same waters on which the devil most delights overwhelmed all in ruin.

By priority, posterity has ever been emburthened, always to work out their salvation by war and trembling from their mother yokes, or live lost slaves from their honest rights. The national debt of fathers, for removing the blow of mothers, has ever befel the innocent sons of posterity. From the necessity of repelling the oppression of invading aristocrats, has ever been the mother of plans after plans, from the simple club of Cain, to the curious lock and powder of modern times. Whole countries laid in waste, for the liberty of man was always an overtaken sacrifice by the arms of iniquity; the mother of iniquitous aristocracy prostrating new born innocence against the king of heaven; but whose millennium unshields every sword, and pays every debt of obedient posterity from the burthens of ravaging priority, when taxation shall be no more.

To provide for the equal rights of all posterity, and disdain the evil practices of black priority; as our heavenly Saviour interposes that light, free from war and trouble would always be the present.

But to do as our mother had done; great and pompous royal master will be my loyal self; is for ever the study of the aristocrat. To look with the aristocrat over the ancient scenes of sin and misery, for guide to go forward is to borrow trouble; while to go forward by divine wisdom is to shun that iniquity close to our heels. It is the aristocrat only who loves priority and hates posterity, for the sake of self; thus brings the same blame and misery of his mother, with interest directly over the head of his own generation. Which vain policy that made aristocratical fathers proud and powerful, in the dark extremity of cold civility, engenders with the languid heart of the civil regent, perpetually to wrap up in the same pomposity and folly, of him who once had that idle pride of insignificance, till the swelling extreme of human imbecility, bursts from the gloom of the blackest inconsistency.

For the want of democratical order organized by a general constitution of common understanding the world has rolled in ruin. Like in an uncultivated state of nature, an unequal cluster of great and small trees; the great to rise and partake of all the sap and soil, on the ruins of the small, which dwindle and die beneath their dark shade, continued headlong to return, crushed at the hazardous chance of rough nature, without any nurse of order. The world of aristocrats and dupes, have gone jumbling in, rivalship and war, headlong tumbling, civil nations rising in the worldly wealth and pride of few, and falling to the destruction of all, from the original sin of rebellion; without any other government than the stubborn will of crazy aristocratical parties of war against right. Wherever a garden of good appeared, civility flew together, as trees grow from the richest soil in cluster; fops flocked together to the foreign heaps of a ruined and dark sea board, part for advantages, others because others do, jumbling all together for preference, leaving the great agricultural country unestimated, carrying along with them rebellion for the want of democratical patriotism in the field of order, sowing the perfidious seed of civility, parties, or faction upon faction of perpetual ruin.

All the speculations of the grand world's theatre, whether pleading, trading, preaching, healing, conquering, teaching or emancipating, consists in either domestic, or foreign commerce; the one, divine, and the other, civil, the one, the varying lies of the devil; the other, the common law of God. Civil commerce which is foreign, wants all the world and keeps nothing; while domestic commerce, wants all to enjoy equally, and has every thing; in other words it is the devil which is civil nature that has nothing and wants all, while God of divine nature, has all, and wants nothing. All the social actors of the world's revolving stage, have all their moral minds, actuated collectively, from either a civil or divine impulse, which last, puts in action the hand

of labor, by which all cultivation is produced; which the former tends to destroy. The tiller's soul, forms the patriot of nature, but the civil minds of commodities, invites the foreigner of wrong; the moveables of traffic, foreign to the fixidity of the soil.

The fixed agriculturalists, are manufacturers most humble servants, and only guardian parent of all commerce. Domestic commerce, covers the sea with sails, and the climes with people. While foreign commerce, is a proud and haughty master destroying by fire and war what it erects in peace; and agriculture her awful slave; manufacturers her yoked tools; sweeping from the face of the globe all innocence, leaving but one devil, one ship, and one city, and the soil to grow up in wilds.

