A SERMON PREACHED before His Majesty, On Sunday the fifth of August last, at Holdenbie, By the Bishop of Elie, His majesties Almoner.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. ANNO DOM. 1610   
1. CHRO. 16. 22. 
Nolite tangere Christos meos.  
Touch not mine Anointed.  
HEre is a Speech: but we know not Whose, nor to Whom, nor yet (well) concerning Whom; only concerning certain Persons, whom the Speaker (whosoever he is) calleth His Anointed. It behoveth us, to know these three, who they be.  
The person, whose the speech is, Persona loquens, He that saith Meos, Him we find 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 leaveth not a man. So, it is, to all in general: but specially to some, more quick of touch then the rest, whose fingers are never well, till some way or other, they be touching, whom God would not have touched.  
The persons, concerning whom, (whom, He styleth, His Anointed) will fall out to prove, the Princes of the earth. We must not say it, but prove it, (say it now, prove it anon.)  
Now, as if some body were about to offer them some wrong; here cometh a voice from heaven, staying their hands, and saying, See you touch them not. Quos Deus unxit, homo ne tangat. Whom God hath Anointed, Let no man presume to touch.  
Of which, it may well be said, as the Psalmist saith to us, every day, hody si vocem: Today, if ye will hear this voice, harden not your hearts, and ye may: For, as this day (now ten years,) 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 have His Anointed touched, this Text is a witness, and this day is a witness: The Text, dixit, The day, factum est.  
TOuching the same point, 
Referred unto the ●ext next before, 1. Sam. 26. 19  when time was, in this place you heard, Ne perdas: you shall hear it again now, but, from an higher person, under a straighter charge, and with a larger compass.  
The person higher; for, that was David▪ Sed ecce maior Davide hîc: but behold, a greater than David is here. This, is no voice on earth (neither of Prophet nor Apostle) we now hear: Audivi vocem de caelo, We hear a voice from heaven: And thence, neither of Saint, nor Angel, but of God himself. To show his care of them (His Anointed) he would have none give the charge about them, but himself; himself in person, Non ali●nae vocis ●rgano, sed oraculo suae: from none other, but from his own mouth.  
The charge straighter: for, there it was, Destroy not, the worst that could be: Here it is, Touch not, the least that may be; and so, even that way, amended much.  
The compass larger: That, was to Abishai, but one man; and it was, concerning Saul, one King only; and therefore it was in the singular, Ne perdas: This is, Nolite, and Christos: the number altered, of a larger extent far, even to All men, concerning All his Anointed. Nolite, in the plural, that is, None of you: Christos in the plural, that is, None of them. Them, not touched, not Any of them; You, not touch▪ not Any of you. Non reliquit hominem: He leaveth not a man, but forbiddeth All. Now, out of this plural, you may deduce any singular; Out of Christos, any King: Out of Nolite, any party: Out of Tangere, any hurt: and so, not any man, to do any hurt to any his Anointed.  
A Commandment it is, 
This Text, the first and great Commandment concerning this point.  and I may safely say, Primum, & magnum mandatum, The first and great Commandment, touching the safeguard of Princes.  
The first: For, (as the verses before show) it was the first given, in this kind, and that before all other, in the Patriarches time, long before Moses, under the Law of Nature.  
The greatest, not only because it is of the greatest in heaven, and concerning the greatest in earth: but for that it is the original main precept, touching Princes and their safety, or (as the phrase is) the fundamental law, upon the which all the rest are grounded, unto the which all the rest reduced, and from the which all the rest derived. David's Destroy not, is but an abstract of this Touch not. Ask 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 main 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 Division.  and negative, and the negative precept is of the nature of a fence, and the fence leadeth us to the thing fenced. First of all then, we take it in ●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 only the parties, whom they should not: but the reason why they▪ should not touch them. Not touch? Whom not touch? His Anointed. And why not touch? Even because, His Anointed.  
In Christos meos taken together, are the parties non tangendae: Again, in Christos meos taken in sunder and weighed apart, are two reasons couched, de non tangendo.  
Why not touched? first, they be His: And secondly, what of His? His Anointed. These two, be two several: His anointed, is more than His: for all that be His, be not Anointed.  
His, alone, were enough; that they be His, they pertain to him, and so, he to see them safe.  
But then beside, they be the very choice and chief of his, His anointed, and so, a more special care of them, than the rest.  
And then (from the nature of the word) not only his anointed, Vnctieius: but Christieius, His Christ's, which is the highest degree of his anointed: for higher than that, ye cannot go.  
And last, what that is, that maketh them thus, his anointed: to know whether they may be stripped of it, o●no.  
Then come we to the Circle or Fence, and that we may divide too: for, Nolite tangere, is a double fence, from the act and from the will. Touch not, (so we read) where the touch, the act, is forbidden. Nolite tangere, (so read the Fathers) where the will to touch is forbidden likewise. Nolite, that is, Have ye not the will nor so much as an inclination to do it. So, both the act and will of touching is restrained▪ the act, in tangere: the will, in Nolite.  
In the former, we are to take the extent of Tangere, and Christos: 1. To what matters Tangere will reach: 2. In how many points to Christos: And in the latter, to what persons in Nolite.  
And so, see we the sum of the Text, which is sufficient enough to keep Kings from touching, if itself might be kept untouched: but as the times are, the Text itself is touched, there needs a second Nolite tangere for it. To that end then, to see the Text safe and well kept, the three persons in it, all to join together: Kings, touching whom and Subjects, to whom; and GOD himself, by whom it is given in charge. And if the two former do their parts, God will not fail in his.  
LEt me add one thing more. That this Text, besides that it is a Commandment, it is also a Thanksgiving; But both have but one 〈◊〉 and, the King's safety?  
A Commandment it is from God: the very style, the mood Nolite, giveth it for no less.  
And a Thanksgiving it is to God: for it is a verse of a Psalm, of a Halleluia Psalm, of the first Halleluia Psalm: (There be twenty of them in all, this is the first of them all.)  
A Commandment it is; for it is proclaimed with sound of Trumpet, and that by Banaiah and his company. And a Thanksgiving it is; for it is sung with solemn music by Asaph, and the Q●●ere, at the six and seven verses before. It is both, and both ways we to have use of it.  
First, as of a Commandment from God, to teach us this duty towards Gods Anointed. I trust, we will perform better duties to them then this: but whatsoever we do beside, what good we do them, Ne noceat, not to touch them, to do them no hurt.  
And, never so much need of this doctrine, as now, when by a late heavy accident, we see, wretches there are, dare attempt it: And other, (and they the more wretches of the twain) that did dare to a●ow it: Did (I say) for, now they would seem to disavow it; but so poorly, and faintly, as all they say, may hold, and yet an other like act, be done to morrow.  
And then secondly, as a Thanksgiving to God, who hath set the print of this commandment, upon this day; in cutting short this day, two wicked Imps, that went about to break it, by touching, and more than touching, the Lords Anointed.  
And, never were we so much bound to do it, as this year: For that, this year, upon this fresh occasion, truly we may say, He that dealt thus with us, 
Psal. 147. 20.  Non taliter fecit omni Nationi, He hath not so dealt with all Nations, nor hath every King found him so gracious. Others, have not in theirs; I speak it with compassion: we have in ours; I speak it to our comfort, and to the praise of God. Both these ways.  

Christos meos.  
AN honourable 
Christos meos, who they be.  Title to begin with: and begin with it we must: the very Grammar Rules lead us to it. Anointed, is but an adjective, we are to seek the Substantive for it. But beside, we are to find who they be, whom we are not to touch, lest we touch them unawares: And as well, that we may know the right, and do them their right; as, that we may discern them from the wrong: for wrong there be, that call themselves Christos Domini, whom the holy Ghost never christened by that name.  
