacob's( i.e.) Supplanters of that Generation of Men, that were only right and pure in their own eyes.  
Let me also remember you a little of the sufferings of J. N. often mentioned in this Book, a matter, will never be forgotten. The whole power then of E. yea, of S. and J. which did then consist of Persons chosen, as was supposed of the most wise, and able, out of the three Nations, all, or most of them of the highest note, of this sort of Professors: they sate on his trial and Examination, no less than thirteen days, without any intermission: making an Order, that nothing else should intervene, till the business of J. N. should be ended; and then at last, having upon the matter, found little or nothing against him, 
Although it's true that the greatest part of his Friends, called Quakers, were dissatisfied, and troubled, concernin him; as looking on him then clouded, and to have given advantage to the persecuting Spirit, by his being too Passi●e, in not rejecting, or testifying against a few shatter-brain'd silly Women, who foolishly too mmch admired him; how-be-it he afterward coming to some sense thereof cond●mn'd it, But this did not spring from the Barbarous actions of his Persecutors( who unjustly designed to bring an Odium upon the Quakers) but from a secret Conviction of truth in himself.  did yet sentence him to be whipped at the Carts-t il, from Westminster, to the Old Exchange in Cornhill; and there on a Scaffold, raised to that purpose, in the presence of many thousands, was Stigmatised with an hot Iron, and his Tongue bored through with the same: yea after that, to Ride with his Face towards the Horse-tail, into Bristol; and after all, kept a close Prisoner in Bridewell, in London for a long time; yet there were not a few, wise, and good men, Witnesses and asserters of his Innocency. These, and such like, were the Acts of devout men in O. E.  
2. But in N. E. They did much after the same sort, or worse, as did appear in their Severities, and Cruelties against Samuel Gort●n, and those with him, Roger Williams, and those with him; the Woman Hutchinson, and divers like minded with her; and at length, to some of the People called Quakers, of whom some were put to death, which yet was never in these last days done in O. E.  
Thus, SIR, you see the Reason, why these sort of Christians, may well be termed Jews: i. e. Professors, zealous of the Letter only, and the things without. Of these evils of theirs, I have not yet heard that they have repented, but go on wiping their mouths, and talking as if all knowledge of Heavenly things were only found with them.  
Sad was that word of the Psalmist, spoken to those Jews of old, Bow down their backs always. Let their Table become a snare, &c. fulfilled upon them in all ages: whom to debase is Gods design, for they are in that mutable st●te, that is changeable, and must pass away, as it is said of the first Heaven and first Earth.  
And this is the second Reason, why I say, that this Author, who calls himself a Christian, is more meet to be called a Jew; and therefore a Quaker; because he, and those of like mind with him, stand yet upon that Mount, to which it doth appertain to Quake, Shake, and be Removed. At the sight of this Moses himself, and all the outward Carnal Israel trembled exceedingly: insomuch, that the people prayed, that Moses, and not God might speak unto them.  
Hence, SIR, I do not deny, but the name of Quaker did arise; for they were come to the Law of God, and that not in the Letter only, but in the life and sense of the full extent of it, feeling and undergoing the judgement and Condemnation of it, whereby all their outward hopes and Confidence in the flesh, or outward things, Services, or knowledges of things remote, and at a distance from them, fell from them as the untimely fruits of Fig-trees, shaken with the Wind: I myself have seen many in this state; but was so far from finding fault with it, that it gladded my heart exceedingly to behold. It is the first step towards the Kingdom of Heaven. That I doubt not to say, it were happy, not only for this Author, but for this whole Nation, especially for those of his mind, if they were come into this Quaking, Trembling Shaking State: As I believe in God, they will and must. That that which cannot be shaken may come instead. red Mal. 4.4, 5, 6. compared with Heb. 12. the last.  
And this is the Reason why I judge this Author, is rather to be termed a Quaker than a Christian, because he is in such a state that must pass away, and be removed: Whereof he more than seems to have an inward sense and fear, as he manifests sufficiently by his clamour; for if his own House, or Building were sure, firm and safe, what need he fear, as he doth, the shaking of it?  
