A sermon preached before His Maiestie on Sunday the fifth of August last at Holdenbie by the Bishop of Elie, His Maiesties almoner.

1. CHRO. 16. 22. Nolite tangere Christos meos . Touch not mine Anointed .

HEre is a Speech : but wee know not Whose , nor to Whom , nor yet ( well ) concerning Whom ; onely concerning certaine Persons , whom the Speaker ( whosoeuer he is ) calleth His Anoynted . It behooueth vs , to know these three , who they be .

The person , whose the speech is , Persona loquens , Hee that saith Meos , Him we finde at the 14. verse . Ipse est Dominus Deus noster , He is the Lord our God : God it is , that speaketh here , He that challengeth them for His , by calling them , Mine .

The persons , to whom ▪ in the verse before , Non reliquit hominem : He leaueth not a man . So , it is , to all in generall : but specially to some , more quicke of touch then the rest , whose fingers are neuer well , till some way or other , they bee touching , whom God would not haue touched .

The persons , concerning whom , ( whom , Hee stileth , His Anointed ) will fall out to proue , the Princes of the earth . Wee must not say it , but proue it , ( say it now , proue it anon . )

Now , as if some body were about to offer them some wrong ; here commeth a voyce from heauen , staying their handes , and saying , See you touch them not . Quos Deus vnxit , homo ne tangat . Whom God hath Anointed , Let no man presume to touch .

Of which , it may wel be said , as the Psalmist saith to vs , euery day , Hodie si vocem : Today , if ye will heare this voice , harden not your hearts , and ye may : For , as this day ( now ten yeeres , ) from the same Person , and the same place , a like voice there came , concerning His Anointed , in whose presence we stand . That GOD would not haue His Anointed touched , this Text is a witnesse , and this day is a witnesse : The Text , dixit , The day , factum est .

TOuching the same point , Referred vnto the ●ext next before , 1. Sam. 26. 19 when time was , in this place you heard , Ne perdas : you shall heare it againe now , but , from an higher person , vnder a straiter charge , and with a larger compasse .

The person higher ; for , that was Dauid ▪ Sed ecce maior Dauide hîc : but behold , a greater then Dauid is here . This , is no voice on earth ( neither of Prophet nor Apostle ) we now heare : Audiui vocem de caelo , Wee heare a voice from heauen : And thence , neither of Saint , nor Angell , but of God himselfe . To shewe his care of them ( His Anointed ) hee would haue none giue the charge about them , but himselfe ; himselfe in person , Non ali●nae vocis ●rgano , sed oraculo suae : from none other , but from his owne mouth .

The charge straiter : for , there it was , Destroy not , the worst that could be : Here it is , Touch not , the least that may be ; and so , euen that way , amended much .

The compasse larger : That , was to Abishai , but one man ; and it was , concerning Saul , one King onely ; and therefore it was in the singular , Ne perdas : This is , Nolite , and Christos : the number altered , of a larger extent farre , euen to All men , concerning All his Anointed . Nolite , in the plurall , that is , None of you : Christos in the plurall , that is , None of them . Them , not touched , not Any of them ; You , not touch ▪ not Any of you . Non reliquit hominem : He leaueth not a man , but forbiddeth All. Now , out of this plurall , you may deduce any singular ; Out of Christos , any King : Out of Nolite , any partie : Out of Tangere , any hurt : and so , not any man , to doe any hurt to any his Anointed .

A Commandement it is , This Text , the first and great Commaundement concerning this point . and I may safely say , Primum , & magnum mandatum , The first and great Commandement , touching the safeguard of Princes .

The first : For , ( as the verses before shew ) it was the first giuen , in this kinde , and that before all other , in the Patriarchs time , long before Moses , vnder the Law of Nature .

The greatest , not onely because it is of the greatest in heauen , and concerning the greatest in earth : but for that it is the originall maine precept , touching Princes and their safetie , or ( as the phrase is ) the fundamentall law , vpon the which all the rest are grounded , vnto the which all the rest reduced , and from the which all the rest deriued . Dauids Destroy not , is but an abstract of this Touch not . Aske him what Text he had for his Ne perdas : hither he must come , this must be it , and none other . This Nolite tangere is the maine wing of protection : Ne perdas , or any other particular , is but a feather of it .

TO see the parts of it . A Precept it is , The Diuision . and negatiue , and the negatiue precept is of the nature of a fence , and the fence leadeth vs to the thing fenced . First of all then , we take it in ●under , and make two parts of it : and set Christ●● 〈◊〉 in the midst , whose the fence is ▪ and then , 〈…〉 , as it were a circle or fence round about them .

Christos meos hath in it , two things : not onely the parties , whom they should not : but the reason why they ▪ should not touch them . Not touch ? Whome not touch ? His Anointed . And why not touch ? Euen because , His Anointed .

In Christos meos taken together , are the parties non tangendae : Againe , in Christos meos taken in sunder and weighed apart , are two reasons couched , de non tangendo .

Why not touched ? first , they bee His : And secondly , what of His ? His Anointed . These two , be two seuerall : His anointed , is more then His : for all that be His , be not Anointed .

His , alone , were enough ; that they bee His , they pertaine to him , and so , he to see them safe .

But then besides , they be the very choise and chiefe of his , His anointed , and so , a more speciall care of them , then the rest .

And then ( from the nature of the word ) not onely his anointed , Vnctieius : but Christieius , His Christs , which is the highest degree of his anointed : for higher then that , ye cannot goe .

And last , what that is , that maketh them thus , his anointed : to knowe whether they may be stripped of it , o●no .

Then come wee to the Circle or Fence , and that we may diuide too : for , Nolite tangere , is a double fence , from the acte and from the will . Touch not , ( so we read ) where the touch , the acte , is forbidden . Nolite tangere , ( so reade the Fathers ) where the will to touch is forbidden likewise . Nolite , that is , Haue ye not the will nor so much as an inclination to doe it . So , both the acte and will of touching is restrained ▪ the acte , in tangere : the will , in Nolite .

In the former , wee are to take the extent of Tangere , and Christos : 1. To what matters Tangere will reach : 2. In howe many points to Christos : And in the latter , to what persons in Nolite .

And so , see we the summe of the Text , which is sufficient enough to keepe Kings from touching , if it selfe might be kept vntouched : but as the times are , the Text it selfe is touched , there needes a second Nolite tangere for it . To that end then , to see the Text safe and well kept , the three persons in it , all to ioyne together : Kings , touching whom● and Subiects , to whom ; and GOD himselfe , by whom it is giuen in charge . And if the two former doe their parts , God will not faile in his .

LEt me adde one thing more . That this Text , besides that it is a Commandement , it is also a Thankesgiuing ; But both haue but one 〈◊〉 and , the Kings safetie ?

A Commandement it is from God : the very stile , the moode Nolite , giueth it for no lesse .

And a Thankesgiuing it is to God : for it is a verse of a Psalme , of a Halleluia Psalme , of the first Halleluia Psalme : ( There bee twentie of them in all , this is the first of them all . )

A Commandement it is ; for it is proclaimed with sound of Trumpet , and that by Banaiah and his companie . And a Thanksgiuing it is ; for it is sung with solemne musicke by Asaph , and the Q●●ere , at the sixe and seuen verses before . It is both , and both wayes we to haue vse of it .

First , as of a Commandement from God , to teach vs this duetie towards Gods Anointed . I trust , wee will performe better dueties to them then this : but whatsoeuer we doe besides , what good wee doe them , Ne noceat , not to touch them , to doe them no hurt .

And , neuer so much neede of this doctrine , as now , when by a late heauie accident , wee see , wretches there are , dare attempt it : And other , ( and they the more wretches of the twaine ) that did dare to a●ow it : Did ( I say ) for , now they would seeme to disauow it ; but so poorely , and faintly , as all they say , may holde , and yet an other like acte , be done to morrow .

And then secondly , as a Thankesgiuing to God , who hath set the print of this commandement , vpon this day ; in cutting short this day , two wicked Impes , that went about to breake it , by touching , and more then touching , the Lords Anointed .

And , neuer were we so much bound to doe it , as this yeere : For that , this yeere , vpon this fresh occasion , truely wee may say , He that dealt thus with vs , Psal. 147. 20. Non taliter fecit omni Nationi , Hee hath not so dealt with all Nations , nor hath euery King found him so gracious . Others , haue not in theirs ; I speake it with compassion : wee haue in ours ; I speake it to our comfort , and to the praise of GOD . Both these wayes .

Christos meos .

AN honourable Christos meos , who they be . Title to beginne with : and begin with it we must : the very Grammar Rules leade vs to it . Anoynted , is but an Adiectiue , wee are to seeke the Substantiue for it . But besides , wee are to finde who they be , whom we are not to touch , lest we touch them vnawares : And as well , that we may know the right , and doe them their right ; as , that we may discerne them from the wrong : for wrong there be , that call themselues Christos Domini , whom the holy Ghost neuer christened by that name .