As, of Christ himself, many come and say, Ecce, 
Mark 13. 21.  hîc est Christus, ecce illic: Here is Christ, and there is Christ, and deceive many: So, of these Christ's here likewise; See, here is Christus Domini, and there he is, and no such matter. Our first point than is to know, who they be.  
These in the Text here, 
Patriarches, Christi D●mini.  were the Patriarches, it cannot be denied. They be set down by their names, Abraham, Isaac, jacob, touching whom, primâ intention, this charge is given, that they be not touched.  
And let not this seem strange: For in the first world, the Patriarches were principal persons, and (as I may safely say) Princes in their generations; and for such, holden and reputed by those, with whom they lived. I may safely say it: for of Abraham it is in express terms 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 us: As indeed a Prince he showed himself, when he gave battle and overthrow to four Kings at once. Of Isaac no less may be said, 
Genes. 26. ●6.  who grew so mighty, as the king of Palestine was glad to entreat him to remove further off, and not dwell so near him: and then, to go after him in person, 
Verse 28.  and sue to him, there might be a league of amity between them. And the like of jacob, who by his sword and bow▪ 
Genes. 48. 22.  conquered from the Amorite (the mightiest of all the nations in Canaan) that Country which by Will he gave to joseph for his possession. It was near to Sichar, well known; you have mention of it, joh. 4. 5.  
Great-men they were certainly, greater then most conceive: but be their greatness 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 seek; Pater was in them, and 〈◊〉 too, fatherhood, and government: and th●●● two made them patriarchs, & unctos ante unctionem (saith S. Augustine) Anointed, 
In Psal. 104.  before there was any material Anointing at all.  
In them then this term began, and 〈◊〉 them it held so long, as they had the government in them: But patriarchs were not always to govern God's people, but Kings, 
Princes, Christi Domini.  in ages following, were to succeed in their places. And so did succeed them; succeed them in the word Pater, and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both, both in the right of their fatherhood, and the rule of their government, as Fathers of their Countries, and Governors of their Commonwealths. Where the patriarchal rule expired, the Regal was to take place, being both one in effect: For, Abraham the Patriarch, is termed a Prince, Genesis 23. 6. and to make even, David the Prince is termed a Patriarch; Let me speak boldly unto you of the Patriarch David, saith S. Peter, Acts 2. 29. So that two things we gain here: 1. That ius Regium cometh out of ius Patrium, The King's right from the Fathers, and both hold by one Commandment. Then 2. that this Text bindeth, as a Law of Nature, being given for such, to the old world, long before the Law came in any Tables.  
Now, that as in other things, so in this term of Christi Domini, Kings do succeed the Patriarches, we have first, our warrant from the holy Ghost, applying this term here after, to 
a 1. Sam. 12. 3, 4  Saul, to 
b 2. Sam. 19 21.  David, to 
c 2. Chron. 6. 42.  Solomon, to 
d Abac. 3. 13.  Ezekias, to 
e Lam. 4. ●0.  Ios●as, to 
f Esai. 45. 1.  Cyrus, Kings all▪ Secondly, from the Counsels▪ The third general Council of Ephesus, 
Append. ad Tom. 4. pag. 1097. can 74. Pag. 649. Editio Venet.  The great Council of Toledo the fourth. The great Western Council of Francford. Thirdly, from the consent of Fathers. To dispatch them at once, so saith the Council of Francford, B. Hieronymus & caeteri S. Scripturae tractatores, etc. S. Hierom and the rest of the writers on Scripture, all, understand it not of others, but of Kings. Yea▪ lastly from their own Writers, Caietan, and Geneb●ard, who themselves so apply it, upon this very place.  
Nay, 
Princes only in Scripture have the title of Christi Domini.  Kings they will grant, (they can neither will, not choose;) But than they would hem in others like wise, to enter-common in the Title, as the Pope, as the Cardinals, and as any else, save them that be indeed. But that, they must do then without book: For, in this Book warrant have they none. For this term [Christi Domini] here, originally ascribed to the patriarchs, is ever afterward, without variation, continually appropriate to Kings, and to Kings only, all the Bible through. The question is, whether we will speak, as the holy Ghost doth, or no? If we will, then upon a just survey taken of all the places, where the word Christus Domini is to be found in Scripture, three and thirty they be in number. Of which, one only is in the New, 
Luc. 2. 26.  and that is of our Saviour himself: The rest, all in the Old. Four times by GOD, Mine Anointed; Six times to GOD, Thine anointed: Ten times of GOD, His Anointed: Twelve times in terms terminant, GOD'S Anointed. Of which, twice it is said of the Patriarches; 
Verse 15.  Here, and in the 105. Psalm (which two places are indeed but one.) All the rest are said either of Christ, or of Kings, all▪ and never applied to any other, but to them only. And here we join issue: If to any other the Scripture apply Christos Domini, we yield: If to none but them, we carry it. For, what reason have we, if the Scripture appropriate it to them, and none but them; to take it from them, and give it to others, to whom the holy Ghost never gave it?  
Yet have I no meaning to deny, 
Though other persons anointed, yet none called the Lords anointed.  but that others, not only persons, but (if they will) even things too, were anointed under the Law. Persons, as Priests and Prophets: Things, as the Tabernacle, and all the vessels of it, even to the very fireforks, ashpans and snuffers. But though they were so, yet none of the things, nay nor any of the persons, have ever the name given them, of Christus Domini. No Prophet, of all the fellowship of the Prophets, no Priest, no not the high Priest himself, ever so called. It may be, Anointed, but not the Lords Anointed: it may be uncti, but not Christi: or, in a corner of one Chapter of the Maccab. [Christi] once, but not with his full Christendom, not Christi Domini. Still they fall short: and Christus Domini follows the King, and him only.  
Yea, this ye shall observe in their own old Translator: that the same word in Hebrew and Greek, when he speaketh of the Priest, he ever turneth it unctus; when of the King, Christus ever: as if of purpose he meant by this word, to make a partition between them. Any will think there was surely meant them some special prerogative more than the rest: that from the rest it is given them, and ever to them, and to none of the rest.  
We may well conclude this point then with the Apostle: 
Heb. 1. 4, 5.  They are made so much the more excellent than the rest, by how much they have obtained a more excellent name then the rest. For unto which of all the rest at any time said he, Thou are mine Anointed? Enough, to settle this term upon Kings. The Holy Ghost attributes it to them, and none but them. We to understand it of them, and none but them. It is, and so let it be, their own due style, their proper denomination. Touch not mine Anointed. Who be they? If we go by the book, Princes: why then, Touch not Princes.  
Christos meos, who they be, we see. 
Meo●, the claim 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 us take the words in sunder, and weigh either by itself, 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 be) will amount to two reasons more. Meos is his claim: Christos his character, or special mark.  
Meos, his claim: which word is not slightly to be passed by. It is to the purpose. To claim, is to touch. He that saith, Meos, he that claims them, toucheth them: toucheth their freehold (as we say.) He that saith, Touch them not, 
Lay no title to them.  saith, Claim them not. Some question there is grown whose they be. Two claims there are put in, and laid to them, beside. Meos, saith the Pope: and Meos, say some for the people: but neither say true: God, he saith Christos meos, and He only hath the right so to say.  
Meos, saith the Pope. For he, or some by his Commission, 
Meos, the Pope's claim.  used to anoint the Emperors, and because he was master of the Ceremony, he would be master of the substance too: and his they were. The Pope, he was Gods, and they were his anointed, and of him had their dependence, and he to depose them and to dispose of them, and to do with his own what he list. And this claim, is not yet given over. For he that shall mark the Pope's faintness, when some Kings are sought to be touched, Nay, are touched indeed; out of his Meos, will easily think he is well enough content they be touched, though they be GOD'S Anointed, if they be not His too: Touch not his: Not His: as for others, it skilleth not, touch them, who will.  
