XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT HOL∣DENBIE, on the V. of AVGVST, A, D. MDCX.

I. CHRON. CHAP. XVI. VER. XXII.

Nolite tangere Christos meos.

Touch not mine Annointed.

HEERE is a Speech: but we know not Whose, nor to Whom, nor yet (well) concerning Whom: onely concerning certaine Persons, whom the Speaker (whosoever He is) calleth His An∣nointed. It behooveth us, to know these three, who they be.

The person, whose the speech is, Persona lo∣quens, [unspec 1] He that saith Meos, Him we finde at the foureteenth verse. Ipse est Dominus Deus noster, He is the Lord our GOD: GOD it is, that spea∣keth heere; He, that challengeth them for His, by calling them, Mine.

The persons to whom: in the verse before, Non [unspec 2] reliquit hominem, He leaveth not a man. So, it is, to all in generall: but specially to some, more quicke of touch then the rest, whose fingers are never well, till some way or other, they be touching, whom GOD would not have touched.

The persons, concerning whom (whom, He stileth, His Annointed) will fall out [unspec 3] to prove, the Princes of the earth. We must not say it, but proove it (say it now, proove it anon.)

Now, as if some body were about to offer them some wrong; heere commeth a voice from heaven, staying their hands, and saying, See you touch them not. Quos Deus unxit, homo ne tangat. Whom GOD hath annointed, let no man presume to touch.

Of which, it may well be said, as the Psalmist saith to us, every day, Hodiè si vocem:

To day, if ye will heare His 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 Annointed, in whose presence we stand. That GOD would not have His Annointed touched, this Text is a witnesse, and this Day is a witnesse: The Text, dixit; the Day, factum est.

* 1.1Touching the same point, when time was, in this place you heard, Ne perdas: you shall heare it againe now, but, from an higher person, under a streicter charge, and with a larger compasse.

[unspec 1] The person higher: for, that was David: Sedecce major Davide hîc, but behold, a greater then David is heere. This, is no voice on earth (neither of Prophet nor Apostle) we now heare: Audivi vocem de coelo, We heare a voice from heaven: And thence, nei∣ther of Saint, nor Angell, but of GOD himselfe. To shew His care of them (His Annointed) He would have none give the charge about them, but himselfe; Himselfe in person Non alienae vocis organo, sed oraculo suae; from none other, but from His own mouth.

[unspec 2] The charge streicter: for, there it was, Destroy not, the worst that could be: Heere it is, Touch not, the least that may be; and so, even that way, amended much.

[unspec 3] 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, even to All men, concer∣ning All his Annointed. 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 leaveth 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 party: Out of Tangere, any hurt: and so, not any man, to doe any hurt, to any His Annointed.

* 1.2A Commandement it is, 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 given, in this kinde, and that before all other, in the Patriarch's time, long before Moses, under the Law of Nature.

The greatest, not onely because it is of the greatest in heaven, and concerning the greatest in earth: but for that it is the originall maine precept, touching Princes and their safety, or (as the phrase is) the fundamentall Law, upon the which all the rest are grounded, unto the which all the rest reduced, and from the which all the rest deri∣ved. David's 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 No∣lite tangere is the maine wing of protection: Ne perdas, or any other particular, is but a feather of it.

* 1.3To see that parts of it. A Precept it is, and negative; and the negative precept is of the nature of a fence, and the fence leadeth us to the thing fenced. First of all then, we take it in sunder, in the midst: meos, whose the fence is; and then Nolite tangere, as it were a circle or fence round about them.

[unspec I] Christos meos hath in it, two things: Not only the parties, whom they should not: but the reason why they should not touch them. Not touch? Whom not touch? His Annointed. And why not touch? Even because, His Annointed.

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 tan∣gendo.

Why not touched? first, they be His: And secondly, what of His? His Annoin∣ted. These two, be two severall: His Annointed, is more then His: for, all that be His be not Annointed.

1. His alone, were enough; that they be His, they pertaine to Him, and so, He to see them safe.

2. But then besides, they be the very choise and chiefe of His, His Annointed, and so, •• more speciall care of them, then the rest.

And then (from the nature of the word) not onely His Annointed, Vncti Eius: but CHRISTI Eius, His CHRISTS, which is the highest degree of His Annoin∣ted: for higher then that, ye cannot goe.

And last, what that is, that maketh them thus, His Annointed: to know whether they may be stripped of it, or no.

Then come we to the Circle or Fence, and that we may divide too: for Nolite tan∣gere, [unspec II:] is a double fence; ¹ from the act, ² and from the will. Touch not (so we read) where the touch, the act, is forbidden. Nolite tangere (so read the Fathers) where the will to touch is forbidden likewise. Nolite, that is, Have ye not the will, not so much as a•• inclination to doe it. So, both the act and will of touching is restrained: the act, in tangere; the will, in Nolite.

In the former, we are to take the extent, of Tangere, and Christos: 1. To what matters Tangere will reach: 2. In how 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 untouched: but as the times are, the Text it selfe is touched, there needs 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 given in charge. And if the two former doe their parts, GOD will not faile in his.

Let me add one thing more. That this Text, besides that it is a Commandement, it is also a Thankesgiving; But both have but one errand, the King's safety.

A Commandement it is from GOD: the very stile, the moode (Nolite) giveth it for no lesse.

And a Thanksgiving it is to GOD; for it is a verse of a Psalme, of a Halleluja-Psalme, of the first Halleluja-Psalme: (there be twenty 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 Thankesgiving it is; for it is sung with solemne mu∣sique by Asaph, and the Queere, at the sixth and seventh verses before. It is both, and both waies we to have vse of it.

First, as of a Commandement from GOD, to teach us this duty towards GOD's Annointed. I trust, we will performe better duties to them then this: but, whatsoe∣ver we do besides, what good we doe them, Ne noceat, not to touch them, to do them no hurt.

And, never so much need of this doctrine, as now, when by a late heavy accident, we see, wretches there are, dare attempt it: And other (and they the more wretches of the twaine) that did dare to avow it: Did dare (I say;) for, now they would seeme to disavow it; but so poorely, and faintly, as all they say, may hold, and yet another like act be done to morrow.

And then secondly, as a Thankesgiving to God, who hath set the print of this com∣mandement, upon this day; in cutting short this day, two wicked Imps, that went about to breake it, by touching, and more then touching, the Lord's Annointed.

And never were we so much bound to doe it, as this yeare: For that, this yeare, up∣on this fresh occasion, truly we may say, He hath dealt thus with us,* 1.4 Non taliter fecit omni Nationi, He hath not so dealt with all Nations, nor hath every King found Him so gracious. Others, have not in theirs; I speake it with compassion: we have in ours; I speake it to our comfort, and to the praise of God. Both these waies.

Christos meos.

* 1.5AN honourable Title to beginne with: and beginne with it we must: the very Grammar Rules lead us to it. Annointed, is but an Adjective, we are to seeke the Substantive for it. But besides, we are to find who they be, whom we are not to touch, lest we touch them unawares. And as well, that we may know the right, and do them their right; as, that we may discerne them from the wrong: for, wrong ••here be, that call themselves Christos Domini, whom the Holy Ghost never christned by that name.

* 1.6As, of CHRIST himselfe, many come and say, Ecce, hîc est CHRISTVS, ecce illîc: Heer is CHRIST, and there is CHRIST, and deceive many: So, of these Christs heer likewise; See, heer is Christus Domini, and there he is, and no such mat∣ter. Our first point then is to know, who they be.

* 1.7These in the Text heer, were the Patriarchs, it cannot be denied. They be set downe by their names, Abraham, Isaac, Iacob, touching whom, primâ intentione, this charge is given, that they be not touched.

And let not this seeme strange: For in the first world, the Patriarchs were princi∣pall persons, and (as I may safely say) Princes in their generations, and for such, hol∣den and reputed by those, with whom they lived. I may safely say it: for of Abra∣ham it is in expresse termes sayd by the Hethites,* 1.8 Audi Domine, Princeps Deies inter nos, Thou art a Prince of God (that is, a mighty Prince) heer among us: As indeed, a Prince he shewed himselfe, when he gave battell and overthrow to foure Kings at once. Of Isaac no lesse may be said,* 1.9 who grew so mighty, as the King of Palestine was glad to entreat him to remoove further off, and not dwell so neer him: and then, to go after him in person,* 1.10 and sue to him, there might be a league of amitie betweene them. And the like of Iacob, who by his s••ord and bow, conquered from the Amorite (the mightiest of all the nations in Canaan) that countrie, which by will he gave to Ioseph for his possession. It was neer to Sichar, well knowen; you have mention of it, Iohn 4.5.

