A VINDICATION OF psalm 105.15. (Touch not mine Anointed, and do my Prophets no harm) from some false Glosses lately obtruded on it by Royalists. PROVING, That this Divine Inhibition was given to Kings, not Subjects; to restrain them from injuring and oppressing God's servants, and their Subjects; who are God's anointed, as well as Kings: And that it is more unlawful for Kings to plunder and make War upon their Subject●, by way of offence, then for Subjects to take up arms against Kings in such cases by way of defence. With a brief exhortation to peace and unity.  2 Samuel 23.3. 
He that ruleth over men must be just, ruling in the fear of God.  Ecclesiastes 4.1, 2. 
I returned and considered all the Oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no Comforter: and on the side of their oppressors there was power, but they had no Comforter. Wherefore I praised the dead which are already dead, more than the living which are yet alive.  Proverbs 28.15, 16. 
As a roaring lion, and a ranging bear, so is a wicked Ruler over the poor people. The Prince that wanteth understanding is also a great oppressor; but he that hateth covetousness shall prolong his days.  Galathians 5.15. 
But if ye bite and devour one another, take heed that ye be not consumed one of another.  
Printed, 1642.   

THere is nothing more pernicious to the souls of men, or destructive to the republic in distracted times, than clergymen's wresting of Scriptures from their genuine sense to ensnare men's consciences, the better to accomplish some sinister designs. How sundry sacred texts have been thus perverted of later years, not by the 
* 2 Pet. 2.16  unlearned and unstable vulgar, but by the greatest seraphical Doctors in our Church, is too apparent unto all; and among 
* As the 2 Sam. 15.24. For Rebellion is as the sin of Witchcraft, & stubbornness is as iniquity and idolatry: now applied to subjects opposing their Princes unlawful commands, when it is meant only of King Saul's rebellion against the command of God, as the conte●t and story manifest.  others that of the Psalmist, Psal. 105. 15● (which is repeated 1 Chron. 16.22.) Touch not mine anointed, and do my Prophets no harm; hath not had the least violence offered it, both in press and Pulpit, to cry up the absolute  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 oppress or injure their faithful subjects, than an injunction given to subjects, not to defend themselves against the oppressive destructive wars, and projects of their Princes. In which regard it will be no unseasonable nor ungrateful work, to clear 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 temporal jurisdiction on this Scripture; suggesting, that they only, at least principally were God's Anointed here intended; and therefore ought not be touched nor apprehended by Kings or temporal judges for any crimes. But this false gloss being long since exploded, many Court Divines, not so much to secure as flatter Kings, have applied it primarily unto Kings, and secundarily to Priests, as meant of them alone, excluding their faithful 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 merely historical. The 7 first verses of it are but a gratulatory preamble (interlaced with some exhortations) to the subsequent historical 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 swore 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 only of those patriarchs) He suffered no man to do them wrong, but reproved even Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm. Then in the very next verse to the end of the Psalm, he proceeds with the story of the famine in Egypt, and of Joseph's sending thither beforehand by God, &c. So that by the express words and series of the story in this Psalm, these persons of whom God said, Touch not mine anointed, and do my Prophets no harm, were Abraham, Isaac, and Jacob, and their families, (as S. Augustin with sundry other expositors of this Psalm conclude;) who in truth were neither Kings nor Priests by office, but only God's 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 Jacob, and their families, who were neither actual Kings nor Priests; & they were meant of them, not as they were Kings or Priests, but only as they were the servants 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 applied 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 King's them●elveses; a● the Psalmist resolves in express 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 harm. 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. 2●. 