But this claim by the Ceremony, is clean marred, by this Text: for when these words here were spoken, there was no such Ceremony instituted, it was Nonens, no such thing then in rerum naturâ. That came not up, till Moses: Now these here in the Text, were in their graves long before Moses was borne; No Meos then; no claim by the Ceremony.  
And after it came up, no Priest went out of jury to Persia to carry the Ceremony 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 never came there any oil upon his head. So that even after it was taken up, yet the Ceremony, and the claim by it, would not hold. The truth is, the Ceremony doth not any thing; only declareth what is done. The party was before, as much as he is after it; only by it is declared to be, that he was before, and that which he should have been still, though he had never so been declared. The truth may and doth subsist, as with the Ceremony, so without it. It may be retained, as with some it is, and with us it is; and it may be spared, as it is with others: Spared, or retained, all is one, no claim groweth that way.  
But last of all, where it was used, as by Samuel to Saul, by Sadoc to Solomon: yet they claimed nothing in the parties they anointed, but called them still Gods, and never their own Anointed. They knew no claim lay by it: Nay, if it had been a Sacrament, as it was but a Ceremony; he that ministereth the Sacrament, hath no interest in the party by it, but God alone; and then much less he that performeth but a Ceremony, is to plead any Meos. So that every way, this claim vanisheth, of Christi●Pontificis.  
Now then, a second claim, an other Meos, 
Meos the peoples claim.  hath of late begun to be buzzed of, as if they were Christi populi, and held of them. And whatsoever the matter is, the Cardinal himself waxeth very earnest for 
Bellarmine.  It; (I think, because he seeth the Pope's arm groweth short, & loath he is, but that there should be still some hands to touch them;) He will not so much, as give God leave to appoint Saul or David of himself, but he taketh upon him to suspend them both, until the people with their suffrage come in, and ratify Gods doing.  
But this claim likewise falleth to the ground, even by this Verse: then must we go mend our Text here. For if so: God was properly to have said, Nolite tangere Christos vestros, Touch not your Anointed; for to the people he speaketh. And seeing it is to them he speaketh; of all others Meos cannot be theirs, unless we will gloss it thus, Meos (id est) non meos; Mine (that is) none of mine, but your own. And then sure he should have done them some wrong, to have forbid them to touch that, which was their own. The Pope saith, He can make Christum Dominum, Christ the Lord himself: if he could so do indeed, it were not altogether unlike, he might make Christum Domini. But God help, if the people fall to make Gods, or to make Christ's, i● they shall take God's verse from him, 
Psal. 82. 6.  and say, Nos diximus Dijestis, We have said, ye are Gods: yea, and Christ's too, and change it, Thou shouldest have no power unless it were, 
john 19 11.  Data desuper, Given from above, saith He, They, unless it were data desubter, unless it were given you hence from beneath: then, must we go change all our Texts that sound that way. Enough to let you see, they both claim that is none of theirs, but Gods.  
To gi●e in evidence now, for God's right; That his Meos is the only true claim, 
Meos Gods claim.  that His only they be. Three times over, it is told us by Daniel in one Chapter, 
Chap. 4. 14.  that the Kingdoms be Gods, 
Verse 22.  and that He giveth them, 
Verse 29.  to whom He will, as having the sole property 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 think otherwise; And if it be Sermo Sanctorum, they talk profanely, that speak otherwise. And this verily was the divinity of the Primitive Church concerning Kings, which, of all, had least cause to favour them, Cuius jussu nascuntur homines, eyes jussu 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. Ind illis potestas, unde spiritus; Thence have they their power, whence they have 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 Crown, Diadema Regis in manu Dei, 
Verse 3.  Esai 62. And, as if he saw a hand come from heaven with a Crown in it, so speaketh he in the 21. Psal. Tu posuisti, 
Verse 4.  Thou hast set a crown of pure gold upon his head. His, their sceptre, or rod: Virga Dei in manibus eius, 
Verse 9  God's rod in his hand, 
Verse 21.  Exod. 17. of Moses. His their throne, Sedebat Salomo● in throno Dei, Solomon sat upon God's throne, 1. Chron. 29. Nay, long before, in the Law of Nature, saith job, Reges in solio collocat in perpetuum: 
job 36. 7.  He takes them by the hand, and placeth them in the Throne, and that in perpetuum, there to sit, in themselves, and their succession for ever. His, 
Psal. 89. 21.  their Anointing: Oleo sancto meo, with mine holy oil: The anointing His, therefore the Anointed. And if all these, Their Crown, their Sceptre, their Throne, their Anointing His; then His they be, Christi Domini. And of Christi Domini, we shall show twelve fair evidences, in express terms, Gods Anointed.. And ten more, we shall bring forth, with an Eius, a plain reference to Him, His anointed. Christi Pontificis, samuel's or Sadoc's anointed: Christi populi, judas or Israel's anointed, non legitur, we shall not find. His they be then.  
Now infer. His, therefore hand off, what have you to do with that is none of yours? what to claim or to touch, that is His? Nolite tangere m●os: This only, and no more but this, in very equity were enough, Touch not mine. This for Meos: Now to Vnctos.  
His then: but, 
Anointed. Vncti.  not as All are, by a general tenure; but His, as his Anointed, by a more special and particular kind of interest. His Anointed, is more than His, for all His are not anointed: for if all were anointed, there should be none left to touch them: we might strike out this verse, the charge were in vain, there were none to receive it. If all be Vncti, where should be Tangentes? We must then, needs leave a difference between Christiani and Christi▪ For, holding, all that are Christians, all God's people Anointed and holy alike; it will follow, why should Moses then, 
Num. 16. 3.  or any take upon him to be their Superior? and so we fall into the old contradiction of Core: which is all one with the new parity, and confusion of the Anabaptists, 
Jude 11.  or those that prick fast towards them.  
But the very Ceremony itself serveth to show, somewhat is added to them, by which they be His, after a more peculiar manner than the rest, to whom that is not added. Oil itself designeth Sovereignty: power together water, wine, vinegar, what liquor you will, oil will be uppermost: And that is added by their anointing. Besides then, this general claim Mine, here is his special signature, Anointed, whereby they are severed from the rest. His hand hath touched them with his anointing, that no other hand might touch them. Things anointed, of ourselves we forbear to touch; but specially, if the anointing have the nature of a mark, that we wrong it not: And this hath so, these are so marked, that we might forbear them. And yet more specially, if we have a Caveat, not to do it, as here we have. Nolite tangere unctos, Touch not them that I have 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 than all this: For it is not Vnctos, but Christos meos: We read it, Mine Anointed, In the Hebrew, Greek and Latin, it is more full. In Hebrew, my Messiahs; in Greek and Latin, Christos mios, that is, my Christ's, which is far more forcible. Somewhat, we may be sure was in it, that all the old writers uniformly forbore to turn it Vnctos, which is enough for Anointed, and all have agreed to turn it Christos, that is, Christ's, which is a great deal more. It seems, they meant not to take a grain from this charge but to give it his full weight. And it cannot but weigh much, with all that shall weigh this one point well, that Princes are taken into the society of God's Name, in the Psalm before, 
Psal. 82. 6.  and here now, into the society of Christ's name, in this: and so made Synonymi, both with God, and with Christ, specially since God himself it is, that so styleth them: for he flatters not (we are sure.) God himself is a King, 
Psal. 47. 8.  King of all the earth, and Christ is his heir of all, as appear by his many Crowns on his head, Apoca. 19 22. Those whom God and Christ vouchsafe to take into the charge of any their kingdoms, them, they vouchsafe their own names, of God and of Christ. They two, the first Kings, to these other the after Kings ruling under them, and in their names.  