Great men they were certainly, greater then most conceive: but be their great∣nesse 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, father-hood and government: and these two made them Patriarchs, & Vnctos ante unctionem (saith S. Augustine) Annointed before there was any mate∣all Annointing at all.* 1.11

* 1.12In them then this terme beganne, and in them it held so long, as they had the go∣vernment in them. But, Patriarchs were not alwaies to governe GOD's people; but Kings, in ages following, were to succeed in their places. And so did succeed them; succeed them in the word Pater, and in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both, both in the right of their fatherhood, and the rule of their government, as Fathers of their Countries, and Go∣verners 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, (Gen. XXIII.VI.) and to make even, David the Prince is termed a Patriarch; Let me speake boldly unto you of the Patriarch David, saith Saint Peter (Acts II XXIX.) So that two things we gaine heer: 1. That jus Regium commeth out of jus Patri∣um, the King's right from the Father's, and both hold by one Commandement. Then 2. That this Text bindeth, as a Law of Nature, being given 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 do succeed

the Patriarchs, we have (first) our warrant from the Holy Ghost, applying this terme heer, after, to a 1.13 Saul, to b 1.14 David, to c 1.15 Salomon, to d 1.16 Ezekias, to e 1.17 Iosias, to f 1.18 Cyrus: Kings all. Secondly, from the Councells: The third generall Councell of Ephesus; the g••eat Councell of Toledo the fourth; the great Westerne Councell of Francford. Thirdly, from the consent of Fathers. To dispatch them at once,* 1.19 so saith the Coun∣cell of Francford, B. Hieronymus & caeteri S. Scripturae tractatores, &c. S. Hierom and the rest of the Writers on Scripture (all) understand it not of o••hers, but of Kings: Ye••, lastly from their owne Writers, Caietan, and Genebrard, who themselves so apply it, upon this very place.

Nay, Kings, they will grant (they can neither will nor choose:) But then,* 1.20 they would hemme in others likewise, to enter common in the Title; as the Pope, as the Cardinalls, and as any els, save them that be indeed. But that they must doe then without booke: For, in this booke warrant have they none. For, this terme [Chri∣sti Domini] heere, originally ascribed to the Patriarchs, is ever afterward, without variation, continually appropriate to Kings, and to Kings onely, all the Bible through. The question is, whither we will speake, as the Holy Ghost doth, or no? If we will, then upon a just survey taken of all the places, where the word Christus Do∣mini is to be found in Scripture, three and thirty they be in number. Of which one onely is in the New, and that is of our SAVIOVR Himselfe: the rest,* 1.21 all ••n the Old. Foure times by GOD, Mine Annointed; Six times to GOD, Thine Annointed: Ten times of GOD, His Annointed: Twelve times, in termes ter∣minant, GOD'S Annointed: Of which, twice it is sayd of the Patriarchs; Heere, and in the c v. Psalme (which two places are indeed but one.) All the rest are sayd either of CHRIST, or of Kings, all: and never applied to any other,* 1.22 but to them onely. And heere we joine issue: if to any other, the Scripture apply Christos Do∣mini, we yeeld: if to none but them, we carry it. For, what reason have we, if the Scripture appropriate it to them, and none but them; to take it from them, and give it to others, to whom the HOLY GHOST never gave it.

Yet have I no meaning to deny, but that others, not onely persons,* 1.23 but (if they will) even things too, were annoynted under the Law. Pe••sons, as Priests and Pro∣phets: Things, as the Tabernacle, and all the Vessells of it, even to the very fire-forkes, ••shpans and snuffers. But though they were so, yet none of the things, nay nor any of the persons, have ever the name given them, of Christus Domini. No Prophet, of all the fellowship of the Prophets; no Priest, no not the high Priest himselfe, ever so called. It may be, Annointed; but not the Lord's annointed: It may be Vncti, not Christi: or, in a corner of one chapter of the Maccabees [Christi] once, but not with his full Christendome, not Christi Domini. Still they fall short: and Christus Domi∣ni followes the King, and him onely.

Yea, this ye shal observe in their own old translator: that the same word in Hebrew and Greeke, when he speaketh of the Priest, he ever turneth it Vnctus; when of the King, Christus ever: as if of purpose he meant by this word, to make a partition be••weene them. Any will thinke, there was surely meant them some speciall pre∣rogative more then the rest: that from the rest it is given them, and ever to them, and to none of the rest.

We may well conclude this point then, with the Apostle: They are made so much the more excellent then the rest, by how much they have obtained a more excellent name then the rest. For unto which of all the rest at any time sayd He, Thou art mine Annointed? Enough to settle this terme upon Kings. The Holy Ghost attributes it to them,* 1.24 and none but them. We to understand it of them, and none but them. It is, and so let it be, their owne due stile, their proper denomination. Touch not mine An∣nointed: Who be they? If we ••oe by the booke, Princes: why then, Touch not Princes.

* 1.25Christos meos, who they be, we see. But in these words (we sayd) there are not onely the parties, whom they should not: but the reason, why they should not touch them. And not one reason, b••t two at the least. Now then, let us take the words in ••under, and weigh either by it self, seeing either word is a reason, de non tangendo. First, whose they be: His, Meos. Then what of His: His Annointed. And His Annointed, is Christi 〈◊〉〈◊〉: Which (it may be) will amount to two reasons more. Meos is His claime: Christos, His character, or speciall marke.

* 1.26Meos, His ••la••me: which word is not slightly to be passed by. It is to the pur∣pose. To claime, is to touch. He that saith Meos, He that claimes them, toucheth them: tou••heth their free hold (as we say.) He that saith, touch them not; saith, claime them not. Some question there is growen, whose they be. Two claimes there are put in, and layd to them, besides. Meos, saith the Pope; and Meos, say some for the People; but neither say true: GOD, He saith Christos meos, and He onely hath the right so to say.

[unspec 1] * 1.27Meos, saith the Pope. For he, or some by his commission, used to annoint the Empe∣rours, and because he was master of the ceremony, he would be master of the substance too: and his they were. The Pope, he was Gods; and they were his annointed, and of him had their dependence, and he to depose them and to dispose of them, and to doe with his owne what he list. And this claime, is not yet given over. For, he that shall marke the Pope's 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 be touched, though they be GOD'S Annointed, 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 (heere) were spoken, there was no such ceremony instituted, it was Non eus, no such thing in rerum naturâ. That came not up, till Moses: Now these heere in the Text, were in their graves long before Moses was borne. No Meos then; no claime by the ceremonie.

[unspec 2] * 1.28And after it came up, no Priest went out of Iury to Persia to carry the ceremony to Cyrus: yet of him, saith Esay, Haec dicit Dominus, Cyro Christo meo, Thus saith the Lord, to Cyrus mine Annointed, and yet never came there any oyle upon his head. So that even after it was taken up, yet the ceremony and the claime by it, would not hold. The truth is, the ceremony doth not any thing; onely declareth, what is done. The party was before, as much as he is after it: onely by it, is declared to be, that he was before, and that which he should have beene still, though he had never so been de∣clared. The truth may and doth subsist, as with the ceremony, so without it. It may be reteined, as with some it is, and with us it is: and it may be spared, as it is with others: Spared, or reteined, all is one; no claime groweth that way.

[unspec 3] But last of all, where it was used, as by Samuel to Saul, by Sadoc to Salo∣mon: yet they claimed nothing in the parties they annointed, but called them still GOD'S, and never their owne annointed. They knew no claime lay by it: Nay, if it had beene a Sacrament, as it was but a ceremony: he that ministreth the Sacra∣ment, hath no interest in the party by it, but GOD alone; and then much lesse he, that performeth but a ceremony, is to plead any Meos. So that every way, this claime vanisheth, of Christi Pontificis.

* 1.29Now then, a second claime, another Meos, hath of late begunne to be buzzed of, as if they were Christi populi, and held of them. And whatsoever the matter is, the Cardinall himselfe waxeth very earnest for it;* 1.30 (I thinke, because he seeth the Popes arme groweth short, and loth he is, but that there should be still some hands to touch them;) He will not so much, as give God leave to appoint Saul or David of Himself, but he taketh upon him, to suspend them both, untill the people with their suffrage come in and ratifie GOD'S doing.

