good Friends â—â—t others though exemplary in their Conversations who cannot yield and comply against 〈◊〉 light in their Consciences to some of their proâ—ings are subject to their Jealousie Censure 〈…〉 an Ejection In days past the Lord raised up a Moses to 〈◊〉 Ruler and Leader to his People Israel who 〈◊〉 then under Types Figures and Shadows and 〈◊〉 Lord spake to his People by his Servant Moses But another Administration more glorious is eâ—â—blished to wit The Dispensation of the Soâ—â—â— God whom Moses prophesied of who speakâ— from Heaven who is the end of all Figure Types and Shadows he who is the substance of 〈◊〉 Types c. is now the Great Captain and Leaâ—â— of his People makes use of and lays by what â—â—struments he pleaseth reveals his Mind sometime to one sometimes to another without respect 〈◊〉 Persons or Bodies as he pleaseth That there may 〈◊〉 no glorying but in the Lord He abaseth the proâ—â— and exalteth the humble hides his mind from 〈◊〉 High and Mighty from the Wise and Prudent 〈◊〉 reveals himself unto Babes and therefore he neâ—eth not a Fox nor a Body to conveigh his 〈◊〉 unto his People he being himself their Teach 〈◊〉 and hath planted his Laws in their Hearts and â—â—ven them an holy Anointing to know the Spirit of Truth from the Spirit of Error And albeit the Kings of the Earth exercise Lordship and Authority over their People yet it oughâ— not to be so among the Disciples of Christ being 〈◊〉 Brethren But for the greatest to be well contented to serve in the meanest employment if the Loâ—â— requires it as to be served to hearken and suâ—â—â—â— to the Voice of his Spirit in the least Babe 〈◊〉 in the greatest or as in the Body And I affirm the Lord did not raise them up to â—ring us off from the barren Mountains to feed â—pon them who are now become a Deâ—art nor â—â—om under our Oppressors to turn Oppressors themselves Let them remember the Army it is â—â—eir Figure and if the Lord's anger waxed hot against them for their Unfaithfulness what will be â—â—e Portion of these who have so deeply Apostaâ—zed fram clearer Manifestations Many of the most Eminent have had potent Imâ—â—â—ses to give forth solid and sound Arguments or Liberty of Conscience and have pleaded â—â—ongly for the same yet George Fox was heard to 〈◊〉 in a selected great Assembly thus Though many friends have writ for Liberty of Conscience I never â—â—â—d the Word it is not a good Word no Liberty to the Presbyterians no Liberty to the Papists no Liberty to the Independants no Liberty to the Baptists 〈◊〉 Liberty is tâ—â—e only in the Truth and saith 〈◊〉 no Liberty out of the Power In Answer unâ—â— this Truth gives Liberty unto the weak yet 〈◊〉 weakness in the Truth Since the Spirit is withdrawn they do greatly â—oast the Power is as much and as fresh as ever it so they would be more refreshed with it and 〈◊〉 with Sleep in their Assemblies and their Unity as entire as ever Yet verily sharper Contentions 〈◊〉 seldom found amongst any People To prove his I will set down two notable Examples it is between four famous and eminent Elders First Tho. Salthouse and John Balton T. S. bâ—â—â—g a man of some Moderation and Tenderness used his endeavours to beget a Reconcilement between the Practicers and Forbearers of the Hat in Prayer and to receive each other as Brethren though they differ in that particular thing but that high and hot-spirited Elder J. B. called him false Prophet reputed him worse than the Forbearers and opposed his Ministry untill with much ado a Reconcilement was made by a condescention on both parts The other is between G. Fox and Sam. Newton who being a man of some Honesty and Cleanness in his Spirit was against having of a Person to Act in their behalf as in relation to Sufferings whose Conversation Preached not Righteousness but G. F. opposed him with so much wrath and violence that some there present thought he would have strucken him he being a person so rightâ— qualified and accomplished for George's Interest Such is the swelling Pride of this Luciferian that he gave forth a Paper That his Marrirge with Margaret Fell was a Figure of the Marriage between Christ and the Church I may more justly believe it to be a Figure of the great Apostacy from the Truth and barrenness in the Truth He likewise declared That his Marriage was above the state of Adam in his Innocency in the state of the second Adam who never fell This Paper was so ill Resented and so much dislik'd that it was called in again and a rare thing it was to get a sight there of albeit through an accident I had a View of it The abovesaid Samuel Newton and John Bolton to give them their due have not taken a little Pains Labour and Travel to bring to