THere is nothing more pernicious to the souls of men, or destructive to the re­publique in distracted times, then Clergy-mens wresting of Scriptures from their genuine sense to ensnare mens consciences, the better to accomplish some sinister designes. How sundry sacred texts have been thus perverted of later yeers, not by the2 Pet. 2.16 unlearned and unstable vulgar, but by the greatest Seraphicall Doctors in our Church, is too apparent unto all; and among others that of the Psalmist, Psal. 105.15. (which is repeated 1 Chron. 16.22.) Touch not mine Anoynted, and do my Prophets no harm; hath not had the least violence offered it, both in Presse and Pulpit, to cry up the absolute irresistable Prerogative of Kings in all their exorbitant proceedings; and beat down the just liberties of the Subject, without the least defensive opposition; when as this text, in real verity, is rather a direct precept given to Kings themselves, not to oppresse or injure their faithful subjects, then an injunction given to subjects, not to defend themselves against the oppressive destructive wars, and projects of their Princes. In which regard it wil be no unseasona­ble nor ungratefull worke, to cleare this text from all false Glosses, and restore it to its proper construction.

In former ages when popery domineered, the popish Clergy grounded their pretended exemption from all temporall jurisdiction on this Scripture; suggesting, that they onely, at least principally were Gods Anointed here intended; and therefore ought not be touched nor apprehended by Kings or tempo­rall Iudges for any crimes. But this false Glosse being long since exploded, many Court Divines, not so much to secure as flatter Kings, have applyed it primarily unto Kings, and secundarily to Priests, as meant of them alone, excluding their faithfull Subjects out of its protection and li­mits; when as the text is meant of none else but they in general, and of Abraham, Isaac, and Jacob, with their families in particular.

1. To put this out of question: you must first observe, that this Psalm from the 5 verse to the end, is meerely historicall. The 7 first verses of it are but a gratulatory preamble (interlaced with some exhortations) to the subsequent historicall narration; as he that reads them advisedly will at first acknowledge: In the 8, 9, 10, & 11. verses, the Psalmist begins his history, with the co­venant which God made to Abraham, and the oath which he sware to Isaac; and confirmed the same unto Jacob for a law, and to Israel for an everlasting testament: saying, unto thee will I give the land of Canaan, the lot of your inheritance. In the 12, 13, 14, & 15. verses, he expresseth the special care and protection of God over Abraham, Isaac, and Jacob, and their several families after his co­venant thus made unto them, in these words: When they (to wit, Abraham, Isaac, and Jacob, with their families) were but a few men in number, yea very few and strangers in it: When they went from one Nation to another, from one Kingdom to another people (which cannot possibly be expounded of Kings and Priests, but onely of those Patriarcks) He suffered no man to doe them wrong, but reproved even Kings for their sakes, saying, Touch not mine Aroynted, and doe my Prophets no harme. Then in the very next verse to the end of the Psalm, he proceeds with the story of the famine in Egypt, and of Iosephs sending thither beforehand by God, &c. So that by the expresse words and series of the story in this Psalm, these persons of whom God said, Touch not mine anointed, and do my Pro­phets no harme, were Abraham, Isaac, and Iacob, and their families, (as S. Augustin with sundry other Expositers of this Psalm conclude;) who in truth were neither Kings nor Priests by office, but onely Gods peculiar people and servants: of whom he took special care. Whence I thus rea­son, in the first place.

These words, Touch not mine anointed, &c. were originally spoken and intended only of Abra­ham, Isaac, and Iacob, and their families, who were neither actual Kings not Priests; & they were meant of them, not as they were Kings or Priests, but only as they were the servants [Page]and chosen people of God; as is evident by the 6 verse of this Psalm, O ye seed of Abra­ham his SERVANT, ye children of Jacob his CHOSEN.

Therefore they are to be so interpreted; and to be applyed not to Kings and Priests, as they are such; but only to the faithful servants and chosen people of God, though, and as subjects.

