THe first beginning of a Common-wealth was in Families, being the Epi­tomie of the whole Uni­verse: they under them they chose; the whole un­der GOD their Creator.

Families growing great, were sent forth to other places, under the conduct of them whom they best affected, known to them to be of the greatest judgement, and excelling in virtue. Others their own ambition set them forward, and so with their own Family tyrannized over a lesse, and at length accrued to great­nesse by force, and not by consent; and this the corruption of rule, and not the true intention of the good and quiet of man, which was the true intention: We see Cain built a City, Gen. 4.16 10.11. and call'd it by his [Page 2]name: Ashur built a City, Nimrod the founder of Babel. 11.4. Gen. 14.2. Gen. 19.20 & 22. And in Genesis we may finde many Cities and pettie places that had rulers which were called Kings; as Zoar which was but a little one, as Lot confessed: but rapine & violence wrought upon man, and the greater swallowed up the lesse, and enforced them to a combi­nation.

Those that shewed themselves pub­lick Benefactors, were had in the same estimation: which common sense tels, that those that rule, should rule to the publick good, and not to their own be­nefit, by extracting their wealth out of the blood of them they rule over.

All men are equally free in Oecono­micall rule, and equally possest of supe­riority, and this is meerly in Nature it self. And this afterwards by mans own reason was turned into a Monarchy. For were it not for mans corruption, it is the best of governments, and the nearest di­vine. But since that man falling from the true intention of ruling for the good of them that they were set over, their judg­ment hath set up somtimes Aristocrasie, Democracie, and the like; Monarchie was corrupt, and changed the other [Page 3]when they did not regulate as they ought; and this alteration is meerly by mans own evill, for were he not apt to evill he needed no government, but him­self would rule himself. And some have drawn this ruling by one from the hea­venly motions, and from other things: it would be wished that they would take their president from them, for they rule equall to all, and diffuse good, but re­ceive nothing, but doth obey their courses set.

As the ruling of one in a family was before a State; so a Democracie was be­fore a Monarchie. For as one was before many families which is a State; so De­mocracie was before an unitie, which is Monarchie.

The first that we read of, that was a Monarch, was Nimrod the Nephew to Cain; From whom came the worshipping of Idols, his name being changed to Blus. Their ambition being such, that earth could not contain them, but they would be gods, such vanities did their flatterers bring up, and so still doth re­main, for the Scriptures must be forced to speak for this purpose, or near it, to extoll them, and to make them divine.

But this inhumanitie could not long continue in one of those unlimited Mo­narchs; for they having no Laws set to restrain their unlimited power, and the unlimited liberty of the other, as they were without Law could not long hold.

For [...] (a prescribed Law) was not found in Greek, but [...] (an arbi­trarie will) and this was that that was their government; and how could have a true Law, when a true rule they knew not, which is the Law of God? for there cannot be any Law but what is center'd upon that bottome. And they wanting letters, there could be no standing E­dicts, though after they used to sing some Edicts they had the better to keep them, lest time should corrupt them.

That one man which is supream hath been, and is still called King, or Emperor: Now Emperor is a Title given to him that is chief in the Army, to whom the whole Authority is bestowed; for it must be center'd in one, because many actions may be lost if they stay till the calling of Councell. Which in peace there is no such necessitie: though Cesar and them after him ruled as Kings, and time brought that name more in request; for [Page 5]400. yeers after Christ they were called and entitled in writings to be Kings.

But one note by the way, that [...] is the title of the King, though in Latin they have interpreted it Imperator, and the Digests, Codes, Novels, and other Im­perials were titled [...], the Kings Laws.

So you may observe, that in an abso­lute Monarchie the Laws are called the Kings, but where not, it is called the Laws of the Kingdom; for the one is by his Edict, the other by their choice, and approbation. Princeps or Imperator is of­ten turned into [...], which their sup­posed Coat also of later times being foure Beta's justifieth. The Betas are in­terpreted as the Singles of,

[...]: The King of Kings reigning over kings. So that the name of Emperor and King came at length to be both one: but at the dividing of the Empire, and that the Western Empire had been over-run with the Gothes, Lombards, and Franks, and their chief Commanders and Lead­ers were called Kings, they desired ra­ther the Greek word [...], for to shew their power, then Rex, though they were [Page 6]both one in signification; but because [...] had sometime been used for Em­peror, and so it pleased them best.

The Emperour Fredericke Barbarossa created Kings as well as other titles: for Anno 1158. he made Ladislaus Duke of Bohemia King of the same Territorie.

The King of Bohemia crowned and anointed, but quere, King is not so abso­lute a name as by that they should do what they list: for Francis the first of France misliked that Charles the fifth should be called King of Naples, and Si­celie, enjoying them but as the Popes vassail, then was not he absolute, but bounded, yet a King; and he had a Supe­rior upon Earth, so as all Kings are not so absolute, but they are to give their ac­count to mortall men as well as to God. So it is no novell for Kings to give ac­count to mortalitie: and the Pope would have made Cosino de Medici Duke of Flo­rence king of the same: yet Maximilian said, that Italy had no king but Cesar, and in England six of the kings were but sub­ordinate to the seventh, which was cal­led king of England: the first that had it was Aella king of Sussex: for he had the Title, though they had the Land much [Page 7]like the King of Man; and Henry Bechem Earl of Warwick was crowned King of the Isle of Wight, though subject to Henry the sixt: and it is seen in holy Writ, that many have been titled Kings of kings, when those kings that are under subju­gation of another have no more power over their people then they had before: and should they that have made them kings had deemed that it had enfran­chised them from their servitude, or that their people had thought that it would have brought them under a subjuga­tion, they would have disclaimed it. And withall let me ask whether these kings be immediately from God, or of mans making, yet their power was be­fore of God; for all Authoritie is from him, as Christ said to Pilate, when he was but an officer under the Emperor of Rome.