As , of Christ himselfe , many come and say , Ecce , Marke 13. 21. hîc est Christus , ecce illic : Here is Christ , and there is Christ , and deceiue many : So , of these Christes here likewise ; See , heere is Christus Domini , and there hee is , and no such matter . Our first point then is to know , who they be .

These in the Text here , Patriarchs , Christi D●mini . were the Patriarchs , it cannot bee denyed . They be set downe by their names , Abraham , Isaac , Iacob , touching whom , primâ intentione , this charge is giuen , that they be not touched .

And let not this seeme strange : For in the first world , the Patriarchs were principall persons , and ( as I may safely say ) Princes in their generations ; and for such , holden and reputed by those , with whom they liued . I may safely say it : for of Abraham it is in expresse termes said by the Hethites , Audi Domine , Princeps Dei es inter nos , Genes. 23. 6. Thou art a Prince of God , that is , a mighty prince , here among vs : As indeede a Prince hee shewed himselfe , when he gaue battell and ouerthrow to foure Kings at once . Of Isaac no lesse may be sayd , Genes. 26. ●6 . who grewe so mightie , as the king of Palestine was glad to intreat him to remooue further off , and not dwell so neere him : and then , to goe after him in person , Verse 28. and sue to him , there might be a league of amitie betwene them . And the like of Iacob , who by his sword and bow ▪ Genes. 48. 22. conquered from the Amori●e ( the mightiest of all the nations in Canaan ) that Countrey which by Will he gaue to Ioseph for his possession . It was neere to Sichar , wel knowen ; you haue mention of it , Ioh. 4. 5.

Greatmen they were certainly , greater then most conceiue : but be their greatnesse what it will , this is sure , they were all the Rulers the people of God then had , and besides them , Rulers had they none , And that is it we seeke ; Pater was in them , and 〈◊〉 too , fatherhood , and gouernment : and th●●● two made them Patriarches , & vnctos ante vnctionem ( saith S. Augustine ) Anointed , In Psal. 104. before there was any materiall Anointing at all .

In them then this terme began , and 〈◊〉 them it held so long , as they had the gouernment in them : But Patriarches were not alwayes to gouerne Gods people , but Kings , Princes , Christi Domini . in ages following , were to succeed in their places . And so did succ●ed them ; succeede them in the word Pater , and in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 both , both in the right of their fatherhood , and the rule of their gouernment , as Fathers of their Countreys , and Gouernors of their Common-wealths . Where the Patriarchall rule expired , the Regall was to take place , being both one in effect : For , Abraham the Patriarch , is termed a Prince , Genesis 23. 6. and to make euen , Dauid the Prince is termed a Patriarch ; Let me speake boldly vnto you of the Patriarch Dauid , saith S. Peter , Acts 2. 29. So that two things wee gaine here : 1. That ius Regium commeth out of ius Patrium , The Kings right from the Fathers , and both holde by one Commandement . Then 2. that this Text bindeth , as a Lawe of Nature , being giuen for such , to the old world , long before the Law came in any Tables .

Now , that as in other things , so in this terme of Christi Domini , Kings doe succeed the Patriarchs , we haue first , our warrant from the holy Ghost , applying this terme here after , to a a 1. Sam. 12. 3 , 4 Saul , to b b 2. Sam. 19. 21. Dauid , to c c 2. Chron. 6. 42. Salomon , to d d Abac. 3. 13. Ezekias , to e e Lam. 4. ●0 . Ios●as , to f f Esai . 45. 1. Cyrus , Kings all ▪ Secondly , from the Councels ▪ The third general Councel of Ephesus , Append. ad Tom. 4. pag. 1097. can 74. Pag. 649. Editio Venet. The great Councell of Toledo the fourth . The great Westerne Councell of Francford . Thirdly , from the consent of Fathers . To dispatch them at once , so saith the Councel of Francford , B. Hieronymus & caeteri S. Scripturae tractatores , &c. S. Hierom and the rest of the writers on Scripture , all , vnderstand it not of others , but of Kings . Yea ▪ lastly from their owne Writers , Caietan , and Geneb●ard , who themselues so apply it , vpon this very place .

Nay , Princes onely in Scripture haue the title of Christi Domini . Kings they will graunt , ( they can neither will , not choose ; ) But then they would hemme in others like wise , to enter-common in the Title , as the Pope , as the Cardinals , and as any else , saue them that be indeed . But that , they must doe then without booke : For , in this Booke warrant haue they none . For this terme [ Christi Domini ] here , originally ascribed to the Patriarches , is euer afterward , without variation , continually appropriate to Kings , and to Kings onely , all the Bible through . The question is , whether we will speake , as the holy Ghost doeth , or no ? If wee will , then vpon a iust suruey taken of all the places , where the worde Christus Domini is to bee found in Scripture , three and thirtie they be in number . Of which , one only is in the New , Luc. 2. 26. and that is of our Sauiour himselfe : The rest , all in the Old . Foure times by GOD , Mine Anoynted ; Sixe times to GOD , Thine anoynted : Ten times of GOD , His Anointed : Twelue times in termes terminant , GODS Anoynted . Of which , twise it is sayd of the Patriarchs ; Verse 15. Here , and in the 105. Psalme ( which two places are indeed but one . ) All the rest are said either of Christ , or of Kings , all ▪ and neuer applied to any other , but to them only . And here wee ioyne issue : If to any other the Scripture apply Christos Domini , we yeeld : If to none but them , we cary it . For , what reason haue wee , if the Scripture appropriate it to them , and none but them ; to take it from them , and giue it to others , to whom the holy Ghost neuer gaue it ?

Yet haue I no meaning to denie , Though other persons anointed , yet none called the Lords anointed . but that others , not onely persons , but ( if they will ) euen things too , were anoynted vnder the Law . Persons , as Priests and Prophets : Things , as the Tabernacle , and all the vessels of it , euen to the very fireforkes , ashpans and snuffers . But though they were so , yet none of the things , nay nor any of the persons , haue euer the name giuen them , of Christus Domini . No Prophet , of all the fellowship of the Prophets , no Priest , no not the high Priest himselfe , euer so called . It may bee , Annointed , but not the Lords Annointed : it may be vncti , but not Christi : or , in a corner of one Chapter of the Maccab. [ Christi ] once , but not with his full Christendome , not Christi Domini . Still they fall short : and Christus Domini followes the King , and him onely .

Yea , this ye shall obserue in their owne olde Translator : that the same word in Hebrewe and Greeke , when hee speaketh of the Priest , hee euer turneth it vnctus ; when of the King , Christus euer : as if of purpose hee meant by this word , to make a partition betweene them . Any will thinke there was surely meant them some speciall prerogatiue more then the rest : that from the rest it is giuen them , and euer to them , and to none of the rest .

Wee may well conclude this point then with the Apostle : Heb. 1. 4 , 5. They are made so much the more excellent then the rest , by how much they haue obtained a more excellent name then the rest . For vnto which of all the rest at any time said hee , Thou are mine Anointed ? Enough , to settle this terme vpon Kings . The Holy Ghost attributes it to them , and none but them . Wee to vnderstand it of them , and none but them . It is , and so let it be , their owne due stile , their proper denomination . Touch not mine Anointed . Who be they ? If wee goe by the booke , Princes : why then , Touch not Princes .

Christos meos , who they be , wee see . Meo● , the claime whose they be . But in these words ( we said ) there are not only the parties , whom they should not : but the reason why they should not touch them . And not one reason , but two at the least . Now then , let vs take the words in sunder , and weigh either by it selfe , seeing either word is a reason de non tangendo . First , whose they be : His , Meos . Then what of His : His anointed . And His anointed , is Christiei●s : Which ( it may bee ) will amount to two reasons more . Meos is his claime : Christos his character , or speciall marke .

Meos , his claime : which word is not ●lightly to be passed by . It is to the purpose . To claime , is to touch . He that saith , Meos , he that claimes them , toucheth them : toucheth their free-hold ( as we say . ) He that sayth , Touch them not , Lay no title to them . sayth , Claime them not . Some question there is growen whose they be . Two claimes there are put in , and laide to them , besides . Meos , saith the Pope : and Meos , say some for the people : but neither say true : God , hee saith Christos meos , and Hee onely hath the right so to say .

Meos , saith the Pope . For hee , or some by his Commission , Meos , the Popes claime . vsed to annoint the Emperours , and because he was master of the Ceremonie , he would be master of the substance too : and his they were . The Pope , he was Gods , and they were his anointed , and of him had their dependence , and he to depose them and to dispose of them , and to doe with his owne what hee list . And this claime , is not yet giuen ouer . For hee that shall marke the Popes faintnesse , when some Kings are sought to be touched , Nay , are touched indeed ; out of his Meos , will easily thinke he is well enough content they bee touched , though they be GODS Anointed , if they be not His too : Touch not his : Not His : as for others , it skilleth not , touch them , who will .

But this claime by the Ceremony , is cleane marred , by this Text : for when these words here were spoken , there was no such Ceremonie instituted , it was Nonens , no such thing then in rerum naturâ . That came not vp , till Moses : Now these here in the Text , were in their graues long before Moses was borne ; No Meos then ; no claime by the Ceremonie .

