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1. CHRO. 16. 22. Nolite tangere Christos meos. Touch not mine Anointed. HEre is a Speech:
1. CHRO. 16. 22. Nolite tangere Christos meos. Touch not mine Anointed. Here is a Speech:
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but wee know not Whose, nor to Whom, nor yet (well) concerning Whom; onely concerning certaine Persons, whom the Speaker (whosoeuer he is) calleth His Anoynted. It behooueth vs, to know these three, who they be.
but we know not Whose, nor to Whom, nor yet (well) Concerning Whom; only Concerning certain Persons, whom the Speaker (whosoever he is) calls His Anointed. It behooveth us, to know these three, who they be.
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The person, whose the speech is, Persona loquens, Hee that saith Meos, Him we finde at the 14. verse.
The person, whose the speech is, Persona Speaking, He that Says Meos, Him we find At the 14. verse.
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Ipse est Dominus Deus noster, He is the Lord our God: Ipse est Dominus Deus Noster, He is the Lord our God:
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God it is, that speaketh here, He that challengeth them for His, by calling them, Mine.
God it is, that speaks Here, He that Challengeth them for His, by calling them, Mine.
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The persons, to whom ▪ in the verse before, Non reliquit hominem: He leaueth not a man.
The Persons, to whom ▪ in the verse before, Non reliquit hominem: He Leaveth not a man.
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So, it is, to all in generall:
So, it is, to all in general:
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but specially to some, more quicke of touch then the rest, whose fingers are neuer well, till some way or other, they bee touching, whom God would not haue touched.
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.
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The persons, concerning whom, (whom, Hee stileth, His Anointed ) will fall out to proue, the Princes of the earth.
The Persons, Concerning whom, (whom, He styleth, His Anointed) will fallen out to prove, the Princes of the earth.
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Wee must not say it, but proue it, (say it now, proue it anon.)
we must not say it, but prove it, (say it now, prove it anon.)
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Now, as if some body were about to offer them some wrong;
Now, as if Some body were about to offer them Some wrong;
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here commeth a voyce from heauen, staying their handes, and saying, See you touch them not.
Here comes a voice from heaven, staying their hands, and saying, See you touch them not.
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Quos Deus vnxit, homo ne tangat. Whom God hath Anointed, Let no man presume to touch.Quos Deus Unxit, homo ne tangat. Whom God hath Anointed, Let no man presume to touch.
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Of which, it may wel be said, as the Psalmist saith to vs, euery day, Hodie si vocem: Today,
Of which, it may well be said, as the Psalmist Says to us, every day, Hodie si vocem: Today,
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if ye will heare this voice, harden not your hearts, and ye may:
if you will hear this voice, harden not your hearts, and you may:
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For, as this day (now ten yeeres,) from the same Person, and the same place, a like voice there came, concerning His Anointed, in whose presence we stand.
For, as this day (now ten Years,) from the same Person, and the same place, a like voice there Come, Concerning His Anointed, in whose presence we stand.
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That GOD would not haue His Anointed touched, this Text is a witnesse, and this day is a witnesse:
That GOD would not have His Anointed touched, this Text is a witness, and this day is a witness:
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The Text, dixit, The day, factum est.
The Text, dixit, The day, factum est.
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TOuching the same point, when time was, in this place you heard, Ne perdas: you shall heare it againe now,
TOuching the same point, when time was, in this place you herd, Ne Perdas: you shall hear it again now,
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but, from an higher person, vnder a straiter charge, and with a larger compasse. The person higher; for, that was Dauid ▪ Sed ecce maior Dauide hîc:
but, from an higher person, under a straiter charge, and with a larger compass. The person higher; for, that was David ▪ Said ecce maior David hîc:
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but behold, a greater then Dauid is here.
but behold, a greater then David is Here.