It is reported by my Author, that there was a meeting of States at Cullen, and our king did not kisse Lewis Barborossa the Emperour his feet, as other Princes did: to which Ed: the 3^d. gave a reason, that he was anointed, and had power of life and death, and therefore ought not, Se submittere sicut Rex alius. So by this other [Page 8]Kings there were that were not anoint­ed: so as it is not Unction that makes a King.

I would willingly know how the late Kings of England came by their claim of Ireland, first to be Lords, and after to be Kings. I believe it was the intolerable tyranny of their petty Kings over them that they had in subjection, and here was his title: But now de quo jure, or whether they being able to make their party good, may not shake off that Aegyptian thraldome, I leave to be considered. For what is by force extracted, may by the same be lost: and this I hope you will not say, that God is the Author but per­mitter. I must confesse Hen: 2^d. had some shew of title, for Romes great Pope gave him it: and Pope Ʋrbane the third gave him a Crown of Peacock feathers, a fit embleme of the ones gift, and of the o­thers ambition: for where nothing is gi­ven, there let them take the feather, and pride belongs to the Peacock, and this was Pope Adrian 4th. his gift. Adrian was born subject to Henry 2^d. and how he came to the gift of a Kingdom to his King I leave. But this, he that gives a Kingdome, is greater then he to whom [Page 9]the kingdome is given: but Pope Adrian 4th. gave Ireland to Henry 2^d. Ergo.

Henry 2^d, you say, is Gods anointed, and then what must the Pope be? I be­lieve the Bishop of Ossorie, and more of that Tribe, if they knew to have as much by setting up the Pope, as they saw they should loose if the King fell, their pens would have been wheted that way; for if all Histories be not false, their pens have ever run that way that their profit led them, which made Mr. Presby­ter to cry out upon the Engagement; when they saw they should be defeated of their expectation, that must be held a great perjury: but the breach of the Oath of Allegiance was none, though I believe for my part both alike. I mean self. preservation goeth beyond engage­ments; for no man is tied by an Oath to cut his own throat, or to deliver himself to him that shall do it: For if you will believe the words of the Charter kept in Brimagius Tower in Dublin, the Pope claims all the earth to be his, and then where are your Kings? they are then not free Princes, but vassails, and so may be resisted by your own rule. Write against the enemy of mankinde which claims [Page 10]all, and write not for one that seeks to trample upon his poore brethren that he should protect both against him and all the world: But to return. Henry 2d. did nothing upon this grant, till one of the Kings in Ireland took away anothers wife, and two of them took part against one; and he that was too weak, craved the aid of the English, and Strengbo Earl of Pembroke went over to his assistance, and gained so much that Henry 2d. grew suspitious of him, and then 18. years af­ter the Popes grant he went himself, and those Kings submitted to him by the names of Kings, but neither anoint­ed nor hereditary, as my former Author speaketh, and from hence became Lords of Ireland, till Henry the 8ts. time, and then they were made Kings of the same. And Philip and Mary had it confirm'd by Pope Paul the 4th. and called it the kingdom of Ireland, though before but the Land of Ireland: but why should I wade so far to bring evidences, for things so evident: I know it is Anointed that most troubleth men in these times, and hold one set in regall throne so di­vine, that whatsoever he do's, man must enslave himself to him: therefore I shall [Page 11]shew you what anointing is.

It had its first originall from God, by his expresse Command, and terminated with their Captivity in Babylon, for af­ter they never were anointed; and it was survived having long run under ground and not seen, but by the Pope it was digged out of long buried silence. And I shall shew you what he hath added to it, and to whom given, and for what rea­sons; and what Kings had it not, and why: and then I shall leave all to your own judgement, whether there is such a slavery layed upon man as some would have, I, or no.

This oyl was of that transcendency that by it was resembled the graces of God, or the spirituall influences of the Holy Ghost, Isa. 61.1. Luk. 4.18. 1 Joh. 2.20. & 27.

How it was made, Exod. 30.22. telleth us.

1. Myrrhe was one of the ingredients, and the graces of Christ and his Church are often resembled to it. Cant. 1.13.3.6.4.14.5.1.5. & 13. Psal. 45.9.

2. Cynamon, Prov. 7.17. Can. 4.14.

3. Calamus, Exod. 30.22.

4. Was Cassia, but of this, Psal. 45.8.

So you have here the severall Ingre­dients of this most pretious stuffe; and how divinely their severall names, and virtues have bin resembled to their hea­venly graces, these places will shew you, especially if you will but read not onely our home Divines, but the ancient, and more remote, but most of all the Rab­bins: but I shal leave that to your pains, resolving but to give you a touch, lest I should cloy your stomacks with my ill cook't dish.

This precious Oyl was to be made by the hand of Moses at Gods direction, Ex­od. 30.22, 23. but after it was by permis­sion made by some of the sons of the Priests, 2 Chron. 9.30.

Now what this whole composition is applied unto, you may see, Act. 10.38. To Christ, Act. 4.27. to a Cherub, Ezek. 28.14. to David, Psal. 18.50. and 20.6. But you will say, he was actually anointed that was to be King: but these that I here speak of were spiritually anointed, and have resemblance to the externall, or that type.