And after it came vp , no Priest went out of Iury to Persia to cary the Ceremonie to Cyrus : yet , Esai 45. 1. of him , saith Esay , Haec dicit Dominus , Cyro Christo meo , Thus saith the Lord , to Cyrus mine Anointed , and yet neuer came there any oyle vpon his head . So that euen after it was taken vp , yet the Ceremonie , and the claime by it , would not holde . The trueth is , the Ceremony doth not any thing ; onely declareth what is done . The partie was before , as much as he is after it ; onely by it is declared to be , that hee was before , and that which he should haue beene still , though hee had neuer so beene declared . The trueth may and doeth subsist , as with the Ceremonie , so without it . It may be reteined , as with some it is , and with vs it is ; and it may be spared , as it is with others : Spared , or reteined , all is one , no claime groweth that way .

But last of all , where it was vsed , as by Samuel to Saul , by Sadoc to Salomon : yet they claimed nothing in the parties they anoynted , but called them still Gods , and neuer their owne Anoynted . They knew no claime lay by it : Nay , if it had beene a Sacrament , as it was but a Ceremonie ; he that ministreth the Sacrament , hath no interest in the partie by it , but God alone ; and then much lesse hee that performeth but a Ceremonie , is to plead any Meos . So that euery way , this claime vanisheth , of Christi●Pontificis .

Now then , a second claime , an other Meos , Meos the peoples claime . hath of late begun to be buzzed of , as if they were Christi populi , and helde of them . And whatsoeuer the matter is , the Cardinall himselfe waxeth very earnest for Bellarmine . It ; ( I thinke , because hee seeth the Popes arme groweth short , & loath he is , but that there should bee still some handes to touch them ; ) Hee will not so much , as giue God leaue to appoint Saul or Dauid of himselfe , but hee taketh vpon him to suspend them both , vntill the people with their suffrage come in , and ratifie Gods doing .

But this claime likewise falleth to the ground , euen by this Verse : then must wee goe mend our Text here . For if so : God was properly to haue said , Nolite tangere Christos vestros , Touch not your Anoynted ; for to the people he speaketh . And seeing it is to them hee speaketh ; of all others Meos cannot be theirs , vnlesse we wil glosse it thus , Meos ( id est ) non meos ; Mine ( that is ) none of mine , but your owne . And then sure hee should haue done them some wrong , to haue forbid them to touch that , which was their owne . The Pope saith , Hee can make Christum Dominum , Christ the Lord himselfe : if he could so doe indeed , it were not altogether vnlike , he might make Christum Domini . But God helpe , if the people fall to make Gods , or to make Christs , i● they shal take Gods verse from him , Psal. 82. 6. and say , Nos diximus Dijestis , We haue said , ye are Gods : yea , and Christs too , and change it , Thou shouldest haue no power vnlesse it were , Iohn 19. 11. Data desuper , Giuen from aboue , saith He , They , vnlesse it were data desubter , vnlesse it were giuen you hence from beneath : then , must we goe change all our Texts that sound that way . Enough to let you see , they both ●laime that is none of theirs , but Gods .

To gi●e in euidence now , for Gods right ; That his Meos is the onely true claime , Meos Gods claime . that His onely they be . Three times ouer , it is told vs by Daniel in one Chapter , Chap. 4. 14. that the Kingdomes bee Gods , Verse 22. and that Hee giueth them , Verse 29. to whom Hee will , as hauing the sole propertie of them . And it is said there , that This is , Verse 14. Sententia vigilum , & Sermo Sanctorum . And , if it be Sententia vigilum , they are scarce well awake , that thinke otherwise ; And if it be Sermo Sanctorum , they talke prophanely , that speake otherwise . And this verely was the diuinitie of the Primitiue Church concerning Kings , which , of all , had least cause to fauour them , Cuius iussu nascuntur homines , ei●s iussu constituuntur Principes ; By whose appointment they be borne men ; ( and that is , neither by peoples , nor by Popes ) by his appointment , and no other , are they made Princes , Lib. 5. saith old Irenaeus . Inde illis potestas , vnde spiritus ; Thence haue they their power , whence they haue their breath , saith Tertullian . Apol. pag. 675. And that is from neither ( I am sure ) but from God alone .

His they be : for , His their Crowne , Diadema Regis in manu Dei , Verse 3. Esai 62. And , as if hee saw a hand come from heauen with a Crowne in it , so speaketh hee in the 21. Psal. Tu posuisti , Verse 4. Thou hast set a crowne of pure gold vpon his head . His , their scepter , or rodde : Virga Dei in manibus eius , Verse 9. Gods rodde in his hand , Verse 21. Exod. 17. of Moses . His their throne , Sedebat Salomo● in throno Dei , Salomon sate vpon Gods throne , 1. Chron. 29. Nay , long before , in the Lawe of Nature , sayth Iob , Reges in solio collocat in perpetuum : Iob 36. 7. He takes them by the hand , and placeth them in the Throne , and that in perpetuum , there to sit , in themselues , and their succession for euer . His , Psal. 89. 21. their Anointing : Oleo sancto meo , with mine holy oyle : The anointing His , therefore the Anointed . And if all these , Their Crowne , their Scepter , their Throne , their Annointing His ; then His they be , Christi Domini . And of Christi Domini , wee shall shewe twelue faire euidences , in expresse termes , Gods Anointed .. And ten more , we shall bring foorth , with an Eius , a plaine reference to Him , His anointed . Christi Pontificis , Samuels or Sadocs annointed : Christi populi , Iudas or Israels anointed , non legitur , we shall not finde . His they be then .

Now inferre . His , therefore hand off , what haue you to doe with that is none of yours ? what to claime or to touch , that is His ? Nolite tangere m●os : This onely , and no more but this , in very equitie were enough , Touch not mine . This for Meos : Now to Vnctos .

His then : but , Anointed . Vncti . not as All are , by a generall tenure ; but His , as his Anointed , by a more speciall and particular kinde of interest . His Anointed , is more then His , for all His are not anointed : for if all were anointed , there should bee none left to touch them : we might strike out this verse , the charge were in vaine , there were none to receiue it . If all be Vncti , where should be Tangentes ? We must then , needs leaue a difference betweene Christiani and Christi ▪ For , holding , all that are Christians , all Gods people Anointed and holy alike ; it will follow , why should Moses then , Num. 16. 3. or any take vpon him to be their Superiour ? and so we fall into the olde contradiction of Core : which is all one with the newe paritie , and confusion of the Anabaptists , Iude 11. or those that pricke fast towards them .

But the very Ceremonie it selfe serueth to shewe , somewhat is added to them , by which they bee His , after a more peculiar maner then the rest , to whome that is not added . Oyle it selfe designeth Souereigntie : powre together water , wine , vineger , what liquor you will , oyle will bee vppermost : And that is added by their anointing . Besides then , this generall claime Mine , here is his speciall signature , Anointed , whereby they are seuered from the rest . His hand hath touched them with his anointing , that no other hand might touch them . Things anointed , of our selues wee forbeare to touch ; but specially , if the anointing haue the nature of a marke , that we wrong it not : And this hath so , these are so marked , that wee might forbeare them . And yet more specially , if wee haue a Ca●eat , not to doe it , as here we haue . Nolite tangere vnctos , Touch not them that I haue anointed .

This were all , if it were but , Anointed : Anointed , yet not Vncti , but Christi , which is more . but , there is yet a further matter then all this : For it is not Vnctos , but Christos meos : Wee reade it , Mine Anointed , In the Hebrew , Greeke and Latine , it is more full . In Hebrew , my Messiah's ; in Greeke and Latine , Christos mios , that is , my Christes , which is farre more forcible . Somewhat , wee may be sure was in it , that all the old writers vniformely forbore to turne it Vnctos , which is enough for Anointed , and all haue agreed to turne it Christos , that is , Christes , which is a great deale more . It seemes , they meant not to take a graine from this charge but to giue it his full weight . And it cannot but weigh much , with all that shall weigh this one point well , that Princes are taken into the society of Gods Name , in the Psalme before , Psal. 82. 6. and here now , into the societie of Christes name , in this : and so made Synonymi , both with God , and with Christ , specially since God himselfe it is , that so stileth them : for he flatters not ( wee are sure . ) God himselfe is a King , Psal. 47. 8. King of all the earth , and Christ is his heire of all , as appeareth by his many Crownes on his head , Apoca. 19. 22. Those whom God and Christ vouchsafe to take into the charge of any their kingdomes , them , they vouchsafe their owne names , of God and of Christ . They two , the first Kings , to these other the after Kings ruling vnder them , and in their names .