A third gradual reason then there riseth here. 
Anointed not with every ointment, but with holy, and so, Sacri.  All Anointed are not Christi: for all Anointing is not Chrism. Chrism is not every common, but an holy Anointing, a sacred signature. 
* Psal. 89. 21.  Oleo sancto meo, with mine Holy oil have I Anointed them. Meo, to make them His: Sancto, to make them sacred. He might have taken this oil out of the Apothecary's shop, or the merchant's warehouse: He did not, but from the Sanctuary itself, to show their calling is sacred, sacred as any, even the best of them all. From whence the Priests have theirs, thence, and from no other place the King hath his; from the Sanctuary both. The anointing, is one and the same. All, to show that sacred is the office, whereunto they designed, sacred the power wherewith they endued, sacred the persons whereto it applied. And for such were they held all the Primitive Church through. Their writ, Sacri apices: Their word, Divalis iussio: Their presence, Sacra vestigia: (the usual style of the Counsels, when they spoke of them.) And when they ceased to know themselves for his, (that here saith Meos) and to hold of Him, than lost they their holiness. He that took from them the one, took to himself the other. Now then, will ye infer? Holy they be, their Anointing hallowed: 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 upon pain of death: No more touch David, than the holy Ark. It is not good touching of holy things. In the 13. chap. before, Vzza so found it. 
Verse 10.   
And yet still me thinks we fall short: 
Anointed not with every holy oil, but with a special above the rest, and so Christi.  for it is not Sanctos neither, it is more than Sanctos, it is Christos: In which word, there is more than in Commune Sanctorum. Omnes Sancti non sunt Christi; at Reges, Christi. We cannot say of all Saints they be Christ's, Of Kings we may; Verily, every degree of holiness, will not make a synonymy with Christ. He was Anointed, saith the Psalm, Oleo exultationis supra socios, 
Psal. 45. 8.  with an holy oil, or chrism above his fellows. To hold this name then of Christos Domini, it is not every ordinary holiness will serve, but a special, and extraordinary degree of it above the rest, which they are to participate, and so do, from Christ whose name they bear, eminent above others, that carry not that name; as if they did in some kind of measure partake Chrisma Christi, even such chrism as wherewith Christ is Anointed. And, the inference of this point, and the meaning of this style of Dij and Christi is, as if he would have us, with a kind of analogy, as careful in a manner to forbear touching them, as we would be to touch GOD, or the Son of GOD Christ himself. It is not then Meos, nor unctos meos, nor Sanctos meos only; but it is Christos meos, Mine, and that Anointed, Anointed with holy Oil: So Anointed, and with Oil so holy, as it raiseth them to the honour of the denomination of the Holy of holies, Christ himself. These four degrees, and from them these four several reasons, are in Christos meos.  
One thing more of Christos meos: 
What this Anointing is.  For I should do you wrong certainly, if I should slip by it, and not tell you what this Anointing is, and leave a point loose, that needeth most of all to be touched. Upon misconceiving of this point, some have fallen into a fancy, His Anointed may forfeit their tenure, and so cease to be His, and their anointing dry up, or be wiped off, and so kings be unchristed, and cease to be Christi Domini, and then, who that will, may touch them.  
They that have been scribbling about King's matters of late, and touching them with their pens, have been foully mistaken in this point. Because, anointing in Scripture doth otherwhile betoken, some Spiritual grace; they pick upon that, upon that taking of the word, and then, anointing it must needs be some grace, some gratia gratum faciens, making them religious and good Catholics, or some gratia gratis data, making them able or apt for to govern. So that, if he will not hear a Mass, no Catholic, no Anointed. If after he is anointed, he grow defective, (to speak their own language) prove a Tyrant, fall to favour Heretics, his anointing may be wiped off, or scraped off; and then, you may write a book De iustâ abdicatione, make a holy league, touch him, or blow him up as ye list. This hath cost Christendom dear: 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 virtue, 
It is no spiritual grace.  nor any Spiritual grace, this Royal Anointing Christus Domini is said not only of josias, a King truly religious, by jeremy; 
Lam. 4. 20.  but of Cyrus a mere Heathen, by Esai; 
Esai. 45. 1.  not only of David 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 been; nor Virtue is not it, (especially the virtue of clemency) for then Saul had not been Gods Anointed. If it were Religion, if, that, made Kings; then had there been of old no Kings, but those of juda: and now, no Kings but those that be Christian. But by Cyrus' case we see, one may be Christus Domini, and yet no Christian.  
Among Christian, if the orthodox truth were it; Constantius, Valens, Valentinian the younger, Anastatius, justinian, Heraclius, I know not how many, had been no Emperors; yet all so acknowledged, by the Christians of their times.  
The● if Religion make them not, Heresy will not unmake them. What speak I of Heresy? Harder is the case of Apostasy, yea hardest of all: yet, when julian from a Christian, fell away to be a flat Pag●n, his anointing held, no Christian ever sought, no Bishop ever taught to touch him. And it was not quia deera ●t vires, that their hand was too short; it is well known, far the greater part of his Army were Christians, and could have done it, as appeared instantly upon his death, by their acclamations to jovian his Successor, Christiani sumus.  
Will ye see it in the Patriarches? These i● the Psalme●heere, were holy and good men. But, twelve Patriarches there were presently after, of whom, 
Gen. 49. 5, 6, 7 and 35. 22. and 38. 16. and 49. 14.  Simeon and Levi, were two very Tyrants; Reuben, scarce honest; nor juda no better than he should; Iss●char by his blessing, should seem none of the wisest, (as it might be Roboam:) yet were they numbered with the twelve, and were patriarchs still, no less than the other.  
And after the patriarchs, Saul the first king (that there might be no mistaking) with his anointing, there came no grace to him. The Spirit of God came indeed upon 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 he remained after it was gone again, and that no less than before, and is so termed by David ten times at the least.  
Vnxit in Regem, Royal unction gives no grace, 
It is I●s regnandi.  but a just title only, in Regem, to be King: that is all, and no more. It is the administration to govern, not the gift to govern well: the right of ruling, not the ruling right. It includes nothing but a due title, it excludes nothing but usurpation. 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 himself in, and by violence usurped the Throne, came in rather like one steeped in vinegar, then anointed with oil, rather as a Ranger over a Forest, than a Father over a family. He was no anointed, nor any that so cometh in. But on the other side, David, or he that first beginneth a royal race, is as the head; on him is that right of ruling first shed; from him it runs down to the next; and so still, even to the lowest borders of his lawful issue. Remember job, Reges in solio collocat in perpetuum. It is for ever. 
job 36. 7.  God's claim never forfeits: His character never to be wiped out, or scraped out, nor Kings lose their right, no more than Patriarches did their fatherhood.  
Not, but that it were to be wished, both Anointings might go together, and that there might go, as there doth, a fragrant odor from the precious ointment which is shed upon them, at their Crowning: so a like sent from their Virtues: and they no less venerable for their qualities, then for their callings; and happy the people, qui currunt in odour unguentorum Principis sui, 
Cant. 1. 4.  that can trace their Prince by such a savour; This we are to wish for, and pray for daily, and use all good means it may be. But, if it be not, ever hold this, Allegiance is not due to him, because he is virtuous, religious or wise, but, because he is Christus Domini. Let this be still in your mind; GOD saith not, Touch him not, He is a good Catholic, or, endued with this virtue, or that: Touch him not, He deserveth well, or at least doth no harm. No, these would ●aile he saw, or be said to fail, though they failed not; We should never then have done, never have been quiet. But, this he saith, He is mine Anointed. Mark that well, GOD giveth no other reason here, nor David after, in as evil a Prince as might be. That is the true reason then, and we to rest in it, and let other fancies go.  