Light and to Judgement such unheard of Practises of beastly wantonness and filthy uncleanness that it is hard to believe the excess thereof But John Bolton hath or had a Confession in Writing from one or two of the Female Persons concern'd of the Debauched Actions to declare the truth thereof yet notwithstanding they met with such great Obstructions and Opposition that they cannot accomplish a thorow Examination of it because it toucheth many Eminent Ones in the Ministry who from day to day resorted unto them and giving them these Appellations Innocent Lasses and Daughters of Sion Sometimes it comes to pass that two approved of in the Ministry will oppose and Judge each other in publick Assemblies in the Name of the Lord but to prevent the evil effects therof the next day Persons shall be appointed to declare the Greatness of their Unity and the Oneness in their Spirits But least there should be a misapplication of what I have Written when I express the Body I do declare my meaning is The Second Days Meeting at Devonshire-house with some other Principals in other Countries who are their Abettors and not the whole Body of the People called Quakers for I am assured and well know that very many have not bowed to this Golden Image with whom my Soul hath Unity and with whom I am Refreshed And moreover I meet with many who will freely open their Hearts to me with grieved and sorrowful Spirits to behold what Domineering and what partial Judgment is practised what Severity and Tyrany is Exercised at this Meeting but especially against Dissenters But say they it is out of our Power to Redress it until God doth Change their Hearts or give 〈◊〉 more Power reckoning themselves at present toâ— weak to grapple with these Goliah's unless thâ—â— little Stone be given them to smite them on their Foreheads or Words to this purpose Let us trust in the Lord and wait upon him with patience in Faith which overcomes the World that he will thresh the Mountains and rebuke the High and Mighty who are Exalted above their Measures and exalt his Truth over all that Justice and Righteousness may flow as a River to the rejoycing of his Oppressed People and to the Praise and Glory of his Name for ever From a deep Mourner in Israel to behold how the Earth is filled with Violence and the Righteous Seed Oppressed Dear Friend It hath pleased the Lord to raise thee up to bear a Testimony against an Adulterous Tyrannical and an Hypocritical Generation let the Word of the Lord therefore have a free passage in and through thee and Consult not with Flesh and Blood Watch against the Enemy lest he darken thy Understanding that thou canst not distinguish between the Precious and the Vile Mix not thy own Thoughts with the Motions of the Spirit keep in the Fear and in the Humility that an exalted Spirit may be kept out Build thy House upon the Rock of Ages and stand in the unchangeable without wavering that thy Conversation may be without Blemish thy Judgment withot Error and thy Love unto the Truth without Dissimulation Be Faithful unto the Lord's Requirings that Disobedience may not enter Rember the Root bears the Tree and the Tree the Branches if the natural Branches were cut off through unbelief and thou with thousands grafted in be not high minded but fear From a Little hidden One of the Flock of Jesus
practices of others and the more effectually to discourage persons from discovering these wanton and unclean Ministers to some they would say Let it fall had Spirits will get it and reflect upon good Friends to others Thâ—â— art an unclean Spirit raking in Mire and Dirt 〈◊〉 lay open the Miscarriages of others By which means the Adulterer goes free only perhaps private reproof passeth upon him Consider O Friends Is it right to cover the Whoredoms of the wanton Ministry c. and unclean Strumpets and judge so openly the mistake of a person when the Actions were true and in the same House Is not this apparently to discourage persons from discovering these things and encouraging of the other in their filthy and defiled â—onversations whom God will judge He that â—â—stifieth the wicked and condemneth the Innocent is in abomination to the Lord. Again those that forbore the custom of their Hats in Prayer could not partake of their Rights is a Member until a Renunciation thereof and for 〈◊〉 other cause when Zealots for that form tho' guilty of uncleanness and other vile abominations and the persons accused for the same yet allow'd to minister as a Teacher and employed in the Service for the Body Such was the rigidness That persons only suspected to favour the forbearers of the Hat must â—â—ar a publick Testimony against them and their â—â—irit or else be