Secondly, Consider to whom these words were spoken; not to Subjects, but to Kings them­selves; as the Psalmist resolves in expresse terms, Vers. 14. He suffered no man to do them wrong, but reproved even KINGS for their sakes; saying, (even to Kings themselves) Touch not mine anointed, and do my Prophets no harme. Now that these words were spoken to Kings themselves is apparent, by those histories to which these words relate, recorded at large, Genes. 12.10. to 20, Gen. 20. throughout, and Gen. 26.1. to 17. and vers. 29. Where when Abraham by reason of the famine went down into Egypt, with Sarah his wife, and King Pharaoh tooke her into his house, God first permitted neither Fharaoh nor his servants to do either of them any injury (though Abraham out of over-much feare, suspected they would have killed him, and therefore made Sarah say she was his sister,) and like­wise plagued Pharaoh, and his servants because of Sarah Abrahams wife; whereupon they and all theirs went away in safety. After which Abraham and his wife sojourning in Gerar, Abimelech king of Gerar sent and took Sarah: But God said to Abimelech in a dream, behold thou art a dead man for the woman that thou hast taken, for she is a mans wife, &c. Therefore I sufferred thee not to touch her: Now therefore restore the man his wife, for he is a Prophet: (where, Touch not mine anoynted, and do my Prophets no harme, were litterally fulfilled:) and he shal pray for thee, and thou shalt live; and if thou restore her not, know that thou shalt surely die, thou and all that are thine: whereupon Abimelech restored Abraham his wife, and gave him Sheep, Oxen, Men-servants, and Women-servants, and leave to dwell in the Land where he pleased. After which Isaac and his wife dwelling in Gerar, and he telling the men of the place that she was his sister, lest they should kill him for her, because she was faire, king Abimelech discovering her to be his wife, charged all his people, saying, he that toucheth this man or his wife shall surely be put to death; yea he kindly intreated him, and did unto him nothing but good, and sent her away in peace. To which we may adde, the story of Gods prohibiting and restraing both Laban and Esau (who were as potent as Kings) to burt Jacob when they came out maliciously a­gainst him. Gen. 31.24, 29, 52.55. & ch. 33.1, 2, 3, 4, &c. This prohibition then, Touch not mine anoynted, &c. being given to Kings themselves, not to touch or hurt these Patriarchs whiles they sojourned among them as forraigners and subjects (as all expositours grant) and not to subjects touching their Kings; these two conclusions will hence necessarily follow.

1. That this inhibition, given to Kings themselves with reference to subjects, and the people of God, cannot properly be meant of Kings and Priests, but of subjects fearing God. It is most apparant, that Kings, Princes and Rulers of the earth have alwaies been the greatest enemies and persecutors of Gods anointed ones, to wit, of Christ and his chosen members; witnesse Ps. 2.2. & Act. 3.26, 27. The Kings of the Earth set themselves, and the Rulers take counsell together a­gainst the Lord, & against his anoynted: For of a truth against the holy child Iesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel were gathered toge­ther, &c. And now Lord behold their threatnings. Which truth you may see exemplified by Ps. 119.23, 161. Ier. 26.21, 22, 23. c. 36.26. c. 37.15. c. 38.4, 5, 6. Ezek. 22.6.7, 27, 28. Mich. 3.1. to 12 Zeph. 3 3.1 Sam. 22.16 to 20.2 Chron. 24 21.1 King. 22.26.27, c. 29.2.10. Rev. 17.12, 13, 14. c. 18 9, 10. c. 19.18, 19. Math. 10.17, 18 Lu. 21.12. Iam: 2.6. Act. 12.1, 2, 3. with sundry other Scriptures, and by all ecclesiastical histories since. In which regard God in his infinite wisdome gave this divine inhibition, not to subjects and inferiour persons; but to Kings, Princes, and the greatest Potentates (who, deem their wils a law, and think they may doe what they please to their godly subjects,) Touch not mine anointed, and do my Prophets no harme: which being spoken to Kings themselves; it cannot be meant of Kings but subjects; unlesse you wil make this nonsence exposition of it. That Kings must not touch nor hurt them­selves; and that it is unlawfull for one King to make war against, imprison, depose, or kill another: [Page]which the practise of all ages, with infiniteRead the 2 Chr. 36. Dan. 5.30, 31. Josh. 12. for all the rest. presidents in Scripture and story, manifest to be lawful, and not prohibited by this text; which can properly be applied to none, but sub­jects fearing God.

