A briefe discourse examining from the authority of Scriptures, and reason, the nature, rice [sic] and end of civill government, or of the exercise of supream power in humane societies: together with the discovery of the true cause of evill administration of government, and the remedie thereof. Propounded to the consideration of wise conscientious and peacable minded men. And intended as a testimony to Jesus Christ, who having all power in heaven and in earth, placed in his hands whilest he is putting down all principalities and powers as they are enemies to him that hath such a kingdome to set up, as of the increase of his government, and of peace there shall be no end. Approx. 35 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2016-02 (EEBO-TCP Phase 2). A7742999864034 161437 2240905341 Wing B4581 Thomason E425_15 ESTC R204557 99864034

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A77429) Transcribed from: (Early English Books Online ; image set 161437) Images scanned from microfilm: (Thomason Tracts ; 67:E425[15]) A briefe discourse examining from the authority of Scriptures, and reason, the nature, rice [sic] and end of civill government, or of the exercise of supream power in humane societies: together with the discovery of the true cause of evill administration of government, and the remedie thereof. Propounded to the consideration of wise conscientious and peacable minded men. And intended as a testimony to Jesus Christ, who having all power in heaven and in earth, placed in his hands whilest he is putting down all principalities and powers as they are enemies to him that hath such a kingdome to set up, as of the increase of his government, and of peace there shall be no end. [4], 15, [1] p. Printed for Giles Calvert, at the black Spread-eagle at the West end of Pauls, London : 1648. Annotation on Thomason copy: "Feb: 4th"; the 8 in imprint date crossed out and date altered to 1647. Reproduction of the original in the British Library.

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 eng Providence and government of God -- Early works to 1800. Church and state -- England -- Early works to 1800. 2012-07 Keyed and coded from ProQuest page images 2015-01 Sampled and proofread 2015-01 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion 2021-05 TEI P5 conversion

A Briefe DISCOURSE Examining from the authority of Scriptures, and Reason, the Nature, Rice and End of Civill Government, or of the exercise of supream power in humane Societies: Together with the discovery of the true cause of evill administration of Government, and the remedie thereof.

Propounded to the Consideration of wise Conscientious and peaceable minded men. And intended as a Testimony to Jesus Christ, who having all power in Heaven and in Earth, placed in his hands whilest he is putting down all Principalities and Powers as they are enemies to him that hath such a Kingdome to set up, as of the increase of his Government, and of Peace there shall be no end.

And in the days of these Kings shall the God of Heaven set up a Kingdome which shall never be destroyed, and the Kingdome shall not be left to other people, but it shall break in pieces, and consumeall these Kingdoms, and it shall stand for ever.

DAN. 2.44.

LONDON, Printed for Giles Calvert, at the black Spread-eagle at the West end of Pauls, 1648.

An Introduction to the following discours, shewing the true scope and intent of it.

THere is not any thing the nature of man more abhorreth, or can less bear then absolute power or government, introduced & exercised over him, without or against his own free & voluntary consent; especially by his fellow creature, that hath no higher a Title to it by nature then himself, all of us equally rising out of dust, and returning to it again.

And the imposing of rules aspiring to arbitrary power over people whether in matters spirituall or temporall hath in all ages, and among all sorts of men bred quarrels and contests, that have laid wast Kingdoms and Common-wealths, and have seldom succeeded according to the design of either part that have engaged themselves in them: the great God of heaven and earth keeping the ballance of all power in his own hands, and deciding these controversies in justice alwayes as may best serve, and be most conducible to his secret purpose and intentions of good unto his own people, according to, Isa. 45.1, 4, Thus saith the Lord to his anointed, to Cyrus, whose right hand I have upholden to subdue Nations before him: For Jacoh my servants sake, and Israel mine elect have I called thee by name, I have surnamed thee, though thou hast not known me.

And hence it is, that when Rulers have attempted to make themselves absolute Tyrants, on the one hand admitting no bounds to be set to their Arbitrary wils, they have then stumbled and fallen, and have come to lose even that which they had, as the just veward of their lawlesse ambition, And on the other hand, when those that are under government have abused their freedom, and from their just distike of Tyranny, have grown up in an unjust dislike of Government it selfe, not so much considered in this or that person or form, but even laying aside the institution of God it self, the necessary means of self-preservation to humane societies) then the people these lovers of freedom have been so far from obteining this their natur all right, that through their very over-acting it, they bring themselves under more remedilesse slavery and bondage then ever they were in before, as the just recompence of their unsatiable thirst unto unjust freedom, such as is inconsistent with any government at all.

