THE BIRTH, LIFE, AND DEATH OF THE JEWISH UNCTION. By JOHN DANIEL of Deresbury in Cheshire, ESQUIRE. LONDON: Printed by F. N. 1651. THE EPISTLE DEDICATORY. I Have here drawn a small picture to your view of the whole Title of regency by the claim of Unction; which is so brittle that have they nothing else to claim by, it is a mere bubble blown up by the wind of mens opinions: and ( touch not mine Anointed) hath been such a Bug-bear, that it hath awed the daringst Pen to dip the same in the sable die to draw out that claim to the life. Here you may see the rise, the progress, the abolition, the resurrection, the end of its so rising, the fond Miracles that was buzzed into the worlds ears for the keeping up of the same. But you may see more of it in the Court flatterers who have strained their wits I might say the truth, and all to keep up this puppet of their own invention, but I will not hold you long from the thing, but red, view, and judge, yet I will not say, but, Humanum est errare, yet perseverare, is diabolical, and with Augustine, so red my works as one that may err; but the works of the Prophets and Apostles as men that could not err, being lead by the divine light that was promised them. But we have no such Day-star to light our horizon: however take this as from his Pen that gave you mortal life, and would willingly bring you out of error, and remains Your Father, JOHN DANIEL. To the READER. Gentle Reader, CHildren kept in awe, do oft beg pardon before a fault committed. And so I. However, some amisses may be, yet view the bulk, and take it not as it ever fareth with great Armies, where some straggling persons may be taken, and not any prejudice to the Body: So a severe eye may catch at some slips, yet no prejudice to the whole. And in that if your better judgement knows more, let me receive Information from your better hand. I shall not be ashamed with Augustine to retract, knowing that Bernard seeth not all things; nor my Judgement such but may receive Information: and if so, I shall render you thanks. I do aclowledge It to be but a Collection from other Authors, as a posy of flowers plucked from several gardens; yet not the worse for that rape. No more then honey being the laborious purchase of a sillie Bee; nor the Spiders web the better, though extracted from her bowels. The cause of my publishing this, was in respect some base detracting tongues have stigmatized my fidelity to these our Protectors. Which calumny let it fall upon his hid who would have suborned my own flesh and blood to have attested a false accusation against me; promising him a special favour for the same: I know Truth never seeks corners, but will be the purer when Malice hath done it's worst; and myself will rest a faithful Servant to those that have, and do protect us from the jaws of slavery and ruin. And in particular to you if you wish well to the same. Resting ever Yours to serve, JOHN DANIEL. gentle KINGS have no title to the Jewish Unction. THe first beginning of a Common-wealth was in Families, being the epitome of the whole Universe: they under them they choose; the whole under GOD their Creator. Families growing great, were sent forth to other places, under the conduct of them whom they best affencted, 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 less, and at length accrued to greatness 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 called it by his name: Ashur built a City, Nimrod the founder of Babel. 11.4. Gen. 14.2. Gen. 19.20 & 22. And in Genesis we may find many Cities and petty 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 less, and enforced them to a combination. Those that shewed themselves public Benefactors, were had in the same estimation: which common sense tells, that those that rule, should rule to the public 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 possessed of superiority, and this is merely in Nature itself. 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 judgement hath set up sometimes Aristocrasie, democracy, and the like; monarchy was corrupt, and changed the other when they did not regulate as they ought; and this alteration is merely by mans own evil, for were he not apt to evil 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 equal 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 democracy was before a monarchy. For as one was before many families which is a State; so democracy was before an unity, which is monarchy. The first that we red 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 extol them, and to make them divine. But this inhumanity 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 arbitrary 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 centred upon that bottom. 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 supreme 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 centred in one, because many actions may be lost if they stay till the calling of council. Which in peace there is no such necessity: though caesar and them after him ruled as Kings, and time brought that name more in request; for 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 interpnted it Imperator, and the Digests, Codes, Novels, and other Imperials were titled 〈◇〉, the Kings Laws. So you may observe, that in an absolute monarchy 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 four Beta's justifieth. The Betas are interpnted 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 goths, Lombards, and Franks, and their chief Commanders and Leaders were called Kings, they desired rather the Greek word 〈◇〉, for to show their power, then Rex, though they were 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 territory. The King of Bohemia crwoned 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 mortal men as well as to God. So it is no novel for Kings to give account to mortality: 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 caesar, 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 like the King of Man; and Henry Bechem Earl of Warwick was crwoned King of the Isle of Wight, though subject to Henry the sixth: 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 authority 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 kiss Lewis Barborossa the Emperour his feet, as other Princes did: to which Ed: the 3d. 