2. That all Gods faithfull people are Gods anoynted, as well as Kings: and therefore as our Court Cycophants conclude from hence, That Subjects may in no wise take up Armes (though meerely defensive) against their Kings, because they are Gods anoynted: so by the self-same reason, the genuine proper meaning and expresse resolution of this text, Kings ought not to take up Armes against their subjects, especially those professing the true feare of God, because they are Gods anoynted to, as well as Kings.

If any Court-Chaplaine here demand; how I prove beleeving Subjects fearing God, to be his annointed, as wel as Kings or Priests?

I answer: first, the Scripture resolves expresly: That all true Christians are really (in a spiritu­all sence) both Rev. [...]. c. 5.10. c. 20.6. Exod. 19.6 1 Pet. 2.5. Kings and Priests to God the Father, though they be but subjects in a politicke sence: yea, God hath prepared a heavenly kingdome, (with an eternal Crown of glory) for them, where they shall raigne with Christ for ever and ever. Math. 5.3. c. 25.34. Lu. 6.20. c. 12.32. c. 22.29.30. Col. 1.13.1 Thes. 2.12. Hebr. 12.28. Iam. 2.5.2 Pet. 1.11.2 Tim. 4.8.1 Pet. 5.4.1 Cor. 9.25. Reve. 22.5.2 Tim. 2.12. Being therefore thus really Kings and Priests, and having an heavenly Kingdom and Crown of glory, wherein they shall raigne with Christ for ever: in this regard they may as truly be called Gods anointed, as any Kings and Priests whatsoever.

Secondly, all true Christians are members of Christ and of his body, flesh and bone; and made one with Christ, who dwelleth in them, and they in him, 1 Cor. 12.12, 17. Ephes. 1.22, 23. c. 3.17. c. 9.29, 30.32. Iohn 6 51. c. 17.21, 23. In which respect they are not onely stiled Christians in Scripture, Act. 11.26. c. 26.28. 1 Pet. 4.16. But Christ himselfe, 1 Cor. 10.12. Ephes. 4.12, 13. Now our Saviour himselfe is stiled Christ in Scripture, in the abstract, by way of excellency, onely be­cause he is the Lords anointed; anointed with the oyle of gladnesse above his fellows. Psal. 45.7. Ps. 2.2. Esay 61.1. Act. 4.23. c. 10.38. Lu. 4.18. Heb. 1.9. Christos in the Greek, signifying anointed in English, being derived from Chrio, to anoint: And Christians had this very title given them, be­cause they are Christs members, and have a spirituallSee Ezek. 16.9. I a­nointed thee with oyle, &c. anoyntment in, by, and from Christ, and his Spirit, 1 Iohn 2.27. But the ANOYNTING which ye have received of him abideth in you, and ye need not any man teach you, but as the same ANOINTING teacheth you of all things. There­fore they are really and truely Gods anoynted, and may be as properly so phrased, as any Kings and Priests whatsoever.

Thirdly, the Scripture in direct terms oft cals Gods people, (though subjects) Gods anointed: as Psal. 28.8, 9. The Lord is their strength, and he is the saving health of his anoynted. Now who those are, is expressed in the following words, Save thy people, blesse thine inheritance, guide them and lift them up for ever. Gods people are here defined to be his anoynted. So Psal. 18.50. And sheweth mercy to his anointed; (but who are they?) to David and to his seed for ever more, that is, to Christ and his elect children, here called Gods anointed, Habakuck. 3.13. Thou wentest forth for the salva­tion of thy people, even for salvation with thine anointed. 2 Cor. 1.21. Now he which establisheth us in Christ, and hath anointed us, is God, &c. 1 Ioh. 2.27. The anointing which ye have received of him, abideth in you, &c. All these, with other Scriptures, thus resolving Gods people (though subjects) to be his anointed ones; they may be properly said to be the persons specified in this text. Touch not mine anointed; being an injunction given to Kings themselves, and not meant of Kings, but of Gods people, as I have formerly manifested.