3. There are a third sort of men, that will needs be called Christians too, that are most of all unworthy of it, and most of all remote from being so; that live the life rather of Beasts, than Men, much less Christians, that not only live in, but glory in their Heathenism and profaneness; Men of corrupt minds, debauched and wicked men, whose glory is their shane, whose God is their belly; who wholly mind earthly and perishable things; and even in word, make a mock of all appearance of Religion: yet even many of those are more mildred and merciful to the first sort of Christians, than those last described, As the Gentiles of old, that were of such sort of men, heard that very word gladly, that was rejected of the devout Jews, and persecuted by them whence 'tis said that Joseph fled with the young Child Jesus, and his Mother into egypt from the Jews; as Joseph in the Type, did from his Brethren. And 'tis said, Out of egypt have I called my Son. It is safer to have ones Conversation among the unclean, loose and profane men, than with the petulent, angry, fierce and cruel, such as the Apostle bids beware of. And if you will receive it, this is the earth that many times helps the Woman, the Persecuted and afflicted Church. For this cause Christ was accounted by the Pharisees, as a Friend of Publicans and Sinners.  
2. But Secondly, It is to me apparent, that he whom this Author, in his book makes to bear the name of Christian. The Christian I first described, and I will give you for it these following Reasons.  
1. He is said to have God Essentially with him, yea in him: and that this God is Christ himself, and the Holy Spirit. And this is the Light within, and this Light is God, or Christ, or the Spirit; yea, that this Light is in every man. But how? not manifest in all men alike. 'tis indeed in all men, as a Treasure hide in the field of mans heart; found of some, others must dig for it before they find it. 'tis the Light that shineth in the Darkness, which the Darkness comprehendeth not: for how can it, it being the only obscurity of it, or that which obscureth it? And what is this Darkness? surely no other than Sin, Error, and unbelief, &c. The Light is that of which Saint Peter speaks, A Light that shineth in the dark corner of mans heart. To which every man shall do well to give heed.  
There is no word so frequent among these People as this, the Light within: not but that it hath other names, yea, without number; but this seems for good reason to have the precedency: Why? because it gives Light to all the rest. The late Assembly of Divines( so called) having undertook to give a Description of God and his Attributes omitted this, God is Light, John 1.1. which some Learned and Wiser Men than they, took notice of, with some reflection. This Light doth Anteced, and must be first. And therefore of old time, they that were baptized, whether into the name of the Father, the Son, or the Holy Spirit; i.e. into the nature of either, were termed Illuminati, enlightened men; for so is the coming of the Lord, in every degree of his appearing: as Lightning, which shines from one part of the Heaven, in the heart of man, to the other.  
Now by this Light, which is God himself, God manifests himself, and that in us, even in as many as give heed unto it, and follow the guidance of it, so that in process of time( mortifying in us what is opposed unto it) our whole man is not only Luminous, but Lumen, Light itself. Ye were Darkness,( saith the Apostle) but now ye are Light in the Lord. And thus Man becomes the Living Temple of the Living God, and the Living God a Living Temple to him: I, and my Father( saith Christ) are one: not unus, but unum, saith Beza, That they all( speaking farther of his Disciples and followers) may be unum, one thing. God one thing with Christ, and Christ one thing with the Father in them, that are one Spirit with him; that so it may come to pass( as most right it is) that God in us be all in all.  
This without all doubt( that so believes and feels) is the Christian, whom this Author wrongfully, if not worse, calls Quaker.  
2. I will add but one Reason more, which yet I have hinted already, why the name of a Christian doth most properly belong to him, whom this Author calls Quaker: not only from the Anointing, of which I spake before; but from a more particular consideration of the name Christian. It is said in the Acts of the Apostles, that the Disciples were called Christians first at Antioch, which was( as some think) then the Seat of War, or a garrison Town: here the Disciples of Jesus, first set up their Banner; and being concerned in another, a more Heavenly Warfare, were there first called {αβγδ}, that is to say, Christs Asses. This I find expressed in a certain Learned Author beyond the Seas, 
{αβγδ} Asses. {αβγδ} Christ's Asses.  which I red and translated above twenty years ago. The Title of the Book was, Argumentum Theologicum, de non gerendo gladio materiali, in Republica Christiana, which is the opinion and mind of these People that are commonly called Quakers, well they may be, and sometimes have been beaten by Armed Men; but they take up, nor use no such Weapons at all, as all the rest of the outward Christian World; yea, and those that profess themselves the Churches; and most manifestly and prodigiously at this day do those they call Protestants,( a reformed sort of Christians so accounted) warring one against another, not only of late here in this Land; but shamefully at this day beyond the Sea, confederating with their professed Enemies: so they heretofore reputed the Roman catholics; yea, they also, mutually one against the other, which their most Holy Father( as they call the Pope of Rome) either overlooks, or wants Power, or Skill to prevent. All which turns to the scandal of the Christian Religion, both among Jews, Turks, and Infidels.  