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 took her into his house, God first permitted neither Pharaoh nor his servants to do either of them any injury (though Abraham out of overmuch fear, 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 Abraham's 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 man's wife, &c. Therefore I suffered thee not to touch her: Now therefore restore the man his wife, for he is a Prophet: (where, Touch not mine anointed, and do my Prophets no harm, were literally fulfilled:) and he shall 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 restor●d Abraham his wife, and gave him Sheep, Oxen, man-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 fair, 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 entreated him, and did unto him nothing but good, and sent her away in peace. To which we may add, the story of God's prohibiting and restraining both Laban and Esau (who were as potent as Kings) to hurt 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 anoynte●, &c. being given to Kings themselves, not to touch or hurt these Patriarchs whiles they sojourned among them as foreigners and subjects (as all expositors 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 apparent, that Kings, Princes and Rulers of the earth have always been the greatest enemies and persecutors of God's anointed ones, to wit, of Christ and his chosen members; witness Ps. 2.2. & Act. 4.26, 27. The Kings of the Earth set themselves, and the Rulers take counsel together against the Lord, & against his anointed: For of a truth against thy holy child Jesus, 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 threatenings. 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 wisdom gave this divine inhibition, not to subjects and inferior persons; but to King●, Princes and the greatest Potentates (who, deem their wills a law, and think they may do what they 
* Zech. 11.5.  please to their godly subjects,) Touch not mine anointed, and do my Prophets no harm: which being spoken to Kings themselves; it cannot be meant of Kings but subjects; unless you will make this nonsense exposition of it. That Kings must not touch nor hurt themselves; and that it is unlawful for one King to make war against, imprison, depose, or kill another: which the practice of all age●, with infinite 
* Read the 2 Chr. 36. Dan. 5● 30, 31. Josh. 12. for all the rest.  precedents 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 faithful people are God's anointed, as well as Kings: and therefore as our Court Sycophants conclude from hence, That subj●ctss may in no wise take up arms (though merely defe●sive) ag●inst their Kings, because they are God's anointed: so by the selfsame reason, the genuine proper meaning, and express resolution of this text, Kings ought not to take up arms against their subjects, especially those professing the true fear of God, because they are God's anointed, to as well as Kings.   
If any court-chaplain here demand; how I prove believing Subjects fearing God, to be his anointed, as well as Kings or p●iestss?  
I answer: first, the Scripture resolves expresl●: ●hat all true Christians are really (in a spiritual sense) both 
Rev. 6. c. 5.10. c. 20.6. Exod. 19.6 1 Pet. 2: 5.  Kings and pri●stss to God the Father, though they be but subj●ctss in a politic sense: yea, God hath prepare● a heavenly kingdome● (with an eternal Crown of glory) for them, where they shall reign with C●rist for ever and ever. M●th. 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. ●im. 2.5. 2 P●t. ●. 11. 2 Tim. 4.8. 1 Pet. 5.4. 1 Cor 9.25. Reve. 22.5. 2 Tim. 2.12. Being t●ere●ore thus r●ally Kings and pri●stss, and having an heavenly Kingdom and Cro●n of glory, wherein they shall reign with Christ for ever: in this regard they may as truly be called G●d●●n●int●d, a● any Kings and Priests wh●tsoever.  
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 Co●. 12.12, 17. Ephes. 1.22, 23. c 3.17. c. 5.29, 30.32. John 6 51. c. 17. 21● 23. In which respect they are not one●y styled Christians in Scripture, Act. 11. ●6. c. 26.28. 1 Pet. 4. ●6. But Chr●st himself, 1 Cor. 12.12. Ephes. 4.12, 13. Now our Saviour himself is styled Christ in Scripture, in the abstract, by way of excellency, only because he is the Lord's anointed; anointed with the oil of gladn●sse above his fellows. P●al. 45.7. Ps. 2.2. Esay 61.1. Act. 4.23. c. 10.38. Lu. 4.18. Heb. 1.9. Christos in the G●eek, signifying anointed in English, being derived from Chrio● to anoint: An●Christians had this very title given them, because they are Christ's membe●ss, and have a spiritual 
* See Ezek. 16.9. I anointed thee with oil, &c.  anointment in, by, and from Christ, and his Spirit, 1 John 2.27. B●t the anointing 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 r●ally and truly God's anointed, and may be as properly so phrased, as any Kings and Priests whatsoever.  