I shal willingly and cordially professe, that Kings in sacred writ, are commonly called, Gods anointed; because they were usually anointed with Oyle upon their inauguration to their Throns, 1 Sam. 10.1. c. 15, 17. c. 12.3, 5. c. 16, 3, c. 12.13. c. 24.6, 10. c. 26.6, 11.16, 23.2 Sam. 1.14, 16. c. 2.4, 7 1 King. 1.34, 39, 45. 2 King. 9.3, 6, 12. 2. Chron. 6.42. Psal. 20.6. Psal. 89.20, 38, 51. Psal. 92.12. Psal. 132.10, 17. Esay 45.1. Lam. 4.20. And in this regard their persons are sacred, and no violence [Page]ought to be exercised upon their persons, especially by their subjects, as is cleare by the 1 Sam. 24.3. to 12, 17, 18, 19. ch. 26.7. to 25. 2 Sam. 1.2, to 17. And hereupon this text, Touch not mine anointed, and doe my Prophets no harme, though not properly meant of Kings, may yet be aptly applyed to their personal safety. But then I say, on the contrary part, That all Gods Saints and people, though subjects, are his anointed ones as wel as Kings; wherefore Kings must no more offer violence to their persons or estates (without legal conviction and just cause) then they offer vio­lence to their Kings, which I shall thus make cleare.

First, because God hath given this expresse injunction even to Kings themselves, Touch not mine anointed, (that is your subjects, my faithful servants) and doe my Prophets no harme, Psal. 105.14, 15. 1 Chro. 16.21, 12. Prohibiting Abimelech, and he his subjects so much as to touch Abraham, Sarah, or Isaac, Gen. 20.6. c. 26, 11, 29.

Secondly, because he that toucheth them (to doe them harme) toucheth the very apple of Gods eye. Zeph. 2.8. Psal. 17.8, 9. Deut. 32.9 10, 11. Yea, persecuteth God, nay Christ himselfe. Esay 63.9 Math. 25.45. Act. 9 4, 5. And what Kings, how great soever, may or dare touch or persecute God and Christ, the King of Kings.

Thirdly, because God himselfe hath quite extirpated Kings and their posterities, for offering violence to his servants, though their subjects. Thus Ahab, Iezabel, and their posterity were destroy­ed, for putting Naboth to death, and seizing on his Vineyard wrongfully without cause, though under a pretext of law, 1 King. 21. & 22. 2 King. 9. So King Joash exciting his people to stone the prophet Zachariah without good cause, which they did at his commandement; the Princes and people who did it were soon after destroyed by the Syrians; and the Kings own servants conspired against him for the blood of Zachariah, and slew him on his bed, and then buried him dishonourably, not in the Sepulchre of the Kings, So as his prayer at his death (the Lord look upon it and require it) was fully executed on the King and people, 2 Chron. 24.20. to 27. Thus King Iehoahaz, Iehorachin, and Iehoiachim with all their Princes and people were carried away captive into Babylon, and destroyed, for mocking, abu­sing, and despising Gods messengers, prophets, and people, 2 Chron. 36.16, 17. Many such instances might be added, but these may suffice; and that of the King of Babilon, Esay 14.4, 19.20, 21, 22. But thou art cast out of thy grave as an abominable branch, &c. as a carcase troden under feet. Thou shalt not be joyned with them in buriall. BECAUSE THOU HAST DESTROYED THY LAND, AND SLAINE THY PEOPLE: the seed of evil doers shall never be renowned. Prepare ye slaughter for his children, for the iniquity of their fathers, that they do not rise, nor possesse the Land, nor fill the face of the world with cities. For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name and remembrance, and sons, and nephews, saith the Lord. A notable text for oppressing Princes to meditate upon.