But these {αβγδ}, whom this Author calls Quakers, walk by a better Rule: for if they receive a blow on the one Cheek, they turn to them that give it, the other also,( so they profess) patiently undergoing all manner of Affronts, Persecutions, Reproaches, and Revilings, returning not evil for evil, according to the Commandment of the everlasting God, so that they may truly enough be termed {αβγδ}. Christs Asses: so I find an ancient Learned Author( Guliel. Paris) explaining that Text: go saith Christ to such a place, to his Disciples, and you shall find an Ass tied, with a Colt, the Foal of an Ass bring them to me, and if the owner say, what do ye? tell him, the Master hath need of them; this he Interprets of, first the Jew, which was the Ass tied viz. to outward observations; but secondly the Colt, the Foal of the Ass, of the Gentiles, who were solute, and without Law: These( saith Christ) bring to me, as having need of them to glorify his name among them both: on these he rides in triumph, as( sometimes he did in a Figure) into the Heavenly Jerusalem, according to the prophesy of Zachariah, behold your King cometh meekly, Riding upon an Ass, and upon a Colt, the Foal of an Ass: He is just having Salvation, he shall cut off the chariot, &c. that is, he shall after such a ●anner cause wars to cease in all Lands, which must certainly be, by such sort of Christians as these now described, that bear Christ about with them in their mortal Bodies,& for the sake of him alone, they undergo all contradictions of Gainsayers, following their Lord, as Sarah did Abraham, calling him Lord, and are not afraid of any amazement. It was said of old to some in distress at Sea, Caesarem portuunt, having Caesar with them in the Ship, they need not fear: So it may be much more truly said of these, Christum portant, they bear about Christ with them: for so the ancient Christians by the old Fathers were called Dei-feri, Christi-feri, Sancti-feri, Templi-feri, that they were such that bore about with them, yea in them, God, Christ, the Holy Spirit, and were the living Temples of the living God. This Testimony was given even by Pline to the Christians in his time, that they bore about God in their Consciences; which indeed is no other, than the advice of the Apostle, 1. Cor. 6. ult. Portate igiter Deum in Corpore vestro; Bear or carry God in your Body: So in the Vulgar latin. I met lately with an ancient Citizen a Man of great Integrity, and Honesty, as well as of Note: who  told me of the Preacher, late in Bishops-gate-street( lately put to silence by the Bishop of London: of which the cause will be manifest hereafter:) this Man, some called a Quaker in a long Gown, the truth is to wonderment, he seemed in the spiritual Warfare ●o alarm the whole City of Professors. Like Gideons barley Cake, leaping into the Camp of the Midianites( Men of corrupt minds and judgements, as the word seems to import) being as it were asleep in their mistaken judgements, and persuasions( as they speak) this Man( said he) interpnted the third Commandment to his great content, thus: Thou shalt not take the name of the Lord thy God in vain; he red it thus: thou shalt not bear, or carry the name of the Lord thy God in vain. Thou shalt bear his name i. e. his Image, Nature, and Li●eness, and not a bare empty name only, which they that do, do it in vain, and therefore shall not be held guiltless.  
This Sir, is the second reason. I might name many more, why these People whom this Author calls Quakers, may be more rightly than he, called Christians; but this may suffice for a Letter. I will conclude, in giving answer to one great question.  
Object. Are the People called Quakers, the only true Christians?  
Ans. I say not so, yea God forbid, that I, or any other, should say so: yet this I will be bold to say their form of words( if rightly weighed) have compared with others, the better savour, being for the most part, the words of God, and the holy Scripture, which yet( I confess) may be prostitued to an evil mind, and sometimes are. I wish it be not found so in some of these, as well as other People. I am sure it hath so happened.  