While the regulation of commerce democratically inhabits the globe, and which is the only government that man ever knew; aristocracy is but the want of government, it is that anarchy and confusion of extreme foreign commerce, of building cities on the sea board and then kick them into the flames of their own wars. Had democracy unmolestedly governed, the world would have been an inhabited paradise of gardens thousands of years ago,; it is rebellion that has obstructed. The aristocrat and dupe have never obeyed, consequently the world has rolled in sin. Like the nearest stars of the sky, quickly obeying harmoniously, the unchangeable course of the rapid, brilliant sun, we as true patriots, ought quickly to obey uniformly our divine king, that unchangeable mediator, who shines above all the patriots of the soil, like the sun above the stars and not like the distant stars, which move behind the cold, slow, and changing moon, backslide wavering and timid dupes, lost in the beguiling charms of rebellion, behind the cold deriding and dark scenes of the changeable aristocrat, inviting the serpent and extending the whore of wrong, of debt, and of the effusion of innocent blood. The want of obedience is the confusion of the world, and true government a stranger to man.

All governments are like wheels, all within one. The outer wheel is the great system of unlimited democracy, that only absolute government of God, which extends the world around, and includes in it all government; the wheels next in size, are the rattling and clashing aristocracies, called kingdoms, empires, states and principalities of rebellion, and which are no governments because they are partial and doomed to war; which aristocracies, or wheels of middle size, include within their vassalaged territories, all the small wheels, and which are the private families of a lost world, each a monarchy, whose dominion should only be over his family and property, or over what he should own. While if democracy should govern unravaged, all moralists would be independent divines, and real owners of property.

Like Adam before his fall, every independent father of the world, in obedience to his divine king, are each of them independent moralists; moral kings and governors over their obedient families and property, and are the only monarchs, and whose governments the only monarchies of the world; all others are aristocracies, except one democracy; which although perpetually ravaged by aristocracy it still imperceivably governs.

A monarch cannot govern except under the order of a general democracy, because the moral power of a monarch, consists of his soul, competent only to extend in the government of one family, obedient to the democracy of one divine king-a falling monarchy purely consists of but one family in the same room-moral power cannot extend dominion beyond the presence of its monarch; one mortal cannot act in the moral power of another; there is no moral agency in one mortal to be transferred to another, all agency of man for man is civility. There is a moral agency in man to act as he has a mind, contrary to any civil engagement, it is impossible for man to act with moral cause, directly opposite to civil liberty, for morality depends only on divinity, which is man's perfect liberty. Man cannot be a

B

civil agent, without some kind of moral inducement to act as he has a mind, contrary to any civil power, according to his moral liberty or divinity of his moral agency. Monarchs cannot employ others disinterestedly to act for nothing; and if others are civilly compensated, they immediately become civil parties, interestedly concerned. At which moment that a monarch employs one single agent or more, he falls with him, her or them into dependant parties of a disobedient aristocracy; dethroned by confusion, for all social actions not general denies divine gov

ernment.

The divine one has a general interest democratically with all; while the interest of the civilian is partial and not the true interest of the divine whole, but the aristocratical few, (not the wise and fewer still.) There is no greater love of the moralist in an own family and property than in others, who has the divine love of all others in the wise light of the world. The moral one's business is never the impartial business of others; but with the equal divine business of all mankind; of that description the only one ever on earth, was the only true king of all kings, and whose divinity renders the only true liberty of all liberty. While his dominion of true millennium liberty is completely unlimited; the dominion of a moral king cannot extend over more of his maker's soil than comes within a direct use of his family, and the equal surplusses with the mean wealth of the common world. All civil dominion is rebellion because a few families monopolize the other's rights and things, and which is always done really by charming invisible rebellious robbery.When the son of a father shall have attained to a mature age, he feels moral action, and deserves independent freedom from his parental government, peaceably if he can, but forcibly if he must; for he is a regent of his divine king, he is no longer in the minority. A crown of equity can only reward the moral deeds of a good father, as a good son rewards. him.