Fourthly, because God himselfe hath given an expresse command, Ezek. 44.15, 16, 17. That the Prince shall not take of the peoples inheritance by oppression to thrust them out of their possession, but he shall give his sonnes inheritance out of his own possession. Which wel interpreteth and fully answe­reth that much abused text in the 1 Sam. 8.11, 12, 19. and proves the Kings taking of their Folds, Vineyards, Oliveyards, Seed and Sheep to give his servants there specified, to be a meere oppression; which should make them cry out in that day because of their King, vers. 18. and no lawful act, as some royalists glosse it. If then Kings may not take away by violence or oppression their subjects lands or goods; muchles may they offer violence to their persons, being Gods anointed, yea his Temple, 1 Cor. 6.19. c. 3.16. And if any man (be he King or Emperour) destroy the Temple of God, him will God destroy; for the Temple of God is holy, which Temple they are, 1 Cor. 3.17. Hence Ioab, Davids General, comming to besiege Abel to which Sheha fled, a woman of that place thus expostulated with him, thou seekest to destroy a City and mother in Israel: why wilt thou swallow up the inheritance of the Lord? Whereupon Ioab answered and said: far be it, far be it from me that I should swallow up or de­stroy, 2 Sam. 20.19, 20.

Fi [...]tly, because no law of God or man hath given any authority to Kings to injure or oppresse their subjects, in body lands or goods, but onely to feed, defend, protect them; and to fight their battels for [Page]them, not to wage war against them. 2 Sam. 6.2. c. 23.3. Psal. 78.72, 73, 74. 2 Chron. 10. c. 9.8. c. 20.8, 16. c. 29, 4 14. Esay 49.23. 1 Tim. 2.3. Therefore Kings having no right at all to in jure or oppresse their people, they neither lawfully can nor ought to do it, either by themselves or in­struments; there being nothing more severely prohibited and censured in Scripture then Princes and Magistrates oppression of their Subjects, Prov. 28.15, 16. Zeph. 3.3. Michah 3 9, to 12. Ezek. 22.6.7, 27. Take but one text for many, Ezek. 45.8, 9. My I'rinces shal no more expulse my people, and therest of the land shal they give to the house of Israel according to their Tribes. Thus saith the Lord God, let it suffice you, O Princes of Israel, remove violence and spoyle (or plundering) and execute judgment and justice; take away your exactions from my people, saith the Lord, See Esay 1.23.

Sixtly, Because as there is a solemne2 Eliz. c. 2. Oath of allegeance, of the people to their Kings, to honour and defend their persons; So there is the like oath from kings to their people, to protect their rights and persons, goods, estates, lives, lawes, and liberties, from all violence and injustice, solemnly sworn at their Coronations. 1 Sam. 5.12, 14, 20, 16. Dour. 17.14, 15. By vertue of which oath Kings are as strictly tyed not to wage war against their Subjects, nor to oppresse or offer violence to their persons, liberties, or estates; as their subjects are by their oath of allegiance, not to rebel against them. And seeing Kings were first created by andRom. 13.6. for their subjects; and not their subjects by and for them; and are in verity but publike servants for their peoples welfare, their subjects not being so much theirs, as they their subjects; from whom theyMath. 22.17. to 22. receive both their maintenance and royalties. There is as little (if not far lesse) reason, for Kings to oppresse and take up offensive armes against their subjects though perchance more undutiful and refractory then they expect; as there is for people to take up offensive armes against their Princes, in case they become more oppressive and invasive on their persons, goods, lawes, liberties, then they should. The husband hath no more right or authority to injure or destroy the wife, or the master the servant, the head the inferiour members, then they have to destroy the husband, master, or head. And as the leudnesse of the King, husband, parent, master, must not cause the people, wife, child, servant, to rebel against them, and utterly to reject their bonds of duty; so the undutifulnes or vices of the people, wife, child, or servant, must not cause the King, husband, parent, or master, (as long as these relations remain actually undis­solved) to give over their care, protection, and vigilancy over them, or any waies injuriously to in­treat them 1 Pet. 2.18.2 Chro. 10. & 11.