Applied to two Olive branches, Zach. 4.12.14. to true Christians in Christ, 2 Cor. 1.21. to the Church, Ezek. 16.9. to [Page 13] Cyrus, 45.1. I will leave the things that it is applied to by way of signification, and come to the Command what was to be anointed; for should I run on in the resemblances of it, I might make you to search most part of the Scripture: but the things actually anointed were, 1. Kings, 2. Prophets, 3. Priests, 4. All things about the Temple: but I shall but speak of the anointing of Kings, for the rest it is granted, and also granted that the a­nointing of them is out of use: so I shall shew you who they were amongst the Kings that were anointed, and who not, and the mistake of the word used, when no such thing was actually done; but onely they were set up, or appointed: for all these significations, the word in the Hebrew hath; 1. Kings, Saul was anoint­ed being of the Tribe of Benjamin, 1 Sam. 9.16.21: with a viall, Chap. 10.1.

What Kings reigned, and were anoint­ted of Davids race.

1. David anointed by the Prophet Samuel being the high Priest, 1 Sam. 16.13.

2. Solomon anointed by Zadock, 1 King. 1.39. who was afterwards the high Priest; for the line of Ely ceased with A­biathar, [Page 14]as God had said, 1 Sam. 2.27. &c. and it is expresly said from whence he took the oyl, even from the Tabernacle, 1 King. 1.39. and Solomons reigning was to build an house to God, 2 Sam. 7.13. 1 King. 5.5.6.12.

3. Rehoboam reigned over the people of Judah, 1 King. 12.17. for God had rent the other Tribes from him, ver: 24. and he was not anointed.

4. Abijam the son of Rehoboam reigned after him, 1 King. 14.31.

5. Asa the son of Abijam reigned after him, 1 King. 15.8.

6. Jehosaphat the son of Asa reigned after him, 1 King 15.24.

7. Jehoram the son of Jehosophat reign­ed after him, 1 King. 22.50.

8. Ahaziah the son of Jehoram reigned after him, 2 King. 8.25. He was slain at Gur, 2 King. 9 27 His Mother slew all the seed royall, 2 King. 11.1. But Jeh sheba fister to Ahazia took Jo [...]sh the son of A­hazia and hid him and his Nurse in her bed-chamber, ver: 2. and after when he was going upon seven yeers old the high Priest Jehoiada took him, anointed him, and made him King. ver: 12.

9. Joash son of Ahazia reigned after [Page 15]him, 2 King. 11.12. and he was after­wards slain by his servants, 2 Kin. 12.20.

10. Amazia son to Joash reigned in his stead, 2 Kin. 12.20 he was slain at Lachish by his people: 2 King. 14.19.

11. Azariah his son reigned in his stead: 2 King. 14.21. but God smote him with leprosie, 2 King. 15.5. and his son judged the people during his life: ibid.

12. Jotham the son of Azaria reigned after him: 2 King. 15.7.

13. Ahaz son of Jotham reigned in his stead: 2 King. 15.38.

14. Hezekiah son to Ahaz reigned in his stead: 2 King. 16.20. in whose time Rabshekah is sent by Senacherib to invade Jerusalem, 2 King. 18.17. he sendeth to Isaiah to pray for him, 2 King. 19.5, 6. Senacherib is turned to Niniveh, and there slain by his sons, v: 37.

15. Manasses son to Hezekiah reigned in his stead, 2 King. 20.21.

16. Ammon son to Manasses reigned in his stead, but he was slain by his ser­vants in his house, 2 King. 21.23.

17. Josiah son to Ammon reigned in his stead, ver: 26. he was slain at Megiddo, 2 King. 23.29. And the people took Je­hoash, and anointed him, 2 King. 23.30.

[Page 16] 18. Jehoash the son of Josiah reigned after him, Ibid.

Here you must mark he was not a­nointed by the high Priest, as the rest were; but of this hereafter. He lived wic­kedly, and Pharaoh-Neco took him into bonds. 2 King. 23.33. And set up his son Eliakim, ver: 34. to reign after him, but changed his name to Jehoiakim, v: 34.

19. Jehoiakim son to Jehoash reigned in his stead, 2 King. 24.6. he went into Captivity, ver: 12.

20. Mattathia brother to Jeheash was made King by Nebuchadnezzar King of Babylon, 2 King. 24.17. And changed his name to Zedekiah: Idem. His rebellion was such both to God and man, that Jerusa­lem was broken up and destroyed, 2 Kin. 29.4.

Thus you have the line from David un­to the Captivity, and after there was no more Kings of Judah of Davids line; for the next kings were of the Tribe of Levi, called the Maccabees.

Here you see 20. in descent after each other, and this is not to be parallel'd in all the Histories of the world: all the exception is in Athaliah, who reigned but in the minority of Joash, and he suc­ceeded [Page 17]his father: and as for the renting the kingdom in two, that was God that did it, 1 King. 12.24.

Who were Kings of Israel after the di­vision of the Kingdome.

Jeroboam was the first of the Kings of Israel, and was not anointed, but was made King by the Congregation, 1 Kin. 12.20.

2. Nadab his son reigned in his stead, but not anointed.

3. Baasha reigned, 1 King. 15.17. He was of the house of Issachar, 1 King. 15.27. he smote the house of Jeroboam, v: 27.

4. Elah his son reigned in his stead, 1 King. 16.6.

5. Zimri destroyed the house of Ba­ashah, 1 King. 16.9. And he reigned seven daies, ver: 15.

6. Omri Captain of the Heast made King; there fell a variance betwixt the children of Israel, half kept with Omri, and the other kept with Tibni: but Omri prevailed, and Tibni died. v: 22.

7. Ahab his son reigned in his stead, 1 King. 16.28.

8. Ahaziah his son reigned, 1 Kin. 22.51.

9. Jehoram reigned in his stead, 2 Kin. [Page 18]1.18. he was the son of Ahab. 2 Kin. 3.1.

10. Jehu was anointed by one of the Prophets children, at the command of Elisha, 2 Kin. 9.1. made King by the Soul­diers, 2 King. 9.12, 13. he killeth Jeho­ram, ver: 24.