A third graduall reason then there riseth here . Anointed not with euery ointment , but with holy , and so , Sacri . All Anointed are not Christi : for all Anointing is not Chrisme . Chrisme is not euery common , but an holy Anointing , a sacred signature . * * Psal. 89. 21. Oleo sancto meo , with mine Holy oyle haue I Anoynted them . Meo , to make them His : Sancto , to make them sacred . Hee might haue taken this oyle out of the Apothecaries shop , or the merchants ware-house : He did not , but from the Sanctuary it selfe , to shew their calling is sacred , sacred as any , euen the best of them all . From whence the Priests haue theirs , thence , and from no other place the King hath his ; from the Sanctuary both . The anointing , is one and the same . All , to shew that sacred is the office , whereunto they designed , sacred the power wherewith they indued , sacred the persons whereto it applied . And for such were they held all the Primitiue Church through . Their writ , Sacri apices : Their word , Diualis iussio : Their presence , Sacra vestigia : ( the vsuall stile of the Councels , when they spake of them . ) And when they ceased to knowe themselues for his , ( that here saith Meos ) and to holde of Him , then lost they their holinesse . He that tooke from them the one , tooke to himselfe the other . Now then , will yee inferre ? Holy they be , their Anointing halowed : therefore Nolite tangere sacros , Exod. 19. 12. Touch not mine holy ones . Heb. 12. 20. No more touch Moses then the holy Mount , which neither man nor beast might touch vpon paine of death : No more touch Dauid , then the holy Arke . It is not good touching of holy things . In the 13. chap. before , Vzza so found it . Verse 10.

And yet still me thinkes we fall short : Anointed not with euery holy oyle , but with a speciall aboue the rest , and so Christi . for it is not Sanctos neither , it is more then Sanctos , it is Christos : In which word , there is more then in Commune Sanctorum . Omnes Sancti non sunt Christi ; at Reges , Christi . We cannot say of all Saints they be Christs , Of Kings we may ; Verely , euery degree of holinesse , will not make a Synonymie with Christ . Hee was Anointed , saith the Psalme , Oleo exultationis supra socios , Psal. 45. 8. with an holy oile , or chrisme aboue his felowes . To hold this name then of Christos Domini , it is not euery ordinary holinesse will serue , but a speciall , and extraordinarie degree of it aboue the rest , which they are to participate , and so doe , from Christ whose name they beare , eminent aboue others , that cary not that name ; as if they did in some kinde of measure partake Chrisma Christi , euen such chrisme as wherwith Christ is Anointed . And , the inference of this point , and the meaning of this stile of Dij and Christi is , as if he would haue vs , with a kinde of analogie , as carefull in a manner to forbeare touching them , as we would be to touch GOD , or the Sonne of GOD Christ himselfe . It is not then Meos , nor vnctos meos , nor Sanctos meos onely ; but it is Christos meos , Mine , and that Anoynted , Anoynted with holy Oyle : So Anointed , and with Oile so holy , as it raiseth them to the honour of the denomination of the Holy of holies , Christ himselfe . These foure degrees , and from them these foure seuerall reasons , are in Christos meos .

One thing more of Christos meos : What this Anointing is . For I should doe you wrong certeinly , if I should slip by it , and not tell you what this Anointing is , and leaue a point loose , that needeth most of all to be touched . Vpon misconceiuing of this point , some haue fallen into a fancie , His Anointed may forfeit their tenure , and so cease to be His , and their anointing drie vp , or be wiped off , and so kings be vnchristed , and cease to be Christi Domini , and then , who that wil , may touch them .

They that haue beene scribling about Kings matters of late , and touching them with their pennes , haue beene foully mistaken in this point . Because , annointing in Scripture doeth otherwhile betoken , some Spirituall grace ; they picke vpon that , vpon that taking of the word , and then , anointing it must needs be some grace , some gratia gratum faciens , making them religious and good Catholiques , or some gratia gratis data , making them able or apt for to gouerne . So that , if he will not heare a Masse , no Catholicke , no Anointed . If after hee is anointed , hee grow defectiue , ( to speake their owne language ) prooue a Tyrant , fall to fauour Heretickes , his anointing may be wiped off , or scraped off ; and then , you may write a booke De iustâ abdicatione , make a holy league , touch him , or blow him vp as ye list . This hath cost Christendome deare : It is a dangerous sore , a Noli me tangere ; take heed of it , touch it not .

Before I tell you what it is , I may safely tell you , that this it is not . It is not religion , nor vertue , It is no spirituall grace . nor any Spirituall grace , this Royal Anoynting Christus Domini is said not onely of Iosias , a King truely religious , by Ieremie ; Lam. 4. 20. but of Cyrus a meere Heathen , by Esai ; Esai . 45. 1. not onely of Dauid a good King , but of Saul a tyrant , 2. Sam. 19. 21. eue● then when he was at the worst . 1. Sam. 26. 9. Religion then is not it , for then Cyrus had not beene ; nor Vertue is not it , ( especially the vertue of clemencie ) for then Saul had not beene Gods Anointed . If it were Religion , if , that , made Kings ; then had there bene of old no Kings , but those of Iuda : and now , no Kings but those that be Christen . But by Cyrus case we see , one may be Christus Domini , and yet no Christian.

Among Christen , if the orthodox trueth were it ; Constantius , Valens , Valentinian the yonger , Anastatius , Iustinian , Heraclius , I know not how many , had bene no Emperours ; yet all so acknowledged , by the Christians of their times .

The● if Religion make them not , Heresie will not vnmake them . What speake I of Heresie ? Harder is the case of Apostasie , yea hardest of all : yet , when Iulian from a Christian , fell away to be a flat Pag●n , his anointing helde , no Christian euer sought , no Bishop euer taught to touch him . And it was not quia deera ●t vires , that their hande was too short ; it is well knowen , farre the greater part of his Armie were Christians , and could haue done it , as appeared instantly vpon his death , by their acclamations to Iouian his Successor , Christiani sumus .

Will yee see it in the Patriarchs ? These i● the Psalme●heere , were holy and good men . But , twelue Patriarchs there were presently after , of whom , Gen. 49. 5 , 6 , 7 and 35. 22. and 38. 16. and 49. 14. Simeon and Leui , were two very Tyrants ; Reuben , scarce honest ; nor Iuda no better then he should ; Iss●char by his blessing , should seeme none of the wisest , ( as it might be Roboam : ) yet were they numbred with the twelue , and were Patriarches still , no lesse then the other .

And after the Patriarches , Saul the first king ( that there might bee no mistaking ) with his anointing , there came no grace to him . The Spirit of God came indeed vpon him , but he was anointed , and gone from Samuel first : 1. Sam. 10. 9 , 10. And the same Spirit as it came , so it went , and left him afterward : 1. Sam. 16. 14. and Gods Anointed he was before it came , and Gods Anointed hee remained after it was gone againe , and that no lesse then before , and is so termed by Dauid ten times at the least .

Vnxit in Regem , Royall vnction giues no grace , It is I●s regnandi . but a iust title onely , in Regem , to be King : that is all , and no more . It is the administration to gouerne , not the gift to gouerne well : the right of ruling , not the ruling right . It includes nothing but a due title , it excludes nothing but vsurpation . Who is Anointed ? On whom the right rests . Who is inunctus ? He that hath it not . Gen. 10. 9. Suppose Nimrod , who cared for no anointing , thrust himselfe in , and by violence vsurped the Throne , came in rather like one steeped in vineger , then anointed with oyle , rather as a Ranger ouer a Forrest , then a Father ouer a familie . He was no anointed , nor any that so commeth in . But on the other side , Dauid , or he that first beginneth a royall race , is as the head ; on him is that right of ruling first shed ; from him it runs downe to the next ; and so still , euen to the lowest borders of his lawfull issue . Remember Iob , Reges in solio collocat in perpetuum . It is for euer . Iob 36. 7. Gods claime neuer forfeits : His character neuer to bee wiped out , or scraped out , nor Kings loose their right , no more then Patriarchs did their fatherhood .

Not , but that it were to be wished , both Anointings might goe together , and that there might goe , as there doeth , a fragrant odor from the precious oyntment which is shed vpon them , at their Crowning : so a like sent from their Vertues : and they no lesse venerable for their qualities , then for their callings ; and happy the people , qui currunt in odore vnguentorum Principis sui , Cant. 1. 4. that can trace their Prince by such a sauour ; This we are to wish for , and pray for dayly , and vse all good meanes it may be . But , if it be not , euer hold this , Allegiance is not due to him , because hee is vertuous , religious or wise , but , because he is Christus Domini . Let this be still in your minde ; GOD saith not , Touch him not , He is a good Catholique , or , indued with this vertue , or that : Touch him not , He deserueth well , or at least doeth no harme . No , these would ●aile he saw , or be said to faile , though they failed not ; Wee should neuer then haue done , neuer haue bene quiet . But , this he saith , Hee is mine Anointed . Marke that well , GOD giueth no other reason here , nor Dauid after , in as euill a Prince as might be . That is the true reason then , and we to rest in it , and let other fansies goe .

NOw , by whose appointment they bee set , by his Commaundement they bee ●enced ; Tangere , the Acte forbidden . Fenced from touching , and that is the lightest , and l●ast ; consequently from whatsoeuer is greater or worse . What talke you of Non occides , or Ne perdas ? I tell you , Ne tangas , Touch them not .