But this claime likewise falleth to the ground, even by this verse: then must we go

mend our Text heer. For if so: GOD was properly to have sayd, Nolite tangere Christos vestros, Touch not your Annointed; for to the people, he speaketh. Of all o∣th••••s, Meos cannot be theirs, unlesse we will glosse it thus, Meos (id est) non meos; Mine (that is) none of mine, but your owne. And then sure, He should have done them some wrong, to have forbid them to touch that, which was their owne. The Pope saith, He can make CHRISTVM DOMINVM, CHRIST the LORD himselfe: if he could so do indeed, it were not altogether unlike, he might make Christum Domini. But GOD help, if the people fall to make Gods, or make Christs, if they shall take GOD's verse from Him, and say Nos diximus, Dij est••s, We have said, ye are Gods: yea,* 1.31 and Christs too, and change it, Thou shouldest have no power unlesse it were, Data desuper, Given from above, saith He; They, unlesse it were data de subter, unlesse it were given you hence from beneath: then, must we go change all our Texts that sound that way. Enough to let you see, they both claime that, is none of theirs, but God's.

To give in evidence now, for God's right; That His Meos is the onely true claime,* 1.32 that His onely they be. Three times over, it is told us by Daniel in one Chapter, that the Kingdomes be God's, and that He giveth them, to whom He will, as having the sole property of them. And it is said there, that this is Sententia Vigilum, & Sermo Sancto∣rum. And, if it be Sententia Vigilum, they are scarse well awake▪ that thinke otherwise; And if it be Sermo Sanctorum, they talke prophanely, that speake otherwise. And this verily was the divinity of the Primitive Church concerning Kings, which of all, had least cause to favour them. Cujus jussu nascuntur homines, ejus jussu constituuntur Prin∣cipes; By whose appointment they be borne men (and that is, neither ••y pe••ple's, nor by Pope's) by his appointment, and no other, are they made Princes, saith old ••raeneus.* 1.33 Inde illis potestas, unde spiritus; Thence have they their power, whence they have thei•• breath, saith Tertullian: And that is from neither (I am sure) but from God alone.* 1.34

His they be: for, His their Crowne, Diadema Reg••s in manu Dei,* 1.35 Esai LXII. And as if he saw a hand come from heaven with a Crowne in it, so speaketh he in the XXI. Psal. Tu posuisti, thou hast sett a crowne of pure gold upon his head. His, their scepter, or rod: Virga Dei in manibus Ejus, God's rod in his hand, Exod. XVII. of Moses.* 1.36 His their throne: Sedebat Salomon in throno Dei, Salomon sate upon God's throne, I. Chron. XXIX. Nay, long before, in the Law of Nature, saith Iob, Reges in solio collocat in per∣petuum: He takes them by the hand, and placeth them in the Throne,* 1.37 and that in per∣petuum, there to sit, in themselves, and their succession for ever. His, their Annointing:* 1.38 Oleo sancto Meo, with Mine holy oyle: The Annointing His, therefore the An∣nointed. And if all these, their Crowne, their Scepter, their Throne, their Annointing His; then His they be, Christi Domini. And of Christi Domini, we shall shew twelve faire evidences in expresse termes, God's Annointed. And ten more, we shall bring forth, with an Ejus, a plaine reference to Him, His Annointed. Christi Pontificis, Samuel's or Sadoc's Annointed: Christi populi, Iuda's or Israel's Annointed, non legitur, we shall not find. His they be then.

Now inferre. His: therefore hand of, what have you to do with that, is none of yours? what to claime or to touch, that is His? Nolite tangere meos. This onely, and no more but this, in very aequitie were enough, Touch not Mine. This, for Meos: Now to Vnctos.

His then: but not as All are, by a generall tenure; but His, as his Annointed,* 1.39 by a more speciall and peculiar kind of interest. His Annointed, is more then His, for all His are not annointed: for if all were annointed, there should be none left to touch them: we might strike out this verse, the charge were in vaine, there were none to ••eceive it. If all be Vncti, where should be Tangentes? We must then, needs leave a difference between Christiani and Christi. For, holding all that are Christians, all God's people annointed and holy alike; it will follow, why should M••ses then,* 1.40 or any take upon him to be their Superiour? And so we fall into the old contradiction of Core: which is all one with the new paritie and confusion of the Anabaptists,* 1.41 or those that prick fa•••• towards them.

But the very Ceremonie it selfe serveth to shew, somwhat is added to them, by

which they be His, after a more peculiar manner then the rest, to whom that is not added. Oyle it selfe designeth Soveraignty: powre together water, wine, vineger, what liquor you will, oyle wilbe uppermost: And that is added by their annointing. Besides then, this generall claime Mine, heer is His speciall signature, Annointed, whereby they are severed from the rest. His hand hath touched them with his Annoin∣ting, that no other hand might touch them. Things annointed, of our selves we for∣beare to touch: but specially, if the annointing have the nature of a marke, that we wrong it not: And this hath so, these are so marked, that we might forbeare them. And yet more specially, if we have a Caueat, not to do it, as heer we have. Nolite tangere unctos, Touch not them that I have annointed.

This were all, if it were but Annointed: but, there is yet a further matter then all this.* 1.42 For it is not Vnctos, but Christos meos: We read it, Mine Annointed, In the Hebrew, Greeke and Latine, it is more full. In Hebrew, my Messiah's; in Greek and Latine, Christos meos, that is, my Christs, which is farre more forcible. Somwhat (we may be sure) was in it, that all the old Writers uniformely forbore to turne it Vnctos, which is enough for Annointed, and all have agreed to turn it Christos, that is, Christs, which is a great deale more. It seemes, they meant not to take a graine from this charge, but to give 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 societie of GOD's name,* 1.43 in the Psalme before; and heer now, into the societie of CHRIST's 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 (we are sure.) GOD himselfe is a King,* 1.44 King of all the earth, and CHRIST is his Heire of all, as appea∣reth by his many Crownes on His head, Apoc. XIX.XXII. 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 under them, and in their names.

* 1.45 A third graduall reason then there riseth heer. All annointed are not Christi: for all annointing is not Chrisme. Chrisme is not every common, but an holy annointing, a sacred signature. * 1.46 Oleo sancto meo, with mine holy oyle have I annointed them. Meo, to make them His: Sancto, to make them sacred. He might have taken this oyle out of the Apothecarie's shop, or the Merchant's ware-house: He did not, but from the Sanctuarie it selfe, to shew their calling is sacred, sacred as any, even the best of them all. From whence the Priests have theirs, thence, and from no other place the King hath his; from the Sanctuarie, both. The annointing is one and the same. All, to shew, that sacred is the Office whereunto they designed, sacred the Power wherewith they endued, sacred the Persons whereto it applyed. And for such were they held, all the Primitive Church through. Their Writ, Sacri apices: Their Word, Divalis jus••io: Their Presence, Sacra vestigia: (the usuall stile of the Councels, when they spake of them.) And when they ceased to know themselves for His (that heer saith meos) and to hold of Him, then lost they their holinesse: He that took from them one, took to himselfe the other. Now then, will ye inferr? Holy they be, their Annoint••ng hallowed: therefore Nolite tangere sacros, Touch not mine holy ones. No more touch Moses,* 1.47 then the holy Mount, which neither man nor beast might touch upon paine of death: No more touch David, then the holy Arke. It is not good touching of holy things.* 1.48 In the XIII. Chapter before, Vzza so found it.

* 1.49And yet still me thinks we fall short: for it is not Sanctos neither, it is more then Sanctos, it is Christos: In which word, there is more then in Commune Sanctorum. Om∣nes Sancti non sunt Christi, at Reges Christi. We cannot say of all Saints they be Christs, Of Kings we may. Verily, every degree of holinesse, will not make a Synony∣mie with Christ. He was Annointed, saith the Psalme, Oleo exultationis supra socios, with an holy oyle, or chrisme above his fellowes. To hold this name then of Christos Do∣mini, it is not every ordinarie holinesse will serve, but a speciall and extraordinarie de∣gree of it above the rest, which they are to participate, and so do, from Christ whose name they beare, eminent above others, that carrie not that name; as if they did in

some kinde of measure partake Chrisma CHRISTI, even such a chrisme as wherewith CHRIST is Annointed. And the inference of this point, and the meaning of this stile of Dij and CHRISTI is, as if he would have us, 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 San∣ctos meos onely; but it is Christos meos, Mine, and that Annointed, Annointed with ho∣ly Oyle: So Annointed, and with Oyle so holy, as it raiseth them to the honor of the denomination of the Holie of Holies, CHRIST himselfe. These foure degrees, and from them these foure severall reasons, are in Christos meos.

