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

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

Table of contents

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Christos meos.

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A SERMON PREACHED before His Maiestie, On Sunday the fifth of August last, at Holdenbie, By the Bishop of Elie, His Maiesties Almoner.

¶Imprinted at London by Robert Barker, Printer to the Kings most Excellent Maiestie. ANNO DOM. 1610

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1. CHRO. 16. 22.

Nolite tangere Christos meos.

Touch not mine Anointed.

HEre is a Speech: but wee know not Whose, nor to 1 Whom, nor yet (well) concerning 2 Whom; onely concerning 3 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 [Page] 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 [Page] 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▪ 1 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,2 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, 3 [Page] 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 [Page] 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 [Page]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 [Page] 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, [Page] 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, 1 to teach vs this duetie towards Gods Anointed. [Page] 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 2 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 [Page] 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 honourableChristos 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 [Page]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 [Page] 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 [Page] 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 [Page] here after, to1. Sam. 12. 3, 4 Saul, to2. Sam. 19. 21. Dauid, to2. Chron. 6. 42. Salomon, toAbac. 3. 13. Ezekias, toLam. 4. [...]0. Ios [...]as, toEsai. 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 entercommon 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 [Page] 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?

[Page] 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 [Page] 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, [Page] 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.

1 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 [Page] 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 2 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 [Page] 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.

3 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 [Page] plead any Meos. So that euery way, this claime vanisheth, of Christi [...]Pontificis.

Now then, a second claime, an other 2 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 forBellarmine. 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 [Page] 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.

3 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 [Page] 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 [Page]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 [Page] 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 [Page] 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, [Page] 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 [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 vpō 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 [Page] 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 [Page] 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 [Page] 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.

1 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 [Page] 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 2 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[Page]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.

3 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.

4 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.[Page]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 1 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 [Page] 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.

2 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 [Page] person with the Lords Anointed.

Not them. One more yet: For two kinds 3 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 [Page] 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.

[Page]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 1 of subiects, no question of them: ouer whom they are Anointed, them it toucheth neerest, and bindeth them fast. But this I say, that 2 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.

[Page] 3 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.

4 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 [Page] of this Nolite, each to spare, and to saue the others life.

And the difference in religion maketh 5 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 6 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? [Page] 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 [Page] 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 [Page] 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 [Page] 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?1 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 2 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 3 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 1 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? [Page] 2 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. 3 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.

[Page]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 [Page] 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 [Page] 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 [Page] [...] [Page] [...] [Page] strengthen it. How will that bee? Our [...]elues 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.

1 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 [Page] 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 vnumquem (que) 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. [Page] [...] [Page] [...] [Page] 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 [Page] 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,2 & 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 [Page] 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 [Page] 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 Commonwealth, 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▪ 3 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, [Page] 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 [Page] 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 [Page] 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, [Page] 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,1 and set it in a psalme;Psal. 119. 54. his vvill is, men should come to it vvith pleasure, cheerefully, and as it vvere singing. When vve speake of it, vve doe it speculatiuely; vvhen vve sing it, that vvould be vvith affection.

In that it is in the first Halleluia of all, it 2 shevveth (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 vve are to put in our first Halleluia.

This Halleluia is a Psalme purposely for 3 the bringing home of the Arke. And that [Page] 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.

4 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 shevv, the preseruation of Kings is a benefit extraordinarie, that requireth so solemne a Thanksgiuing:

5 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 shevv, it is a duetie perpetuall, that needes so dayly a remembrance, to wit, the care of their preseruation.

6 For last of all, that all the praise and thankes here in the psalme, are for this Nolite, [Page] that all the psalme vvas 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 [Page] 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.

1 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. 2 But besides it, he brought foorth his sword too, & cut them short: Corripuit eos, was his sword, touched them with it, and twitched [Page] 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 3 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. [Page] 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.

1 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.

2 And euen in the maner of the Non permisit, [Page] 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 [Page] 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 [Page] 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.

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Title statement

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

Andrewes, Lancelot, 1555-1626.

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1610

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2003-01 (EEBO-TCP Phase 1).

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A19701

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STC 612.5

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ESTC S100201

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23435850

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26631

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— A sermon preached before His Maiestie on Sunday the fifth of August last at Holdenbie by the Bishop of Elie, His Maiesties almoner., Andrewes, Lancelot, 1555-1626..

Extent

[2], 73 p.

By Robert Barker ...,. Imprinted at London :: 1610.. (Signatures: A⁴(-A1) B-I⁴ K³.) (Reproduction of original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.