"forbad me to put off my hat to any: And I was "required to Thee and Thou all Men and Women. See Fox's, Journal, p. 24. And accordingly, this is the brand or mark of all Quakers: by the conftant ufe whereof, they are perfectly known from all others, without any farther fearch or inquiry.

Now how unlikely is this to come from the fame Spirit which gave forth the Scriptures? For in them God commanded faying Honour thy Father and thy Mother, Mat. 15.4. And in like manner Honour the King, 1 Pet, 2. 17. Now tho the Scripture faith nothing of hats, Putting them off, or Keeping them on, yet with direct reference to this command it fpeaks of thofe Ceremonies of honour, which are not only equal but even fuperlatively more fubmiffive and humble. Unto which, the holy Men of God did in all Ages fubmit and conform themselves. And that

I. By all titles of respect, for St. Paul calls Festus, most Noble Feftus, Acts 26. 25. And Jacob did call himself five time Efau's Servant and no lefs than eight times calls Efau his Brother, his Lord. So did Abraham call the Angels whom he supposed to be Men only, Gen. 18. 2, 3.

II. By all geftures of Humility and Obedience which are payable to a Humane Creature: thus Jacob bowed himself feven times to the ground when he came into his Brothers prefence, Gen. 32. and 33. Chap. In like manner did David unto Saul, he faid unto him my Lord the King, and he stooped with his face unto the Earth and bowed himself, 1 Sam. 24.8. The like did Araunah the Febufite unto David, he went out and bowed himself before the King on his face upon the ground, 2 Sam. 24 20. I might multiply inftances of like nature. See I Sam. 20. 41. And efpecially, Gen. 23.7,8.

Now

Now all thefe, and many others to the fame purpose, are much more than taking off the hat, which yet thefe Men will not do to the best of Princes, and the mightiest Kings and Queens, when they come before them: and to add to their folly, they not only difufe, but alfo defpife, vilify, and oppofe it, a a thing finful, and unlawful."

Now whence I pray comes all this? Can the Spirit of God contradict himself? Or could fo many good and pious Men contradi& the Spirit of God, by thus acting in a conftant course oppofite unto him? Olet no fuch vile thoughts poffefs us. Good Jacob, and Holy David, had no doubt) the Spirit of God to direct and guide them; And yet, with them, terms of honour, and fubmiffive geftures to their Superiours, were in no wife thought to be inconfiftent with the truth of Religion.

Well then, fince this rude and irreverential behaviour, has no foundation, or encouragement from the Word of God. Let us no more listen to the Quakers pretended Revelations, to defend the fame. But let us dig a little farther, and we fhall quickly come to the root of this ill fhapen Weed: And upon ftrict Obfervation, we fhall find it had its first growth upon a Popish Soil, and thence was tranfplanted hither. For Mr. Prynne tells us, all this immorality sprang from the Francifcans: Who of all other Popish Orders, are moft guilty thereof. See Prynne's Quakers Unmask'd, p. 6. I confefs the Papifts know well enough how to express their Civilities one to another; but to us, our Kings, and Superiour and Subordinate Magiftrates, they hold the fame opinions of us and them with the Quakers: and pay the like refpects to us, and no better. If an Emperour or King, Tenet Regnum contra formam juris, & mentem Papa, dicitur Tyrannus: i. e. if he holds his Kingdom contrary to the Popes Law