1. Heretofore among the Jews, who had for a time, the light of truth among them, in the ministration of Moses, and the Law; but they forsook the true light, and life of God among them; but yet to secure their lust, and abominable sins, they clavae to the Letter, and form of words only; and so there was left among them only, the dark, or dead Body of Moses, or the Jews, about which Body, Michael contended with the Devil. The Devil would have that dark and dead body, to be the true body of Moses; but Michael( who is interpnted, who is like God) withstood him, making it manifest, by keeping the Commandment of God: that Christ and his Apostles, and true followers, were the true( mystical) body and successors of Moses, the true Israel( Surrogatus Israel) the true body of Moses then, is the true body of Christ( Mystical)  
2. But Satan had afterward a new Game to play; and upon other pretences, even that of the name of Christ himself: so that there hath risen as great strife in these latter days, touching the true body of Christ( mystical) as of the body of Moses before, that it may be truly said, there is a dark, or dead body of Christ, or Christians: yet no party of Men professing that name, think, or believe so of themselves; but cast it still upon each other, wringing so the Nose, and forcing it to bleed: that they cannot, as they ought, savour the truth, where e're they find it: for since the day-break of Divine Light and Love, many fell into parties, in sundry places, and times: some few of them abode a while, in some measure of light, exceeding in some Divine truths, many of their foregoers; but when a greater, and a more clear light, was presented to them, and the day coming on, offence was taken, even by them that thought they had attained to the best; and so there came again to be a dark, and dead body left behind in every party: as appears by the stink and filth, proceeding from them, to the great offence of God, and his holy ones; but the morning-light more increasing, more offence was yet taken; yea, this very people have committed that fault: a greater light, more large, and full of Divine Love, hath shined among them, than was among them at their first gathering, which many of them dealt not kindly with, but spake evil of that way, as judging nothing better, was yet to come; So that there is even a dead and a dark body of them, resting in the form, and glorying in their outward separation from others; and are many of them in the same condemnation with other parties, being but a party themselves, and so not( as they ought) to be impartial.  
The great Adversary of this people hath by disguise done them great hurt, and made spoil of many good things among them. But this is enough for a Letter, and more than, if it should be made public, I should have thanks for: but this, according to my weak power and skill, I have writ to stand between the Accuser, and the Accused; and some what to alleviate those deep and false aspersions and Reflections cast upon these innocent people, who have stood their Opposers in so great stead, standing in the front in the time of the hottest Persecution: like men of might, or of God; bearing with much long suffering and Patience, all manner of Contumely, Reproach and Contradiction, when these their Opposers hide their head; yet now in the warm Sun of Liberty, unworthily come forth to revile them, and if possible, to continue the Persecution against them. This( as the Prophet speaks, in like case) they should not do; but rather indeed bow to that meek mind and Spirit among them: for to the meek of the Earth( such are many of them I am well assured) is the Promise made, Mat. 5. These in due time shall be called by another name than hitherto they have been; even the name of the Lord their God, and David their King,( which imports as much as Love and Peace) which God effect, Amen.  
But this, and the whole, I leave to your further Observation, and remain,  
SIR, Your, &c.   

Post-script.  
MAny years since, when these People were in their greatest Lustre and sufferings, I writ these Verses, or rhymes of them, which, herewith I sand you, showing the thoughts I then had of them.  
Lo what work the despised Quakers make?  
The Heavens and Earth through their Sufferings quake:  
Ye sturdy Oaks, and lofty Cedar Trees  
This Shrub's more fixed than ye, now all men sees.  
Dan's a Serpent, and bites the Horses heels,  
The Rider's overturned and judgement feels.  
A voice was heard in Rama, Weep and Cry,  
For Rachel hath her Children lost, and why?  
Herod was fell and angry that a King,  
Such tidings to him did the Wise-men bring,  
Should from the least of Judah's Cities come,  
And in the midst of his, have a kingdom.  
A day to judge the Earth is come. The Wise  
Men from the East have seen his Star arise.  
Ye Shepherds of the mis-informed Flocks  
Those are no Gods, but Idol Blocks  
Whom ye adore for such. Awake and come  
And see, if ye have eyes, the cleanly Room  
Where Jesus with his Mother Mary lye  
Swaddled up, in the Quakers Mystery:  
For who is born, I it avouch and vow  
The Oath of God, which none may disallow.  
No Oath hence-forward, needeth to be sworn,  
He that's the Truth of all, is Christ new-borne.   

A Post-script to the Reader. By R. B. Ph.  
I Must needs confess, that I was greatly surprised with the Report of the Printing of this Letter( such as it is) it being done, wholly without my knowledge: When I heard of it, I made search after it; and having( with some difficulty) got one, I found it the same I had Written a while since, at the coming forth of that Book it reflects on; and must needs own all in it; except the erratas in the Printing, and that in the Margin, touching J. N. which I Writ not; which in this second Edition( which the Printer hath thought meet to make) is Corrected.  