Thus God decides these controversies in justice, and yet makes use of all these continuall changes and disquiets, these ebbings and flowings of liberty and tyranny, in the affairs and constitutions of Kingdoms and Common-wealths, to shew and signifie unto them, even to all Nations whatsoever: That Government or supream power, as it is, and hath hitherto been exercised over them, is but that which is named already, and which is known that it is Man, or the first Adam and his principles, who is not to contend or compare himselfe with him that is mightier then he, and much lesse exalt himselfe above him or against him, nor is to bring us into our rest, and possesse us of the good and happinesse which man may pretend unto, as the end for which he was made and does subsist.

We must therefore by all the disquiets and troubles which these quarrels and disputes bring upon us, be taught to look up higher, and to enquire after One that is mightier then the first Adam, to mannage the Government of the world, that so through all these ohanges of tyranny and freedome which we passe through, and finde the vanity and misery of, we may make out after a glory that is unchangeable, a Kingdom that shall never be moved, a rest which Jesus Christ the second Adam will lead us unto, when he comes to take the government into his own hands, who is King of Kings, and Lord of Lords, when it shall appear that by him Kings reign, and Princes decree justice, by him Princes rule, and Nobles, even all the Judges of the earth: when his Wisdome, his Councell, his Understanding, his Strength shall be manifested in them, and not their own: When the Lord of the whole earth shall arise and come into his Temple, the heart of man, and all the world, shall become silent before him.
A briefe DISCOURSE, Examining from the authority of Scriptures and Reason, the Nature, Rice, and End of Civill Government, &c.

AS the good and safety of societies or publike Bodies are the right Object and true End of Government, when societies themselves come once to be extant and have their being, so societies in and of themselves, or so soon as once they come to be, are the Root and naturall rice, the immediate cause and occasion of introducing the exercise of supream power over themselves, as that which is a necessary means, not onely for their well subsisting, but for their very preservation and being.

Hence it is that the Scriptures say, That a Kingdom divided in it self, cannot stand. Government rightly brought into exercise over humane societies, is that which unites and compacts them, and this being once shaken, weakned, or quite sost, opens the doore to all manner of division and loosenesse, which are the unavoydable causes of ruine and destruction, to Kingdoms and Commoh-wealths.

By Societies as they are the subject of this present Discourse, we are to understand the union and incorporation of many particular persons or families in order to partake thereby of that common good and safety, which mankind rightly, ordering and governing it selfe is capable of, and doth natutally desire. For societies of men (though man in his Creation were one of the prime pieces of Gods workmanship, in whom the glory of his Maker did most eminently shine forth) yet are they a masse of horrid confusion and deformity of self-torment and destruction, without the due and right use of Government or supream power amongst them. As on the contrary, when publike Bodies are considered as they are, that thing wherein the supream power may be set up, and is actually to bring it selfe into the right use and lawfull exercise, where every particular of the whole, being set in its right place and order, enjoyes his full right and naturall freedome, and the whole body well compacted together, is able to minister good and safety to it selfe, by the joynes and bands of wholfom Laws, providing not onely for its being but welbeing. Humane Societies in this consideration are the Earthly paradice we are capable of as naturall men, and are the Ornament and beauty by which mankind doth praise it selfe to it selfe and to others, and is the alluring and attracting object, that draws all wise and good men under its shelter and protection, and to stand up and plead for Government, when ever it is attempted to be laid aside or thrown down.

These kinde of Societies or publike Bodies of men do happen to be either from scituation of place where they finde themselves the inhabitants, and are sensible of the need of Government, or else by voluntary choyee doe unite themselves in Order to forme themselves under the rest and due exercise of Government, or the supream power for their own common good and safety. In either of which Cases, there is then that thing extant or in being, which is the root from whence Government as to the exercise of it doth spring up and grow, and there is that which by its naturall right, and from the law of necessity and justice, may not onely make its claim to the governing and ordering it selfe, but may by common accord and consentmake choyce in what forme, and upon what fundamentall Laws or Constitutions, supream power shall be introduced in relation to the governing and ordering that body or society. This then is the naturall rice and occasion that is given to supream power to be brought forth into act or exercise, but this is not properly the instituting cause of government (as in the next place we shall shew) but is rather the necessitating cause, the which stands in such need of government, as without it, it can neither attain its well subsisting, nor preserve its being.