NOw, by whose appointment they be set, by his Commandment they be fenced; 
Tangere, the Act forbidden.  Fenced from touching, and that is the lightest, and lest; consequently from whatsoever is greater or worse. What talk you of Non occides, or Ne perdas? I tell you, Ne tangas, Touch them not.  
Yet, are we not so sillily to understand it, as if one might not touch them at all, not for their good: For how can they be Anointed, but they must be touched? No, the Verse before telleth us, it is for their hurt, this touch is forbidden. Non permi●it nocere. He suffered no man to do them hurt, to that end saying, Touch them not. Yea, the very word itself, without any gloss, giveth as much, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly plaga, and that is, tactus noxius, a hurtful touch, that leaveth a mark behind it, Qui tangit & angit, as the Verse is. For, it is good ye understand, this phrase is taken from the Devil: & good reason: for whosesoever the fingers be, his the touch is, when GOD'S Anointed are touched. 
job. 1. 11. and 2. 5.  He calleth it but touching job, but touching, when he did him all the mischief he could devise. And his nature, and the nature of hurtful things, is well set out by it. Few things are so good, ut in tran●itu prosint, as they only touch, and do good: Evil is far more operative, if it but touch and away, if it but blow, or breath upon any, it is found to do mischief enough.  
To speak then of this touching, 
The extent of Tangere, how many ways touch.  and the extent of it. Where the Scripture distinguisheth not, neither do we: but let the word have his full latitude. Nolite tangere is general, no kind is limited: then, not to touch any manner of way.  
There is none so simple, as to imagine there is no touch, but that with the finger's end, immediate. The mediate, with a knife or with a Pistol, that is a touch: if we touch that whereby they are touched, it is all one.  
Again, be the touch so as we feel it, or be it by means unsensible, as of poison, or sorcery, it is a touch still, and these no less guilty: no less? nay a great deal more, as the more dangerous of the twain. 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 term he could choose. For non est actio nisi per contactum, saith the Philosopher. Nothing can be done, but a touch there is, some touch, superficial, or virtual, immediate or mediate, cominus or eminus, open or privy, and all come under 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 do them hurt.  
And is there no touch, but that of the violent hand? The virulent tongue, doth not that touch too? and the pestilent pen as ill as both? Venite, percutiamus eum linguâ, 
jer. I8. I8.  sa● they in jeremy, Come, let us smite him with the tongue. If smite him, then touch him (I am sure.) There is (saith Solomon) 
Prou. I2. I8.  that speaketh (and is there not also that writeth?) words, like the pricking of a sword. Et qui, quos Deus ungit, eos pungit, cometh not he, within the compass of this charge? Yes, they be Satan's weapons both tongues and pens, have their points and their edges: their points, and prick like a sword; their edges, and cut like a razor; both touch, and with the worst touch that is, tactus dolore cordis: therefore the worst, because of the best part. These, it is God's meaning to restrain▪ You may see it by the verse before: Non dimisit hominem calumniari, saying, Nolite tangere. So that even calumnia, is a touch. You may see it exemplarily, in the Patriarches: One of God's Nolite tangere's was to Laban touching jacob, and this it was: 
Gen. 31. ●4.  Vide ne quid loquare duriu●: See you give him no ill language, no foul words, for they touch too: Touch him not so. As well to Shimeis' tongue, as to ●acobs hand, is this Nolite tangere spoken.  
Is this all? What say you to the touch with the foot? the foot of pride upon the necks or Crowns of Emperors (though no crick or bodily pain ensued?) Will not Nolite tangere, reach to Nolite calcare? Yes certainly; This Nolite tangere, was a stronger Text against it, then Super aspidem & Basiliscum, was a Text for it.  
Yea, I go further: by an undecent and over familiar touch, void of the reverence, that is due to them, laeditur pietas, duty taketh hurt, and wrong is offered to his Anointed. Marry Magdalen was not about to have done our Saviour any harm, when after his resurrection she offered to touch him; only because she did it as to one mortal (where the case was altered now) and not with the high reverence pertaining to his glorified estate, she heard, and heard justly, Noli me tangere. The touch which any way impeacheth the high honour of their Anointing, Nolite tangere, takes hold of that too.  
Touch them not, Not them. And when we say, Not them, 
The extent of Christos, how many ways they touched.  mean we their persons only, and not their States? Are not they touched, when those are wronged? They that touch their Crown and dignity, their Regalia, shall we say they touch them not? Yes, no less, nay rather more. For, then the Anointed are properly touched, when their Anointing is, and that is their State and Crown, as dear every way, and as precious to them, as their life. Indeed touch one, and touch both. If their State hold not holy, no more will their persons. It hath ever been found, if their Crown once go, their life tarrieth not long after. And even i● this point also, it may safely be said, that the loose and licentious touching their State, with Mary magdalen's touch, without the regard due to it, as if it were a light matter, that might be lifted with every 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 evils.  
Again, Not them. Satan's motion was twofold: One, that he might touch that was jobs: The other, that touch himself: and in either of these, he reckoned that he should touch him home. They are touched, when that is touched that is theirs. It was so here directly: Pharaoh, one of them, to whom originally, nay the very first of all, to whom this Nolite was spoken, touched not Abraham himself; it was Sara was wronged: In Sara, was Abraham touched. So God esteemed it, and gave his first Nolite tangere in that point. So, even unto Her wrong, doth this touch extend, takes in Her too, as being the one half, yea, one and the same person with the Lords Anointed.  
Not them. One more yet: For two kinds of Anointed I find in Scripture: Saul, and David: the one in esse, the other in fore: one in being, the other to be. If David had been touched, (Saul yet living) though but Anointed to succeed, I make no doubt, this Commandment had been broken: For we are bound by it, to preserve the anointing, not only upon the head, but even in the streams, running down from it: that with the King himself, the whole race Royal is folded up in this word, every one of them in their order, that not one of them is to be touched neither.  
This bar then, is set to the touch every way, and to the touch of them, and every of theirs, every way. But, there is a further matter yet: For, (if we mark it well) it is not, Ne tangite, but Nolite tangere: Nolite, (that is) have not so much as the will, once to go about it. So that, not only tactus, the touch is forbidden, 
Nolite: The will forbidden.  but voluntas tangendi, the very will to do it: For that will is tactus animae, the soul's touch, the soul can touch no way but that. And God's meaning is absolute: neither body nor soul should touch, neither the body by deed, nor the soul by will.  
And Nolite standeth first, beginneth the Text: for indeed with that, is the right beginning: The Devil toucheth the will, before the hand ever touch Gods Anointed: He doth mittere in cor, put a will in the heart, before any do mittere manum, put forth their hand to do it. Therefore, even velle tangere was to be made a crime, and that a capital crime. And so it is: for, in the attainder of the two eunuchs, 
Verse 21.  E●th. 2. there was no more in the Indictment, but volverunt, they would have done it, they would have touched Ahashuerus: that being proved was enough, they died, and died justly for the will, though no touch followed. Pity it should be otherwise. He toucheth not always, that hath a will to touch; hath a will to touch the throat, toucheth but a tooth: what though? To break Nolite, voluit is enough; and voluit, he would have touched, at another place.  
They that laid the Powder ready, and lighted the match, it was but volverunt, (as God would) it touched not any: but righteous and just was their execution, to teach them, or others by them, Ne tangite, is not it: Nolite tangere is the charge▪ and, if you break Nolite only, it is enough, though Tangere and i●, never hap to meet.  