Thirdly, the Scripture in direct terms oft calls God's people, (though subjects) God's anointed; as Psal. 28.8 9 The Lord is their strength, and he is the saving health o● his anointed. Now who those are expressed in the following words, Save thy people, bless thine inheritance, guide them and lift them up forever. God's people are here defined to be his anointed. So Psalm. 18.50. And showeth mercy to his anointed; (but who are they?) to David and to his seed for evermore, that is, to Christ and his elect children, here called God's 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 God's people (though subjects) to be his anointed ones; they may be properly said to be the persons specified in this text. Touch ●ot mine anointed; being an injunction given to Kings themselves, and not meant of Kings, but of God's people, as I have formerly manifested.  
I shall willingly and cordially profess, that Kings in sacred writ, are commonly called, God's anointed; because they were usually anointed with oil 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. Psalm 92.12. Psal. 132.10, 17. Esay 45.1. Lam. 4.20. And in this regard their persons are sacred, and no violence ought to be exercised upon their persons, especially by their subjects, as is clear by the 1 Sam. 24.3. to 12, 17, 18, 19 ch. 26.7. to 25. 2 Sam. 1.2, to ●7. And hereupon this text, Touch not mine anointed, and do my Prophets no ha●me, though not properly meant of Kings, may yet be aptly applied to their personal safety. But than I say, on the contrary part, That all God's Saints and people, though subjects, are his anointed ones as well as Kings; wherefore Kings must no more offer violence to their persons or estates (without legal conviction and just cause) than they offer violence to their Kings, which I shall thus make clear.  

First, because God hath given this express injunction even to Kings themselves, Touch not mine anointed, (that is your subjects, my faithful servants) and do my Prophets no harm, 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. and 
* Num. 22● & 23. & 24  B●laam to curse the Israelites at K. Balaks command.  
Secondly, because he that toucheth them (to do them harm) toucheth the very apple of God's eye. Zeph. 2.8. Psal. 17.8 9 Deut. 32.9 10, 11. Yea, persecuteth God, nay, Christ himself. Esay 63.9 Math. 25.45. Act. 9.4, 5. And what Kings, how great soever, may or da●e touch or persecute God and Christ, the King of Kings.  
Thirdly, because God himself hath quite extirpated 
* See Esay 40.23, 24● 2 Kings 9.7, 8, 9  Kings and their posterities, for offering violence to his servants, though their subjects. Thus Ahab, Jezabel, and their posterity were destroyed, for putting Nab●th to death, and s●izing on his Vineyard wrongfully with ut 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 commandment; 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, ●nd 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 Jeh●ahaz, Jehoia●hin, and Jehoiachim with all their Princes and people were carried away captive into Babylon, and destroyed, for mocking, abusing, and despising God's messengers, prophets, and people, 2 Chron. 36.16, 17. Many such 
* See Doct. Beards theatre of God's judgements, l. 2. c. 38, 39, 40 41.  instances might be added, but these may suffice; and that of the King of Babylon, Esay 14.4, 19, 20, 21, 22. But thou art cast out of thy grave as an abominable branch, &c. as a carcase trodden under feet. Thou shalt not be joined with them in burial, BECAUSE THOU HAST DESTROYED THY LAND, AND slain 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 possess 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 himself hath given an express command, Ezek. 44.15, 16 17. That the Prince shall not take of the people's inheritance by oppressi●n to thrust them out of their possession, but he shall give his son's inheritance out of his own possession. Which well interpreteth and fully answereth that much abused text in the 1 Sam. 8.11, 12 19 and proves the Kings taking of their Fields, Vineyards, Oliveyards, Seed and Sheep to give his servants there specified, to be a mere oppression; which should make them cry out in that day because of their King, vers. 18. and no lawful act, as some royalists gloss it. If then Kings may not take away by violence or oppression their subjects lands or goods; much less may they offer violence to their persons, being God● anointed, yea his Temple, 1 Cor. 6.19. c. 3.16. And if any man (be he King or Emperor) 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 Joab, David's General, coming to besiege Abel to which Sheba fled, a woman of that place thus expostulated with him, thou se●k●st to destroy a City and mother in Israel: why wilt thou swallow up the inheritance of the Lord? Whereupon Joab answered and said: far be it, far be it from me that I should swallow up or destroy, 2 Sam. 20.19, 20.  