liable to be disown'd If they were not drunk with an Arbitrary Power they might sure find out a medium for the omittance of â—o small a Ceremony between an Ejection and an â—pprobation between owning a person and not giving him a liberty to exercise his Conscience If this kind of Judicature had been set up in the â—postles days what Confusions what Disorders that Divisions what Rents and Breaches had â—here been in the Church there being some that â—eld a necessity of keeping the Ceremonial Law others not some for keeping of Days others every Day alike some for eating of Meats others of â—erbs some for Circumcision others not And â—ul to preserve the Unity notwithstanding these â—â—fferences writ not to judge one another in Meats c. but to wait till God reveals it to him And if G. F. and the Body had but this moderation what a Harmony what a Unity would there have been amongst us The Papists had a way to try all suspected Persons by namely that they call the Sacrament of the Altar the Protestants the Oath of Allegiance and â—â—premacy as also the Renunciation of the Covenant the Presbyter the Covenant it self And this Body tries suspected Persons by this namely Haft tâ—â— given Testimony against the Spirit of the Hat 〈◊〉 could never get any of them to define what 〈◊〉 Hat-Spirit is And as the Papists to render 〈◊〉 Protestants odious styled them Hereticks the Protestants Phanaticks Puritans and all Sects call as in scorn Quakers and the same Spirit of reproach hath entered this Body in stiling the forbearance of the Hat Hatters Hat-men If any may haâ—â— that Appellation it 's rather due unto you wâ—â—â— keep it off upon a Religious Account than upon those who keep it neither off nor on upon a Religious Account They of the Circumcision were 〈◊〉 called not because they forbore the practice of thâ—â— Act but because they still continued in it and it preposterous to give Nick-names unto persons for not doing of a Thing by the name of the Thing We were called Quakers because we trembled 〈◊〉 his Word not because we did it not We displeased Man because we do not uncover our Heads before him we say and say true true Respect doth not lie in the uncovering of our Heads a pitiful low thing to lay honour and respect in 〈◊〉 Hat we say it 's the honour below which perisheth We say it 's an honour that may be tramplâ—â— upon and laid in the Dust as William Baley and others well said and many of these men that have â—orn this faithful Testimony are so far backslidden that they say there is a Respect and Reverence due â—nto God in it Let the Judicious judge whether â—â—e Honour and Reverence which they give God in â—â—is thing according to their own words be not 〈◊〉 honour below which perisheth They do not deny the giving of this Cap-honour â—â—to Men because there is honour in it but because there is no solidity in it for just and true honour â—â—ey acknowledge is due unto Superiours and alâ—â—o ' G. F. and others have trampled upon this Hat-honour as the most vile Excrement yet he and they 〈◊〉 say unto us You give no more reverence unto God â—an unto a Horse Is it not strange that these men shall lay so much â—â—ess upon a Hat as a Duty due unto God when â—hey have look't upon it as a poor low thing when â—â—an hath required it and to make us more odious 〈◊〉 are called ranting-Ranting-Spirits when we do abhor â—â—â—d abominate that monstrous Principle It 's proâ—â—ble many do forbear that practice what then â—â—iust I therefore be a Ranter Nay surely no more â—han they are Papists that are in the same Exercise â—ith them in this outward Observation The Ranâ—â—â— gives no honour at all unto God neither inward â—or outward but makes a derision at the Name of the Lord. We do not forbear the Hat in this disdain or for â—â—â—ant of reverence to the Holy Pure God for if â—â—e required it I believe we could not only offer â—â—at but our lives also in the Service of the Lord â—â—d for his Truth but because he doth not require this of us but rather a more Spiritual Reverenâ—â— It is therefore an abuse to be stiled Ranting-Spirâ—â— It is a true Saying and worthy our Observation That they conspire together to destroy the Châ—â—â—â— Jesus in us These ill Ministers conjoyn together to subyâ—â— our Laws and Liberties given by the Great â—â—â—vah by obstructing or denying of Justice if apprehend it sutes not to their Interest which 〈◊〉 the Life and Blood to the Body and doth gâ—â—â—â— warmth and motion to every Member whiâ—â— nourished and enlivened by it but being once â—â—â—â—ped and seared up as the particular must of necessity faint and languish so must the whole framâ—â— dissolved and assuredly tho' they are lifted as it were unto