Finally, theExo. 1.15 to 20. Hebrew Midwives, notwithstanding K. Pharohs command, would by no means kil the Israelites male children; (though but bondmen, and no free subjects) and God blessed, and built them houses for it: butExod. 14.23. to 31. Psa. 106.11. drowned Pharoah and his host in the red sea, for drowning them, and transgressing this inhibition, Touch not mine anointed: When1 Sam. 2.17, 18. K. Saul commanded his footmen and guard, to turn and slay the Priests of the Lord at Nob, because their hand was with David (whom he deemed a tray­tor) and knew when he fled, and did not shew it him, they all refused (this his royall unjust command, though not only his Subjects, but servants too) and would not put their hand to fall upon them, being Gods anointed: And because Doeg the Edomite slew them, by Sauls command, Saul himself was soon after slaine by his own hand, 1 Sam. 31.4. When1 Sam. 14 38, to 46. K. Saul had twice solemnly vowed to put his innocent son and subject Ionathan causelesly to death, onely for tasting a little honey; his subjects were so far from assisting him in this unjust action, that they presently said to their King, Shal Ionathan die who hath wrought so great salvation in Israel? God forbid: As the Lord liveth, there shal not one haire of his head fall to the ground: So the people RESCVED Jonathan that he died not, notwithstanding Sauls double vow to the contrary, and Ionathans being not only his subject, but son too, which is more; neither are they taxed of disobedience or treason, but commended for it. When2 Chro. 10. K. Rehoboam rai­sed an army to fight against the ten tribes, who revolted from, and rebelled against him, (for giving them harsh language by the advice of his yong Counsellors;) electing a new King over them: God him­self by his Prophet Shemiah, spake thus to Rehoboam and his army,2 Chro. 11.4. 1 King 11.21, 22, 23, 24. Ye shal not go up, nor fight a­gainst your brethren, return every man to his house, for this thing is done of me: Whereupon they all obey­ed the words of the Lord, and returned: neither King nor subject daring to fight against them, con­trary to Gods expresse command, though rebels: how muchlesse then may Kings wage war upon [Page]their innocent loyall subjects? When2 King. 6 31, 32, 33. K. Iehoram in his fury made this rash vow; God do so, and more [...] to me, if the head of Elisha (his subject) shal stand on him this day; and withall sent a messenger to E­lisha his house to take away his head. This Prophet was so far from submitting to this his unjust de­sign, that he commanded the Elders sitting with him to look when the messenger came, and shut the doore, [...]nd hold him fast, though the sound of his masters (the Kings) feet were behind him: which they did; not suffering the messenger or King to do him violence. Yea the great2 Kin. 1.9, to 16. Prophet Eliah, when K. Abaziah [...]ent two Captains with their fifcies one after another to apprehend and bring him down to him by violence; was so far from rendering himself into their hands; that in his own defence, he commanded fire twice together to come down frō heaven which consumed these two Captains and their men; though sent by the King his Soveraign. Which divine miracle from heaven wrought by God himself manifests, That it [...]s lawful for subjects to defend themselves against the unjust violence of their Kings; and that it is dangerous for Kings themselves, or any of their officers by their commands to offer violence or injury to their subjects.1 Kings 13.6. This may be further cleared by Gods exemplary judgement upon K. Iero­ [...]oam; who stretching forth his hand to smite the Prophet, which prophecied against his idolatrous Altar, Dan. 6. [...] dried up forthwith, so that he could not pull it in again. Upon those Princes who caused Daniel to be un­justly cast into the Lyons den, where he was preserved safe from danger; but they their wives and children [...]ad there their bones broken in pieces by the Lyons er ever they came at the bottom of the den. And upon [...]hoseDan. 