Fiftly, beeause no law of God or man hath given 
* Nihil aliud potest Rex in terris cum sit Minister Dei & ejus Vicarius, quam de jure potest. Itaque potesta● ju●is sua est, & non injuriae, &c. Bracton, l, 3. f. 107.  any authority to Kings to injure or oppress their subjects, in body lands or goods, but only to feed, defend, protect them; and to fight their battles for them, not to wage war against them. 2 Sam. 6.2. c. 23.3. Psal. 78.72, 73, 74. 2 Chron. 9.8. Pro. 20.8, 26. c. 29, 4, 14. Esay 49.23. 1 Tim. 2.3. Therefore Kings having no right at all to injure or oppress their people, they 
* Cook's 11: Rep f. 72.86 ploughed. Com. f. 146, 147, 487. 21 E. 3.47.  neither lawfully can nor aught 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 Princes shall no more oppress my people, and the rest of the land shall 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 spoil (or plundering) and execute judgement and justice; take away your exactions from my people, saith the Lord, See Esa. 1.23. c. 3.12, 14, 15.  
Sixtly● Because as there is a solemn 
* 1 Eliz. c. 2  Oath of allegiance, 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, laws, and liberties, from all violence and injustice, solemnly sworn at their Coronations. By virtue of which oath Kings are as strictly tied not to wage war against their Subjects, nor to oppress 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 and 
* 2 Sam. 5.12 1 Pet. 2.13. Deut. 17.14, 15. Esay 45.4. 1 Sam. 8.19, 6, 20. 2 Chr. 9.8 1 Cor. 3.21 22. Rom. 13.4.  for their subjects; and not their subjects by and for them; and are in verity but public servants for their people's welfare, their subjects not being so much theirs, as they their subjects; from whom they 
* Rom. 13.6. Math. 22.17. to 22.  receive both their maintenance and royalties. There is as little (if not far less) reason, for Kings to oppress and take up offensive arms against their subjects though perchance more undutiful and refractory than they expect; as there is for people to take up offensive arms against their Princes, in case they become more oppressive and invasive on their persons, goods, laws, liberties, than they should. The husband hath no more right or authority to injure or destroy the wife, or the master the servant, the head the inferior members, than they have to destroy the husband, master, or head. And as the lewdness 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 
* Nam Rex ad tutelam legis, corporum & bonorum erectu● est, Co. 7. Rep. Calvins' case, f. 4, to 12.  protection, and vigilancy over them, or any ways injuriously to entreat them 1 Pet. 2.18. 2 Chro. 10. & 11.  
Finally, the 
* Exo. 1.15 to 20.  Hebrew Midwives, notwithstanding K. pharoh's command, would by no means kill the Israelites male children; (though but bondmen● and no free subjects) and God blessed, and built them houses for it: but 
* Exod. 14.23. to 31. Psa. 106.11.  drowned Pharaoh and his host in the red sea, for drowning them, and transgressing this inhibition, Touch not mine anointed: When 
* 1 Sam. 22 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 traitor) and knew when he fled, and did not show it him, they all refused (this his royal unjust command, though not only his Subjects, but servants too) and would not put their hand to fall upon them, being God's anointed: And because Doeg the Edemite slew them, by Saul's command, Saul himself was soon after slain by his own hand, 1 Sam. 31.4. When 
* 1 Sam. 14 38, to 46.  K. Saul had twice sol●mnly vowed to put his innocent son and subject Jonathan causelessly to death, only for tasting a little honey; his subjects were so far from as●isting him in this unjust action, that they presently said to their King, shall Jonathan die who hath wrought so great salvation in Israel? God forbid: As the Lord liveth, there shall not one hair of his head fall to the ground: So the people RESCVED Jonathan that he died not, notwithstanding Saul's double vow to the contrary, and Jonathan's being not only his subject, but son too, which is more; neither are they taxed of disobedience or treason, but commended for it. When 
* 2 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 young Counsellors;) electing a new King over them: God himself by his Prophet Shemiah, spoke thus to Rehoboam and his army, 
* 2 Chro. 11.4. 1 King. 11.21, 22, 23, 24.  Ye shall 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 God's express command, though rebels how much less than may Kings wage war upon their innocent loyal subjects? When 
* 2 King● 31, 32, 33.  K. I●h●ram in his fury mad● thi● rash vow● God d● so, and more also to me, if the head of Elisha (his subject) shall stand on him this day; and withal 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 c●me, and shut the door, and 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 great 
* 2 Kin. 1.9, to 16.  Prophet Eliah, when K. Ahaziah sent two Captains with their fif●ieses 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 from heaven which consumed these two Captains and their men; though sent by the King his sovereign. Which divine miracle from heaven wrought by God himself manifests, That it is lawful for subj●ctss 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 God's exemplary judgement upon K. Jeroboam; who stretching forth his hand to smite the Prophet, 