11. Jehoahaz reigned in his stead, being his son, 2 King. 10.35. he was delivered into the hand of Hazael King of Syria, 2 King. 13.3 but delivered again, ver: 4, 5. But after he died, and Joash his son reigned in his stead, ver: 9.

12. Joash his son reigned in his stead, v: 9

13. Ieroboam sat upon his Throne, 2 King. 13.13.

14. Zachariah his son reigned in his stead, 2 King. 14.29.

15. Shallum the son of Jabesh slew him, and reigned in his stead, 2 King. 15.20. and thus ended the race of Jehu, accor­ding to the word of the Lord, 2 King. 10.30. he reigned a full month, 2 Kin. 15.13.

16. Menahem the son of Gadi slew Shal­lum, and reigned in his stead, 2 Kin. 15.14

17. Pekah slew Menahem, he was the son of Remaliah, 2 King. 15.25.

18. Hosheah slew Pekah, and reigned in his stead, 2 King. 15.30.

In the 9th. year of his reign the King of Assyria took Samaria, and carried Is­rael [Page 19]captive to Halah, and Habor, by the river of G [...]zan, and in the Cities of the Medes, 2 Kin. 17, 6. So as there was none left but the Tribe of Iudah, 2 King. 17.18. and there sent other Nations into Iudea, ver: 24.

Here are all the Kings of Israel, & not one anointed, but Iehu by Gods peculiar command for to destroy Ahabs race.

This Oyl was lost at the destruction of the first Temple, for after that they cal­led the Priest Mitharbe Bigadim, the clo­thed, but before Mitharbe Mischa the a­nointed. And I do wonder that since the Priests lost their appellation, lost the oyl, how any can finde a name for Kings, calling them anointed, when the anoin­ting ceased with the first Temple.

Note also, that all the things that are anointed are abrogated, as Priests, Tem­ples, Altars, vestments; and all things that did any way typifie Christ, and now all is finished, types of him, or of his priestly or regall office upon earth is fi­nished, as shewing his coming, for now he is come.

The Ʋrim and Thummim is lost, Ezr. 2.63. Neh. 7, 65. and the Oyl also, and never restored by com­mand, till pride of the Romane Church [Page 20]invented it, being the Jews imitator without Commission: And as the high Priest was to anoint the King, so it must be the Archbishop, and he the Popes creature, and no King of great estimati­on without anointing, and so none to be such but whom the Pope pleaseth. This was their policie, for you see how few at the first were so, but such as then he durst not deny; though a petie King is as sublime, by his authority from God, as the greatest; and is Gods justiciarie in as ample a manner as the greatest Monarch on the earth.

They have been as bold with the holy Ghost himself, as with his graces (as I may so say) for at their making of their Clergie-men, they have said, Receive ye the holy Ghost: how they bought this I know not, for it was never given them; But let them take heed lest it be said, Act. 8.20. Let thy money perish with thee, &c. Did God permit the Urim to be lost, out of which he gave his Oracles, and never restored; and shall I beleeve that he will restore a thing for a temporall end, for so it must be: for Heathen kings have their power from God, and I hope Heathen Kings are not to be anointed in [Page 21]your own sence, though they have their power from God. For Christ told Pilate he had no power over him but what was given him from above; and this was an Heathen that had it, and he receiving it from above, I may well conclude, that they are equall in their power. And also Paul biddeth them submit to all power, he doth not distinguish between Heathen and Christian, but concludeth all is of God: and I much wonder that the Pope hath not as well found the Ʋrim and Thummim as well as miracles, holy Oyl, giving the holy Ghost without tongues. Those words, Receive ye the holy Ghost, was our Saviours, and was said immediately after he had breathed upon them. For as he in his Godhead at mans Creation breathed into him the breath of life: so here in his Godhead and glorified hu­manitie breatheth into them the holy Ghost, by which they were powerfull to do all things: and how any bold daring person trembles not to use these words to their own ends without commission, I admire. But by this we may know God a mercifull God, that punisheth not this, and many other things not suddenly, but suffereth them till they be ripe; for [Page 22]the sins of the Amorites are not yet ripe.

But I believe the Pope hath reserved this for himself. For he that cannot erre hath the holy Ghost: But he cannot erre, Ergo, he hath the holy Ghost. But I be­lieve he keeps it to himself, for I never heard of any he gave it to. Though Alexander saw that upon whom Peter layed his hands, they received the holy Ghost: but the Pope cannot shew this, yet pretends this, that I believe his Ma­ster left not this gift with him, else he is not his successor, for by their fruits you shall know them; And they that believe these things shall follow, they shall do miracles: so as these signes be wanting, I cannot but say he pretends a Commis­sion, and hath none; for his Patent want­eth seals.

Awake, my brethren, awake, and let not this poysoned cup entoxicate your heads, and suffer not lazines to possesse your minde. Yet a little slumber, a little folding the arms: yeelding your selves to sloathfulnesse, or at least to carelesnes, that do not get up and be doing, for her cup is full, and you lazinesse is such that you will not see it, but sports & delights take you away, and leade you to her [Page 23]ruine, for she falling, you will fall with her. You desire to be deceived when so many things are spoken of her, and you will not take pains to see whether it be so or no. But Bowls, Bouzing, Hawks, and Hunting, are the better delights, till like the fish in Jordan, you skip and play till the River carry you into the dead Sea before you are aware.

Take and read, was Augustines con­version, not in chambering and wan­tonnesse, &c. so take and read the Scrip­tures, and they will make you wise unto salvation. Let not that precious Jewel, a spark of Divinity, that cannot dye, for which Christ dyed, let it not languish in everlasting torment. But free it from the snare of the hunter, that layeth his toyls in all places for you, and he like a roar­ing Lyon waits for to devoure, and then too late.