Heaven in their proud imaginaâ—â—ons the Righteons God will blast all their exalâ—â— expectations and they shall die and perish in 〈◊〉 general dissolution because they have not regaâ—â—â— the Fatherless nor pitied the poor in Spirit 〈◊〉 compassionated the tender Conscience which feâ—â—â—ed to sin against the Lord but crushed spoâ—â—â—â— and oppressed without bowels of mercy the that had little strengh to help themselves invadeâ— their Rights violated their Liberties endeavonre to take the Meat from the Children and give it 〈◊〉 Dogs Heretofore before they were high and mighty they were the Balm of Gilead which healed on Wounds restored our Spirits and shewed us the way of Salvation but of late years like the Figâ—â—
tree mentioned in Luke without efficacy without Fruit only destructive to the particular Members who discharge their Duties and Consciences whereas they should be like the good Old-man who â—ieth in a full age after he hath fought a good â—ight and overcome the Evil one they should be â—â—ke the Shock of Wheat which cometh in in due â—ason to uphold our lives with the staff of Bread â—nd not unjust Judges to overthrow our Liberties or proud Elders to overthrow the Gospel One â—ing more to add and perhaps thou hast not altoâ—â—ther forgotten it it is this G. F. being very sick and weak for a long time tender Love rose in the heart of W. Gosnal to give â—m a friendly Visit and when he came into his â—amber G. was transported into such an high â—assion and uttered such vehement and violent words against him that many there present in the â—oom were almost astonished thereat It was for is cause W. G. long before signified unto Samuel â—ewton his apprehensions that G. F. would have â—â—ukcen him of this more hereafter and he being â—â—ted up in his Spirit like Lucifer he uttered words this effect Friends Although I have not yet 〈◊〉 it you I do now declare it I have power to bind and to loose whom I please How hath Solomon â—celes fed this exalted spirit who puts forth these â—ords Stand up Muggleton the Sorcerer whose â—outh is full of Cursing Lies and Blasphemy who â—â—llest thy last Book a Looking-Glass for G. Fox whose name thou art not worthy to take into thy â—â—outh who is a Prophet indeed and hath been faithful in the Lord 's Business in the beginning It â—as said of Christ that he was in the world â—nd the World was made by him and the â—orld knew him not So it may be said of this true â—rophet whom John said He was not but thou wilt feel this Prophet one day as heavy as a milstone upon thee and although the World knows him not yet 〈◊〉 is known Certainly such Expressions are not fit to be given unto man and to lift up one in this nature above his Brethren is of dangerous Consequence Sure 〈◊〉 this mortal hath been greatly puft up by such faâ—â—â—ing flattering Parasites Or else he would neâ—â—â— suffer persons to kneel before him It is done upâ—â— two occasions tho' in a very private manner aâ—â— but by a few The one is when he sends you foâ—â— to Administer the other is upon some misdemeanour committed by a Minister and upon the acknowledging of his fault upon his bended Knee then G. absolves him Such is the absolute power which he takes to himself That he will break oneâ— Letters and alter the Contents One of the mâ—â—eminent Ministers amongst them being of a modâ—â—rate spirit writ as in the name of the Lord judging both those that kept the Hat off or on in a wiâ—â—ful opposite contentious spirit But as for thoâ—â— that kept it off or on as to the Lord those he 〈◊〉 the Spirit of the Lord did not judge or words to this purpose he blotted out a line or more and writ over it clearly another sense to wit That be did judge those that kept it on and not those that kepâ— it off and John Whitehead who writ the Letter knew not of it My heart is often-times grieved within me and my spirit oppressed with Sorrow when I call to mind their Lowliness and their Plainness in Apparel Ah how did their Countenances and Garments suit with their Preaching of the Cross of Jesus and very many were brought by their Ministry out of Rich-clothings But behold a Wonder These Ministers in a short space got into the Rich-Habits to wit Beaver Hats Camlet Cloaks the finest of the Cloath not inferiour to the Merchants of the City setting aside their Lace and Ribbands It hath been their lot to be haled with violence out of the Assemblies of Professors bearing of faithful Testimonies and thrust into â—ison Did I think to see the same violence offered our Assemblies Nay but with Sorrow mine â—â—â—â—s have seen pulling down haling out and â—usting forth of our Meetings and they went to â—â—e utmost as far as their power And