Yet , are we not so sillily to vnderstand it , as if one might not touch them at all , not for their good : For how can they be Anointed , but they must bee touched ? No , the Verse before telleth vs , it is for their hurt , this touch is forbidden . Non permi●it nocere . He suffered no man to doe them hurt , to that end saying , Touch them not . Yea , the very word it selfe , without any glosse , giueth as much , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly plaga , and that is , tactus noxius , a hurtfull touch , that leaueth a marke behinde it , Qui tangit & angit , as the Verse is . For , it is good yee vnderstand , this phrase is taken from the Deuil : & good reason : for whosesoeuer the fingers be , his the touch is , when GODS Anoynted are touched . Iob. 1. 11. and 2. 5. He calleth it but touching Iob , but touching , when he did him all the mischiefe he could deuise . And his nature , and the nature of hurtfull things , is well set out by it . Few things are so good , vt in tran●itu prosint , as they onely touch , and doe good : Euill is far more operatiue , if it but touch and away , if it but blow , or breathe vpon any , it is found to doe mischiefe ynough .

To speake then of this touching , The extent of Tangere , how many wayes touch . and the extent of it . Where the Scripture distinguisheth not , neither doe we : but let the word haue his full latitude . Nolite tangere is generall , no kind is limited : then , not to touch any maner of way .

There is none so simple , as to imagine there is no touch , but that with the fingers end , immediate . The mediate , with a knife or with a Pistoll , that is a touch : if wee touch that whereby they are touched , it is all one .

Againe , be the touch so as we feele it , or be it by meanes vnsensible , as of poison , or ●orcerie , it is a touch still , and these no lesse guiltie : no lesse ? nay a great deale more , as the more dangerous of the twaine . One shall be touched and know not how , when , or by whom Deut. 27. 24. Cursed be he , that smiteth his neighbour secretly , saith the Law . His neighbour ? much more his Prince , between which two there is as great a distance , as between Non occides , and Non tanges . In a word , as it is the lightest , so it is the largest terme hee could choose . For non est actio nisi per contactum , saith the Philosopher . Nothing can be done , but a touch there is , some touch , superficiall , or vertual , immediate or mediate , cominus or eminus , open or priuie , and all come vnder tangere . For it is not Nolite sic tangere , touch not this way or that : but , Nolite tangere , touch not any way at all , let nothing be done at all , to doe them hurt .

And is there no touch , but that of the violent hand ? The virulent tongue , doeth not that touch too ? and the pestilent pen as ill as both ? Venite , percutiamus eum linguâ , Ier. I8 . I8 . sa● they in Ieremie , Come , let vs smite him with the tongue . If smite him , then touch him ( I am sure . ) There is ( saith Salomon ) Prou. I2 . I8 . that speaketh ( and is there not also that writeth ? ) words , like the pricking of a sword . Et qui , quos Deus vngit , eos pungit , commeth not he , within the compasse of this charge ? Yes , they be Sathans weapons both tongues and pennes , haue their points and their edges : their points , and pricke like a sword ; their edges , and cut like a razor ; both touch , and with the worst touch that is , tactus dolore cordis : therefore the worst , because of the best part . These , it is Gods meaning to restraine ▪ You may see it by the verse before : Non dimisit hominem calumniari , saying , Nolite tangere . So that euen calumnia , is a touch . You may see it exemplarily , in the Patriarchs : One of Gods Nolite tangere's was to Laban touching Iacob , and this it was : Gen. 31. ●4 . Vide ne quid loquare duriu● : See you giue him no ill language , no foule wordes , for they touch too : Touch him not so . As well to Shimeis tongue , as to ●acobs hand , is this Nolite tangere spoken .

Is this all ? What say you to the touch with the foote ? the foot of pride vpon the necks or Crownes of Emperours ( though no cricke or bodily paine ensued ? ) Wil not Nolite tangere , reach to Nolite calcare ? Yes certainely ; This Nolite tangere , was a stronger Text against it , then Super aspidem & Basiliscum , was a Text for it .

Yea , I goe further : by an vndecent and ouer familiar touch , voyd of the reuerence , that is due to them , laeditur pietas , duety taketh hurt , and wrong is offered to his Anointed . Mary Magdalen was not about to haue done our Sauiour any harme , when after his resurrection shee offered to touch him ; onely because she did it as to one mortall ( where the case was altered now ) and not with the high reuerence pertayning to his glorified estate , shee heard , and heard iustly , Noli me tangere . The touch which any way impeacheth the high honour of their Anointing , Nolite tangere , takes hold of that too .

Touch them not , Not them . And when we say , Not them , The extent of Christos , how many wayes they touched . meane wee their persons onely , and not their States ? Are not they touched , when those are wronged ? They that touch their Crowne and dignitie , their Regalia , shall wee say they touch them not ? Yes , no lesse , nay rather more . For , then the Anointed are properly touched , when their Anointing is , and that is their State and Crowne , as deare euery way , and as precious to them , as their life . Indeed touch one , and touch both . If their State hold not holy , no more will their persons . It hath euer bene found , if their Crowne once goe , their life tarrieth not long after . And euen i● this point also , it may safely be said , that the loose and licencious touching their State , with Mary Magdalens touch , without the regard due to it , as if it were a light matter , that might be lifted with euery finger , falleth within the reach of this Nolite ; I list not dilate it , it would be looked to . These light and loose touchings , are but the beginnings of greater euils .

Againe , Not them . Sathans motion was twofold : One , that he might touch that was Iobs : The other , that touch himselfe : and in either of these , hee reckoned that hee should touch him home . They are touched , when that is touched that is theirs . It was so here directly : Pharaoh , one of them , to whom originally , nay the very first of all , to whom this Nolite was spoken , touched not Abraham himselfe ; it was Sara was wronged : In Sara , was Abraham touched . So God esteemed it , and gaue his first Nolite tangere in that point . So , euen vnto Her wrong , doeth this touch extend , takes in Her too , as being the one halfe , yea , one and the same person with the Lords Anointed .

Not them . One more yet : For two kinds of Anointed I finde in Scripture : Saul , and Dauid : the one in esse , the other in fore : one in being , the other to be . If Dauid had beene touched , ( Saul yet liuing ) though but Anointed to succeede , I make no doubt , this Commandement had bene broken : For we are bound by it , to preserue the anointing , not onely vpon the head , but euen in the streames , running downe from it : that with the King himselfe , the whole race Royall is folded vp in this word , euery one of them in their order , that not one of them is to be touched neither .

This barre then , is set to the touch euery way , and to the touch of them , and euery of theirs , euery way . But , there is a further matter yet : For , ( if wee marke it well ) it is not , Ne tangite , but Nolite tangere : Nolite , ( that is ) haue not so much as the will , once to goe about it . So that , not onely tactus , the touch is forbidden , Nolite : The will forbidden . but voluntas tangendi , the very will to doe it : For that will is tactus animae , the soules touch , the soule can touch no way but that . And Gods meaning is absolute : neither bodie nor soule should touch , neither the body by deede , nor the soule by will .

And Nolite standeth first , beginneth the Text : for indeed with that , is the right beginning : The Deuill toucheth the will , before the hand euer touch Gods Anointed : He doeth mittere in cor , put a will in the heart , before any doe mittere manum , put foorth their hand to doe it . Therefore , euen velle tangere was to be made a crime , and that a capitall crime . And so it is : for , in the attainder of the two Eunuches , Verse 21. E●th . 2. there was no more in the Inditement , but voluerunt , they would haue done it , they would haue touched Ahashuerus : that being proued was enough , they died , and died iustly for the will , though no touch followed . Pitie it should be otherwise . Hee toucheth not alwayes , that hath a will to touch ; hath a will to touch the throat , toucheth but a tooth : what though ? To breake Nolite , voluit is enough ; and voluit , hee would haue touched , at another place .

They that layd the Powder ready , and lighted the match , it was but voluerunt , ( as God would ) it touched not any : but righteous and iust was their execution , to teach them , or others by them , Ne tangite , is not it : Nolite tangere is the charge ▪ and , if you breake Nolite onely , it is enough , though Tangere and i● , neuer hap to meet .

Of which Nol●te , I hold it very pertinent to touch the extent also , as I did euen now of tangere , the touch it selfe , and of the persons , to whom i● may reach ; The extent of Nolite to whom it reacheth . that we may see , it is true in the verse before , Non reliquit hominem , he leaueth not out a man , hee exempts not any from it . I wil not once speake of subiects , no question of them : ouer whom they are Anointed , them it toucheth neerest , and bindeth them fast . But this I say , that euen forreiners , borne out of their Allegiance , are within it . 2. Sam. 1. 9 , 13. The Amalekite was a stranger , none of Sauls lieges , borne out of his dominions ; yet died for saying he had touched Saul , & that sheweth that euen Aliens here , sortiuntur forum ratione delicti ▪ and that they are i●tended , within this Nolite .