One thing more of Christos meos: For I should doe you wrong certainely,* 1.50 if I should slip by it, and not tell you what this Annointing is, and leave a point loose, that needeth most of all to be touched. Vpon misconceiving of this point, some have fal∣len into a phansie, His Annointed may forfeit their tenure, and so cease to be His, and their annointing drie up, or be wiped of, and so Kings be un-christed, cease to be Chri∣sti Domini, and then, who that will, may touch them.

They that have beene scribling about King's matters of late, and touching them with their pennes, have beene fowly mistaken in this point. Because, annointing, in Scrip∣ture, doth other while betoken some Spirituall grace; they pitch upon that, upon that taking of the word: and then, annointing 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 governe. So that, if he will not heare a Masse, no Catholique, no Annointed. If after he is annointed, he grow defective (to speake their owne language) prove a Tyrant, fall to favour Heretiques; his annointing may be wiped of, or scraped of; and then, you may write a booke De iustâ abdicatione, make a holy league, touch him, or blow him up 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,* 1.51 nor vertue, nor any Spirituall grace, this Royall annointing. Christus Domini is said not onely of Iosias, a King truely Religious, by Ieremie; but of Cyrus a meer Heathen,* 1.52 by Esay: not onely of David a good King, but of Saul a Tyrant, even then when he was at the worst. Religion then is not it, for then Cyrus had not beene; nor Vertue is not it (especially the vertue of clemency) for then Saul had not beene God's An∣nointed. If it were Religion, if that made Kings; then had there beene of old no Kings, but those of Iuda: and now, no Kings but those that be Christen. But by Cyrus's case we see, one may be Christus Domini, and yet no Christian.

Among Christen, if the Orthodox truth were it; Constantius, Valens, Valentinian the yonger, Anastasius, Iustinian, Heraclius, I know not how many, had beene no Emperours: yet all so acknowledged, by the Christians of their times.

Then, if Religion make them not, Heresie will not unmake 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 Pagan, his annointing held, no Christian ever sought, no Bishop ever taught to touch him. And it was not quia deerant vires, that their hand was too short; it is well knowne, farre the greater part of his Army were Chri∣stians, and could have done it, as appeared instantly upon his death, by their accla∣mations to Iovian his Successor, Christiani sumus.

Will yee see it in the Patriarchs? These in the Psalme heere, were holy and good men. But, twelve Patriarchs there were presently after, of whom, Simeon and Levi,* 1.53 were two very Tyrants; Reuben, scarse honest; nor Iuda, no better then he should; Issachar, by his blessing, should seeme none of the wisest (as it might be Roboam:) yet were they numbred with the twelve, and were Patriarchs still, no lesse then the other.

And after the Patriarchs, Saul the first King (that there might be no mistaking) with his annointing, there came no grace to him. The Spirit of GOD came indeed 〈◊〉〈◊〉 him, but he was annointed, and gone from Samuel first:* 1.54 And the same Spirit as it came, so it went, and left him afterward: and GOD's Annointed he was,* 1.55 before it

came, and GOD's Annointed he remained after it was gone againe, and that no lesse then before, and is so termed by David ten times at the least.

* 1.56Vnxit in Regem, Royall unction gives no grace, but a just title onely, in Regem, to be King: that is all, and no more. It is the administration to governe, not the gift to governe well: the right of ruling, not the ruling right. It includes nothing but a due title, it excludes nothing but usurpation. Who is Annointed? On whom the right rests.* 1.57 Who is inunctus? He that hath it not. Suppose Nimrod, who care for no annointing, thrust himselfe in, and by violence usurped the Throne: came in rather like one steeped in vineger, then annointed with oyle; rather as a Ranger over a Forrest, then a Father over a Family. He was no annointed, nor any that so commeth in. But on the other side, David, 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, even to the lowest borders of his lawfull issue.* 1.58 Remember Iob, Reges in solio collocat in perpetuum. It is for ever. GOD's claime never forfeits: His character never to be wiped out, or scraped out, nor Kings lose their right, no more then Patriarchs did their father-hood.

Not, but that it were to be wished, both Annointings might goe together, and that there might goe, as there doth, a fragrant odor from the precious oyntment which is shed upon 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 peo∣ple,* 1.59 qui currunt in odore vnguentorum Principis sui, that can trace their Prince by such a savour. This we are to wish for, and pray for daily, and use all good meanes it may be. But, if it be not, ever hold this, Allegiance is not due to him, because he is vertuous, religious, or wise; but, because he is CHRISTVS DOMINI. Let this be still in your minde; GOD saith not, Touch him not, He is a good Catholique; or, endued with this vertue, or that: Touch him not, He deserveth well, or at least doth no harme. No, these would faile, He saw; or be said to faile, though they failed not: We should never then have done, never have beene quiet. But, this He saith, He is mine Annointed. Marke that well, GOD giveth no other reason heere, nor David after, in as evill a Prince as might be. That is the true reason then, and we to rest in it, and let other phansies goe.

* 1.60Now, by whose appointment they be set, by His Commandement they be fenced: Fenced from touching, and that is the lightest and least; consequently, from whatsoe∣ver is greater or worse. What talke you of Non occîdes, or Ne perdas? I tell you, Ne tangas, Touch them not.

Yet, are we not so sillily to understand it, as if one might not touch them at all, not for their good: For how can they be Annointed, but they must be touched▪ No, the verse before telleth us, it is for their hurt, this touch is forbidden. Non permisit 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, giveth as much, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly plaga, and that is tactus noxius, a hurtfull touch, that leaveth a marke behinde it, Qui tangit & angit, as the Verse is. For, it is good yee understand, this phrase is taken from the Divell: and good reason: for whose-soever the fingers be, his the touch is, when GOD's Annointed are touched. He calleth it but touching Iob; but touching, when he did him all the mischeefe he could devise.* 1.61 And his nature, and the nature of hurtfull things, is well set out by it. Few things are so good, vt in transitu prosint, as they on∣ly touch, and doe good: Evill is farre more operative, if it but touch and away, if it but blow, or breath upon any, it is found to doe mischeef enough.

* 1.62To speake then of this touching, and the extent of it. Where the Scripture di∣stinguisheth not, neither doe we: but let the word have his full latitude. Nolite tan∣gere is generall, no kinde is limited; then, not to touch any manner of way.

[unspec 1] There is none so simple, as to imagine there is no touch, but that with the finger's end, immediate. The mediate, with a knife, or with a Pistoll, that is a touch: if we touch that, whereby they are touched, it is all one.

Againe, be the touch so as we feele it, or be it by meanes unsensible, as of poyson, or sorcery, 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. Cursed be he that smiteth his neighbour secretly, saith the Law.* 1.63 His neigh∣bour? much more his Prince, between which two there is as great a distance, as be∣tween Non occîdes, and Non tanges. In a word, as it is the lightest, so it is the largest terme He 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 virtuall, immedi∣ate or mediate, cominus or eminus, open or privie, and all come under tangere. For it is no Nolite sic tangere, touch not this way or that: but, Nolite tangere, touch not a••y way at all; let nothing be done at all, to do them hurt.

And is there no touch, but that of the viol••nt hand? The virulent tongue, doth not [unspec 2] that much too? and the pestilent penne as ill as both? Venite percutiamus eum linguà,* 1.64 say they in Ieremie, Come let us smite him with the tongue. If smite him, then tou••h him (I am sure. There is (saith Salomon) that speaketh (and is not there also,* 1.65) that writeth?) words, like the pricking of a sword. Et qui, quos Deus ungit, eos pungit, commeth not he within the compasse of this charge? Yes, they be Sathan's weapons both tongue: and pennes; have their points and their edges: their points, and prick like a sword, their edges, and cut like a razor; both touch, and with the worst touch that is, tactu•• dolore cordis; therfore the worst, because of the best part. These, it is GOD's meaning to restraine: you may see it by the verse before: Non dimisit hominem calumniari, saying, Nolite tangere. So that even calumnia is a touch. You may see it exemplarily, in the Pa∣triarchs: One of GOD's Nolite tangere's was touching Laban to Iacob, and this it was:* 1.66 Vide nequid loquare durius: See you give him no ill language, no foule words, for they touch too: Touch him not so. As well to Shimei's tongue, as to Iacob's hand, is this Noli∣te tangere spoken.