The instituting or creating cause of Government, wee finde in expresse termes set down in Scripture, Romans 13. Where Government or the use of supream power in humane societies, is affirmed to be the Ordinance or appointment, of God: an Office which the wildome of God thought fit to erect for the good and preservation of humane societies, and to lay therefore an obligation upon the consciences of men; to acknowledge it, and submit unto it actively or passiuely, whereas we finde it brought into exercise amongst men. Hence in the same Chapter those persons who are lawfully betrusted with this power, art called the Ministers or Officers of God, and the duty of their place and office is defined to be a terrour and punishment to the bad actions or works of men, and a praise and countenance to the good works or actions of men, and this trust is committed from God to all persons when once they come lawfully to be brought into the exercise of this Office or power, in relation to some publike Body or society of men.

God in two respects is to be acknowledged the Institutor and Creator of Magistracie and civill Government.

First by declaring his will and minde in his Word concerning such an office, and the use of such a power, among men for his service, as well for the service of that body or society, wherein it is to be set up.

Secondly, by deriving in a continuall succession, gifts, or abilities from him, unto some that does peculiarly fit them for this employment, and which hee denies to the generall masse of mankinde, and forbeares to give unto them, which is evident from that counsell which Moses received from Jethro, Exod. 18. to provide out of all the people able men, such as feare God, men of truth, and hating covetousnesse; as if these and such like eminent characters, there are continually to be found among a body of men, such as God hath visibly marked out unto the choice of the whole body, as those that he would have made use of for this work.

Now as God is thus the institutor and propounder of government or supream power to be exercised and used amongst men for the good and safety of humane societies: so the ordinary and naturall means God useth to bring this into act and exercise, in relation to this or that particular body or society, is the free and voluntary choice and consent of that body, put forth not only in relation to what hands it shall be placed in, few or many; but also in relation to what form it shall be exercised in, and upon what condition and terms to be agreed upon, betweene those that shall be appointed for Governours, and those that shall remain under government. As is evident in that very History which the Scriptures gives us, concerning the making of chief Governours, at the desire of the whole body, and preferring sometime one forme of government, and somtimes another: and always founding the exercise of government in the mutuall consent between the Governours and governed. As Jothams parable declares, Judges 9. from the 7th. to the 21th. verse, besides the known practice of publike bodies or societies of men, which they are dictated unto by the law of nature; which hath an abhorring in it, to be imposed upon under what pretence soever, but with their free consent, and the repugnancy which it carries to reason and justice, that any persons shall be forced to take so great care as government over them, without condition one their part also, to encourage them therein, and to accept the same. Hereupon the civill Magistrate or those that are called to this high place or office, to exercise supream power in relation to some publike body or society of men, are not to esteeme themselves, to be only creatures of Gods institution, and to be accountable only to him, but they do by this means become the creatures of that body unto which they related, and are the ordinance of man, as Peter calls it, 1 Peter 2.13. chosen out by them stipulated and covenanted with by them in such and such a forme, and upon such and such conditions to take the government upon them, according to which their obedience shall be yielded and not otherwise.

And thus though Magistracy or Civill Government have Gods institution and authority for its foundation; yet it hath mans institution and authority for its consummation, and actuall bringing it forth into exercise. God 'tis true creates the office; but man determines and sets the limits and bounds to the Office: as to the exercise in this or that body, and is used to appoint all the circumstances, to bring the supream power into its use and exercise from first to last, without which government doth not come into societies of men by its right doore, and in its ordinary, proper, and naturall way, consonant both to the institution of God, and light of nature.

It is true indeed, Government may be introduced over bodies and societies of men in an extraordinary way, that is to say by force and conquest, in which case the exercise of the Office in it selfe is never a whit lesse the Ordinance of God, but the way of its coming in, and continuance in relation to that body where it is exercised is unnaturall and surruptitious, and is onely capable of returning into its naturall and right course, by being ratified ex post facto, by the free and common consent of that body, and upon the conditions and stipulations mutually to be agreed between them. All other exercise of government then what is founded in compact and consent being perfect Tyranny and slavery.