doubtless they wanted not Will but Power to Punish These waning Wolves which worry and prey upon â—â—e Flock boast themselves to be Peers in this Seâ—â—ted Body and affirm That if any of them ommit a fault their Peers or their equals are only to be their Judges and not the Laity or Commoâ—â—â—ty so that in their Selected Assemblies these â—p the Inferiours at so great a distance and their â—â—its are so over-awed that they dare not but â—â—â—dom contradict the sayings of the most emiâ—â—â—t Elders It fell out that poor James Claypoole contradicted â—â—d that with much moderation the imperious â—lder John Bolton for saying unto a maid That 〈◊〉 was first to see the evil in her self before she judged and not saith he because we say it This poor â—an for this presumption was first to acknowledge is Error Yet he in private confest it to be no Error But being a man of peace would rather â—ar his burthen then to stand against or contend with so great an Elder How is it possible the Young ones can speak their minds freely when they are thus curbed and overawed By this means a few will sway a Meeting which way they please unless the Peers are in Competition then they meet as two great waters ready to overwhelm one another with their asserting both in the Name of the Lord. To prove this I shall give thee a few pregnant instances The First is concerning the Marriage of John Osgood who is well known to be a man of Moderation Sobriety and of a deep Judgment owning and holding forth as occasion offered the Principles delivered and he was held in such reputation that I know no mans Counsel had a greater influence upon and acceptance with the Meeting than his But after he came to forbear the Exercise of the Hat in Prayer The Zealots for that practice did use their utmost endeavour to screw him out of that power and authority which he had in the Meeting as the Paper signed by Eleven Ministers doth clearly demonstrate It came to pass that it was his purpose to take Rebecca Travers the Younger to be his Wife first lie went to the Womans-Meeting according to Custom to acquaint them with his Intentions and there they past it with so great an Acceptation that a very considerable part of them went along with him to the Mens-Meeting to justifie and stand to their procedure towards him if occasion offered whereas others have seldom above two He liked wise acquainted the Men with it and after a short space one there charged him for opposing a Serval of the Lord that had declared a thing in the Name of the Lord. He presently cleared himself from this aspersion by proving the person to be in a notorious falsity which he asserted in the Name of
a Lordly Judicature over the Conscience for by this all Professions have been split before us and it is observed that when the Spirit of Lordship enters a People over their Fellows the Lord doth disappoint the Undertakers thereof by the withdrawing of his pure Spirit My Soul's desire is That the Spirit of Lordship and Exaltedness which hath entred the Body may be crusht for ever that the little Ones may serve the Lord without fear and be found in the Exercise of nothing in the Worship of God but what his pure Spirit leads unto and out of that Truth may spring up in the hearts of thousands by enjoying of this holy Liberty and that God may 〈◊〉 exalted in the Farth that the Horn of all Oâ—pressions may be broken and dasht to pieces 〈◊〉 the praise of the Name of the Lord that the Ligâ—â— of his Glory may shine in our Temples in 〈◊〉 strength and lustre not wanting a proud Lord 〈◊〉 Body to rule over us nor a proud wanton 〈◊〉 Ministry to monopolize his ' precious Truth froâ—â— us but that every one may sit under his own Viâ—â—â— without fear and eat his Bread at his own Tabâ—â—â— And God bears me this Testimony That his Tâ—â—â— as it hath been declared is dear unto me and 〈◊〉 Principles delivered my Soul doth own and theâ—â—fore according to my Measure ought to have 〈◊〉 place in the Body but from the Body of Chrisâ—â— and the Unity of his Spirit they cannot excluâ—â— me and therefore my Soul is abundantly satisâ—â—â— and refreshed in my solitary Retirements and 〈◊〉 not to join hands to oppress any nor yet to give up my neck unto the Yoke of Bondage nor 〈◊〉 Back to the Oppression nor my Judgment and Eyâ—â— to the Body Though I can give my Back to thâ— Smiter and my Cheeks to the pulling off of thâ— Hair yet it is through a patient suffering and noâ— a sordid slavish subjection And altho' they daily exercise the Oppressions before-mentioned yet by their deceitful flatteries they make people believe That they are a harmless innocent and peaceable People suffering anâ— bearing wrong but not doing any