Is this all? What say you to the touch with the foot? the foot of pride upon the [unspec 3] necks or Crownes of Emperours (though no cricke or bodily paine ensued?) Will not Nolite tangere, reach to Nolite calcare? Yes certainely; This Nolite tan∣gere, was a stronger Text against it, then Super Aspidem & Basiliscum, was a Text for it.

Yea, I go further: by an undecent and over familiar touch, voyd of the reverence [unspec 4] that is due to them, laeditur pietas, duty taketh hurt, and wrong is offred to His Annoin∣ted. Marie Magdalen was not about to have done our Saviour any harme, when af∣ter His resurrection she offered to touch him; onely because she did it as to one mor∣tall (where the case was altered now,) and not with the high reverence pertaining to His glorified estate, she heard, and heard justly, Noli me tangere. The touch which any way impeacheth the high honour of their Annointing, Nolite tangere takes hold of that too.

Touch them not; not them. And when we say, Not them,* 1.67 meane we their persons [unspec 1] onely, and not their States? Are not they touched, when those are wronged? They that touch their Crowne and dignity, their Regalia, shall we say they touch them not? Yes, no lesse; nay rather, more. For, then the Annointed are prope••ly touch••d, when their Annointing is, and that is their State and Crowne, as deare every 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 ever been found, if their Crowne once go, their life tarrieth not long after. And even in this point also, it may safely be said, that the loose and licentious touching their State, with Marie Magdalen's touch, without the regard due to it, as if it were a light matter, that might be lifted with every finger, fal∣leth 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 evills.

Againe, Not them. Sathan's motion was twofold: ¹ One, that he might touch that [unspec 2] was Iob's: ² The other, that touch himselfe: and in either of these, he reckoned that he should touch him home. They are touched, when that is touched, that is theirs. It was so heer 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 gave his first No∣lite tangere in that point. So, even unto her wrong, doth this touch extend, take in her too, as being the one half, yea, one and the same person with the LORD's Annointed.

[unspec 3] Not them. One more yet: For two kinds of Annointed, I find in Scripture: Saul's and David's: the one in esse, the other in fore: one in being, the other to be. If Da∣vid had been touched (Saul yet living) though but Annointed to succeed, I make no doubt, this Commandement had been broken: For we are bound by it, to preserve the annointing, not onely upon the head, but even in the streames running downe from it: that with the King himselfe, the whole race Royall is folded up in this word, every one of them in their order, that not one of them is to be touched neither.

* 1.68This barre then, is set to the touch every way, and to the touch of them, and every of theirs, every way. But, there is a further matter yet. For (if we marke it well) it is not, Ne tangite, but Nolite tangere: Nolite, (that is) have not so much as the will, once to go about it. So that, not onely tactus, the touch is forbidden, but voluntas tan∣gends, the very will to do it: For that will is tactus animae, the soule's touch, the soule can touch no way but that. And GOD's meaning is absolute: neither body nor soule should touch; neither the body by deed, nor the soule by will.

And Nolite standeth first, beginneth the Text: for indeed, with that, is the right beginning. The Divell toucheth the will, before the hand ever touch GOD's Annoin∣ted: He doth mittere in cor, put a will in the heart, before any do mittere manum, put forth their hand to do it. Therefore, even velle tangere was to be made a crime, and that a capitall crime.* 1.69 And so it is: for, in the attainder of the two Eunuchs (Esth. II.) there was no more in the Inditement, but voluerunt, they would have done it, they would have touched Ahashuerus: that being proved, was enough; they died, and died justly for the will, though no touch followed. Pity it should be otherwise. He touch∣eth not alwaies, 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, he would have touched, at another place.

They that laid the Powder ready, and lighted the match, it was but voluerunt, (as God would) it touched not any: But righteous and just 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 it, never hap to meet.

* 1.70Of which Nolite, I hold it very pertinent to touch the extent also (as I did even now of tangere, the touch it selfe) and of the persons, to whom it may reach; that we may see it, it is true in the verse before, Non reliquit hominem, he leaves not out a man, he [unspec 1] exempts not any from it. I will not once speake of Subjects, no question of them: over whom they are Annointed, them it toucheth neerest, and bindeth them fast. [unspec 2] But this, I say, that even forreiners, borne out of their Allegiance, are within it. The Amalekite was a stranger,* 1.71 none of Saul's lieges, borne out of his dominions; yet died for saying, he had touched Saul: And that sheweth, that even Aliens heer sortiuntur forum ratione delicti, and that they are intended, within this Nolite.

[unspec 3] Yea, even such Aliens as are in open hostility, even at that time, they are in Camp and in Armes against a King, they are barred by this Nolite, and are to spare him. So saith David in his mourning-song for Saul's death:* 1.72 He blames there the Philistims, as if they had done more then they might, in so touching Saul, considering he was a King, with holy oyle annointed, as if they ought, even in that respect, to have spared him. So that this Nolite is a Law of Nations, making their persons so sacred, as even in the battell, they are to be forborne, and their lives saved.

Yea, if we look to the words next before, it is given even to Kings, this Touch not. The parties were Pharaoh King of Aegypt, and the two Abimelechs Kings of Ge••ar, and even they in particular charged, Not to touch (for Pharaoh did touch) not to will to touch (for Abimelech went no further.) Kings not to touch them, none but God to

〈◊〉〈◊〉 them: As if it were another Law of Nations, not one King to touch another; but, by 〈◊〉〈◊〉 of this Nolite, each to spare, and to save the others life.

And the difference in Religion maketh heere no let: for, these being Aegyptians [unspec 5] and Philistims to whom it was given; there can be no greater difference, then between them and the Patriarchs in the worship of GOD: for all that, not to touch them though. Which is ad erubescentiam nostram, to our shame, that Heathen men, and Idolaters, were sent from it by this charge, and now (I will not say) Christians, but holy Religious men,* 1.73 F••iers, 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 [unspec 6] or th•••• private man; it is in the plurall, Nolite, and so reacheth to whole multitudes. Nolite, will serve even people and Countries, to restraine them also. I wonder at it; It is God's manner, to give His precepts in the singular: Witnesse the whole Law, and all the ten Commandements in it. How happeneth it, the number is heer changed? Somewhat th••••e is in that. He saw, multitudes might assay it, as well as single men, and take liberty to themselves, thinking to be priviledged by their number. To make sure, he putteth it in a ••••mber that encloseth them too. For, be they many, or be they few, Nolite will take them in, all. So, neither Subject, nor Alien, nor Enimy, 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 tou∣cheth the heart: and so many as God toucheth their hearts, will have idem velle, & nolle, make His will, their will, and will obey it. This is the summe of the Charge; Heer is the Double Fense I spoke of. Touch not, By which He raiseth (as it were) an high wall about them, that none may reach over to them. And then, with Nolite, diggeth deep even in profundum cordis, the very depth of the heart; casteth a trench there: and so they be double sensed. Or you may (if you will) call them the Cherubim's two wings spred over His Annointed, to protect them: Touch not, one wing; Nolite, the other, reaching as the Cherubim's wings did, from one wall to the other, covering them from all, that none nay come any way to do 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, ••nd have taken no hurt.

The Charge is short, yee see; an Hemistichion, but halfe a verse;* 1.74 Touch not mine An∣••i••ted: foure words onely, 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 ••erie Text is touched and broken. And, I speake not of inferior touchings, that every tougue is walking, and every pen busie, to touch them and their rights, which they are to ha••e, and their duties which they are to do; And if they do not, then I know not what, no•• themselves neither. This is too much, but I would it were but this.

••ands have been busie of late, and that in another more dangerous manner. Two fearefull examples we have, in two great King's. One, no very long time since; the other, very lately made away: not so farre from us, but that they may, and (I trust) do touch us. 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 (David) he living, Ishbosheth his neighbour King was slaine upon his bed. The like hath happened then: broken it hath beene, in for∣mer ages. But then, upon revenge, or ambition, or hope of reward, or some other si∣nister respect: never, upon conscience, and religion, till now. Nolite tangere, was still good Divinitie, till now. The Text it selfe never touched,* 1.75 never taken by the throat before, and the contradictory of it given in charge, [Touched they may be, Touch them n••twithstanding:] Never bookes written, to make men willing to GOD's Nolite, be∣fore. Baanah, he upon hope of reward, slew Ishbosheth: Bigthan, upon revenge, would hav•• d••ne the like to his Liege-Lord. Zimri, upon ambition, slew his Master. But, 〈◊〉〈◊〉 came never forth with the knife in her hand, till now: a King's life was never a Sacrific•• ••o expiate sinne, before.