There is a third way may be added whereby government may be lawfully introduced over humane societies, and that is by immediate commission and designation of God as to the persons that are to govern, together with the forme and Laws of the Government, as was in the Common-wealth of the Jews in former times: but then this command and commission of God was evident to the whole body, and so drew with it their unanimous consent and obedience, which made it still to be founded in consent and agreement, and not tyrannicall.

Thus we have seen the severall wayes whereby civill government or supreme power may be, and is brought into exercise amongst the publike bodies and societies wherein it comes to be erected. we have seen also, the nature, rice, and end of Government generally stated. We shall now consider Government after it once comes to be lawfully brought into exercise: That is to say, what it is in its inward principles, and what it is in its outward and its various termes, wherein it is capable of being exercised amongst the publike bodies or societies of men, which makes them Kingdoms or Commonwealths.

GOVERNMENT considered in its inward principles, is that sufficiencie, ability or inward rule of acting, whereby those that are trusted with this high Office, doe regulate the actions of their government in judging or discerning: and concluding or determining from time to time, what is good and what is evill for that body or society unto which they relate; and accordingly forming their Laws, or putting forth into act the Legislative power which is committed unto them. Now the sufficiencie or inward rule of acting in Governours, it consists either in the wisdome of mans nature, or the actings of right reason applyed to this subject of government, as the Governors partake of it in an ordinary way, or else as gifts are ministred unto him or them by God extraordinarily for this purpose: So as according to the greater or lesser measure of this sufficiencie in judging and resoleing what is for the good, or what is for the evill of the whole body, is happinesse or misery convey'd in the Laws which are made, and is therefore that which must necessarily be the true root and originall cause of all maleadministration in government; for if the light of the body be single, the whole body is full of light, but if it be in sufficient; the whole body becomes darke, and how great is that darknesse? This is that which mens eys are least upon in provideing remedies against the evils of Government, but that which our thoughts are most carried out upon, is the change or mending of the outward forme, laying over great weight there, and placing therein our greatest good and happinesse.

Government considered in its outward form is manifold and various, consisting properly in that externall order or method which by the mutuall accord and consent amongst the Governours and governed is fixed upon for the supream power to be exercised in, in relation to this or that publick body as it is stated in all its circumstances from first to last; either to the persons themselves that are to govern or to their actions, as they are to be legislative and binding to the whole body, whether Kingdome or Common-wealth.

Hence when the exercise of the legislative power by common consent is put into one person without restriction or limitation, and is trusted only to his assent or dissent; what shall or what shall not be Law, this is called absolute Monarchy. And secondly, when restrictions and limitations are added to the exercise of this power in one person, with which his assent or command shall be binding, without which it shall not be binding, as the two Houses of Parliament seem to be here in England, then it is called Monarchy limited, or arbitrary power ballanced by negatives of others betrusted for that purpose.

Thirdly, when this supream power is placed in some prime and eminent men, who are made equall sharers in it, and rests in them without farther appeale, this is Aristrecraticall government absolute.

Fourthly, When restrictions or limitations are put to such persons, which being performed their orders shall be Laws, otherwise not, as to act in concurrence with some representative of the whole body: This is a mixed government, partly Aristocraticall, partly Democraticall.

But lastly, if the exercise of the supream power by common consent be placed in the whole body, or in their representative, chosen by themselves, and altered at pleasure from time to time: whose resolutions and Orders shall be legislative, and binding to the whole body, then is the government termed Democraticall, and it is purely popular, all these kindes or outward formes of government are to be found this day in practice in the world, as might be easily instanced in, if brevity would suffer it, or that it were requisite. Nor can it be denyed but that all and every of these formes, are found usefull and serviceable unto the exercise of this supream power, according to the natures and humors of those bodies or societies of men that are extant in the world, who will accept of the exercise of government under some one of these Formes, when they will reject it in another, and certainly this will be confessed on all hands that it is better government be exercised under the worst of them, then not be exercised at all. But the greatest contest and question amongst men in these times is, which of these outward formes is best, and which of them may pretend to be most naturall and essentiall to government it selfe, which controversie about formes of civill government, if well examined, will be found to be of the like nature, with that about the formes of Church government, every of which pretends to be jure divino, and the absolute one in respect of all the rest; when in truth, all such pretences may have equall authority from the Word of God to justifie them, though they may not be so judged and esteemed by those that are concerned in some one of them. So these outward formes of civill government are indifferent in there nature, and ought not to have better or worse attributed unto them simply considered in themselves, but as by experience they are found more or lesse apt to keepe or not to keepe the inward principles of government from deviating or degenerating in their actings from the right and true end of government; for in truth it is the inward excellencie & worth in the inward principles of government, whether Ecclesiastical or civil, that ministreth good or evill, happinesse or misery, to those that are to be governed, and wherein the making of good and wholsom Laws chiefly consists, and by which the end of government is attained, unto which the outward forme is but the servant, and therefore ought to take its denomination of good or evill according to its serviceablenesse or conduciblenesse to keepe the inward principles of government from corrupting and deviation, and not from its own proper excellencie, considered onely in reference to it selfe. As for instance, if a spirit of wisdome, fear of God, hatred of covetousnesse, love of justice and truth, be that which shall constantly, or for the most part, act a King that is the most absolute Monarch, in the exercise of that legislative power committed unto him, his subjects will have but little reason to finde themselves agreeved, or quarrell at that outward form of government.