Of which Nol●te, I hold it very pertinent to touch the extent also, as I did even now of tangere, the touch itself, 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 leaveth not out a man, he exempts not any from it. I will not once speak of subjects, no question of them: over whom they are Anointed, them it toucheth nearest, and bindeth them fast. But this I say, that even foreigners, borne out of their Allegiance, are within it. 
2. Sam. 1. 9, 13.  The Amalekite was a stranger, none of Saul's liege's, borne out of his dominions; yet died for saying he had touched Saul, & that showeth that even Aliens here, sortiuntur forum ratione delicti▪ and that they are intended, within this Nolite.  
Yea, even such Aliens as are in open hostility, even at that time, they are in Camp and in Arms against a King, they are barred by this Nolite, and are to spare him. So saith David in his mourning song for Saul's death: 
2. Sam. 1. 21.  He blames there the Philistims, as if they had done more than they might, in so touching Saul, considering he was a King, with holy oil anointed, as if they ought, even in that respect, to have spared him. So that this Nolite is a Law of Nations, making their persons so sacred, as even in the battle they are to be forborn, and their lives saved.  
Yea, if we look to the words next before, it is given even to Kings, this Touch not. The parties were Pharaoh King of Egypt, and the two Abimeleches kings of Gerar, and even they in particular charged: Not to touch (for Pharaoh did touch) not to will to touch, for Abimelech went no further. Kings not to touch them, none but God to touch them: As if it were another law of nations, not one King to touch another, but, by virtue of this Nolite, each to spare, and to save the others life.  
And the difference in religion maketh here no let: for, these being Egyptians and Philistims to whom it was given; there can be no greater difference then between them and the Patriarches 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, Friars, and Priests, yea, and martyrs forsooth, will not be held in by it, but they will be touching.  
And last of all, this restraint of will and deed, it is not in the singular, Noli, to this or that private man; it is in the plural, Nolite, and so reacheth to whole multitudes. Nolite, will serve even people and Countries, to restrain them also. I wonder at it, It is God's manner, to give his precepts in the singular. Witness the whole Law, and all the ten Commandments in it. How happeneth it, the number is here changed? Somewhat there is in that. He saw multitudes might assay it as well as single men, and take liberty to themselves, thinking to be privileged 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 Subject, 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 have idem velle, & noll., make His will, their will, & will obey it. This is the sum 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 over to them. And then, with Nolite, diggeth deep even in profundum cordis, the very depth of the heart, & casteth a trench there, and so they be double fenced. Or you may (if you will) call them the Cherubims two wings spread over His Anointed, to protect them. Touch not, one wing; Nolite, the other, reaching as the Cherubims wings did, from one wall to the other, covering them from all, that none may come any way to do them hurt. And by this we see the full of this Text; We see it, but we are to feel it also; and see whether the Text be whole, whether it be well kept, and have taken no hurt.  
The Charge is short, ye see; a Hemistichion, 
How this text is observed.  but half a verse; Touch not mine Anointed: four words only, and but six syllables: One would think, it might well be carried 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 speak not of inferior touchings, that every tongue is walking, and every pen busy, to touch them and their rights, which they are to have, and their duties which they are to do; And if they do not, than I know not what, nor themselves neither. This is too much, but I would it were but this.  
Hands have been busy of late, and that in another more dangerous manner. Two fearful examples we have in two great Kings: one, no very long time since; the other, very lately made away: not so far from us, but that they may, and (I trust) do touch us. What shall I say? I would this were the worst.  
Yea, I would this were the worst: for, this hath happened in former times too. This Psalm, he that indicted and set it, (David) he living, Ishbosheth his neighbour king was slain upon his bed. The like hath happened then, broken it hath been, in former ages. But then, upon revenge, or ambition, or hope of reward, or some other sinister respect; never, upon conscience, and religion, till now. Nolite tangere, was still good Divinity, till now. The Text itself never touched, 
The Text itself touched, and a Nolite given to it.  never taken by the throat before, and the contradictory of it given in charge, [Touched they may be, Touch them notwithstanding:] Never books written, to make men willing, to God's Nolite before. Baanah, he upon hope of reward, slew Ishbosheth: Bigthan, upon revenge, would have done the like to his liege Lord. Zimri, upon ambition, slew his master. But, Religion came never forth with the knife in her hand till now: a King's life was never a Sacrifice to expiate sin, before.  
And will ye but consider the great odds betwixt those Touchers, and these of la●e? They, ever, ere they went about it, ca●t how to escape; and when they had done it, fled and hid themselves, as guilty to themselves of evil they had done: These, stir not an inch, as if they had done that, they might well stand to. Those formerly, grew ever contrite, at their end detesting the Act, and crying God mercy: These now, rejoice in it, as if by it, they had done God a piece of good service. Then yet, it was ever a crime, and a grievous crime, and they that did it, were generally upon the first report, ever condemned by all men, none to defend them: Now, it is, multis laudantibus (you know the Book) it findeth many to justify, nay to praise it, 
Mariana pag. 54.  & immortalitate dignum iudicantibus, and think them worthy immortality, for their worthy Act. Yea, write they not further? P●aeclarè cum rebus humanis ageretur, si multi; It were a merry world, 
Pag. 60.  if there would many ●o exercise their fingers, to keep them in ure. And to Kings themselves, (Gods Anointed) dare they not to say? 
Pag. 61.  This is salutaris c●gitatio, an wholesome meditation for them next their heart to think, se eâ conditione vi●ere, they hue in that case and condition, ut non solùm iure, that they may not only be slain lawfully, sed cum laud, & 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 we not fallen into strange times, that men dare thus print, and publish, yea even praedicare peccatum suum, preach and proclaim their sins, even these sinful, and shameful positions, to the eyes and ears of the whole world? whereby, Gods Anointed are endangered, men's souls are poisoned, Christian Religion is blasphemed, as a murderer of her own Kings, God in his Charge is openly contradicted, and men made believe, they shall go to heaven, for breaking Gods Commandments.  
But now we have all great cause to rejoice. 
The Censure upon Mariana idle.  The book is condemned, if we may believe it. Whether condemned or no, that we know not: this is too sure, eleven years ago, set out it was, and that authorised, and so went eight whole years, by their own confession, and even the whole eleven, for aught that we know. How went it forth so allowed at the first? How went it so long uncontrolled? without an Index expurgatorius at least.  
But, now lately we have news, that some few years since, it was censured in a privy Provincial Council. But, that was as strange a Censure, as ever was heard of, a Censure sub silentio, kept close, and none knew of it but themselves: fast or loose; Censure, or no Censure, as they pleased. If any such censure were, why made they it not as public as their Approbation? The Approbation the world seeth: Their Censure we but hear of, and peradventure it is but a tale, neither. Why came it never to light, till the deed was done, and it was too late? Why heard we not Jacob's voice, till we had felt Esau's hands? But, this is all they have to say for themselves: after so great a loss, this we must be fain to take for payment.  
But, I ask, is it condemned? Indeed no; but the matter so faintly carried, as all they say, standing for good, he that will give the like attempt again, may. For, what say they? An Usurper 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 have no right, he is an usurper: if he be lawfully deposed, his right is gone. If he but favour Heretics, nay, though he favour them not, the Pope may depose him, Non ●oc tempore, sed cum judicabit expedire: and that done, he hath no right, then is he an usurper, and ye may touch him, or do with him what ye will.  
What say they then further? A private man may not do it, by his own authority. Not by his own, but may he by some other? Belike, some other then there is, whereby he may. Authority then there is, and it may be given, and when it is given him, he may do it. And so we are, where we were before. And this is their condemning: indeed the condemnation of the world, if they love darkness so well, as to be deluded by it.  