Yea , euen such Aliens as are in open hostilitie , euen at that time , they are in Campe and in Armes against a King , they are bar'd by this Nolite , and are to spare him . So saith Dauid in his mourning song for Sauls death : 2. Sam. 1. 21. He blames there the Philistims , as if they had done more then they might , in so touching Saul , considering hee was a King , with holy oyle anointed , as if they ought , euen in that respect , to haue spared him . So that this Nolite is a Law of Nations , making their persons so sacred , as euen in the battell they are to bee forborne , and their liues saued .

Yea , if we looke to the wordes next before , it is giuen euen to Kings , this Touch not . The parties were Pharao King of Egypt , and the two Abimelechs kings of Gerar , and euen they in particular charged : Not to touch ( for Pharao did touch ) not to will to touch , for Abimelech went no further . Kings not to touch them , none but God to touch them : As if it were another law of nations , not one King to touch another , but , by vertue of this Nolite , each to spare , and to saue the others life .

And the difference in religion maketh here no let : for , these being Egyptians and Philistims to whom it was giuen ; there can bee no greater difference then betweene them and the Patriarchs in the worship of God : for all that , not to touch them though . Which is ad erubescentiam nostram , 1. Cor. 6. 5. to our shame , that heathen men , and Idolaters were kept from it by this charge , and now ( I will not say ) Christians , but holy religious men , Friers , and Priests , yea , and martyrs forsooth , will not be held in by it , but they will be touching .

And last of all , this restraint of will and deed , it is not in the singular , Noli , to this or that priuate man ; it is in the plurall , Nolite , and so reacheth to whole multitudes . Nolite , will serue euen people and Countreys , to restraine them also . I wonder at it , It is Gods maner , to giue his precepts in the singular . Witnesse the whole Law , and all the ten Commandements in it . How happeneth it , the number is here changed ? Somewhat there is in that . He saw multitudes might assay it as well as single men , and take libertie to themselues , thinking to be priuiledged by their number . To make sure , he putteth it in a number that encloseth them too . For , be they many , or be they few , Nolite will take them in all . So , neither Subiect , nor Alien , nor Enemy , nor King , nor People ; nor one religion , nor other ; nor one , nor many , Non reliquit hominem , None left , none exempt , not any to touch them , not any , to will to touch them . For with Nolite God toucheth the heart , and so many as God toucheth their hearts , will haue idem velle , & nolle , make His will , their will , & wil obey it . This is the summe of the Charge ; Here is the Double Fence , I spoke of . Touch not , By which he raiseth , as it were , an high wall about them , that none may reach ouer to them . And then , with Nolite , diggeth deepe euen in profundum cordis , the very depth of the heart , & casteth a trench there , and so they be double ●enced . Or you may ( if you will ) call them the Cherubims two wings spread ouer His Anointed , to protect them . Touch not , one wing ; Nolite , the other , reaching as the Cherubims wings did , from one wall to the other , couering them from all , that none may come any way to doe them hurt . And by this we see the full of this Text ; We see it , but we are to feele it also ; and see whether the Text be whole , whether it be well kept , and haue taken no hurt .

The Charge is short , ye see ; a Hemistichion , How this text is obserued . but halfe a verse ; Touch not mine Anointed : foure words only , and but six syllables : One would thinke , it might well be caried away , and well be kept : But , as short as it is , we see it is not though ; For , the very Text is touched and broken . And , I speake not of inferiour touchings , that euery tongue is walking , and euery penne busie , to touch them and their rights , which they are to haue , and their dueties which they are to doe ; And if they doe not , then I know not what , nor themsel●es neither . This is too much , but I would it were but this .

Hands haue bene busie of late , and that in another more dangerous manner . Two fearefull examples wee haue in two great Kings : one , no very long time since ; the other , very lately made away : not so farre from vs , but that they may , and ( I trust ) doe touch vs . What shall I say ? I would this were the worst .

Yea , I would this were the worst : for , this hath happened in former times too . This Psalme , he that indited and set it , ( Dauid ) he liuing , Ishbosheth his neighbour king was slaine vpon his bed . The like hath happened then , broken it hath beene , in former ages . But then , vpon reuenge , or ambition , or hope of reward , or some other sinister respect ; neuer , vpon conscience , and religion , till now . Nolite tangere , was still good Diuinitie , till now . The Text it selfe neuer touched , The Text it selfe touched , and a Nolite giuen to it . neuer taken by the throat before , and the contradictorie of it giuen in charge , [ Touched they may be , Touch them notwithstanding : ] Neuer bookes written , to make men willing , to Gods Nolite before . Baanah , hee vpon hope of reward , slew Ishbosheth : Bigthan , vpon reuenge , would haue done the like to his liege Lord . Zimri , vpon ambition , slew his master . But , Religion came neuer forth with the knife in her hand till now : a Kings life was neuer a Sacrifice to expiate sinne , before .

And wil ye but consider the great oddes betwixt those Touchers , and these of la●e ? They , euer , ere they went about it , ca●t how to escape ; and when they had done it , fled and hid themselues , as guiltie to themselues of euill they had done : These , stirre not an inch , as if they had done that , they might well stand to . Those formerly , grew euer contrite , at their ende detesting the Acte , and crying God mercy : These now , reioyce in it , as if by it , they had done God a piece of good seruice . Then yet , it was euer a crime , and a grieuous crime , and they that did it , were generally vpon the first report , euer condemned by all men , none to defend them : Now , it is , multis laudantibus ( you know the Booke ) it findeth many to iustifie , nay to praise it , Mariana pag. 54. & immortalitate dignum iudicantibus , and thinke them worthy immortalitie , for their worthy Act. Yea , write they not further ? P●aeclarè cum rebus humanis ageretur , si multi ; It were a merry world , Pag. 60. if there would many ●o exercise their fingers , to keep them in vre . And to Kings themselues , ( Gods Anointed ) dare they not to say ? Pag. 61. This is salutaris c●gitatio , an wholesome meditation for them next their heart to thinke , se eâ conditione vi●ere , they hue in that case and condition , vt non solùm iure , that they may not onely be slaine lawfully , sed cum laude , & gloriâ perimi possunt ; but to the praise and glory of them that shall do it . How now ! What is become of our Text ? of Nolite tangere with these ? Are wee not fallen into strange times , that men dare thus print , and publish , yea euen praedicare peccatum suum , preach and proclaime their sinnes , euen these sinfull , and shamefull positions , to the eyes and eares of the whole world ? wherby , Gods Anointed are endangered , mens soules are poisoned , Ch●istian Religion is blasphemed , as a murtherer of her owne Kings , God in his Charge is openly contradicted , and men made beleeue , they shal go to heauen , for breaking Gods Commandements .

BVt now wee haue all great cause to reioyce . The Censure vpon Mariana idle . The booke is condemned , if wee may beleeue it . Whether condemned or no , that wee knowe not : this is too sure , eleuen yeeres agoe , set out it was , and that authorized , and so went eight whole yeeres , by their owne confession , and euen the whole eleuen , for ought that we know . How went it foorth so allowed at the first ? How went it so long vncontrolled ? without an Index expurgatorius at least .

But , now lately wee haue newes , that some few yeeres since , it was censured in a priuie Prouinciall Councill . But , that was as strange a Censure , as euer was heard of , a Censure sub silentio , kept close , and none knewe of it but themselues : fast or loose ; Censure , or no Censure , as they pleased . If any such censure were , why made they it not as publicke as their Approbation ? The Approbation the world seeth : Their Censure we but heare of , and peraduenture it is but a tale , neither . Why came it neuer to light , till the deed was done , and it was too late ? Why heard we not Iacobs voyce , till we had felt Esaus hands ? But , this is all they haue to say for themselues : after so great a losse , this we must be faine to take for paiment .

But , I aske , is it condemned ? Indeed no ; but the matter so faintly caried , as all they say , standing for good , he that wil giue the like attempt againe , may . For , what say they ? An Vsurper may be deposed ; so they all agree . And is it not in the power of Rome , to make an Vsurpe● ▪ when it will ? If he haue no right , he is an vsurper : if he be lawfully deposed , his right is gone . If he but fauour Heretiques , nay , though he fauour them not , the Pope may depose him , Non ●oc tempore , sed cùm iudicabit expedire : and that done , he hath no right , then is hee an vsurper , and ye may touch him , or doe with him what ye will .

What say they then further ? A priuate man may not doe it , by his owne authoritie . Not by his owne , but may hee by some other ? Belike , some other then there is , whereby he may . Authoritie then there is , and it may bee giuen , and when it is giuen him , he may doe it . And so we are , where we were before . And this is their condemning : indeed the condemnation of the world , if they loue darknesse so well , as to be deluded by it .

First they will doe it : will doe it ? haue done it , touched , touched in the highest degree , against Tangere . It may bee against their wils ; nay , voluntarie , haue done it wittingly , and willingly , against Nolite . But , it may be , repent themselues : Nor that ; For , they giue a charge , against this Charge , willing men , and making men willing , to doe flat against it , to touch ▪ euen the Text , and breake it , and spare not : by holding ▪ They may bee touched for all it .