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This, is no voice on earth (neither of Prophet nor Apostle) we now heare:
This, is no voice on earth (neither of Prophet nor Apostle) we now hear:
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Audiui vocem de caelo, Wee heare a voice from heauen: And thence, neither of Saint, nor Angell, but of God himselfe.Audiui vocem de caelo, we hear a voice from heaven: And thence, neither of Saint, nor Angel, but of God himself.
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To shewe his care of them ( His Anointed ) hee would haue none giue the charge about them, but himselfe;
To show his care of them (His Anointed) he would have none give the charge about them, but himself;
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himselfe in person, Non ali•nae vocis •rgano, sed oraculo suae: from none other, but from his owne mouth.
himself in person, Non ali•nae Vocis •rgano, sed oraculo suae: from none other, but from his own Mouth.
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The charge straiter: for, there it was, Destroy not, the worst that could be: Here it is, Touch not, the least that may be;
The charge straiter: for, there it was, Destroy not, the worst that could be: Here it is, Touch not, the least that may be;
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and so, euen that way, amended much. The compasse larger: That, was to Abishai, but one man;
and so, even that Way, amended much. The compass larger: That, was to Abishai, but one man;
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and it was, concerning Saul, one King onely;
and it was, Concerning Saul, one King only;
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and therefore it was in the singular, Ne perdas: This is, Nolite, and Christos: the number altered, of a larger extent farre,
and Therefore it was in the singular, Ne Perdas: This is, Nolite, and Christos: the number altered, of a larger extent Far,
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euen to All men, concerning All his Anointed. Nolite, in the plurall, that is, None of you:
even to All men, Concerning All his Anointed. Nolite, in the plural, that is, None of you:
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Christos in the plurall, that is, None of them.Christos in the plural, that is, None of them.
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Them, not touched, not Any of them; You, not touch ▪ not Any of you. Non reliquit hominem: Them, not touched, not Any of them; You, not touch ▪ not Any of you. Non reliquit hominem:
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He leaueth not a man, but forbiddeth All. Now, out of this plurall, you may deduce any singular; Out of Christos, any King: Out of Nolite, any partie: Out of Tangere, any hurt:
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:
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and so, not any man, to doe any hurt to any his Anointed.
and so, not any man, to do any hurt to any his Anointed.
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A Commandement it is, and I may safely say, Primum, & magnum mandatum, The first and great Commandement, touching the safeguard of Princes.
A Commandment it is, and I may safely say, Primum, & magnum mandatum, The First and great Commandment, touching the safeguard of Princes.
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The first: For, (as the verses before shew) it was the first giuen, in this kinde,
The First: For, (as the Verses before show) it was the First given, in this kind,
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and that before all other, in the Patriarchs time, long before Moses, vnder the Law of Nature.
and that before all other, in the Patriarchs time, long before Moses, under the Law of Nature.
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The greatest, not onely because it is of the greatest in heauen, and concerning the greatest in earth:
The greatest, not only Because it is of the greatest in heaven, and Concerning the greatest in earth:
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but for that it is the originall maine precept, touching Princes and their safetie, or (as the phrase is) the fundamentall law, vpon the which all the rest are grounded,
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,
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vnto the which all the rest reduced, and from the which all the rest deriued.
unto the which all the rest reduced, and from the which all the rest derived.
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Dauids Destroy not, is but an abstract of this Touch not. Aske him what Text he had for his Ne perdas: hither he must come, this must be it, and none other.
David 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.
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This Nolite tangere is the maine wing of protection: Ne perdas, or any other particular, is but a feather of it.
This Nolite tangere is the main wing of protection: Ne Perdas, or any other particular, is but a feather of it.
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TO see the parts of it.
TO see the parts of it.