or if any persons Write or Speak their Grief that the Publicâ— take notice of they will represent them under such terms as may render them odious and the more â—ffectually to weaken their Testimonies they will 〈◊〉 upon them scurrilous and contemptible Appellaâ—â—on as Scotch-men Welch-men Tinker Taylor c. â—â—me of them utterly untrue and to prevent an inâ—â—â—â—isition into the truth of the matter they would â—ake people believe that they are envious maliciâ—â—â— and discomposed Spirits bad dirty factious 〈◊〉 ranting Spirits who are gone from Truth and 〈◊〉 out of Truth Such is the portion of those that appear in the least â—â—inst their imperious tyrannical and lascivious â—â—tions and what-ever Man detected the fallacies 〈◊〉 destructive Cheats of imperious disdainful men 〈◊〉 was thus reproached Must it be justice in â—â—m to complain of their Oppressions and Envy â—â—d Malice c. in us to complain of ours their â—â—rs are but few yet verily they have been exceedâ—â— expert in learning of the Papists subtilties If I have any interest in a Burial-place and disâ—ase the Body by discharging of a good Consciâ—â—â—e I shall be deprived thereof and be necessitaâ—â—â— to seek a place for my dead else-where albeit 〈◊〉 Truth as it hath been declared is dear unto 〈◊〉 precious with me for say they Thou opposest â—iends who are in the Truth Let the Spiritual â—â—an judge whether this is not a setting up themâ—â—lves yea let the reasonable Man judge whether 〈◊〉 is not to dispose of my Right and Propriety Will and Pleasure they are like the Pharisees old who were more zealous to keep up their â—â—â—y are more zealous to keep up their power as body than the Truth it self It appears plainly unto the Just and Righte◠〈◊〉 Man that G. F. and the rest of his Councel haâ—â— endeavoured to subvert the Royal Law of Liberty and to introduce an Arbitrary and Tyrannical â—â—vernment over the Conscience over the Flock 〈◊〉 God These are the ravening Wolves which prey 〈◊〉 the little Ones in a Lordly Spirit This is that 〈◊〉 venomed spirit which hath tainted their Judgmâ—â—â— poysoned their Hearts and blinded their 〈◊〉 how hainous it is in the Nature how mischieâ—â— in the Effects of it which will best appear 〈◊〉 be examined by that infallible Law To do 〈◊〉 would be done unto This is the Foundation of 〈◊〉 Laws out of which they are derived this 〈◊〉 Supream Law and the Health of the People 〈◊〉 end of all Laws to which they are designed 〈◊〉 how far this Spirit in them stands in opposition this Law I shall further manifest They pretend and claim an Infallibility in â—â—â—ment c. not that I am against Infallibility 〈◊〉 that it is in a special manner peculiar to theâ—â— they are a Body this I am against yet who 〈◊〉 fallible in Judgment than they who more paâ—â—â— in Justice And what can be more dangerous 〈◊〉 destructive to the well-being of a People than 〈◊〉 a claim without it If they were in it assuâ—â—â— they would boast less be more humble and 〈◊〉 more self-denying and mortified in their Conâ—â—â—tions I shall be liable to transgress by breaking aâ—â—â— hidden in their Breasts that must be a Crime 〈◊〉 they are pleased to say is so all must be error 〈◊〉 â—â—ey please to call so What say they dost thou 〈◊〉 dost thou feel that which the Body doth not 〈◊〉 art in an exalted Spirit the Body hath not unity â—â—â—th it if it had been a true motion the Body would 〈◊〉 a sence thereof behold the Touch-stone and â—â—tainly in their degenerated Natures as many â—â—at enormities have been so greater will be proâ—â—d Lust will become a Law Envy will beâ—â—ne a Law Ambition and Covetousness will beâ—â—ne Laws What Dictates what Divisions such â—â—ws will produce may easily be discerned by the 〈◊〉 Vicissitudes to dispose of all to the mainteâ—â—â—ce of it self The bounds of the Royal Law they 〈◊〉 removed and broken and this mischief must â—â—ds ensue in the stead thereof Tyranny establishâ—â— and yet they will tell us It 's for the honour of â—â—uth and its service from the Spirit of Truth What greater dishonour can there be to the 〈◊〉 God of Heaven and Earth than to pretend 〈◊〉 Holy Pure Spirit in the practice of Injustice 〈◊〉 Oppression and to make use of his great â—â—me and Power to patronize their pride and exâ—â—ted Spirits Such arbitrary courses have an ill Operation upon 〈◊〉 Spirits of Men it weakens their Hearts and â—â—â—ls their Courage and begets in them a slavish â—â—mper and Disposition and where this arbitraâ—â—â—nd unlimited Power is set up a way is open not â—â—ly for the security but for the Advancement and 〈◊〉 couragement of Evil and a means to Increase â—â—â—terers Such Men are aptest to cry up the body in all respects and are the only