What is then to bee done of vs ? The Text if selfe to be preserued and kept vntouched . The more bu●ie they , to suggest the deuils motion , Mitte manum , & tange ; The more earnest wee , to call on GODS Charge here , Nolite tangere Christos eius . The more resolute they , to be touching ; The more carefull wee , to looke to their fingers . The more they endeuour to breake downe this double Fence ; the more wee to labour to strengthen it . How will that bee ? Our selues not to touch them ? I will not speake of that , for shame . I trust , GOD hath so touched all our hearts , as we detest the least thought that way . Neuer was any , truely partaker of the inward Anoynting of a Christian man , but hee was euer fast and firme to the royall Anoynting . That , we will doe : and that is not all ; ( I trust ) wee will doe more then so , euen prouide a Nolite tangere for the Text too , keepe that from touching , and that will keepe GODS Anoynted vntouched : Keepe one , and keepe both .

Three persons there bee in the Text , By the three persons in the Text. 1. Gods Anointed themselues , touching whom it is giuen . 2. We all , Non reliquit hominem , not leauing a man of vs out , to whom it is giuen . and 3. Hee that saith , Meos , God that giueth it . The two first , to doe their parts toward it , wee to looke to ours ; and God will come in at his turne , and not faile with his part , we may be sure .

Let me begin with Christos Domini , whom it toucheth : Gods Anointed . that they would bee touched with it , and not lay themselues open to this touch , nor carelesly goe where they may be within the reach , or fall into such fingers , as tickle to be touching them : Not to put it vpon , What shall be , shall be . Non est bonae , & solidae fidei , sic omnia ad voluntatem Dei referre , & ita adulari , ad vnumquemque dicendo , Nihil fieri fine iussione eius , vt non intelligamus aliquid esse in nobis ipsis . It is Tertullian : and most true it is , That it is neither good , nor sound diuinitie , in these cases , to put all vpon the will of God , and euery one to flatter himselfe or others , saying , Nothing can be done without God will , but to conceiue aright , that withall there is somewhat belongs to our part . Therefore subordinately to serue Gods prouidence , with our owne circumspect foresight and care , knowing , that his prouidence doeth not alwayes worke by miracle . This day it did : euery day it will not doe so . That Hee giues his Angels charge ouer them that tempt him not , Psal. 91. 11. matt. 4. 6. that doe not mittere se deorsum , cast themselues wilfully into danger . That Baltazars dayes were numbred , Dan. 5. 26. when he forgat his duetie , not before . That hee hath indeed promised to saue his Anointed : Psal. 20. 6. but he promised S. Paul also his life , Acts 27. 30 ▪ 31 and all theirs with him in the ship , and that by an Angel : for all that , Paul would not let the mariners go away with the boat , but cut the rope , and said , If these tarie not in the ship , we cannot bee saued , for all the Angels promise . Let his Anointed say & do the like : keepe your mariners about you in the name of God , keep your selues with that state and guard , that is meete for the Maiestie of Princes : and thinke God saith to you , Christi mei , nolite tangi , Be you willing to keepe your selues from being touched , and I for my part , will not be behind .

This way onely is now left them . Another way there was , that Gods Anointed might not be touched ; Exod. 19. 12. To set li●ts about them , as about the holy Mount , that is , Lawes , whereby , ( that desperate wretches might not touch Gods Anointed ) Gods Anointed might touch them first . Gen. 26. 11. I finde , Abimelech made a law to strengthen this Law of God , made a list about this very Nolite , a law vpon paine of Morte morietur . And this was wont to keepe them from approaching . But , if that which should giue strength to the law , and make it a law to the conscience , Diuinitie , if that be corrupted , if it be a matter of the will , as appeareth by Nolite , and the will bee made wilfull , ( an horrible sinne , being now become an heroicall and holy acte : ) these listes wil not holde them , the lawe commeth too late . For , if men growe wilfull , it is well knowen , Vitae alienae Dominus est , quisquis contemptor est suae . And who would not be Contemptor suae , if he may be sure to bee Comprehensor aet●rnae ? Then doe but once perswade them , that for their touching they shall streight goe to heauen , and no Anointed shall euer stand before them , Nolite is gone then : take order for Tangere howe we can .

Our part then is , ( and to vs it is spoken , & to vs properly doth Nolite belong . ) The Subiect . Euery man in his place to doe his best . They that are his Priests , by bowing their knees dayly , and lifting vp their handes to God : They that in the place of Counsaile , by all the wayes of wisedome : They that in the Seate of Iustice , by iust and due execution : All , by all the meanes they can , hanc talem terris auertere pestem , to deuise and procure ( if it may bee ) ne velint , that euill disposed hands would not : but howsoeuer , ne possint , that they may not be able , if they would to touch , His Anointed . It must be in part , by carying a continuall eye , and keeping a continuall watch ouer them ; or a shorter way , by remoouing them farre enough off , that are in any likelihood to doe it ; and those be such , as holde , Gods Anointed be tangibiles , and may be ; nay in some case , be tangendi , and ought to be touched .

God himselfe in Cores case and Dathans ( who went about to touch Moses and Aaron , Num. 16. 21 , 24. not in their persons , but estates only ) sheweth vs the best way : Hee gaue order , that a generall Nolite tangere went out against them and theirs , that no man should come neere them , but all shun them and their company , as hauing them in a generall detestation . Gods course would be followed ; that seeing their consciences are ●eared , and they feare not Gods voice here from heauen , they might feele the full measure of his vengeance vpon earth , and might assure themselues , vpon the least discouerie , of but a will to touch , but a will to doe that execrable Acte , to incurre an vniuer●all detestatison , to haue all rise against them , to haue all the hatred of earth powred vpon them and theirs , to bee the outcasts of the Common-wealth , and the Maranathas of the Church ▪ yea , they and their names for euer to be an abhorring to all flesh . Nothing in this kind is too much : this way , if no way els , to keep them from it : which is lesse then they should suffer ; but all that we can doe .

The best is , if we faile not in our duety ▪ though neither wee , nor the Anointed , God himselfe will ioyne with them . can take perfect order against them ; the Anointer can , can and will , as this day hee did . And the rather he will doe it , in the time to come , if we turne to him , to thanke him for that is past . To him then let vs turne , that he may take the matter into his own hand . If his Nolite tangere will not preuaile , his Nolo tangi , will : and if hee say , Nolo tangi , haue they neuer so bent a will , doe what they can , they shall not ( for their liues ) bee able to doe them hurt .

Two points there bee in this Charge , both expressed in the verse next before . Non permisit , He suffered none to attempt it ; sed corripuit , but them that did , hee put them to rebuke . Put to rebuke , wee turne Corripuit ; it is properly to take vp short , and that is , by a touch , or rather b● a twitch . And so hee hath euer done , and so hee will euer doe ▪ Tangentes tangentur , or rather Tangentes corripientur , if they touch , they shall be twitched , be taken short , and cut short for it , ( all the sort of them ) Haue beene ( I am sure . )

I beginne with Corrip●it : By Corrip●it . for that neuer faileth : for sure God will not suffer His anointed ; nor Christ , His Synonymos , those of his name , to bee touching for nought : if not his name it selfe to be taken , neither those that beare it , to bee touched in vaine . And there is nothing more kindly , then for them that will be touching , to bee touched themselues , and to be touched , home , in the same kinde , themselues thought to haue touched others . You may see it in the first , in Ph●raoh , the very first that touched the Patriarch Abr●ham . It is said , God touched him for it , ( and it is the very same word which God ●seth here in willing not to touch ) God touched him , and touched him tactibus maximis , with many a grieuous touch : were read , Gen. 12. 17. plagued him with many plagues . And indeed he toucheth them so , that he plagueth them that haue beene busie in this kinde . Grieuous are the touches they are to●ched with here on earth ; of Pincers red hote , and boiling Lead : but , who knoweth the touches of the place , whither ( being vnrepentant ) they must needes goe ? which , besides that they are maximi , ( in another manner of 〈◊〉 these here ) are ●terni withall , and not ended in an houre or two , as these are . Tactibus maximis tangentur , they shall bee touched indeed throughly , as the first was .

And looke , as he began in the Patriarchs , so hath he euer held on in His Anointed , the kings that ensued . The first that euer touched his kings , 2. Sam. 4. 12. Baana and Rechab , were touched for it : and cut shorter , both by the hands , wherewith they touched , and the feet , wherewith they went about it . Aske the rest , 1. Reg. 2. 46. if it were good touching . Shimei touched but with the tongue ; his necke was touched with the swo●d . Ester 2. 23. ●igthan and Th●●ez said nothing , did nothing , but onely with their will : their necks were touched with the ha●●er , tactibus maximis , the greatest touch or twitch that is here . And so ( to make short ) were al the rest , euen to those two that were this day put to a foule rebuke , and ●ut short in their going about it . Besides the Cherubims wings then , to protect kings , here you haue , in Corripuit , the blade of a sword shaken , to keepe the way to them .