and

and liking. He is no more a King, but a Tyrant. Azor. Inftit. Moral. p. 2. lib. 10. c. 2. 20. Quæritur, Co c. 8. 3. Quæritur. Add ; according to the esteem they have of him, fuch is the Honour which they give him. Nay by their good wills, they fhall lofe all titles of Honour, yea all Commendations by whom foever given them. And if any of their own writers have been so just as to give any of them their due Honour and Eulogium, by the Verdict of their Grandees, they must have a Deleatur. If our Edward the VI. be called Admiranda indolis Adolef cens. A young Prince of admirable Towardlinefs. Deleatur, Jud. Lib. Expurg. Hifp. p. 93. and 148. Nay this in their rule in general, Epitheta Honorifica, & omnia in Laudem Hæreticorum Deleantur, Index Lib. prohib. de Correct. Librorum Sect. 2. Nay fo kind are fome of them, that they will not fuffer any of us to be named unless per ignominiam & contemptum, with difgraces and fhame. Azor. Inftit. Moral. Part. 1. lib. 8. c. 16. 17. Quæritur, &c. Now by all this, you may guefs, how, and with what Cibilities they would if they durft] at all times treat us. So that herein, all the difference betwixt a papist and a Quaker in their expreffions of respect to us is only this; That the one will not and the other would not fhew any fuch regard for us. And therefore when we once come under their power, all of us [without diftinction] are by them equally defpifed. And here I will for the prefent take my leave of thofe Arguments which refer to the rude practices of theQuakers,whereby their defcent may be traced from the like practices of the Papifts. You have feen their Garments are Babyloni, as also are their geftures, and behaviour. Let us next learn what is their Language. I mean what their Doctrines are, and I doubt not but we fhall End thefe Babylonich also.

CHAP.

CHAP. VII.

Wherein the Doctrines of the Quakers are confidered, with relation unto Popery, and first concerning the Holy Scriptures.

TE that will take the estimate of a Quaker, from the Doctrines of a Quaker, and the estimate of Papist, from the Doctrines of a Papist, especially concerning the Holy Scriptures, cannot avoid this Conclufion, that the difference betwixt them is almost altogether indifcernable. For he that hath once feen the Child may in the very Lines of his Face, and Phyfiognomy find out his Father.

I will here for Brevities fake divide this Chapter into feveral Sections.

Sect. I. The Quakers refufe to give unto the Scriptures their just Titles.

This appears manifeftly in that they all deny them to be the 020 of God. Which is done on purpose to bring them out of repute among their Disciples: And for this I meet with two defences, made by them to juftifie the fame.

I. The Firft is, that Christ Jefus is the Word of God, and therefore not the Scriptures. See G. Fox's Great Mystery, p. 146, 147. And many o thers.

Anf. And is not here a fence worthy an Infallible Quaker? Who I pray ever denied our Blessed Lord and Saviour to be the True Word of God? According to that of St. John, In the beginning was the Word, and the Word was with God, and the Word Was God. John I. 1, 14. Well but what of all

this?May not the Scripture be fo too?We mean not Paper, Ink,and Letters, but the Doctrines of the Scrip tures written and delivered in them. Now maynot thefe (without Blafphemy) be called the Word of God? Is there no diftinction betwixt the Effential and the Delarative Word of God? What? Whereever we meet with thefe Words, (the Word of God) muft we always, and of neceffity, underftand thereby Christ Jefus our Saviour? Then it will follow (among many other abfurdities of the fame nature) that when Samuel went about to anoint Saul, and faid unto him bid the Servant to pass on before us, but ftand thou ftill a while, that I may fhew thee the OJU of God. 1-Sam. 9. ult. That his meaning was stand thou ftill that I may fhew thee fefus Christ. And in the like manner when St. Paul faid for we are not • as many which corrupt the 92 of God: But as of Sincerity, but as of God, in the fight of God, peak we in Christ. 2 Cor. 2. 17. I hope they will not interpret this of Chrift Jefus. But of this I fhall fpeak more fully anon.

II. Another defence is, that the Quakers do not this to affront the Scriptures; but to contradict those who speak fo unfitly and Blafphemously; of them for the Quakers allow them to be a declaration or manifestation of the Will and Mind of God. Or if you will; that the Words of the Scripture came from God, and fo are the Words of God, thô they dare not Blafpheme fo far as to call them the Tuod of God, the Plural Number they own, not the Singular.

Anf. I wish this be true that they will own the Holy Scriptures to be the Words of God. But thereupon to difown them to be the Word of God, what is this I pray] but to feed us with miferable Quibles. But I doubt not but as this defence comes from the weakest of their Speakers, fo it is

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