* Dan. 6.  which prophesied against his idolatrous Altar, it dried up forthwith, so that he could not pull it in again. Upon those Princes who caused Daniel to be unjustly cast into the lion's den, where he was preserved safe from danger; but they, their wives and children had there their bones broken in pieces by the lion's oer ever they came at the bottom of the den. And upon those 
* Dan. 3.  mighty men in Nebuchadnezar's army, who bound Shadrach, Mesech, and Abednego, and cast them into the burni●g fiery furnace, by the King's special command, because they peremptorily refused to worship the golden image which he hath set up; who for executing this his unjust precept, were by God's just vengeance slain by the flame of the fiery furnace; when as those three godly persons unjustly cast into it by the King's command, were miraculously preserved in the midst of the fiery furnace, without any harm, there being not an hair of their heads singed, neither their coats 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 John 7.33, to 48. Numb. 22. & 23. & 24.  obey God rather than men, than kings thems●lveses in 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 min● anointed, &c. In a word, I read Ier. 22● 3. to 12. that God commanded King. Shallum, to execute judgement and righteousness, and deliver the spoiled out of the hands of the oppressor; & do no wrong nor violence to the stranger, fatherless, or widow, neither shed innocent blood in this place. Adding, But if ye shall not hear these words, I swear by myself, saith the Lord, that this house (even the King's house of Judah) shall become a desolation, I will make it a wilderness, and prepare destroyers against it, every one with his we●pon, &c. And v. 15. to 30. in the same chap. God thus speaks to K. Jehoiakim, Shalt thou reign because thou closest thyself in Cedar? Did not thy father eat and drink, & do judgement and justice, and then it was well with him? &c. But thine eyes, and thine heart were not but for thy covetousness, and to shed innocent blood, and for oppression, & for violence to do it. Therefore thus saith the Lord concerning Jehoiakim K. of Judah; they shall not lament for him saying, ah my brother, or ah sister; ah Lord, or ah his glory; but he shall be buried with the burial of an ass drawn & cast forth beyond the graves of jerusalem. Neither doth this judgement for oppressing & slaying his sub●ectss 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 Jehoiakim, K. of Judah, were the signet on my right hand, yet would I pluck thee thence. Write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper sitting upon the throne of David. So fatal is it to Kings and their posterity to oppress and murder their subjects. And as for those subjects who by their King's commands shall take up arms against their brethren to murder, plunder, or oppress them, I shall desire them first to consider, that precept of John Baptist given to soldiers themselves, Luk. 3.14 D● violence to no man, &c. much less to your brethren and fellow-subjects: and next that of Obadiah v. 10. to 16 For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodst on the other side, in the day that the strangers carried away his substance, and entered into his gates● and cast lots upon Jerusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother, neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. Thou shouldest not have entered into the gate of my people, nor have looked on their affliction, nor have laid hands on their substance in the day of their calamity; Neither shouldest thou have stood in the cross way, to cut off those of his which did escape; neither shouldest thou have shut up those of his that did remain in the day of distres●●. As thou hast done it shall be done unto thee, thy sword shall return upon thine own head. All which considered, I shall humbly submit it to every man's judgement, whether the whole state in Parliament, and his majesty's faithful subjects, may not upon as good or better grounds of conscience, take up arms to defend and preserve their persons, wives, houses, goods, estates, from unlawful violence, rapine, plundering and destruction, now everywhere practised by his majesty's cavaliers in a most 
* See the Relation of Brainford business.  barbarous manner, to the utter ruin of many thousands for the present, and whole kingdom in likelihood for the future, contrary to the fundamental laws and liberties of the subject, his majesty's Coronation oath, and frequent protestations and Declarations; As his Majesty, by advice of ill counsellors, raise an army at home, and bring in foreign 
* See the Letter from the Hague newly printed.  forces from abroad, to make war upon his Parliament and people, to plunder, murder, undo them, and bring the whole kingdom to utter desolation? Certainly, if the subjects defensive war in this case be unlawful; as all Royalists aver, against Scripture, reason, and the principles of nature, which instruct all creatures to defend themselve● against unjust violence and oppression, as others have proved at large. Then the Kings offensive war upon his loyal poor innocent subjects and Parliament, must much more be unjust and unlawful, for the premised reasons, and Scripture authorities.   