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 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 egyptian thraldom, 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 confess Hen: 2d. had some show of title, for Romes great Pope gave him it: and Pope Urbane the third gave him a Crown of Peacock feathers, a fit emblem 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 2d. and how he came to the gift of a Kingdom to his King I leave. But this, he that gives a kingdom, is greater then he to whom the kingdom is given: but Pope Adrian 4th. gave Ireland to Henry 2d. Ergo. Henry 2d, 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 lead 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 vassals, and so may be resisted by your own rule. writ against the enemy of mankind which claims all, and writ not for one that seeks to trample upon his poor 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 suspicious 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 confirmed 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 regal throne so divine, that whatsoever he do's, man must enslave himself to him: therefore I shall show you what anointing is. It had its first original from God, by his express 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 butted silence. And I shall show 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 laid upon man as some would have, I, or no. This oil was of that transcendency that by it was resembled the graces of God, or the spiritual 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. myrrh 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. cinnamon, 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 several Ingredients of this most precious stuff; and how divinely their several names, and virtues have been resembled to their heavenly graces, these places will show you, especially if you will but red not onely our home Divines, but the ancient, and more remote, but most of all the rabbis: 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 oil 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 external, 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 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 show 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 vial, 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, as God had said, 1 Sam. 2.27. &c. and it is expressly said from whence he took the oil, 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 slay all the seed royal, 2 King. 11.1. But Jeh sheba fister to Ahazia took Jo●sh the son of Ahazia and hide 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 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 leprosy, 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. 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 nabuchadnezzar 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 paralleled in all the Histories of the world: all the exception is in Athaliah, who reigned but in the minority of Joash, and he succeeded 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 kingdom. 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 hest 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. 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. jeroboam 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 slay 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 slay Shallum, and reigned in his stead, 2 Kin. 15.14 17. Pekah slay Menahem, he was the son of Remaliah, 2 King. 15.25. 18. Hosheah slay 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 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 judah, 2 King. 17.18. and there sent other Nations into judea, ver: 24. Here are all the Kings of Israel, & not one anointed, but jehu by Gods peculiar command for to destroy Ahabs race. This oil 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 oil, how any can find 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 typify Christ, and now all is finished, types of him, or of his priestly or regal office upon earth is finished, as showing his coming, for now he is come. The Urim and Thummim is lost, Ezr. 2.63. Neh. 7, 65. and the oil also, and never restored by command, till pride of the roman Church 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 policy, for you see how few at the first were so, but such as then he durst not deny; though a petty 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 clergymen, 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 believe that he will restore a thing for a temporal 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 your own sense, 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 equal 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 Urim and Thummim as well as miracles, holy oil, 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 humanity breatheth into them the holy Ghost, by which they were powerful 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 merciful God, that punisheth not this, and many other things not suddenly, but suffereth them till they be ripe; for the sins of the Amorites are not yet ripe. But I believe the Pope hath reserved this for himself. For he that cannot err hath the holy Ghost: But he cannot err, 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 laid his hands, they received the holy Ghost: but the Pope cannot show 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 signs 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 poisoned cup entoxicate your heads, and suffer not cleanness to possess your mind. Yet a little slumber, a little folding the arms: yielding yourselves to slothfulness, or at least to carelessness, that do not get up and be doing, for her cup is full, and you laziness is such that you will not see it, but sports & delights take you away, and lead you to her ruin, 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 ware. Take and red, was Augustines conversion, not in chambering and wantonness, &c. so take and red the Scriptures, and they will make you wise unto salvation. Let not that precious Jewel, a spark of Divinity, that cannot die, for which Christ dyed, let it not languish in everlasting torment. But free it from the snare of the hunter, that layeth his toils in all places for you, and he like a roaring lion waits for to devour, 