But what comfort is it , if Corripuit come of the male factor , if he be cut short , and if the King miscarie withall ? Ba●●na and R●shab , they that killed Ishbosheth , were cut short , shorter by the heads ; but Ishbosheth , he died for it . I confesse , there is small comfort in Corripuit , vnlesse Non permisit By Non per●isit . nocere , goe withall ; in shortening them , without sauing His Anointed . And that is our comfort , the comfort of this day , which wee meet to giue thankes for , that both these went together , Non permisit nocere , and Corripuit , both .

YOu know , at the beginning I told you , besides that it is a Commandement , it is also a Thankesgiuing . The thankesgiuing . It is so , in that it is a verse of a Psalme , a Psalme of Halleluia , the first Psalme , of Halleluia , of all the twentie .

Now in that he hath placed this duetie , and set it in a psalme ; Psal. 119. 54. his will is , men should come to it with pleasure , cheerefully , and as it were singing . When we speake of it , we doe it speculatiuely ; when we sing it , that would be with affection .

In that it is in the first Halleluia of all , it sheweth ( as I thinke ) that Gods Anointed are the persons , which ( saith the Apostle ) Ante omnia , before all , wee are to pray for : 1. Tim. 2. 1. which ( saith the Prophet here ) before all , we are to praise God for ; for them , and their keeping out of euill hands . Their safetie we are to put in our first Halleluia .

This Halleluia is a Psalme purposely for the bringing home of the Arke . And that sheweth , Verse 1. his Arke , and His Anointed are allied , and that no sooner is the Arke well come home , but this Commandement goeth foorth streight from it , first of all , before all other : That all may know , what account they were to make of this duetie , how high regard to haue His Anointed in , in that the Arkes welfare and theirs , are so in separably knit together . And indeede , experience hath taught it ; They wel setling of the Arke , dependeth much vpon the safetie of the Prince .

Now this Psalme , as it was sung with all the musicke could be inuented , of winde , of hand , Verse 5. 42. and of voice , to shew , the preseruation of Kings is a benefit extraordinarie , that requireth so solemne a Thanksgiuing :

So be●ides , it is ordered euery day after , to be sung iugiter coram Arcâ ( that is ) to be the ordinarie Antheme of their dayly seruice ; Verse 37. to shew , it is a duetie perpetuall , that needes so dayly a remembrance , to wit , the care of their preseruation .

For last of all , that all the praise and thankes here in the psalme , are for this Nolite , that all the psalme was set to come to this verse ; it is plaine . There bee 29. verses more in the psalme it selfe , ( it is the 105. Psalme . ) But assoone as euer they once come to this verse , all the rest , all the verses following , are cut off ; they goe no further in the psalme , then till they come to it ; and then breake off all those behinde , and streight goe to another Psalme , ( for this is all of the 105. and the next verse is the first of the 96. psal. ) So that this verse , plainly was the end and vpshot of all the Psalme besides .

OF this Verse then , of His Nolite tangere , and of His Nolo tangi , besides of a ●amous Non permisit nocere in this kinde ; this Day is a memoriall to vs ; and to all our posteritie , euen to the children yet vnborne : In GODS Anointed , not touched I cannot say , for touched he was , and more then touched : But , in the touch , there is no great matter ( we said , ) but for the hurt ; so that in the end , not hurt , is as good , as not touched . As good , nay better , for a Halleliuia . For , to be touched , as he was , and to take no hurt , is a greater deliuery farre , then at all not to be touched . To goe through the Red sea , and not wet a threed : To haue bene in the fornace , and no sent of the fire ; that is the miracle . So , to haue bene touched , and taken by the throat , ( that the marke was to be seene , many dayes after ; ) To be thrust at and throwen downe , as Hee was , and yet no harme , ( Hîc est potentia , ) Here was the power , and here was the mercy of GOD ; Here it was certainely , and that so sensible , ye might euen touch it .

And here Halleluia first : and wee to praise him , that when Nolite tangere , would not serue in word , made Non permisit nocere to serue in deed : Came forth , first , with non permisit nocere , as with his shield , & so shielded him , that Hee suffered him not to take any hurt at all ; Anointed the shield , made it slippery , their hands slid off , their touch did him no harme . Non permisit , was as His shield , that he brought foorth to saue Him . But besides it , he brought foorth his sword too , & cut them short : Corripuit eos , was his sword , touched them with it , and twitched them for touching his Anointed , touched them with Pharao's tactus maximi , that the markes of it will bee seene vpon them and theirs , for euer .

For either of these seuerally , a seuerall Halleluia : but especially , for not seuering them , but letting them meet and go together , Eripuit , and Corripuit , both ioyntly arme in arme . Not either alone , this , or that , Not , permisit nocere , sed corripuit , suffered them to do hurt , but rebuked them : No , but Non permisit , & corripuit , both , suffered them not to doe any hurt ; and rebuked them , and cut them short too besides .

And this happy coniunction of these both , is it , which maketh the speciall encrease of our thankes this yeere , more then the last , or any before . For that , since , and very lately , GOD , that suffered not Him , hath suffered some other King , to bee touched , as farre as his life . True . Hee that did that execrable acte , Corripuit ●um , GOD touched him , touched him as hee did the Mountaines , Tange montes , & fumigabunt , Psal. I44 . 5. touched him , till hee smoked againe . What of that ? In the meane time a great Prince is fallen . But permisit nocere ▪ He suffered the King to take hurt : And as for non permisit nocere , GOD did not Him that ●auour .

Not Him , but Ours He did : And did it , for the maner , not without miracle , if we compare the cases . For , Hee was then sitting in the midst of diuers his Nobles , No likelyhood , that any would come neere Him , to offer but to touch Him : If he did , there was odds , there would haue bene many a Non permisit , he should neuer ●aue bene suffered to doe it . One man , for all that , one , and no more , did it ; Diuers were neere him ; None of them , All of them kept Him not from his harme . But Ours was all alone shut vp , and so le●t as one forsaken ; not many , nay not any , no helpe at all , neere him . And not one alone ▪ and no more , but three there were to touch Him : yet euen then , euen in that case , GOD non permisit nocere , suffered not , not any of them , nor all of them , to touch Him , so as they did him any hurt .

And euen in the maner of the Non permisit , God shewed himselfe more then marueilous : for , it was not , God onely suffered him not to be hurt ; but miraculously he made , that of them that came to breake his Nolite , euen of them , one , that was set , that was readie armed to haue touched , and to haue hurt him ; hee , euen that partie , non permisit , would not , did not suffer the other to doe Him any hurt ▪ sed corripuit , but rebuked him , gaue the noli tangere to the other , spake this very Text , and stayed his hand , that would haue d●ne it . This was a Non permisit indeed , worth a Halleluia , and after it , c●●me there at the least three other Non permisits more . But I haue presumed too much alreadie : I will not enter into them , but ende .

The more they were , the more are wee bound to magnifie God , and to blesse his holy n●me , yeerely , yea weekely , yea daily to sing our Halleluia of praise , and thankes to him for this dayes Non permisit , and for this dayes Corripuit , ●or them both . That , what he speakes in this Text , he made good vpon this day : Shewed , He would not haue His Anointed touched : Shewed , He was displeased with them , that did touch him : kept Him without hurt , and cut them short : shortned their armes , they could doe Him no harme , shortened their liues for attempting to doe it : scattered them first , in the imaginations of their hearts ; and then after , made them perish in that their wicked E●terprise : And hath made this Nolite , this Precept , to vs , Psal. 119. 54. Praeceptum cantabile , a Precept P●alme-wise , that wee may sing it to him . There is another , in another place , of another dittie and tune , wherein , hee takes vp a dolefull complaint , Psal. 89. 38 , 44 , 45. thus : But thou hast cast off thine Anointed , and art displeased with him . The dayes of his life hast thou shortened , & cast his Crowne downe to the ground . With them indeede it is , Praeceptum flebile , but with vs , Cantabile . Praise we him for it .

And withall , pray wee also , that as this day he did not , nor hitherto hee hath not ; so hencefoorth malignus ne tangat ●um , 1. Iohn 5. 18. the malignant wicked one may neuer touch Him : neuer may any haue the will ; or if haue the will , neuer haue the power to doe Him hurt : Suffer Him not to be touched ; or , if suffer Him to be touched , suffer not their touch to doe him any harme , no more then this day it did : Make all Nolentes , with His Nolite ; if not , come with his Non permisit , that he may euer be safe : and straight after , with his Corripuit , that they may euer be taken short , that offer it . This day hee suffered them not : nor let him euer suffer any . This day he cut those short ; so may hee euer doe them all : And euer make this Statute , our Song , all the dayes of our Pilgrimage . This is now the tenth yeere , and so these the Decennalia of it : That as this day it is , so it may still be celebrated , from ten yeeres to ten yeeres , many ten yeeres more . Which God grant , &c.