For my part, it is ●o far from my intention● to foment this most unnatural destructive war between King Parliament, and people, that the ●houghtss of its deplorable effects do make my very soul to bleed, and heart ●o tremble. For if ever Christ, the Oracle of truth, uttered any verity truer than other, it was this, 
* Luke 11.17, 18, 19 Mark 3.24, 25, 26.  That a kingdom divided against itself cannot stand, but shall be brought to desolation; 
* Gal. 5.15  And if we bite and devour one another, we shall be consumed one of another. O then (if God in his justice hath not devoted us to a total & final desolation for the sins and abuses of our long enjoyed former peace) if there be any remainder of policy or prudence, any bowels of mercy or tender affection left within us, towards our most dear native bleeding and also expiring Country, Engand; to poor dying Ireland; to our religion, lives, wives, children, parents, kindred, neighbours, goods, estates, liberties; or any ca●e of our own safety, tranquillity or felicity; let all of all sides now at last, (after so much sensible experience of the miseries of an intestine uncivil war) with all convenient expedition lay down offensive and defensive arms, & conclude such a sweet solid peace throughout our divided and distracted kingdom, as may last forever without the least violation, upon such just and honourable terms, as may stand with God's glory, religions purity, his majesty's honour, the Parliaments privileges, the subject's liberty, the whole kingdom's safety and felicity; lest otherwise we become not only a scorn and derision, but likewise a prey to our foreign enemies. Alas, why should the head and members have any civil contestations, since both must perish if divided? 
* See 1 Cor. 12● 14: to 26.  neither subsist, but being united? why should the King's prerogative, and the subjects liberties, which seldom clashed heretofore, and ended all diffe●enceses in Courts of justice, be now at such irreconcilable e●mity, as to challenge one another into the field, and admit no trial but by battle? when I read in 
* 1 Chro. 13.1, 2, 3, 4 2 Chro. 23 3. c 13.1. to Iudg. 20.1 to 12. 2 S●m. 18.4. c. 19.43, c ●9. 2. to 11. Jonah 3.7. Ester 1.13. to 2● Je● 38. 4●●.  Scripture, of sundry precedents where Kings, Princes, and people, have unanimously concurred in their counsels heretofore; and consider how our King and Parliame●t have most happily accorded till of late, I cannot but bewail their present discords; which O that the God of peace and unity would speedily reconcile.  
I shall c●ose up all, with his majesty's printed speech to both houses annexed to the petition of right by his Royal command. I assure you my maxim is, That the people's Liberty strengthens the King's Prerogative; and that the King's Prerogative is to defend the people's Liberties: And with the Statute of Magna Charta, ch. 29. No freeman shall be taken or imprisoned, or be disseised of his freehold, or liberties or free customs, or be outlawed or exiled, or any other ways destroyed; nor we shall not pass upon him, nor cond●mn him, but by the lawful judgement of his Peers, or by the law of the Land. We shall sell to no man, we shall deny nor defer to no man justice or right: Which in effect is a most exact paraphrase on this misconstrued text, Touch not min● anointed, and do my Prophets no harm.  
FINIS.