Again, If a spirit of folly and blindnesse, of prophanenesse, worldly mindednesse, errour, and injustice, shall constantly, or for the most part, act a democraticall assembly or councell, the most pure and meere democraticall that can be set up.

It is not the forme that will make the government free from grievance, misery, and exception to them that are under it, and which they may not with as much justice and naturall right change, as that of absolute Monarchy.

And therefore it is a most erroneous maxime and position which so much gains credit in these times, that all government is originally seated in the people, and is in its purest and most naturall forme, when it is most purely democraticall, whereas in truth, Government is originally seated, as hath been shewed in Gods institution, and the exercise of it is indeed founded in the common consent and agreement of the whole body, so as they have right, not onely to call for it, but also to deny the exercise of it in relation to them, otherwise then upon such conditions and compact, which by common and naturall consent between those, those that are to govern, and those that are to be governed shall be agreed upon. But for the formes that shall be used in the exercise of this government, they are equall and indifferent in reference to the principle that is to act it, and are good or bad to that body where they are erected according as they come in upon them, either with or without their own consent, and are judged by them more or lesse conducible to the end of government.

So as any of the formes before mentioned, taken up by the free consent of that body to whom it is to relate, is capable of being as good in it selfe, and as serviceable to the end for which government is set up as another, if the defect and failer be not in the inward principles and power that is to act this forme. It will not be denyed, but by reason that the excellencie of our nature in its wisdome and ability to govern, or to discern what is good or what is evill in reference to the publike, is by the fall of Adam so much weakned and impared, that it stands in need of all manner of help from without to assist it in its actings, & so may come to be assisted by the outward form which is given unto it. As when Parliaments and representatives of the whole are joyned to Kings, or what other persons soever that are betrusted with the exercising of the legislative power, they doe often times restrain doing of hurt, and assist in the better discerning and procuring of the welfare of the whole body; so as when any such checks as these are put upon the exercise of the supream power in what hands soever it be put, the government for the most part becomes the more succesfull, and best corresponds with the good and safety of the whole, but this is not so much caused by the accesse of abilities or sufficiencie which is hereby brought by the outward form as it doth proceed from deficiencie and weaknesse of the inward principle of Government, which by this means is rather kept from acting evilly or amisse, then is enabled to act perfectly well, or with that cleere light and discerning which is necessary to so great trust. Nor indeed is that happinesse and blessednesse to be expected from government or the exercise thereof, as we commonly hope for when we set our selves to mend it by the change of some outward forme, till that change be made in the inward principles of Government which is promised in the last times, when he shall come to exercise it, whose right it is, and shall so raise the principles of our nature by making us conformable to that glory wherein he now sits down at the right hand of God, as shall fit men and enable them to govern in judgement and righteousnesse, with a light and wisdome that shall not be erroneous and uncertain as this now even at its best is, whereby the world is governed.