[unspec 1] And will ye but consider the great odds betwixt those Touchers, and these of late? They, ever, yet they went about it, ••••st how to escape; and when they had done it, fled and hid themselves, a•• guilty to themselves of evill they had done: these stirr not an [unspec 2] inch, as if they had done that, they might well stand to. Those formerly grew ever contrite, at their end det••sting the act, and crying GOD mercie: these now rejoice in [unspec 3] it, as if by it they had done GOD a peece of good service. Then yet it was ever a crime, and a greevous crime▪ and they that did it, were generally upon the first report, ever condemned by all men,* 1.76 none to defend them: Now it is, multis laudantibus (you know the Booke) it findeth many to justifie, nay to praise it, & immortalitate dignum judicantibus, and thinke them worthy immortalitie, for their worthy act. Yea, write they not further?* 1.77 Praeclarè cum rebus, humanis ageretur, si multi; It were a merrie world,* 1.78 if there would many so exercise their fingers, to keepe them in ure. And to Kings themselves (GOD'S Annointed) dare they not to say? this is salutaris cogitatio, an wholsom meditation for them next their heart, to think se eâ conditione vivere, they live in that case or condition, ut non solùm jure, that they may not onely be slaine lawfully, sed cum laude, & gloriâ perimi possunt; but to the praise and glorie of them that shall doe it. How now! What is become of our Text? Of Nolite tangere with these? Are we not fallen into strange times, that men dare thus print and publish, yea even praedicare peccatum suum, preach and proclaime their sinnes, even these sinnefull, and shamefull positions, to the eyes and eares of the whole world? Whereby, GOD'S Annointed are endangered, mens soules are poisoned, Christian Religion is blasphemed, as a murtherer of her owne Kings, GOD in His Charge is openly contradicted, and men made beleeve, they shall goe to heaven, for breaking GOD'S Com∣maundements.

* 1.79But now, we have all great cause to rejoice: The Booke is condemned, if we may beleeve it. Whither condemned or no, that we know not: this is too sure, eleven yeares agoe, set out it was, and that authorized, and so went eight whole yeares, by their owne confession, and even the whole eleven, for ought that we know. How went it forth so allowed at the first? How went it so long uncontroled; without an Index expurgatorius at least?

But, now lately we have newes, that some few yeares since, it was censured in a privie Provinciall Councell. But, that was a strange a Censure, as ever was heard of, a Censure sub silentio, kept close, and none knew of it but themselves: fast or loose; Censure, or no Censure, as they pleased. If any such censure were, why made they it not as publique as their Approbation? The Approbation the world seeth: their Censure we but heare of, and peradventure it is but a tale, neither. Why came it never to light, till the deed was done; and it was too late? Why heard we not Ia∣cob's voice, till we had felt Esau's hands? But this is all they have to say for them∣selves: after so great a losse, this we must be faine to take for payment.

But, I aske, is it condemned? Indeed no; but the matter so faintly carried, as all they say standing for good, he that will give 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 Vsurper when it will? If he have no right, he is an Vsurper: If he be lawfully deposed, his right is gone: If he but favour Heretiques; nay, though he favour them not, the Pope may depose him, Non hoc tempore, sed cùm judicabit expe∣dire: and that done, he hath no right, then is he an Vsurper, and ye may touch him, or doe with him what ye will.

What say they then further? A private man may not doe it, by his owne authority. Not by his owne, but may he by some other? Belike, some other then there is, wher∣by he may. Authoritie then there is, and it may be given, and when it is given 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 love darkenesse so well, as to be deluded by it.

First, they will doe it: will doe it? Have done it, touched, touched in the highest 〈◊〉〈◊〉, against Tangere. It may be against their wills; nay voluntariè, have done it ••••••tingly, and willingly, against Nolite. But, it may be, repent themselves: Nor that: 〈◊〉〈◊〉 they give a charge against this charge, willing men, and making men willing, to doe flat against it, to touch, even the Text, and breake it, and spare not: by holding, They may be touched for all it.

What is then to be done of us? The more busy they,* 1.80 to suggest the Devill's 〈◊〉〈◊〉 Mitte manum, & tange; the more earnest we, to call on GOD'S charge 〈◊〉〈◊〉, Nolite tangere Christos Ejus. The more resolute they, to be touching; the more 〈◊〉〈◊〉 we, to looke to their fingers. The more they endeavour to breake down this double fence; the more we to labour to strengthen it. How will that be? Our selves not to touch them? I will not speake of that, for shame. I trust, GOD hath so tou∣che•• all our hearts, as we detest the least thought that way. Never was any, truly p••••••aker of the inward Annointing of a christian man, but he was ever fast and firme to the royall Annointing. That we will doe: and that is not all; (I trust) we will doe more then so, even provide a Nolite tangere for the Text too, keepe that from touching, and that will keepe GOD'S Annointed untouched: Keepe one, keep both.

Three persons there be in the Text. 1. God's Annointed themselves,* 1.81 touch∣ing whom it is given. 2. We all, Non reliquit hominem, not leaving a man of us out, to whom it is given. 3. And He that saith Meos, GOD that giveth it. The two first, to do their parts toward it, we to looke to ours; and God will come in at His turne, and not faile with His part, we may be sure.

Let me beginn with Christos Domini, whom it toucheth:* 1.82 that they would be touched with it, and not lay themselves 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 upon, what shalbe, shalbe. Non est benae, & solidae fidei, sic omna ad voluntatem Dei referre, & ita adulari, ad unumquemque dicendo: Nihil fieri sine jussione Ejus, ut non in∣telligamus aliquid esse in nobis ipsis. It is Tertullian: and most true it is, that it is nei∣ther good nor sound Divinity, in these cases, to put all upon the will of GOD, and every one to flatter himselfe or others saying; Nothing can be done without GOD will, but to conceive aright, that withall there is somewhat that belongs to our part. Therefore subordinately to serve GOD'S providence, with our owne circumspect foresight and care, knowing, that His providence doth not alwaies worke by miracle. This day it did: every day it will not doe so.* 1.83 That He gives His Angels charge over them that tempt him not, that doe not mittere se deorsum, cast themselves wilfully into danger. That Baltazars daie's were numbred, when he forgat his duty, not before. That He hath indeed promised to save His Annoynted: but he promised Saint Paul also his life, and all theirs with him in the ship, and ••hat by an Angel: for all that, Paul would not let the Mariners goe away with the boat, but cut the rope, and sayd, If these tarry not in the ship, we cannot be saved, for all the Angel's promise. Let His Annoin∣ted say and doe the like: keepe your Mariners about you in the name of GOD, keep your selves with that state and guard, that is meere for the Majestie of Princes: and thinke GOD saith to you, Christi mei, nolite tangi, be you willing to keepe your selves from being touched, and I for my part, will not be behind.

This way onely is now left them. Another way there was, that GOD'S An∣nointed might not be touched; to set lists about them, as about the holy Mount,* 1.84 that ••s. Lawes; whereby (that desperate wretches might not touch GOD'S Annointed) GOD'S Annointed might touch them first. I finde Abimelech made a Law to strengthen this Law of GOD made a list about this very Nolite,* 1.85 a Law upon paine of Morte morietur. And this was wont to keepe them from approaching. But, if that which should give strength to the Law, and make it a Law to the conscience, Divi∣••itie, if that be corrupted, if it be a matter of the will, as appeareth by Nolite, and the will made wilfull (an horible sinne, being now become an heroicall and holy act:) these lists will not hold them, the Law commeth too late. For, if men grow 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 be Comprehensor aeternae? Then do but once perswade them, that for their touching they shall straight goe to heaven, and no An∣nointed shall ever stand before them. Nolite is gone then: take order for Tangere how we can.

* 1.86Our part then is (and to us it is spoken, and to us properly doth Nolite belong) Every man in his place to do his best. They that are His Priests, by bowing their knees daily, and lifting up their hands to God: They that in the place of Counsell, by all the waies of wisedome: They that in the Seat of Iustice, by iust and due execution: All, by all the meanes they can, —hanc talem terris avertere pestem, to devise and procure (if it may be) ne velint, that evill disposed hands would not: but howsoever, ne possint, that they may not be able (if they would) to touch His Annointed. It must be in part, by car∣rying a continuall eye, and keeping a continuall watch over them; or a shorter way, by removing them farre enough off, that are in any likely-hood to do it: and those be such, as hold, God's Annointed be tangibiles, and may be; nay in some case, be tangendi, and ought to be touched.