None was to be made like it, Exod. 30.32. Now re­turning to the Uncti­on. And when David was afraid of tou­ching Saul, it was not because he was anointed, for he was so himself, but be­cause his being chosen to reign, and that David should succeed him, but to stay till God made way for the same, and not David to make way for himself: And [Page 24]with all in our own quarrell God will revenge, and not we.

Having told you that it was lost, Ann. 525. Chro. volit. Polid. d. Bern. Pan. let us see where it was found: Pope Felix 4th. did institute, that those that were sick even to death should be anointed, and this he found Scripture for, after their sence. Ann. 404. Conci. Pe. de Na. And Pope Innocent the 1. be­fore this, ordain'd, that the sick should be anointed, and that the Bishop should consecrate this oyl that should do this feat: and after this, when they had made so bold with the New Testament, turn­ing the words of Jam: 5.14. to this pur­pose, which was not a law set, but an advice for a time, for we never read any more of it, for above 400 years, and had it been a perpetuall custome, it had not needed now to be received, but being a novell here it had its Rise: but seeing they had made thus bold to bring in one of their seven Sacraments, they thought to make as good use of the old Testament, that the greatest Kings should be beholding to them for the Patent of their kingdom; and none must have it but those, that they might make benefit of, or at least durst not deny it them for the present. But when they had made [Page 25]themselves strong, and the worlds opi­nion was such, that they were not right­ly made possessors of their Territories, except they had livery and seafin given them by this means. You may easily guesse what use they would make of this to possesse the world, what Authority they had for the donation of all tempo­rall States at their dispose: and should not those Kings act to their pleasures, and swear Fealtie at their Crowning, as you may see in the beginning of all the Statutes of every Kings Reign, that first they must swear to keep the Church in her due Rites, and priviledges, or else this anointing would have been denied, but none was to do this but the Arch­bishop in every Territory, or some one that was the Popes creature; and who would loose a kingdome for so small a thing? and this kept the Kings in awe, and the Pope in his greatnes. But let us see what Scriptures they have abused, I may say all where they could finde any smell of Oyl, or anointing, and there­fore I will name none in particular. But the chief President they took from the Kings of Judah, for they were anointed before Christ came by the command of [Page 26]God, and so want seals to their Patent. But you must bear with them, for the New Testament is wrested for their pur­pose, and the old they must be as bold withall: as he that said, Cast thy self down, is it not written, I will give mine Angels charge over thee, that thou shalt not dash thy foot against a stone? No He­resie yet but hath found Scripture for his purpose, and let himself be Judge: but let us see how they have compacted this matter; view that that followeth, what a fine invention they have made of it after 1000. years being buried in filence, part before Christs time, and part after. And here see the part acted at the Coronation of those Kings that they were pleased to bestow this gift up­on, after the preceding Ceremonies were finished, he was to be anointed by the Archbishop, as my Author saith, and take it in his own words. Dominus Metro­politanus ungat de oleo sanctificato, Ordo Bo­manorum de divin. offic. Caput, pectus, & scapulas, ambasque compages bra­chiorum ipsius, ita dicendo, ungo te in Regem de oleo sanctificato, in Nomine Patris, & Filii, & Spiritus sancti, & dicant Amen. Pax tibi & cum spirituo tuo, deinde ungat sibi manus de oleo sanctificato, ita dicendo: ungantur ma­nus [Page 27]istae de oleo sanctificato unde uncti fuerunt Reges & Prophetae, & sicut unxit Samuel, David in Regem, ut sis benedictus & consti­tutus, Rex in regno isto super populum istum quem Dominus Deus tuus dedit tibi ad Re­gendum, & gubernandum.

Here you may see the prety invention of the Romane Church, both in the acti­on in anointing the severall parts of the body, with a mysterious signification in each action, and the putting of the word to it that should be used in Baptism, and adding, Pax tibi & cum spiritu tuo. Here you see their patched work they make of it: first, in the action which is their own invention. 2ly, In the words of Christ which is ancient, but impudently done to a wrong end. 3ly, Pax tibi, &c. which was invented by Pope Innocentius, anno. 408. and by this shews that the whole thing is not of long continuance, for these words came not into the Litur­gie, but then, and so marreth the whole Ceremony, making it but of an yester­daies beginning, and verefies the words of our Saviour, for no man patcheth an old garment with a new cloath, for the rent is worse. So this putting in of this new invention marrs the whole, and [Page 28]makes it apparent that it is not ancient, but extracted out of Jewish, heathenish, and idolatrous superstition. So here it is apparent, that they aime at the Jewish custome; Decret. tit. de sacra Unctione. for antiquity, you may easily know it, considering when Extream Un­ction came in, and before it was not. But now I shall shew you a Provinciall, which is an old Manuscript, and ob­serving the names of some Kings here specified, we may conjecture the Anti­quity: De Regibus Catholicorum & Christia­norum: & sunt quidam coronandi & quidam non. Tamen illi qui coronantur debent inungi, & tales habent privilegium ab antiquo & de consuetudine, alio modo non debent coronari, nec inungi, sine istis, & si faciunt ipsi, abu­tuntur indebite: & sic incipiunt nomina Regum Christianorum fidelium hoc modo.

Rex Hierosolymitanus Coronatur & in­ungitur.

Rex Francorum Coronatur & inungitur.

Rex Ceciliae (Siciliae) coronatur & in ungitur.

Rex Anglorum coronatur & inungitur.

Rex Castellae non isti sunt conjuncti.

Rex Legionis non isti sunt conjuncti.