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 with all in our own quarrel 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 sense. Ann. 404. Conci. Pe. de Na. And Pope Innocent the 1. before this, ordained, that the sick should be anointed, and that the Bishop should consecrate this oil 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 red any more of it, for above 400 years, and had it been a perpetual custom, it had not needed now to be received, but being a novel 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 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 guess what use they would make of this to possess the world, what Authority they had for the donation of all temporal States at their dispose: and should not those Kings act to their pleasures, and swear fealty 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 privileges, 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 kingdom for so small a thing? and this kept the Kings in awe, and the Pope in his greatness. But let us see what Scriptures they have abused, I may say all where they could find any smell of oil, 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 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 thyself down, is it not written, I will give mine Angels charge over thee, that thou shalt not dash thy foot against a ston? No heresy 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 butted in silence, 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. office. 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 istae de oleo sanctificato unde uncti fuerunt Reges & Prophetae, & sicut unxit Samuel, David in Regem, ut sis benedictus & constitutus, Rex in regno isto supper populum istum quem Dominus Deus tuus dedit tibi ad Regendum, & gubernandum. Here you may see the pretty invention of the roman Church, both in the action in anointing the several 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 shows that the whole thing is not of long continuance, for these words came not into the liturgy, but then, and so marreth the whole Ceremony, making it but of an allays 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 mars the whole, and makes it apparent that it is not ancient, but extracted out of Jewish, heathenish, and idolatrous superstition. So here it is apparent, that they aim at the Jewish custom; Decret. Tit. de sacra Unctione. for antiquity, you may easily know it, considering when extreme Unction came in, and before it was not. But now I shall show you a provincial, 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( itis likely it should be Conactiae) non. Rex Nimianiae( Momoniae it seems) non. Rex Ultoniae non. Rex colen non. Et sciatis quod hody non sunt plures Reges Christianorum nisi de novo crearentur. So you see but four Kings of 22. that Rome would permit this honor to. There is a provincial 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 red these merry 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 challenge propriety of anointing to their sovereigns before other Princes. They talk of oil 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; Sceptrifero fulsit redimitus honore Magnanimus sacro Rex delibutus olivo, Guil. Brit. Philippeid. 1. Quo Deus Angelicis manibus virtute parato, Divinâ nostris concessit Regibus uti, Ut sacrentur eo soli specialiter illi. Qui successive Francorum sceptra capessunt. Quo mayor nostri patet excellentia Regni. Dignior ut vere Rex noster Rege sit omni. Quem sacrare suis Remorum Metropolites. Cum Compresulibus habet illocrismate sacro Hoc ad opus solum quod Caelica fundit Oliva. But no good authority will justify this. Is it likely that Gregory of Tours so much given to the Relation of miracles would have omitted it? Du. Hailan des off. 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 lignee oinst ny sacre a Rhei ms ny alleurs,( that is of the Morovingiam line, which continued till about 800. of Christ: But itis expressly remembered in stories, that pippin the first of the Charelin stock was anointed) Mais de la second & troisiesme la plus part on't east sacrez & oincts en auters lieus q à Rheims, quoy queen less 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: deal ' excel des Roys jure 4. and I wonder why Hierom Bignon a French antiquary now living, takes it so clear, that their royal 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 gilled. hoc memorat. Gildas speaking of errors in Religion, and neglect of all goodness among the old Britons, adds, Ungebantur Reges non per Deum said 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 salutatus, which alludes onely to the old roman form of salutation in making their Emperor; as we say also in imperium evectus est, derived from that custom of taking the designed Emperours upon Shields in the Camp: the first of our Kings anointed, that best authority speaks of, is allured: he in the life of his Father Ethelwolph being sent to Rome, was there in confirmation made Pope lo 4. his god-son, & specially anointed as future King: so the consent of Asserius Menevensis, ethelvverd, Malmesburie, and the rest of our old Monks justifies: but with what discretion or honesty should the Pope anoint a child 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 believe, that the chrism 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 greatness, and that so they might speak the best, and largest of what the Pope did, and thereby give aspeciall honour to their King, supposed to be an unction in Regem: Rob. Glocestrensis. But howsoever you may see what was thought of it by this old honest rhythm. Alfred this Noblemon as in the yer of Grace he nom eight hundred and sixty and twelve the kingdom Arst he had at Rome ybe and vor his great wisdom The Pope Leon him blissede tho he thuder come And the king is crown of this land that in this land yut is. And * oiled. Eled him to be king ar he were king iwis And he was king of Engelond of all that there come That verst thus yeled was of the Pope of Rome And sut the other after him of the Erchebissop echon So that bivore him thur king was ther non. 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 oil: Our English have as good a tale. That our lady gave Thomas Becket Archbishop of Canterbury being in banishment under Hen. 2. a golden Eagle full of precious ointment enclosed in a ston vessel, 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 monastery 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 2d. 