GOD himselfe in Core's case and Dathan's (who went about to touch Moses and Aaron,* 1.87 not in their persons, but estates onely) sheweth us the best way: He gave or∣der, 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 having them in a generall detestation. God's course would be followed; that seeing their consciences are seared, and they feare not God's voice here from heaven, they might feele the full measure of His vengeance upon earth, and might assure themselves, upon the least discoverie, of but a will to touch, but a will to do that execrable Act, to incurre an universall detesta∣tion, to have all rise against them, to have all the hatred of earth powred upon them and theirs, to be the out-casts of the Common-wealth, and the Maranatha's of the Church; yea, they and their names for ever to be an abhorring to all flesh. No∣thing in this kinde is too much: this way, if no way els, to keepe them from it: which is lesse then they should suffer, but all that we can do.

* 1.88The best is, if we faile not in our duty; though neither we, nor the Annointed, can take perfect order against them, the Annointer can; can, and will, as this day He 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 us turne, that He may take the matter into His owne hand. If His Nolite tangere will not prevaile, His Nolo tangi, will: and if He say, No∣lo tangi, have they never so bent a will, do what they can, they shall not (for their lives) be able to doe them hurt.

Two points there be in this Charge, both expressed in the verse next before. Non permisit, He suffered none to attempt it; Sed corripuit, but them that did, He put them to rebuke. Put to rebuke, we turne Corripuit; it is properly to take up short, and that is, by a touch, or rather by a twitch. And so He hath ever done, and so He will ever doe: Tangentes ta••gentur, or rather tangentes corripientur, if they touch, they shall be twit∣ched, be taken short, and cut short for it (all the sort of them.) Have beene (I am sure.)

* 1.89I begin with Corripuit: for that never faileth: for sure, God will not suffer His An∣nointed; nor Christ, His Synonomo's, those of His name, to be touched for nought: if not His name it selfe to be taken, neither those that beare it, to be touched in vaine. And there is nothing more kindly, then for them that will be touching, to be touched them∣selves, and to be touched home, in the same kinde, themselves thought to have touched others. You may see it in the first, in Pharaoh, the very first that touched and Patriarch Abraham. It is said, GOD touched him for it (and it is the very same word which God vseth heer in willing not to touch:) God touched him, and touched him tactibus maximis, with many a greevous touch:* 1.90 we read, plagued him with m••ny plagues. And indeed He toucheth them so, that He pl••gueth them that have been busie in this kinde. Gree∣vous are the touches they are touched with heere on earth; of pincers red-hot, and boi∣ling Lead: but, who knoweth the touches of the place, whither (being unrepentant)

they must needs goe? which, besides that they are maximi (in another manner of 〈◊〉〈◊〉 then these heere) are aeterni withall, and not ended in an howre or two, as these 〈◊〉〈◊〉 Tactibus maximis tangentur, they shall be touched indeed throughly, as the first 〈◊〉〈◊〉.

And looke, as He began in the Patriarchs, so hath He ever held on in His Annoin∣te••, the Kings that ensued. The first that ever touched his Kings, Baana and Rechab,* 1.91 wer•• t••••ched for it: and cut shorter, both by the hands, wherewith they touched, and the ••eet, wherewith they went about it. Aske the rest, if it were good touching.* 1.92 Shi∣m••i t••uched, but with the tongue; his neck was touched with the sword. Bigthan and Th••rez said nothing, did nothing, but onely with their will their neckes were touched with the halter, tactibus maximis, the greatest touch or twitch that is heere. And so (to make short) were all the rest, even to those two that were this day put to a foule re∣b••ke, and cut short in their going about it. Besides the Cherubim's wings then, to pro∣tect Kings, heere you have, in Corripuit, the blade of a sword shaken, to keepe the way to them.

But what comfort is it, if Corripuit come to the malefactor, if he be cut short,* 1.93 and if the King miscarrie withall? Baana and Rechab, 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, unlesse Non permisit nocere, goe withall; in shortning them, without sa∣ving His Annointed. And that is our comfort, the comfort of this day, which we meet to give 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 Thankesgiving. It is so, in that it is a verse of a Psalme of Halleluja,* 1.94 the first Psalme of Halleluja, of all the twenty.

Now in that He hath placed this duty, and set it in a Psalme, His will is,* 1.95 men should come to it with pleasure, cheerefully, and as it were singing. When we speake of it, we doe it speculatively; when we sing it, that would be with affection.

In that it is in the first Halleluja of all,* 1.96 it sheweth (as I thinke) that GOD's Annoin∣ted are the persons, which (saith the Apostle) Ante omnia, before all, we are to pray for: which (saith the Prophet heere) before all, we are to praise GOD for; for them, and their keeping out of evill hands. Their safety we are to put in our first Halleluja.

This Halleluja is a Psalme purposely for the bringing home of the Arke.* 1.97 And that sheweth, His Arke, and His Annointed are allied, and that no sooner is the Arke well come home, but this Commandement goeth forth straight from it, first of all, before all other: That all may know, what account they were to make of this duty, how high regard to have His Annointed in, in that the Arke's welfare and theirs, are so insepara∣bly knitt together. And indeed, experience hath taught it; The well setting of the Arke, dependeth much upon the safetie of the Prince.

Now this Psalme, as it was sung with all the musique could be invented, of winde,* 1.98 of hand, and of voice, to shew, the preservation of Kings is a benefit extraordinarie, that requireth so solemne a thanksgiving:

So besides, it is ordered every day after,* 1.99 to be sung iugiter coram Arcâ (that is) to be the ordinarie Antheme of their daily service: to shew, it is a dutie perpetuall, that needs so daily a remembrance, to wit, the care of their preservation.

For last of all, that all the praise and thankes heere in the Psalme, are for this Nolite,* 1.100 that all the Psalme was set to come to this verse; it is plaine. There be ninetie two ver∣ses more in the Psalme it selfe (it is the hundreth and fift Psalme.) But assoone as ever ••hey once come to this verse, all the rest, all the verses following, are cut of; they go no f••rther in the Psalme, then till they come to it; and then breake of all those behind, and str••••ght go to another Psalme: (for, this is all of the hundreth and fift, and the next verse is the f••rst of the ninetie sixt Psalme.) So that, this verse plainely was the end and up∣shot of all the Psalme besides.

Of this Verse then, of His Nolite tangere, and of His Nolo tangi, besides of a famous Non permisit nocere in this kinde, this Day is a memor••all to us, and to all our posteritie, even to the children yet unborne: In GOD's Annointed, not touched I cannot say, for touched he was, and more then touched: But, in the touch, there is no great mat∣ter (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 Halleluja. For to be touched, as he was, and to take no hurt, is a greater delivery farre, then at all not to be touched. To go through the Red sea, and not wet a thre••d. To have been in the fornace, and no sent of the fire; that, is the mi∣racle. So, to have been touched, and taken by the throat (that the marke was to be seen, many daies after;) To be thrust at, and throwen downe, as He was, and yet no harme (Hîc est potentia) Heer was the power; and heer was the mercy of GOD; Heer it was certainely, and that so sensible, yee might even touch it.

[unspec 1] And heer Halleluja first: and we to praise Him, that when Nolite tangere, would not serve in word, made Non permisit nocere to serve in deed: Came forth, first, with Non permisit nocere, as with His shield, and so shielded him, that He suffered him not to take any hurt at all; Annointed the shield, made it slippery, their hands slid off, their touch did him no harme. Non permisit, was as His shield, that he brought forth to save [unspec 2] Him. But besides it, he brought forth His sword too, and cut them short: Corripuit eos, was His sword, touched them with it, and twitched them for touching His Annointed, touched them with Pharaoh's tactus maximi, that the markes of it will be seen upon them and theirs, for ever.

[unspec 3] For either of these severally, a severall Halleluja: but especially, for no•• severing 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, suffe∣red them to doe hurt, but rebuked them: No, but Non permisit, & corripuit both, suf∣fered them not to doe any hurt; and rebuked them, and cut them short too be∣sides.

And this happy conjunction of these both, is it, which maketh the speciall encrease of our thankes this yeare, more then the last, or any before. For that, since, and ve∣ry lately, GOD, that suffered not Him, hath suffered some other King, to be touched, as farre as his life. True: He that did that execrable act, Corripuit eum, GOD touched him, touched him as he did the Mountaines, Tange montes, & fumigabunt, touched him,* 1.101 till he 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 favour.