Rex Portugalensis non.

Rex Aragoniae non.

Rex Novargiae (Norvagiae it seems) non.

Rex Navarrae non.

Rex Danorum non.

Rex Boemiae non.

Rex Hungariae non.

Rex Armaniae non.

Rex Sorbiae (perhaps Serviae) non.

Rex Cypri non.

Rex Sardiniae non.

Rex Catholicus non.

Rex Comagiae (its likely it should be Co­nactiae) non.

Rex Nimianiae (Momoniae it seems) non.

Rex Ʋltoniae non.

Rex Collen non.

Et sciatis quod hodie non sunt plures Reges Christianorum nisi de novo crearentur.

So you see but foure Kings of 22. that Rome would permit this honor to. There is a Provinciall Printed, wherein others are reckoned that are not here, and some omitted that this hath: And so by this you may see they have no certainty how many shall be anointed, but as pleaseth the Painter. Yet I shall desire you to read these merrie tales that follow from a very good Author, Aurea Bul. Caro. 4. cap. 4. and I will not wrong him, but put down all, and so take it: My Author saith, the French would needs [Page 30]challenge propriety of anointing to their Soveraigns before other Princes. They talk of oyl descended from hea­ven in a vessel kept at Rheims wherewith their Kings have ever been anointed, and refer it to a miracle in Baptism of King Clouis or Lewis 1. about 500. of Christ: of it one of their own Poets, when Apollo was from home, speaking of the Coronation of Philip Augustus;

But no good authority will justifie this. Is it likely that Gregory of Tours so much given to the Relation of miracles would have omitted it? Du. Hailan des aff. du Fratiure. one more judi­cious, and not flattering the idle traditi­ons of his own Nation, denies (and not alone) that there were any de la primiere [Page 31]lignee oinst ny sacre a Rhei ms ny alleurs, (that is of the Morovingiam line, which conti­nued till about 800. of Christ: But its expresly remembred in stories, that Pipin the first of the Charelin stock was anoin­ted) Mais de la second & troisiesme la plus part ont este sacrez & oincts en auters lieus q à Rheims, quoy que les Archevesques de Rheims de battent ce droit appertenir a eux el a leux esglise: By the second and third line he means the Carolin and Capetan, the Carolin succeeded the Morovingian: Del' excel des Roys iure 4. and I wonder why Hierom Bignon a French Antiquarie now living, takes it so clear, that their Royall unction began in Clouis: we could give better authori­ty for the Kings, in this Isle of near 1000 years since, and much more according to some: Vixit Gil­das. A scil. 470 si fides habenda au­tori vitae e­jus in Bib­lioth. For. & Galfrid. menument. lib. 9. cap. 3. ex Epi­stolâ Gild. hoc memo­rat. Gildas speaking of errors in Re­ligion, and neglect of all goodnes among the old Britons, addes, Ʋngebantur Reges non per Deum sed qui caeteris crudeliores exta­rent, & paulo post ab unctoribus, non pro veri examinatione, trucidab antur, aliis electis tru­cioribus: but I will not be confident that it proves Unction in those times. The phrase might be used by him as at this day an heredicarie King after his Ance­stors death is said to be Rex, or Imperator [Page 32]salutatus, which alludes onely to the old Romane form of salutation in making their Emperor; as we say also in imperi­um evectus est, derived from that custome of taking the design'd Emperours upon Shields in the Camp: the first of our Kings anointed, that best Authoritie speaks of, is Alured: he in the life of his Father Ethelwolph being sent to Rome, was there in confirmation made Pope Leo 4. his god-son, & specially anointed as future King: so the consent of Asserius Menevensis, Ethelwerd, Malmesburie, and the rest of our old Monks justifies: but with what discretion or honestie should the Pope anoint a childe of five yeers old as a King, in hope of succession, while his Father was living, and three elder Brothers also, Ethelbald, Ethelbert, and Ethelred? I rather incline to beleeve, that the Chrisme used in Confirmation, and onely perhaps to that purpose by the Pope, was afterwards by English Monks, not without sufficient cause, ad­miring this brave Prince when he came to the Crown, taken also as a designing omen of his following greatnes, and that so they might speak the best, and largest of what the Pope did, and thereby give [Page 33]aspeciall honour to their King, suppos'd to be an unction in Regem: Rob. Glo­cestrensis. But howso­ever you may see what was thought of it by this old honest Rythme.

None of this excludes Unction before, but onely wills him the first anointed by the Pope: but we need not much blame the French tradition of their heavenly oyl: Our English have as good a tale. That our Ladie gave Thomas Becket Arch­bishop of Canterbury being in banishment under Hen. 2. a golden Eagle full of pre­cious ointment inclosed in a stone vessel, [Page 34]commanding him to preserve it, and fore-telling quod Reges Anglorum qui un­gerentur hoc unguento pugiles essent Ecclesiae, & benigni, & terram amissam a parentibus pacifice recuperarent, donec aquilam cum am­pulla haberent: He committed it to safe­guard in a Monasterie at Poiters, where Henry the first Duke of Lancaster, under Edward the third, in the wars of France, had it delivered to him by an holy man (they say) which found it by Revelati­on: The Duke gave it the Black Prince: He sent it to the Tower there to be safe­ly kept in a chest strongly hoopt with Iron, where Richard the 2^d. Son to the Black Prince, in searching for his Fa­thers Jewels lighted on it, and much de­sired to be anointed with it: But the Archbishop answered him, Sibi sufficere quòd semel per manus suas sacram suscepit in Coronatione pristinâ Ʋnctionem, quae habere non debuit iterationem: The King notwith­standing carried it with him into Ire­land, purposing (perhaps) there to have been anointed with it. But in his return at Chester he delivered it to the Arch­bishop, confessing that he did resolve it was decreed he should not be anointed with it; and so indeed it fell out; for af­ter [Page 35]he was deposed, Hen: 4th. was ho­noured with this supposed divine oint­ment in his Coronation: Then need not the French argue their Kings honor from the Celestiall Unction:

Ʋnguine cum Rhemi sacrentur materiali. As Brito saies: Here's as good and divine an ointment for the English: But I think, Reader, if you can judge, you beleeve both alike. I relate this of our Ladie as I finde it: and credit it as I do the stories of Numa's being instructed by Egeria, Mi­nos or Talus by Iupiter, or indeed like the story of Vitreus ordinationis liber, given by an Angel to Saint Columba, for the form of making Aida King of Scots about the yeer 600. and such more: Pretence of holinesse, and particulars received from Saints or Angels wrought much 'mongst the multitude in establishing State greatnesse: Examples are obvious.

Let us a little consider in reason, whe­ther God did decree mankinde to be so enslaved unto any as the Kings flatterers would have us.

No man but must submit to mans judgement, nay God himself cleared himself to Lot, and Abraham, about the Sodomites, of the justnes of their punish­ment; [Page 36]and do not all the Prophets lay down an appealing of God to others, what he had done for his people, and by way of reference to be judge between him and them: and shall man, proud man, be of that sublime nature as to ad­mit no judgement? It is ever the greatest note of arrogancie to admit no disputes of mens cases or actions, and nothing but an imitation of Heathens policie that would be held gods, because they were (in tyranny) above men: be not as the Heathens in your rule, but let it be in humilitie, and meeknesse, one going before another: If any men were not judgeable, the Kings of Iudah would claim privilege, being of Gods immedi­ate appointment; But the Kings of Iudah were not invested with this privilege: therefore none, &c. The Jews Sanedrim, Melech, and the Talmud telleth you, that their Kings were judged, and judged; nay David himself was subordinate to the same: if the Jews writers do not lead us into errors. The Sanedrim was to judge of the Kings sufficiencie for his place, and were not led by this blinde unlimited way of Succession, and this Kingdoms customes have been the same. [Page 37]None are sworm to blinde obedience, but to known Laws: then what is not com­prehended in them none can be confi­ned by his Oath, or limited by the same.

It was harsh the command of Nahesh for his vassals to put out their right eye: 1 Sam. 9.2. but this were more to blinde obedience to a thing not limited, this were to make them blinde souls, and not onely blinde in sight, not to defend themselves, but to run headlong to hell by the command of another: Those that hold in Villain­age of any, yet their Oath is limited (so far as is due) for should their Lord exact more, he was impleadable, and so to an­swer it, being judged by the Law what was right or wrong: and shall we fall be­lowe the degree of vassals? let him glory in his servitude, I like not that slavery.

And though this was thought much to be a Villaine, or the terme in these dayes may be held base, yet where the Lord did neglect the receit of this ho­mage, the Villaine might implead him; and the Law would enforce him: for by the receit of this homage the Lord was bound mutually to his protection, as the other to his obedience: and so a benefit to the inferior to have one to defend him,

These vassals might be turned over to another, but not to his deadly foe, as a thing against Law; And in this case the vassall might defend himself, and the Lord forfeit his Title of servitude.

And though taking up Arms may be a thing seeming contradictorie to fealty, yet the Villaine may endite his Lord for his life, & may appeal him, fight against him in combate, or wage battell with him.

A free Tenant had the priviledge of having Arms given him, which made it a thing of honour, for the best men in each Town, to be of the Trained Band: but now men hold their own defence the basest action, so lowe are we fallen from the true spirit of men. And yet the Law permits the villaine to arm himself in self-preservation. It is a Case dispute­able, whether in Law a Villain may ap­peal, or Indict his Lord; in an appeal he should receive but dammage, and return to his Lord, but otherwise he should be free, nay limbe for limbe.

Tis true, the villaine ought not to do any thing to the prejudice of his Lord: as to dis-inherit him, or other things. No more may the Lord do against the [Page 39]vassall: for if he do, he is free, and the homage dissolved.

Then sure, free-men unto whom the royall person sweareth, and they to him mutually, where a mutuall compact is made, sure there much more if that tie of a deeper engagement, & they not least able to be their own self-preservers.

Kingdoms may be in fee to others, as Scotland to England, the English King to France, but not the Crown; yet these Kings, having received wrong from their leige Lord of France, waged warre for wrong done: yet when murther was laid to their charge, then they were cited to answer to the Law of France, as being a thing in which his person was bounded.

And do but look upon the good Laws of Hen: 1. and you shall find, that Coun­sels were convend for the honour of the Crown, and good of the kingdom, (not of the King) but kingdom: The confir­mation of the Charter Ed: 1. forbiddeth all Impositions, but by Commune consent of the Realm, Pur le commune profit de Ceo.

The Oath of Allegiance in the time of the Confesser was, Sicut conjurati fratres ad defendendum Regnum contra alienigenas, & contra inimicos, una cum Domino Rege, [Page 40]&c. And Arthur raised his subjects, and expelled the Saracens upon this score, calling them enemies, Regno, to the king­dom: and Edwards Oath hath reference to this, calling them all Felons; and theeves, that act any thing against the good of the kingdom, and not for the Prerogative of the Crown.

The Norman Oath was, Sicut fratres conjurati ad Regnum contra inimicos defen­dendum, & pacem, & dignitatem, &c.

This also continued in all Chartets, both by King Edward, and King William, with addition of, In utilitatem Anglorum: so that the Allegiance was more to the kingdoms good, then the Kings profit.

And it is a reall Treason to seduce the King from this; or an Army.