3. mighty men in Nebuchadnezzars army, who bound Shadrach, Mesech, and Abednego, and cast them into the burning fiery fornace, by the kings speciall command, because they peremptorily refused to worship the golden image which he hath set up; who for executing this his unjust precept, were by Gods just vengence slain by the flame of the fiery furnace; when as those three godly persons unjust­ly cast into it by the Kings command, were miraculously preserved in the midst of the fiery furnace, without any harme, there being not an haire of their heads singed, neither their coates changed, nor the smell of fire passed upon them. So safe is it for people to Acts 4.12 c. 5.28, 29, 40, 52. c. 11 1, to 19. Este. 3.2, 3 Iohn 7.33, to 48. obey God rather then men, then kings themselves [...]n their unjust commands: so dangerous and destructive is it for Kings, or others upon their unjust commands, to offer any injury or violence to their subjects; or violate this injunction, Touch not [...]ine anointed, &c. In a word, I read Ier. 22.3. to 12. that God commanded King Shallum to execute judgment and righteousnes, and deliver the spoiled out of the hands of the oppressor; & do no wrong nor vio­lence to the stranger, fatherles, or widow, neither shed innocent blood in this place. Adding, But if ye shal not heare these words, I swear by my selfe, saith the Lord, that this house (even the kings house of Judah) shal become a desolation, I wil make it a wildernesse, and prepare destroyers against it, every one with his weopon, &c. And v. 15. to 30. in the same chap. God thus speaks to K. Iehoiakim, Shalt thou raign be­cause thou closest thy self in Cedar? Did not thy father eat and drink, & do judgment and justice, and then [...]t was well with him? &c. But thine eyes, and thine heart were not but for thy covetousnes, and to shed in­nocent blood, and for oppression, & for violence to do it. Therfore thus saith the Lord concerning Jehoiakim K. of Iudah; they shal not lament for him saying, ah my brother, or ah sister; ah Lord, or ah his glory; but he shal be buried with the burial of an asse drawn & cast forth beyond the graves of Ierusale. Neither doth this judgment for oppressing & slaying his subjects rest here, but extend to the utter extirpation of his posterity, ver. 24.30. As I live, saith the Lord, though Coniah the son of Iehoiakim, K. of Iudah, were [...]he signet on my right hand, yet wauld I pluck thee thence. Write ye this man childlesse, a man that shal not prosper in his daies, for no man of his seed shal prosper sitting upon the thron of David. So fatal is it to Kings and their posterity to oppresse and murther their subjects. And as for those subjects who by their Kings commands shal take up armes against their brethen to murther, plunder, or oppresse [...]hem I shal desire them first to consider, that precept of Iohn Baptist given to souldiers themselves, Luk. 3.14 Do violence to no man, &c. muchles to your brethren and fellow-subjects: and next that of Obadieh v. 10. to 16 For thy violence against thy brother Iacob, shame shal cover thee, and thou shalt be cut off for ever. In the day that thou stoodest on the other side, in the day that the strangers carried a­way his substance, and entered into his gates, and cast lots upon Ierusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother, neither shouldest thou have rejoyced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of [Page] [...] [Page]distresse. Thou shouldest not have entered into the gate of my people, nor have looked on their affliction, have laid hands on their substance in the day of their calamity; Neither shouldest thou have stood in [...] crosse way, to cut off those of his which didescape; neither shouldest thou have shut up those of his that [...] remain in the day of distresse. As thou hast done it shall be done unto thee, thy sword shal return upon this own head. All which cōsidered I shal humbly submit it to every mans judgment; whether the wh [...] state in Parliament, and his Majesties faithful subjects, may not upon as good or better grounds [...] conscience, take up armes to defend and preserve their persons, wives, houses, goods, estates, from unlawful violence, rapine, plundering and destruction, now every where practised by his Majesti [...] Cavaleeres in a most See the Relation of Brain-ford busi­nesse. barbarous manner, to the utter ruin of many thousands for the present, and who [...] Kingdom in likelihood for the future, contrary to the fundamental lawes and liberties of the sub­ject, his Majesties Coronation oath and frequent Protestations and Declarations; As his Majest [...] by advice of ill Counsellors, raise an army at home, and bring in forren See the Letter frō the Hague newly pinted. forces from abroad, to ma [...] war upon his Parliament and people, to plunder, murder, undoe them, and bring the whole King dome to utter desolation? Certainly, if the subjects defensive war in this case be unlawful; as [...] Royallists aver, against Scripture, reason, and the principles of nature, which instruct all creature to defend themselves against unjust violence and oppression, as others have proved at large. Th [...] the Kings offensive war upon his loyal poore innocent subjects and Parliament, must much mo [...] be unjust and unlawful, for the premised reasons, and Scripture authorities.