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 Unctionem, 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 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 celestial Unction: Unguine cum Rhemi sacrentur materiali. As Brito says: Here's as good and divine an ointment for the English: But I think, Reader, if you can judge, you believe both alike. I relate this of our lady as I find it: and credit it as I do the stories of Numa's being instructed by Egeria, Minos or Talus by jupiter, 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 year 600. and such more: Pretence of holinesse, and particulars received from Saints or Angels wrought much 'mongst the multitude in establishing State greatness: Examples are obvious. Let us a little consider in reason, whether God did decree mankind 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; 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 arrogancy to admit no disputes of mens cases or actions, and nothing but an imitation of Heathens policy 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 humility, and meekness, one going before another: If any men were not judgeable, the Kings of judah would claim privilege, being of Gods immediate appointment; But the Kings of judah 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 led us into errors. The Sanedrim was to judge of the Kings sufficiency for his place, and were not lead by this blind unlimited way of Succession, and this Kingdoms customs have been the same. None are sworm to blind 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 blind obedience to a thing not limited, this were to make them blind souls, and not onely blind 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 below the degree of vassals? let him glory in his servitude, I like not that slavery. And though this was thought much to be a villain, or the term in these dayes may be held base, yet where the Lord did neglect the receipt of this homage, the villain might implead him; and the Law would enforce him: for by the receipt 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 vassal might defend himself, and the Lord forfeit his Title of servitude. And though taking up Arms may be a thing seeming contradictory to fealty, yet the villain may indite his Lord for his life, & may appeal him, fight against him in combat, or wage battle with him. A free Tenant had the privilege 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 low are we fallen from the true spirit of men. And yet the Law permits the villain 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 damage, and return to his Lord, but otherwise he should be free, nay limb for limb. Tis true, the villain 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 vassal: for if he do, he is free, and the homage dissolved. Then sure, free-men unto whom the royal person sweareth, and they to him mutually, where a mutual 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 liege Lord of France, waged war for wrong done: yet when murder 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, pure le commune profit de Ceo. The Oath of Allegiance in the time of the confessor was, Sicut conjurati fratres ad defendendum Regnum contra alienigenas, & contra inimicos, una cum Domino Rege, &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 thieves, 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 real 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 unicuique: 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 blow not to reach the King; so I must show that by the Law the King is expressed. At the moulding of this kingdom in the Saxons time, it was ordained, that the Kings Courts should be open to all Plaints, by which they had original Writs without delay, as well 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 resolved, 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 designs ever ran for Spain; yet before they would fit still, they made that a way to procure their devilish 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 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 billeting of Souldiers, and bringing in of german 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, contrary to Law, and the Book of Rates, augmented. 14. Shipmoney to the Charge of 700000 li. some yeers, and yet the Merchants unprotected. 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 forest of dean by Papistical Farmers of the same. 19. The taking away the Lands between low and high water Marks. 20. Monopolies of soap, Salt, Wine, Leather, Sea-coal, &c. 21. The oppression of Purveiers, and Clerks of the Market, and saltpeter men. 22. The Sale of Buildings in and near London, pretending Nusens. 23. The abuses of the Commission of showers. 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 star-chamber. 28. Judges put out of their places for not going contrary to their Oath. 29. A new clause of ( durant been placito) put into the Judges grants, for ( quam diu se been gesserint) by which means they durst not do right. 30. Lawyers and solicitors checked for being faithful to their Clients. 31. The council Table offering to bind 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 find 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 tyramnize in their Excommunications, Deprivations, Degradations, so that the High Commission was not inferior to the Spanish Inquisitition. 41. The public and solemn Sermons before the King, was for the most part to suppress 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 council were merely nominal, for a few did the business, 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 called 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 staggered the contrary Faction: But they so wrought, that a second Army was prepared, alleging nothing for the 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 ourselves? And this was not all, for the clergy played 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 several 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 helm, who have been better acquainted with the partilars then I. FINIS.