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Tongues, in their Countreys, and in their Nations. The like we read, These are the Sons of Shem after their Families, after their Tongues, in their Lands, after their Nations. These are the Families of the Sons of Noah after their Generations in their Nations; and by these were these Nations divided in the Earth, after the Flood.

      In this Division of the World, some are of Opinion that Noah used Lots for the distribution of it; others affirm he sayled about the Mediterranean Sea in Ten years, and as he went about, appointed to each Son his part, and so made the Division of the then known World into Asia, Africa, and Europe, (according to the number of his Sons) the Limits of which Three Parts are all found in that Midland Sea.

      (6) But howsoever the manner of this Division be uncertain, yet it is most 16certain the Division it self was by Families from Noah and his Children, over which the Parents were Heads and Princes.

      Amongst these was Nimrod, who no doubt (as Sir Walter Raleigh affirms) was by good Right, Lord or King over his Family; yet against Right did he enlarge his Empire, by seizing violently on the Rights of other Lords of Families: And in this sense he may be said to be the Author and first Founder of Monarchy. And all those that do attribute unto him the Original Regal Power, do hold he got it by Tyrany or Usurpation, and not by any due Election of the People or Multitude, or by any Faction with them.

      As this Patriarchal Power continued in Abraham, Isaac, and Jacob, even until the Egyptian Bondage; so we find it amongst the Sons of Ismael and Esau. It is said, These are the Sons of Ismael, and these are their Names by their Castles and Towns, Twelve Princes of their Tribes and Families. And these are the Names of the Dukes that came of Esau, according to 17their Families and their Places by their Nations.

      (7) Some perhaps may think that these Princes and Dukes of Families were but some petty Lords under some greater Kings, because the number of them are so many, that their particular Territories could be but small, and not worthy the Title of Kingdoms; but they must consider, that at first, Kings had no such large Dominions as they have now adays; we find in the time of Abraham, which was about 300 years after the Flood, that in a little corner of Asia, 9 Kings at once met in Battail, most of which were but Kings of Cities apiece, with the adjacent Territories, as of Sodom, Gomorrha, Shinar, &c. In the same Chapter is mention of Melchisedeck King of Salem, which was but the City of Jerusalem. And in the Catalogue of the Kings of Edom, the Names of each King’s City is recorded, as the only Mark to distinguish their Dominions. In the Land of Canaan, which was but a small circuit, Joshua destroyed thirty one Kings; and about the same timeI King. 20. 16., Adonibeseck had 70 Kings whose hands and toes he had cut off, and made them feed under his Table. A few years after this, 32 18Kings came to Benhadad King of Syria, and about 70 Kings of Greece went to the Wars of Troy. Cæsar found more Kings in France, than there be now Princes there, and at his sailing over into this Island, he found four Kings in our County of Kent. These heaps of Kings in each Nation are an Argument their Territories were but small, and strongly confirms our Assertion, that Erection of Kingdoms came at first only by Distinction of Families.

      By manifest Footsteps we may trace this Paternal Government unto the Israelites coming into Egypt, where the Exercise of Supream Partriarchal Jurisdiction was intermitted, because they were in subjection to a stronger Prince. After the Return of these Israelites out of Bondage, God out of a special Care of them, chose Moses and Joshua successively to govern as Princes in the place and stead of the Supream Fathers: and after them likewise for a time, he raised up Judges, to defend his People in time of Peril. But when God gave the Israelites Kings, he reestablished the Antient and Prime Right of Lineal Succession to Paternal Government. And 19whensoever he made choice of any special Person to be King, he intended that the Issue also should have benefit thereof, as being comprehended sufficiently in the Person of the Father, although the Father only was named in the Graunt.

      (8.) It may seem absurd to maintain, that Kings now are the Fathers of their People, since Experience shews the contrary. It is true, all Kings be not the Natural Parents of their Subjects, yet they all either are, or are to be reputed the next Heirs to those first Progenitors, who were at first the Natural Parents of the whole People, and in their Right succeed to the Exercise of Supreme Jurisdiction; and such Heirs are not only Lords of their own Children, but also of their Brethren, and all others that were subject to their Fathers: And therefore we find, that God told Cain of his Brother Abel, His Desires shall be subject unto thee, and thou shalt rule over him. Accordingly, when Jacob bought his Brother’s Birth-right, Isaac blessed him thusGen. 27.29., Be Lord over thy Brethren, and let the Sons of thy Mother bow before thee.

      20As long as the first Fathers of Families lived, the name of Patriarchs did aptly belong unto them; but after a few Descents, when the true Fatherhood it self was extinct, and only the Right of the Father descends to the true Heir, then the Title of Prince or King was more significant, to express the Power of him who succeeds only to the Right of that Fatherhood which his Ancestors did Naturally enjoy; by this means it comes to pass, that many a Child, by succeeding a King, hath the Right of a Father over many a Gray-headed Multitude, and hath the Title of Pater Patriæ.

      (9.) It may be demanded what becomes of the Right of Fatherhood, in Case the Crown does escheat for want of an Heir? Whether doth it not then Divolve to the People? The Answer is, It is but the Negligence or Ignorance of the People to lose the Knowledge of the true Heir: For an Heir there always is. If Adam himself were still living, and now ready to die, it is certain that there is One Man, and but One in the World who is next Heir, 21although the Knowledge who should be that One Man be quite lost.

      2. This Ignorance of the People being admitted, it doth not by any means follow; that for want of Heirs the Supreme Power is devolved to the Multitude, and that they have Power to Rule, and Chose what Rulers they please. No, the Kingly Power escheats in such cases to the Princes and independent Heads of Families: for every Kingdom is resolved into those parts whereof at first it was made. By the Uniting of great Families or petty Kingdoms, we find the greater Monarchies were at the first erected; and into such again, as into their first Matter many times they return again. And because the dependencie of ancient Families is oft obscure or worn out of Knowledge; therefore the wisdom of All or Most Princes have thought fit to adopt many times those for Heads of Families, and Princes of Provinces, whose Merits, Abilities, or Fortunes, have enobled them, or made them fit and capable of such Regal Favours. All such prime Heads and Fathers have power to consent in the 22uniting or conferring of their Fatherly Right of Sovereign Authority on whom they please: And he that is so Elected, claims not his Power as a Donative from the People; but as being substituted properly by God, from whom he receives his Royal Charter of an Universal Father, though testified by the Ministry of the Heads of the People.

      If it please God, for the Correction of the Prince, or punishment of the People, to suffer Princes to be removed, and others to be placed in their rooms, either by the Factions of the Nobility, or Rebellion of the People; in all such cases, the Judgment of God, who hath Power to give and to take away Kingdoms, is most just: Yet the Ministry of Men who Execute Gods Judgments without Commission, is sinful and damnable. God doth but use and turn mens Unrighteous Acts to the performance of his Righteous Decrees.

      (10) In all Kingdoms or Commonwealths in the World, whether the Prince be the Supream Father of the People, or but the true Heir of such a 23Father, or whether he come to the Crown by Usurpation, or by Election of the Nobles, or of the People, or by any other way whatsoever; or whether some Few or a Multitude Govern the Commonwealth: Yet still the Authority that is in any one, or in many, or in all these, is the only Right and natural Authority of a Supream Father. There is, and always shall be continued to the end of the World, a Natural Right of a Supreme Father over every Multitude, although by the secret Will of God, many at first do most unjustly obtain the Exercise of it.

      To confirm this Natural Right of Regal Power, we find in the Decalogue, That the Law which enjoyns Obedience to Kings, is delivered in the terms of Honour thy Father, as if all power

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