First they will do it: will do it? have done it, touched, touched in the highest degree, against Tangere. It may be against their wills; nay, voluntary, have done it wittingly, and willingly, against Nolite. But, it may be, repent themselves: Nor that; For, they give a charge, against this Charge, willing men, and making men willing, to do flat against it, to touch▪ even the Text, and break it, and spare not: by holding▪ They may be touched for all it.  
What is then to be done of us? 
The Text if self to be preserved and kept untouched.  The more busy they, to suggest the devils motion, Mitte manum, & tange; The more earnest we, to call on GOD'S Charge here, Nolite tangere Christos eius. The more resolute they, to be touching; The more careful we, to look to their fingers. The more they endeavour to break down this double Fence; the more we to labour to strengthen it. How will that be? Ourselves not to touch them? I will not speak of that, for shame. I trust, GOD hath so touched all our hearts, as we detest the least thought that way. Never was any, truly partaker of the inward Anointing of a Christian man, but he was ever fast and firm to the royal Anointing. That, we will do: and that is not all; (I trust) we will do more than so, even provide a Nolite tangere for the Text too, keep that from touching, and that will keep GOD'S Anointed untouched: Keep one, and keep both.  
Three persons there be in the Text, 
By the three persons in the Text.  1. God's Anointed themselves, touching whom it is given. 2. We all, Non reliquit hominem, not leaving a man of us out, to whom it is given. and 3. He that saith, Meos, God that giveth it. The two first, to do their parts toward it, we to look to ours; and God will come in at his turn, and not fail with his part, we may be sure.  
Let me begin with Christos Domini, whom it toucheth: 
God's Anointed.  that they would be touched with it, and not lay themselves open to this touch, nor carelessly go where they may be within the reach, or fall into such fingers, as tickle to be touching them: Not to put it upon, What shall be, shall be. Non est bonae, & solidae fidei, sic omnia ad voluntatem Dei refer, & ita adulari, ad unumquemque dicendo, Nihil fieri fine iussione eius, ut non intelligamus aliquid esse in nobis ipsis. It is Tertullian: and most true it is, That it is neither good, nor sound divinity, in these cases, to put all upon the will of God, and every one to flatter himself or others, saying, Nothing can be done without God will, but to conceive aright, that withal there is somewhat belongs to our part. Therefore subordinately to serve God's providence, with our own circumspect foresight and care, knowing, that his providence doth not always work by miracle. This day it did: every day it will not do so. That He gives his Angels charge over them that tempt him not, 
Psal. 91. 11. matt. 4. 6.  that do not mittere se deorsum, cast themselves wilfully into danger. That baltazar's days were numbered, 
Dan. 5. 26.  when he forgot his duty, not before. That he hath indeed promised to save 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 tarry not in the ship, we cannot be saved, for all the Angels promise. Let his Anointed say & do the like: keep your mariners about you in the name of God, keep yourselves with that state and guard, that is meet for the Majesty of Princes: and think God saith to you, Christi mei, nolite tangi, Be you willing to keep yourselves from being touched, and I for my part, will not be behind.  
This way only 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, Laws, whereby, (that desperate wretches might not touch Gods Anointed) Gods Anointed might touch them first. 
Gen. 26. 11.  I find, Abimelech made a law to strengthen this Law of God, made a list about this very Nolite, a law upon pain of Morte morietur. And this was wont to keep them from approaching. But, if that which should give strength to the law, and make it a law to the conscience, Divinity, if that be corrupted, if it be a matter of the will, as appeareth by Nolite, and the will be made wilful, (an horrible sin, being now become an heroical and holy act:) these lists will not hold them, the law cometh too late. For, if men grow wilful, it is well known, Vitae alienae Dominus est, quisquis contemptor est suae. And who would not be Contemptor suae, if he may be sure to be Comprehensor aet●rnae? Then do but once persuade them, that for their touching they shall straight go to heaven, and no Anointed shall ever stand before them, Nolite is gone then: take order for Tangere how we can.  
Our part then is, (and to us it is spoken, & to us properly doth Nolite belong.) 
The Subject.  Every man in his place to do his best. They that are his Priests, by bowing their knees daily, and lifting up their hands to God: They that in the place of Counsel, by all the ways of wisdom: They that in the Seat of justice, by just and due execution: All, by all the means they can, hanc talem terris avertere pestem, to devise and procure (if it may be) ne velint, that evil disposed hands would not: but howsoever, ne possint, that they may not be able, if they would to touch, His Anointed. It must be in part, by carrying a continual eye, and keeping a continual watch over them; or a shorter way, by removing them far enough off, that are in any likelihood to do it; and those be such, as hold, Gods Anointed be tangibiles, and may be; nay in some case, be tangendi, and aught to be touched.  
God himself in Cores case and Dathans (who went about to touch Moses and Aaron, 
Num. 16. 21, 24.  not in their persons, but estates only) showeth us the best way: He gave order, that a general Nolite tangere went out against them and theirs, that no man should come near them, but all shun them and their company, as having them in a general detestation. God's course would be followed; that seeing their consciences are ●eared, and they fear not God's voice here from heaven, they might feel the full measure of his vengeance upon earth, and might assure themselves, upon the least discovery, of but a will to touch, but a will to do that execrable Act, to incur an universal detestatison, to have all rise against them, to have all the hatred of earth powered upon them and theirs, to be the outcasts of the Commonwealth, and the Maranathas of the Church▪ yea, they and their names for ever to be an abhorring to all flesh. Nothing in this kind is too much: this way, if no way else, to keep them from it: which is less than they should suffer; but all that we can do.  
The best is, if we fail not in our duty▪ though neither we, nor the Anointed, 
God himself will join with them.  can take perfect order against them; the Anointer can, can and will, as this day he did. And the rather he will do it, in the time to come, if we turn to him, to thank him for that is past. To him then let us turn, that he may take the matter into his own hand. If his Nolite tangere will not prevail, his Nolo tangi, will: and if he say, Nolo tangi, have they never so bent a will, do what they can, they shall not (for their lives) be able to do them hurt.  
Two points there be in this Charge, both expressed in the verse next before. Non permisit, He suffered none to attempt it; sed corripuit, but them that did, he put them to rebuke. Put to rebuke, we turn Corripuit; it is properly to take up short, and that is, by a touch, or rather b● a twitch. And so he hath ever done, and so he will ever do▪ 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) Have been (I am sure.)  
I begin with Corrip●it: 
By Corrip●it.  for that never faileth: for sure God will not suffer His anointed; nor Christ, His Synonymos, those of his name, to be touching for nought: if not his name itself to be taken, neither those that bear it, to be touched in vain. And there is nothing more kindly, then for them that will be touching, to be touched themselves, and to be touched, home, in the same kind, themselves thought to have 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 grievous touch: were read, 
Gen. 12. 17.  plagued him with many plagues. And indeed he toucheth them so, that he plagueth them that have been busy in this kind. Grievous are the touches they are touched with here on earth; of Pincers red hot, and boiling Lead: but, who knoweth the touches of the place, whither (being unrepentant) they must needs go? which, besides that they are maximi, (in another manner of 〈◊〉 these here) are ●terni withal, and not ended in an hour or two, as these are. Tactibus maximis tangentur, they shall be touched indeed thoroughly, as the first was.  