[unspec 1] Not him, but Ours He did: And did it, for the manner, not without miracle, if we compare the cases. For, He was then sitting in the midst of diverse his Nobles. No likely-hood, that any would come neere Him, to offer but to touch Him: If he did, there was odds, there would have been many a non permisit, he should never have been suf∣fered to do it. One man, for all that, one, and no more, did it; Diverse were neere him; None of them, All of them kept Him not from his harme. But Ours, was all a∣lone, shut up, and so lest as one forsaken; not many, nay not any, no help at all, neere him. And not one alone, and no more, but three there were to touch him: yet even then, even 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 even in the manner of the Non permisit, GOD shewed himselfe more then marvellous: 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, even of them, one, that was set, that was ready armed to have touched, and to have hurt him, he, even that partie, Non permisit, would not, did not suffer the other to do him any hurt; sed corripuit, but rebu∣ked him, gave the Noli tangere to the other, spake this very Text, and stayed his hand, that would have done it. This was a Non permisit indeed, worth a Halleluja, and after it, came there at the least three other Non permisit's more. But I have presumed too much already: I will not enter into them, but end.

The more they were, the more are we bound to magnifie GOD, and to blesse his holy name; yearely, yea weekely, yea daily to sing our Halleluja of praise, and thankes to Him for this day's Non permisit, and for this day's Corripuit, for them both. That, what He speakes in this Text, He made good upon this day: Shewed, He would not have His Annointed touched: Shewed, He was displeased with them, that did touch him: kept Him without hurt, and cut them short: shortned their armes, they could do Him no harme, shortned their lives for attempting to do it: scattered them first, in the imaginations of their hearts; and then after, made them perish in that their wicked Enterprise: And hath made this Nolite, this Precept, to us, Praeceptum cantabile,* 1.102 a Pre∣cept Psalme-wise, that we may sing it to Him. There is another, in another place, of another dittie and tune, wherein, he takes up a dolefull complaint, thus:* 1.103 But thou hast cast of thine Annointed, and art displeased with him. The daies of his life hast thou short∣ned, and cast his Crowne downe to the ground. With them indeed it is, Praeceptum flebile, but with us, Cantabile. Praise we Him for it.

And withall, pray we also, that as this day He did not, nor hitherto He hath not; so henceforth Malignus ne tangat eum, the malignant wicked one may never touch Him:* 1.104 never may any have the will; or if have the will, never have the power to do 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 ever be safe; and straight after, with His Cor∣ripuit, that they may ever be taken short, that offer it. This day He suffered them not: nor let Him ever suffer any. This day He cut those short; so may He ever do them all: And ever make this Statute, our Song, all the daies of our Pilgrimage. This is now the tenth yeare, and so these the De∣cennalia of it: That as this day it is, so it may still be ce∣lebrated, from ten yeares to ten yeares, many ten yeares more. Which GOD grant, &c.

Notes

• * 1.1

  Referred unto the Text next before, 1. Sam. 26.9.
• * 1.2

  This Text, the first and great Commandement concerning this point.
• * 1.3

  The Division
• * 1.4

  Psal. 147.20.
• * 1.5

  Christos meos, who ••hey be.
• * 1.6

  Marke 13.21.
• * 1.7

  Patriarchs, Christi Domini.
• * 1.8

  Gen. 23.6.
• * 1.9

  Gen. 25.16.
• * 1.10

  Verse 28. Gen. 48.22.
• * 1.11

  In Psal. 140.
• * 1.12

  Princes, Christi Domini.
• a 1.13

  1. Sam. 12.3.4
• b 1.14

  2. Sam. 19 21.
• c 1.15

  2. Chro 6 42.
• d 1.16

  Abac. 3 3.
• e 1.17

  Lam 4.20.
• f 1.18

  Esai 4•• ••.
• * 1.19

  Append. ad Tom 4. pag. 1097. can. 74. pag. 649. Edi••io Ve∣••et.
• * 1.20

  Princes onely in Sc••ipture

  ••••ve th•• ti••le of Christi ••omi∣ni.
• * 1.21

  Luc. 2.26.
• * 1.22

  Ver. 15.
• * 1.23

  Though other persons annoin∣••ed▪ yet no••e called the Lo••ds annointed.
• * 1.24

  Heb. 1.4.5
• * 1.25

  Meos, the claim whose they be.
• * 1.26

  Lay no title to them.
• * 1.27

  Meos, the Popes claime.
• * 1.28

  Esai. 45.1.
• * 1.29

  Meos. the Peo∣ples claime.
• * 1.30

  Bellarmine.
• * 1.31

  Ps••l. 82.6. Ioh. 19.11.
• * 1.32

  3. Meos, Gods c••aime

  Chap 4.14. Verse 22. Ve••se 29. Ve••se 14.
• * 1.33

  lib 5.
• * 1.34

  Apolog. pag. 6.••.
• * 1.35

  Verse 3. Verse 4.
• * 1.36

  Verse 9. Verse 21.
• * 1.37

  Iob 36.7.
• * 1.38

  Psal. 89.21.
• * 1.39

  Annointed. Vncti.
• * 1.40

  Num. 16.••.
• * 1.41

  Iude 11.
• * 1.42

  Annointed, yet not Vncti, but Christi, which is more.
• * 1.43

  Psal 82, 6.
• * 1.44

  Psal. 47.8.
• * 1.45

  Annointed, not with every ••intment, but with holy, and so, Sacri.
• * 1.46

  Psal 89.51.
• * 1.47

  Ex••d 19 12. Heb. 12.20.
• * 1.48

  Verse 10.
• * 1.49

  Annointed not with every holy oyle, but with a sp••ciall above the rest, and so Christi. Psal. 45.8.
• * 1.50

  What this An∣nointing is.
• * 1.51

  It is no spiri∣tuall grace.
• * 1.52

  Lam. 4.20. Esay 45.1. 2. Sam. 19.21. 1. Sam. 26.9.
• * 1.53

  Gen 49.5.6.7. and 35.22. and 38.16. and 49.14.
• * 1.54

  1. Sam. 10.9.10.
• * 1.55

  1. Sam. 16.14.
• * 1.56

  It is Ius reg∣nandi.
• * 1.57

  Gen. 10.9.
• * 1.58

  Iob 36.7.
• * 1.59

  Cant. 1.4.
• * 1.60

  Tangere, the act forbidden.
• * 1.61

  Iob 1.11. & 2.5.
• * 1.62

  The extent of Tangere: how many wayes touch.
• * 1.63

  Deut. 27.34.
• * 1.64

  Ier. 18.18.
• * 1.65

  P••o 1•• ••••.
• * 1.66

  〈…〉〈…〉.
• * 1.67

  〈…〉〈…〉
• * 1.68

  Nolite: The will forbidden.
• * 1.69

  Verse 21.
• * 1.70

  The extent of Nolite, to whom it reacheth.
• * 1.71

  2. Sam. 1.9.13.
• * 1.72

  2. Sam. 1.21.
• * 1.73

  1. Cor. 6.4.
• * 1.74

  How this Text is ob∣served.
• * 1.75

  The Text it selfe touched and a Nolite given to it.
• * 1.76

  1. Mariana. Pag. 54.
• * 1.77

  2. Pag. 60.
• * 1.78

  3. Pag. 61.
• * 1.79

  The Censure upon Mariana idle.
• * 1.80

  The Text it selfe ••o be pre∣served and kept untouched.
• * 1.81

  By the three pe••sons in the Text.
• * 1.82

  1. God's Annoin∣ted.
• * 1.83

  Psal. 91.11. Mat. 4.6. Dan. 5.26. Psal. 20.6. Act. 27.30.31.
• * 1.84

  Exod. 19.12.
• * 1.85

  Gen. 26.11.
• * 1.86

  2. The Subject.
• * 1.87

  Num. 16.21.24.
• * 1.88

  3. GOD himself will ioyne with them.
• * 1.89

  By Corripuit.
• * 1.90

  Gen. 12.17.
• * 1.91

  2. Sam. 4.12.
• * 1.92

  1. Reg. 2.46. Ester. 2 23.
• * 1.93

  By Non permisit
• * 1.94

  The thanksgi∣ving.
• * 1.95

  1. Psal 119.54.
• * 1.96

  2. 1. Tim. 2.1.
• * 1.97

  3. Verse 1.
• * 1.98

  4. Verse 5.42.
• * 1.99

  5. Verse 37.
• * 1.100

  6.
• * 1.101

  Psal. 144.5.
• * 1.102

  Psal. 119.54.
• * 1.103

  Psal. 89.38.44, 45.
• * 1.104

  1. Ioh. 5.18.