Obj. 1. But you will say, how came it to be Printed?  
I answer, having kept a Copy of it, being occasionally in discourse about these People. A certain Person( eminent in the World) produced many Papers Writ against them. Another present, whom I never saw before or since, spake rather in favour of them, with whom I concurred. Upon which, the first being diverted by other Company and discourse, I took occasion to red it to this latter; who asked me why I did not Print it? I said no; I shall not: but sith it liketh you so well, take it to you; and do with it what you will. And now after two years well nigh, have seen it.( Upon the account of the late Disputes I suppose) abroad in Print. But what I have further to say of, and to, this People, as to their present State, Practise, and Conversation; I refer them to the Letter I Writ to them some years since, enclosed in one to G. R. a principal Man among them, to Communicate to the rest.  
Obj. 2. It may be said, you have Writ and Printed heretofore, severely against this People, as in your Preface to Mr. Robert Rich his Letter.  
I answer, what I Writ, was in love to them, as therein is sufficiently manifest; though ill resented by some of them: for Love evidenceth itself, as well in sharp Reproofs, Chastisement, and Correction, as in countenancing, cherrishing, and justifying of the Person, Party, or thing it loves. But now upon the review of this Re-Printed Letter, I have thought meet to add to it, in brief.  
1. somewhat touching that mentioned in the second and third Pages. Where I say, That I had heard before of such a one as this Author seems to be; but I say not, This Author was indeed he; but such a one: for he that reported it to me, said it was the Preacher at— which since I understood to be J. F. and not— as I supposed, whom I knew. This J. F. hath Writ to the same purpose with J. H. though indeed to little purpose, having, as I since  told him( meeting him at the House of a common Friend) gone about, and about, and always without; never touching them, whom he is so greatly offended with. They in their Testimony, remaining, in mean time secure, and safe within, hide( it seems from his eyes) as in the secret of the Almighty.  
2. somewhat further touching the intent and scope of this Letter; which is an apology in behalf of the Testimony giver of this People, as though it were Peculiar to them, touching the Light within. That they that profess it, as the Christians of old did, are as they were said to be, Acts 28.11. the Sect that is every where spoken against. I have therefore thought meet to transcribe some Testimonies to it, both ancient and Modern.  
1. From those of ancient time; and first from those reputed Heathen, because not of the visible, or outwardly constituted and professing Church, either that of old time of the Jews, or of the Christians since. I find this Paragraph in John tailor, who flourished in Germany about the Year 1346. mentioned with honor by Mr. Fox in his Acts and Monuments, as he at whom Luther first lighted his Candle, yet reproachfully reflected on sometime since, by Mr. B late of Kidm.  
Phylosophus quidam Alteri aeque Phylosopho dignum Phylosopho sententiam deprompsit; dicens, percepi quiddam in me resplendens intellectui meo, quod equidem aliquid esse experior, said quid sit inteligere nequeo. Videtur tamen mihi, si id apprehendere possem omnem me veritatem perspecturum; cvi alter ille Philosophus. Hoc ergo inquit Persequere, Certus, quia si apprehendere Potens, bonorum omnium Cumulum,& ipsam quoque Vitam eternam obtinebis. Which is in effect, thus in English A Certain Philosopher, gave forth this Sentence worthy a philosopher to another Philosopher like himself, saying, I perceive something shining forth in or to my understanding, some( excellent) thing indeed I find it to be, but what it is I cannot well comprehend, or understand: Yet it seemeth to me, if I were able to comprehend, and understand it, I should attain to the sight and perception of all Truth. To whom, that other Philosopher replied, Follow that on, being assured, that if thou canst attain it, thou shalt reap the whole sum of all good things, even eternal life itself.  
Secondly from one of those in the visible and outwardly Constituted Church: as that Father( as they speak) Great St. Austin. Thus in his own words: Sensi quiddam in me resplendens ainae meae, quod si perficeretur in me, dicire non dubitarem, id vitam aeternam esse, occultat se,& nihilominus manifestat se, furtine venit, quasi omnia ainae furaturum, ablatu●umque manifestat se, indicat ex parte, ut per hoc animam alliceat, provocet,& post se trahet, imo& auferat sibi ipsi. In English thus: I have perceived something shining and stirring in my mind or Soul; which, if it were perfected, I would not doubt to say, it were eternal Life itself. It hides itself indeed, yet nevertheless it manifests itself: it steals in upon me, as if it would rob me of all that I have in my mind: it discovers itself( first) but in part, that so it may 'allure, provoke, and draw, yea and take away my mind or soul even quiter with it unto itself.  