And look, as he began in the Patriarches, so hath he ever held on in His Anointed, the kings that ensued. The first that ever touched his kings, 
2. Sam. 4. 12.  Baana and Rechab, were touched for it: and cut shorter, both by the hands, wherewith they touched, and the feet, wherewith they went about it. Ask the rest, 
1. Reg. 2. 46.  if it were good touching. Shimei touched but with the tongue; his neck was touched with the sword. 
Ester 2. 23.  ●igthan and Th●●ez said nothing, did nothing, but only 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 all the rest, even to those two that were this day put to a foul rebuke, and ●ut short in their going about it. Besides the Cherubims' wings then, to protect kings, here you have, in Corripuit, the blade of a sword shaken, to keep 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 miscarry withal? Ba●●na and R●shab, they that killed Ishbosheth, were cut short, shorter by the heads; but Ishbosheth, he died for it. I confess, there is small comfort in Corripuit, unless Non permisit 
By Non per●isit.  nocere, go withal; in shortening them, without saving His Anointed. And that is our comfort, the comfort of this day, which we meet to give thanks 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 Commandment, it is also a Thanksgiving. 
The thanksgiving.  It is so, in that it is a verse of a Psalm, a Psalm of Halleluia, the first Psalm, of Halleluia, of all the twenty.  
Now in that he hath placed this duty, and set it in a psalm; 
Psal. 119. 54.  his will is, men should come to it with pleasure, cheerfully, and as it were singing. When we speak of it, we do it speculatively; when we sing it, that would be with affection.  
In that it is in the first Halleluia of all, it showeth (as I think) that Gods Anointed are the persons, which (saith the Apostle) Ante omnia, before all, we 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 evil hands. Their safety we are to put in our first Halleluia.  
This Halleluia is a Psalm purposely for the bringing home of the Ark. And that showeth, 
Verse 1.  his Ark, and His Anointed are allied, and that no sooner is the Ark well come home, but this Commandment goeth forth straight from it, first of all, before all other: That all may know, what account they were to make of this duty, how high regard to have His Anointed in, in that the arks welfare and theirs, are so in separably knit together. And indeed, experience hath taught it; They well settling of the Ark, dependeth much upon the safety of the Prince.  
Now this Psalm, as it was sung with all the music could be invented, of wind, of hand, 
Verse 5. 42.  and of voice, to show, the preservation of Kings is a benefit extraordinary, that requireth so solemn a Thanksgiving:  
So be●ides, it is ordered every day after, to be sung iugiter coram Arcâ (that is) to be the ordinary Anthem of their daily service; 
Verse 37.  to show, it is a duty perpetual, that needs so daily a remembrance, to wit, the care of their preservation.  
For last of all, that all the praise and thanks here in the psalm, are for this Nolite, that all the psalm was set to come to this verse; it is plain. There be 29. verses more in the psalm itself, (it is the 105. Psalm.) But assoon as ever they once come to this verse, all the rest, all the verses following, are cut off; they go no further in the psalm, then till they come to it; and then break off all those behind, and straight go to another Psalm, (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 upshot of all the Psalm beside.  
OF this Verse then, of His Nolite tangere, and of His Nolo tangi, beside of a ●amous Non permisit nocere in this kind; this Day is a memorial to us; and to all our posterity, even to the children yet unborn: In GOD'S Anointed, not touched I cannot say, for touched he was, and more than 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 Hallelivia. For, to be touched, as he was, and to take no hurt, is a greater delivery far, then at all not to be touched. To go through the Red sea, and not wet a thread: To have been in the furnace, and no sent of the fire; that is the miracle. So, to have been touched, and taken by the throat, (that the mark was to be seen, many days after;) To be thrust at and thrown down, as He was, and yet no harm, (Hîc est potentia,) Here was the power, and here was the mercy of GOD; Here it was certainly, and that so sensible, ye might even touch it.  
And here Halleluia first: and we to praise him, that when Nolite tangere, would not serve in word, made Non permisit nocere to serve in deed: Came forth, first, with non permisit nocere, as with his shield, & so shielded him, that He suffered him not to take any hurt at all; Anointed the shield, made it slippery, their hands slid off, their touch did him no harm. Non permisit, was as His shield, that he brought forth to save Him. But besides it, he brought forth his sword too, & cut them short: Corripuit eos, was his sword, touched them with it, and twitched them for touching his Anointed, touched them with Pharao's tactus maximi, that the marks of it will be seen upon them and theirs, for ever.  
For either of these severally, a several Halleluia: but especially, for not severing them, but letting them meet and go together, Eripuit, and Corripuit, both jointly arm in arm. 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 do any hurt; and rebuked them, and cut them short too beside.  
And this happy conjunction of these both, is it, which maketh the special increase of our thanks this year, more than the last, or any before. For that, since, and very lately, GOD, that suffered not Him, hath suffered some other King, to be touched, as far as his life. True. He that did that execrable act, Corripuit ●um, GOD touched him, touched him as he did the Mountains, Tange montes, & fumigabunt, 
Psal. I44. 5.  touched him, till he smoked again. What of that? In the mean time a great Prince is fallen. But permisit nocere▪ He suffered the King to take hurt: And as for non permisit nocere, GOD did not Him that ●auour.  
Not Him, but Ours He did: And did it, for the manner, not without miracle, if we compare the cases. For, He was then sitting in the midst of divers his Nobles, No likelihood, that any would come near Him, to offer but to touch Him: If he did, there was odds, there would have been many a Non permisit, he should never ●aue been suffered to do it. One man, for all that, one, and no more, did it; divers were near him; None of them, All of them kept Him not from his harm. But Ours was all alone shut up, and so le●t as one forsaken; not many, nay not any, no help at all, near him. And not one alone▪ and no more, but three there were to touch Him: yet even then, even in that case, GOD non permisit nocere, suffered not, not any of them, nor all of them, to touch Him, so as they did him any hurt.  
And even in the manner of the Non permisit, God showed himself more then marvelous: for, it was not, God only suffered him not to be hurt; but miraculously he made, that of them that came to break his Nolite, even of them, one, that was set, that was ready armed to have touched, and to have hurt him; he, even that party, non permisit, would not, did not suffer the other to do Him any hurt▪ sed corripuit, but rebuked him, gave the noli tangere to the other, spoke this very Text, and stayed his hand, that would have 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 have presumed too much already: I will not enter into them, but end.  
The more they were, the more are we bound to magnify God, and to bless his holy n●me, yearly, yea weekly, yea daily to sing our Halleluia of praise, and thanks to him for this days Non permisit, and for this days Corripuit, ●or them both. That, what he speaks in this Text, he made good upon this day: showed, He would not have His Anointed touched: showed, He was displeased with them, that did touch him: kept Him without hurt, and cut them short: shortened their arms, they could do Him no harm, shortened their lives for attempting to do it: scattered them first, in the imaginations of their hearts; and then after, made them perish in that their wicked Enterprise: And hath made this Nolite, this Precept, to us, 
Psal. 119. 54.  Praeceptum cantabile, a Precept P●alme-wise, that we may sing it to him. There is another, in another place, of another ditty and tune, wherein, he takes up a doleful complaint, 
Psal. 89. 38, 44, 45.  thus: But thou hast cast off thine Anointed, and art displeased with him. The days of his life hast thou shortened, & cast his Crown down to the ground. With them indeed it is, Praeceptum flebile, but with us, Cantabile. Praise we him for it.  
And withal, pray we also, that as this day he did not, nor hitherto he hath not; so henceforth malignus ne tangat ●um, 
1. john 5. 18.  the malignant wicked one may never touch Him: never may any have the will; or if have the will, never have the power to do Him hurt: Suffer Him not to be touched; or, if suffer Him to be touched, suffer not their touch to do him any harm, no more than this day it did: Make all Nolentes, with His Nolite; if not, come with his Non permisit, that he may ever be safe: and strait after, with his Corripuit, that they may ever be taken short, that offer it. This day he suffered them not: nor let him ever suffer any. This day he cut those short; so may he ever do them all: And ever make this Statute, our Song, all the days of our Pilgrimage. This is now the tenth year, and so these the Decennalia of it: That as this day it is, so it may still be celebrated, from ten years to ten years, many ten years more. Which God grant, etc.