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therefore was a king by right of heir to Adam. Four hundred armed men then, however got together, are enough to prove him that leads them, to be a king and Adam's heir. There have been tories in Ireland, (whatever there are in other countries) who would have thanked our author for fo honourable an opinion of them, especially if there had been no body near with a better title of 500 armed men, to question their royal authority of 400. It is a fhame for men to trifle fo, to fay no worse of it, in so serious an argument. Here Efau is brought as a proof that Adam's lordfhip, Adam's abfolute dominion, as large as that of any monarch, defcended by right to the patriarchs, and in this very chap. p. 19. Jacob is brought as an inftance of one, that by birth-right was lord over his brethren. So we have here two brothers abfolute monarchs by the same title, and at the same time heirs to Adam; the eldeft, heir to Adam, because he met his brother with 400 men; and the youngest, heir to Adam by birth-right: Esau enjoyed the lordship which Adam bad over the whole world by right defcending to him, in as large and ample manner, as the absolutest dominion of any monarch; and at the same time, Jacob lord over him, by the right heirs have to be lords over their brethren. Rifum teneatis ? I never, I confefs, met with any man of parts fo dexterous as Sir Robert at this way of arguing: but it was his misfortune to

light upon an hypothefis, that could not be accommodated to the nature of things, and human affairs; his principles could not be made to agree with that conftitution and order, which God had fettled in the world, and therefore muft needs often clash with common fenfe and experience.

§. 138. In the next fection, he tells us, This patriarchal power continued not only till the flood, but after it, as the name patriarch doth in part prove. The word patriarch doth more than in part prove, that patriarchal power continued in the world as long as there were patriarchs, for it is neceffary that patriarchal power fhould be whilft there are patriarchs; as it is neceffary there should be paternal or conjugal power whilft there are fathers or hufbands; but this is but playing with names. That which he would fallaciously infinuate is the thing in question to be proved, viz. that the lordship which Adam bad over the world, the fuppofed abfolute univerfał dominion of Adam by right defcending from him, the patriarchs did enjoy. If he affirms fuch an abfolute monarchy continued to the flood, in the world, I would be glad to know what records he has it from; for I confefs I cannot find a word of it in my Bible: if by patriarchal power he means any thing elfe, it is nothing to the matter in hand. And how the name patriarch in fome part proves, that thofe, who are called by that

name,

name, had abfolute monarchical power, I confefs, I do not fee, and therefore I think needs no answer till the argument from it be made out a little clearer.

§. 139. The three fons of Noah had the world, Jays our author, divided amongst them by their father, for of them was the whole world overfpread, p. 14. The world might be overfpread by the offspring of Noah's fons, though he never divided the world amongst them; for the earth might be replenished without being divided fo that all our author's argument here proves no fuch divifion. However, I allow it to him, and then afk, the world being divided amongst them, which of the three was Adam's heir? If Adam's lordship, Adam's monarchy, by right defcended only to the eldeft, then the other two could be but his fubjects, his flaves: if by right it defcended to all three brothers, by the fame right, it will defcend to all mankind; and then it will be impoffible what he fays, p. 19. that heirs are lords of their brethren, fhould be true; but all brothers, and confequently all men, will be equal and independent, all heirs to Adam's monarchy, and confequently all monarchs too, one as much as another. But it will be faid, Noah their father divided the world amongst them; fo that our author will allow more to Noah, than he will to God almighty, for Obfervations, 211. he thought it hard, that God himself should give the world to Noah and his fons, to the prejudice of Noah's birth

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right: his words are, Noah was left fole beir to the world: why should it be thought that God would difinherit him of his birth-right, and make him, of all men in the world, the only tenant in common with his children? and yet here he thinks it fit that Noah fhould difinherit Shem of his birth-right, and divide the world betwixt him and his brethren; fo that this birthright, when our author pleases, muft, and when he pleases muft not, be facred and inviolable.

§. 140. If Noah did divide the world between his fons, and his affignment of dominions to them were good, there is an end of divine institution; all our author's discourse of Adam's heir, with whatsoever he builds on it, is quite out of doors; the natural power of kings falls to the ground; and then the form of the power governing, and the person having that power, will not be (as he says they are, Obfervations, 254.) the ordinance of God, but they will be ordinances of man: for if the right of the heir be the ordinance of God, a divine right, no man, father or not father, can alter it: if it be not a divine right, it is only human, depending on the will of man: and fo where human inftitution gives it not, the firft-born has no right at all above his brethren; and men may put government into what hands, and under what form, they please.

§. 141. He goes on, Moft of the civileft nations of the earth labour to fetch their original

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from fome of the fons, or nephews of Noah, p. 14. How many do most of the civilest nations amount to? and who are they? I fear the Chineses, a very great and civil people, as well as feveral other people of the East, Weft, North and South, trouble not themfelves much about this matter. All that believe the Bible, which I believe are our author's most of the civileft nations, must neceffarily derive themselves from Noah; but for the rest of the world, they think little of his fons or nephews. But if the heralds and antiquaries of all nations, for it is these men generally that labour to find out the originals of nations, or all the nations themfelves, should labour to fetch their original from Some of the fons or nephews of Noah, what would this be to prove, that the lordship which Adam had over the whole world, by right defcended to the patriarchs? Whoever, nations, or races of men, labour to fetch their original from, may be concluded to be thought by them, men of renown, famous to pofterity, for the greatness of their virtues and actions; but beyond these they look not, nor confider who they were heirs to, but look on them as fuch as raised themselves, by their own virtue, to a degree that would give a luftre to those who in future ages could pretend to derive themselves from them. But if it were Ogyges, Hercules, Brama, Tamberlain, Pharamond; nay, if Jupiter and Saturn were the names,

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