And also it is Treason in any one, (not any exception of King or any) for it is unicui{que}: what to all will some men say? no sure. Yes to all, all men living of this kingdom, (tam majores quam minores) yet some will hold this blowe not to reach the King; so I must shew that by the Law the King is expressed.

At the molding of this kingdom in the Saxons time, it was ordained, that the Kings Courts should be open to all [Page 41]Plaints, by which they had originall Writs without delay, aswell against the King, or Queen, as any other persons; and we are likewise told, that it may hold in cases of life and death without Writ.

And now that you may the better be resolv'd, that the King had broken his protection, and had abused the kingdom in many particulars, view what follow­eth.

The Jesuited party was a little damp­ed with the Match of our King with France, for their designes ever ran for Spain; yet before they would fit still, they made that a way to procure their divel­lish practices.

1. The first time they were perceived to do any thing, was the breaking up of the Oxford Parliament, when the Houses had given two Subsidies, and no grie­vances redressed.

2. The Rochel Fleet delivered to the French King, contrary to Parliament.

3. The diverting the wars of the West-Indians to that vain action of Cales.

4. By taking the French mens goods herein England to the Kings hands, and suffering the English Merchants goods in [Page 42] France to be lost, and had no relief by the French Merchants goods.

5. The peace with Spain contrary to the Parliaments conclusion.

6. Charging the Subjects with billet­ting of Souldiers, and bringing in of Germane Horse.

7. Parliament Anno Car: 2. dissolved, after they had made a Declaration of granting five Subsidies, they exacted it after the breach of the Parliament, and many committed for not paying it.

8. The Petition of Right blasted.

9. Parl: Car: 4. Some of the Parlia­ment imprisoned.

10. An untrue, and scandalous De­claration put forth to blast the peoples good opinion of the Parliament-men.

11. A Proclamation to forbid them to speak of Parliaments.

12. The unjust taxation of Knight­hood upon those that refused.

13. Tonnage and Poundage, with other unconscionable Rates, contrarie to Law, and the Book of Rates, aug­mented.

14. Shipmoney to the Charge of 700000 li. some yeers, and yet the Mer­chants unprotected.

[Page 43] 15. The enlarging of Forrests, con­trary to the grant of Charta de Forestia.

16. The exacting of Coat and Conduct money, and taking the Arms of some of the Trained Bands.

17. The engrossing of Gunpowder.

18. The destruction of the Timber in the Forrest of Deane by Papistical Farmers of the same.

19. The taking away the Lands be­tween lowe and high water Marks.

20. Monopolies of Sope, Salt, Wine, Leather, Sea-coal, &c.

21. The oppression of Purveiers, and Clerks of the Market, and Salt-peter men.

22. The Sale of Buildings in and near London, pretending Nusens.

23. The abuses of the Commission of Shewers.

24. Seizing of the Bullion of the Mint.

25. The Project of Brass Money.

26. Ships seized upon by Projecters, to force the Merchants to go to what Port the Projecter thought good, to the hurt of the Merchants.

27. The extorting Fines of the Star­chamber.

28. Judges put out of their places for not going contrary to their Oath.

[Page 44] 29. A new clause of (durante bene pla­cito) put into the Judges grants, for (quam diu se bene gesserint) by which means they durst not do right.

30. Lawyers and Sollicitors checked for being faithfull to their Clients.

31. The Councell Table offering to binde the Subject in his Free-hold.

32. The pretended Court of Earl Mar­shall arbitrary.

33. Most of the Courts have exceeded their Commission.

34. Leases of above an hundeed years forced to draw a Wardship.

35. Forcing of Jurors to Finde for the King.

36. The Common Law Courts seeing the Grist go from them, have done inju­stice, pretending Equity.

37. The Sale of Offices and Honour.

38. The Commission of extorting Fees abused.

39. The rule of pricking Sheriffes a­bused.

40. The Bishops did tyrannize in their Excommunications, Deprivations, De­gradations, so that the High Commis­sion was not inferior to the Spanish In­quisitition.

[Page 45] 41. The publick and solemn Sermons before the King, was for the most part to suppresse the privilege of the Subject, and to extol the Prerogative of the King

42. Commissioners of the Peace thrust out, if they were not of that Faction.

43. Many of the Kings Councel were meerly Nominall, for a few did the busi­nes, and the rest must either consent, or be disgraced.

All these things thus set on foot, they begin to work their Stratagem.

1. The Government must be set free from al restraint of Law, concerning our Person and State.

2. There must be a Conjunction be­tween Papists and Protestants, in Do­ctrine, Discipline, and Ceremonies, but it must not be call'd so.

3. And that this might be the better effected, they had a desire to bring the Scots to the same bait of the Canon and Liturgiae; they refusing it, an Army must be raised to enforce them: But God so turned the event, that it never came to blows; but Peace was concluded, which no little stagger'd the contrary Faction: But they so wrought, that a second Army was prepared, alledging nothing for the [Page 46]grounds of it, but that the undutiful de­mands of the Scots were sufficient, not knowing the reason why.

And this Army was tempted to be turned against the Parliament; & think you it was not then time to defend our selves? And this was not all, for the Cler­gie plaid their part, run an usual course, continued the Convocation by a new Commission, calling it a Provincial Synod, under which Authority they made new Cannons charged with an Oath to batter the Consciences of all religious men, that they might place into severall Offices both in Church and State, such as they thought fit for their purposes.

All these abuses the King brought up­on himself, and made them his own by defending the Actors, and not permit­ting them to come to justice; and if these crimes were not sufficient let any judge: yet what hath been done since is much more. But that I shall refer to the pains of them that sit at the helme, who have been better acquainted with the parti­lars then I.