2. Add hereunto the Testimony of some in old time in the visible professing Church, touching some of those without it: As first, That of Clemens Alexandrinus: Thus in Latin; Philosophia graecoes Paedagogi more ducebat, sicut Lex Hebreos ad Christum. Philosophy was the School-mistris to the Greeks or Gentiles, as the Law was to the Jews, leading them both to Christ. 2dly, That of Justin Martyr( so called) because he suffered martyrdom for the Christian Religion, a very ancient Martyr, in his Apology for Christians, writes more boldly. Thus; Qui cum ratione vixerunt Christiani sunt, etiansi Athis habiti sint; ut Socrates,& Heraclitus apud graecoes. They that live according to the Principles of( Right) Reason, are Christians, though they have been, or may be accounted Atheists; as Socrates, and Heraclitus among the Greeks. Where by Reason( without doubt) this Author means the {αβγδ} the Word, John 1.1. which Erasmus and some others translate Ratio, Reason, of which Paul( beyond all) speaks, Rom. 10. saying, even of all men, both Jews and Gentiles, v. 18. What, have they not heard? yes verily: their sound( viz. of the Apostles) is gone forth unto all the Earth, and their words unto the ends of the World. For it reached to and concerned all men, and is indeed every where, though hide from most, because unregarded, disobeyed, unbelieved, and rejected of them.  
But that I may not be too tedious, I will add but the Testimony of a late Modern Writer, touching this matter, expressed in a few queries.  
1. Quaer. Whether every man do not find something in him that is pure, which he may perceive to be such, by opposing the evil, and moving to the good, according to that of the Poet, Every man hath something of God in him.  
2. Whether that which is pure, which is no other than the Light of Christ, and Spirit of God, ought not to be believed in, followed, and obeied?  
3. Whether our comfort stand grounded in the obedience and following of that Light, or that only on which Christ hath done outwardly for us?  
4. Whether this Light and Spirit in us can be examined, or tried by the Letter of the Scripture? Seeing he that is in the Iniquity or sin cannot judge truly of the Spirit, and the things thereof, either by or without the Scripture; but if the same Spirit be in us, which is the Key of the Scripture, then we may examine and judge by the Scriptures, according to our measure and growth, concerning the works of God within us.  
5. Whether the New birth in Christ be not two-fold, one after the flesh, and the other after the Spirit, according to the scope of 2 Cor. 5. but this shall suffice.  
Conclusion to the Reader. Notwithstanding all this, I do not( I suppose) hereby declare myself to be a Quaker, as having, by the grace of God, no need so to be; neither, as I understand, do these people own that name( at least now) as their proper style and Character, being most fixed and established in their belief and Testimony of Jesus. But what I have writ or done, hath been to show my hope and expectation, which I know is the hope and expectation of all good Christians: That after all these Shakings, according to our daily Prayer, the Kingdom of God, that cannot be shaken may come,( among us, and prevail in us and over us; yea, in and over the whole Land, from the highest to the lowest, wherein and whereby Righteousness and Peace, Truth and Love to the uniting of all in one Lord, and one God, every one in his order and place, may take place, to the consolation of all) Wherefore let us have grace, whereby we may serve God acceptably, with Reverence and Godly fear: for our God is a Consuming fire.  
FINIS.   

The Reader is desired to correct these gross Mistakes in this second Impression.  
page. 18th. l. 14. left out these words after of, add. Quaker ought also of right to bear the name of, Christi- p. 25. line the last, red portant. p. 35. l. 12. ●nstead of Who red He. in the post-script p. 36. l. 14. should have been added after corrected and left out. for it was appointed by the Author and so expected. that the marginal note touching J. N. should have been wholly left out. p. 39. line 24. for Jo●● tailor red John Taulerus p. 40. l. 14. for poteur red ●●tes. p. 41. l. 10. for furtine red furtive, p. 42. l. 11 for Athis red Athei. in the same page. l. 17. put a Coma after where, and l. the 18th. after {αβγδ} put the the Word. p. 44. line 12. for most put in more.