lords of families here were called fathers of families, in his account of the dispersion at Babel: but it matters not how they were called, so we know who they are; for this fatherly authority must be in them, either as heirs to Adam, and so there could not be seventy-two, nor above one at once; or else as natural parents over their children, and so every father will have paternal authority over his children by the same right, and in as large extent as those seventy-two had, and so be independent princes over their own offspring. Taking his lords of families in this latter sense, (as it is hard to give those words any other sense in this place) he gives us a very pretty account of the original of monarchy, in these following words, p. 16. "And in this sense he may be said to be the "monarchy," viz. As against right seizing violently on the rights of fathers over their children; which paternal authority, if it be in them, by right of nature, (for else low could those seventy-two come by it?) nobody can take from them without their own consents; and then I desire our author and his friends to consider, how far this will concern other princes, and whether it will not, according to his conclusion of that paragraph, resolve all regal power of those, whose dominions extend beyond their families, either into tyranny and usurpation, or election and consent of fathers

author and founder of

of families, which will differ very little from consent of the people.

§. 149. All his instances, in the next section, p. 17. of the twelve dukes of Edom, the nine kings in a little corner of Asia in Abraham's days, the thirty-one kings in Canaan destroyed by Joshua, and the care he takes to prove that these were all sovereign princes, and that every town in those days had a king, are so many direct proofs against him, that it was not the lordship of Adam by right descending to them, that made kings: for if they had held their royalties by that title, either there must have been but one sovereign over them all, or else every father of a family had been as good a prince, and had as good a claim to royalty, as these for if all the sons of Esau had each of them, the younger as well as the eldest, the right of fatherhood, and so were sovereign princes after their father's death, the same right had their sons after them, and so on to all posterity; which will limit all the natural power of fatherhood, only to be over the issue of their own bodies, and their descendants; which power of fatherhood dies with the head of each family, and makes way for the like power of fatherhood to take place in each of his sons over their respective posterities: whereby the power of fatherhood will be preserved indeed, and is intelligible, but will not be at all to our author's purpose. None of the instances he brings are proofs of any power

they had, as heirs of Adam's paternal authority by the title of his fatherhood descending to them; no, nor of any power they had by virtue of their own for Adam's fatherhood being over all mankind, it could descend but to one at once, and from him to his right heir only, and so there could by that title be but one king in the world at a time: and by right of fatherhood, not descending from Adam, it must be only as they themselves were fathers, and so could be over none but their own posterity. So that if those twelve dukes of Edom; if Abraham and the nine kings his neighbours; if Jacob and Esau, and the thirty-one kings in Canaan, the seventy-two kings mutilated by Adonibeseck, the thirty-two kings that came to Benhadad, the seventy kings of Greece making war at Troy, were, as our author contends, all of them sovereign princes; it is evident that kings derived their power from some other original than fatherhood, since some of these had power over more than their own posterity; and it is demonstration, they could not be all heirs to Adam; for I challenge any man to make any pretence to power by right of fatherhood, either intelligible or possible in any one, otherwise than either as Adam's heir, or as progenitor over his own descendants, naturally sprung from him. And if our author could shew that any one of these princes, of which he gives us here so large a catalogue, had his authority by either of these titles, I think I

might yield him the cause; though it is manifest they are all impertinent, and directly contrary to what he brings them to prove, viz. That the lordship which Adam had over the world by right descended to the patriarchs.

"

§. 150. Having told us, p. 16. "That the "patriarchal government continued in Abraham, "Isaac, and Jacob, until the Egyptian bondage," p. 17. he tells us, By manifest footsteps we may "trace this paternal government unto the Israel"ites coming into Egypt, where the exercise of

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supreme patriarchal government was intermit

ted, because they were in subjection to a strong"er prince." What these footsteps are of paternal government, in our author's sense, i. e. of absolute monarchical power descending from Adam, and exercised by right of fatherhood, we have seen, that is for 2290 years no footsteps at all; since in all that time he cannot produce any one example of any person who claimed or exercised regal authority by right of fatherhood; or shew any one who being a king was Adam's heir: all that his proofs amount to, is only this, that there were fathers, patriarchs and kings, in that age of the world; but that the fathers and patriarchs had any absolute arbitrary power, or by what titles those kings had theirs, and of what extent it was, the scripture is wholly silent; it is manifest by right of fatherhood they neither did, nor could claim any title to dominion and empire.

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§. 151. To say, that "the exercise of supreme patriarchal government was intermitted, be"cause they were in subjection to a stronger prince," proves nothing but what I before suspected, viz. That patriarchal jurisdiction or government is a fallacious expression, and does not in our author signify (what he would yet insinuate by it) paternal and regal power, such an absolute sovereignty as he supposes was in Adam.

§. 152. For how can he say that patriarchal jurisdiction was intermitted in Egypt, where there was a king, under whose regal government the Israelites were, if patriarchal were absolute monarchical jurisdiction? And if it were not, but something else, why does he make such ado about a power not in question, and nothing to the purpose? The exercise of patriarchal jurisdiction, if patriarchal be regal, was not intermitted whilst the Israelites were in Egypt. It is true, the exercise of regal power was not then in the hands of any of the promised seed of Abraham, nor before neither that I know; but what is that to the intermission of regal authority, as descending from Adam, unless our author will have it, that this chosen line of Abraham had the right of inheritance to Adam's lordship? and then to what purpose are his instances of the seventy-two rulers, in whom the fatherly authority was preserved in the confusion at Babel? Why does he bring the twelve princes sons of Ishmael, and the