To conclude all, let us assure our selves that it is not by the change of the outward forms of Government, that those that are to be governed: shall finde either much good or ease; this blessing must and shall come to us by the change of our natures within, by the reformation of the principles of our wisdome and light whereby we are fitted to govern, which according to the principles of pure nature or of the first Adam in us, are at their best to weak and insufficient for so high and great a trust, much lesse when they are at their worst considered in their depravement and corruption; and yet our nature in one of these two respects, taken either as it is washed, and in some sense and measure restored and brought back again to its originall purity, or else as it is continuing still under its originall corruption and depravation is the spirit which acts under all the forms of Government now extant in the world, and is the source and fountain of all the misery and evill we meet with for want of good Government. Nor shall we until God make our nature in our Governours better, and change them beyond what either our civill or Church formes can or does yet lead them to; ever mende our selves, but shall meet with overturnings, overturnings, overturnings in Church and State, till he come whose right it is, and by and through all those changings and overturnings teach us to understand and know him that is hasting towards us to make us partakers of his unchangeable glory.

And therefore let us not make too much haste, or shew our selves over-eager in contributing to the change of the outward forme of government, we finde our selves in, as promising our selves thereby any reall good or durable happinesse: Although it may be very fit to improve our experience which we have, and the wisdome God hath given us to the melioration of government as Gods providence ministers opportunity, onely let's be sure our change is for the best, and worth the pains and cost we shall be at in bringing it about. We may change and change again, and still for worse, for ought we know, till we have tryed, and then it will be too late to repent; for what ever outward forme we change for our nature in the Governours that are to succeed being still the same, and wanting that blessed change it should have, will make the next forme as subject to corruption and capable of male administration, as this we part with. Nay though it seem to have washed it selfe in the laver of the best reformation these times afford, it will shew it selfe to be born but of a corruptible seed, to be but flesh, the glory whereof will and must fade and vanish away, by either turning into corruption, or exchanging of it selfe for a glory that is unchangeable, for that higher light that shall appear, when he that shall come, comes quickly and does not tarry, as is foretold by Daniel, Chap. 2. where the great Image of nature in all its formes or appearances inward and outward, of the iron, the clay, the silver, the gold, shall be broken to pieces, and the winde shall carry them away, that their place shall not be found, and the stone that smites this great Image shall become a Kingdom or Government, which the God of heaven will set up, and that shall never be destroyed.

What ever hopes therefore we may have from Armies, it is this stone cut out without hands, which must mend the government of the world, and which must reforme and make better government either in Church or State. And this when all Armies and worldly powers that are pretending to the work of Reformation shall be broken and laid aside by the smiting of this stone to make way for him, who will come to his Kingdom, not by the might or by the power of this world, but by the force of his inward and most excellent glory. Whosoever therefore that by force of Armies, or by the arme of flesh, shall go about to mend or reform government, in its Civill or Ecclesiasticall formes, whether in their own or neighbour Nations, are not likely to prosper in this work what ever they promise to themselves, but rather (if the Scriptures are to be beleeved) shall meet with overturnings from the force of other interests, which the providence of God shall keepe up to ballance them, as they have by their force been kept up to ballance others, and have overturned others and their interests, which overturning work is said by the Prophet Ezekiel, Chap. 21. ver. 25, 27. shall continue till he come whose right it is, untill which time, let all that love the Lord Jesus and his second appearance, possesse their soules in faith and patience, getting themselves as much as possibly they can from amongst the contentious divisions and quarrelsome engagements of the world and fleshly men; for God hath a great Supper or Sacrifice of flesh to make immediately before the comming down of the new heavens, and the new earth upon us out of heaven, Revel. 19.17, 18. Where shall be eaten and slain the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit upon them, and the flesh of all men both free and bond, both small and great, for God will feed all that oppresse his people with their own flesh; and they shall be drunken with their own bloud as with sweet wine, and all flesh shall know that the Lord is the Saviour of his people, and that their Redeemer is the mighty one of Jacob. Come therefore out of all that is fleshly, lest you be devoured with the plagues that are prepared for all manner of flesh whatsoever, good as well as bad, circumcised as well as un-circumcised, seeing, I will cut out from thee the righteous and the wicked, therefore shall my sword goe forth out of his sheath, against all flesh from the South to the North, Ezek. 21.3, 4. And therefore, thus saith the Lord God, the holy One of Israel, in returning and rest shall you be saved, in quietnesse and confidence shall be your strength. The Egyptians or all worldly Powers whatsoever are men and not gods, and their houses are flesh and not spirit; Therefore come my people, enter thou into thy chambers, and shut thy doores about thee, hide thy selfe as it were for a little moment, untill this indignation be over past.

FINIS.