For my part, it is so far from my intention, to foment this most unnatural destructive war be­tween King, Parliament, and people, that the thoughts of its deplorable effects do make my ver [...] soule to bleed, and heart to tremble. For if ever Christ, the Oracle of truth, uttered any verity tru [...] than other, it was this,Luke 11.17, 18, 19. Marke 3.24, 25, 26. That a kingdom divided against it self cannot stand, but shal be brought to deso­lation; Gal. 5.15 And if we bite and devoure one another, we shal be consumed one of another. O then (if Go [...] in his justice hath not devoted us to a total and final desolation for the sins and abuses of our lo [...] enjoyed former peace) if there be any remainder of policy or prudence, any bowels of mercy [...] tender affection left within us, towards our most deere native bleeding and almost expiring Coun­try, England; to poore dying Ireland; to our religion, lives, wives, children, parents, kindred, neigh­bours, goods, estates, liberties; or any care of our own safety, tranquility or felicity; let all of a sides now at last (after so much sensibly experience of the miseries of an intestine uncivill was with all convenient expedition lay down offensive and defensive armes, and conclude such a sw [...] solid peace throughout our divided and distracted Kingdom, as may last for ever without the [...] violation, upon such just and honourable terms, as may stand with Gods glory, religions purity his Majesties honour, the Parliaments priviledges, the subjects liberty, the whole Kingdoms safer and felicity; least otherwise we become not onely a scorn and derisionl, but likewise a prey to [...] forraign enemies. Alasse, why should the head and members have any civil contestations, sin both must perish if divided?See 1 Cor. 12.14: to 26. neither subsist, but being united? why should the Kings Prerogati [...] and the subjects liberties, which seldom clashed heretofore, and ended all differences in Courts Justice, be now at such irreconcileable enmity, as to challenge one another into the field, and ad [...] no trial but by battel? when I read in1 Chro. 13.1, 2, 3, 4 2 Chro. 23 3 [...] 13.1. to [...]udg. 10.1 to 12. 2 Sun. 18.4. c. 19.43, c. 29.2. to 11. Ionah 37. Ester 1.13. to 22 ler 38.4, 5. Scripture, of sundry presidents where Kings, Princes, & people have unanimously concurred in their counsels heretofore; and consider how our King and Parliament have most happily accorded till of late, I cannot but bewaile their present discords; which O th [...] the God of peace and unity would speedily reconcile.

I shal close up all, with his Majesties printed speech to both houses annexed to the petition of Rig [...] by his Royal command. I assure you my maxime is, That the peoples Liberty strengthens the King [...] Prerogative; and that the Kings Prerogative is to defend the peoples Liberties: And with the State [...] of Magna Charta, ch. 29. No freeman shal be taken or imprisoned, or be disseised of his freehold, or liber­ties, or free customs, or be outlawed or exiled, or any other waies destroyed; nor we shall not passe upon hi [...] nor condemn him, but by the lawful judgment of his Peers, or by the law of the Land. We shal sel to [...] man, we shal deny nor defer to no man justice or right: Which in effect is a most exact paraphrase [...] this misconstrued text, Touch not mine anointed, and do my Prophets no harme.