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A Precept it is, and negatiue, and the negatiue precept is of the nature of a fence, and the fence leadeth vs to the thing fenced. First of all then, we take it in •under,
A Precept it is, and negative, and the negative precept is of the nature of a fence, and the fence leads us to the thing fenced. First of all then, we take it in •under,
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and make two parts of it:
and make two parts of it:
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and set Christ•• 〈 ◊ 〉 in the midst, whose the fence is ▪ and then, 〈 … 〉,
and Set Christ•• 〈 ◊ 〉 in the midst, whose the fence is ▪ and then, 〈 … 〉,
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as it were a circle or fence round about them. Christos meos hath in it, two things:
as it were a circle or fence round about them. Christos meos hath in it, two things:
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not onely the parties, whom they should not:
not only the parties, whom they should not:
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but the reason why they ▪ should not touch them. Not touch? Whome not touch? His Anointed.
but the reason why they ▪ should not touch them. Not touch? Whom not touch? His Anointed.
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And why not touch? Euen because, His Anointed.
And why not touch? Even Because, His Anointed.
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In Christos meos taken together, are the parties non tangendae: Againe, in Christos meos taken in sunder and weighed apart, are two reasons couched, de non tangendo.
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.
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Why not touched? first, they bee His: And secondly, what of His? His Anointed. These two, be two seuerall:
Why not touched? First, they be His: And secondly, what of His? His Anointed. These two, be two several:
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His anointed, is more then His: for all that be His, be not Anointed. His, alone, were enough;His anointed, is more then His: for all that be His, be not Anointed. His, alone, were enough;
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that they bee His, they pertaine to him, and so, he to see them safe.
that they be His, they pertain to him, and so, he to see them safe.
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But then besides, they be the very choise and chiefe of his, His anointed, and so, a more speciall care of them, then the rest.
But then beside, they be the very choice and chief of his, His anointed, and so, a more special care of them, then the rest.
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And then (from the nature of the word) not onely his anointed, Vnctieius: but Christieius, His Christs, which is the highest degree of his anointed: for higher then that, ye cannot goe.
And then (from the nature of the word) not only his anointed, Vnctieius: but Christieius, His Christ, which is the highest degree of his anointed: for higher then that, you cannot go.
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And last, what that is, that maketh them thus, his anointed: to knowe whether they may be stripped of it, o•no.
And last, what that is, that makes them thus, his anointed: to know whither they may be stripped of it, o•no.
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Then come wee to the Circle or Fence, and that we may diuide too:
Then come we to the Circle or Fence, and that we may divide too:
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for, Nolite tangere, is a double fence, from the acte and from the will. Touch not, (so we read) where the touch, the acte, is forbidden.
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.
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Nolite tangere, (so reade the Fathers) where the will to touch is forbidden likewise.Nolite tangere, (so read the Father's) where the will to touch is forbidden likewise.
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Nolite, that is, Haue ye not the will nor so much as an inclination to doe it.Nolite, that is, Have you not the will nor so much as an inclination to do it.
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So, both the acte and will of touching is restrained ▪ the acte, in tangere: the will, in Nolite.
So, both the act and will of touching is restrained ▪ the act, in tangere: the will, in Nolite.
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In the former, wee are to take the extent of Tangere, and Christos: 1. To what matters Tangere will reach: 2. In howe many points to Christos: And in the latter, to what persons in Nolite.
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.
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And so, see we the summe of the Text, which is sufficient enough to keepe Kings from touching, if it selfe might be kept vntouched:
And so, see we the sum of the Text, which is sufficient enough to keep Kings from touching, if it self might be kept untouched:
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but as the times are, the Text it selfe is touched, there needes a second Nolite tangere for it.
but as the times Are, the Text it self is touched, there needs a second Nolite tangere for it.
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To that end then, to see the Text safe and well kept, the three persons in it, all to ioyne together:
To that end then, to see the Text safe and well kept, the three Persons in it, all to join together:
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Kings, touching whom• and Subiects, to whom; and GOD himselfe, by whom it is giuen in charge.Kings, touching whom• and Subjects, to whom; and GOD himself, by whom it is given in charge.
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And if the two former doe their parts, God will not faile in his. LEt me adde one thing more.
And if the two former doe their parts, God will not fail in his. LEt me add one thing more.
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That this Text, besides that it is a Commandement, it is also a Thankesgiuing; But both haue but one 〈 ◊ 〉 and, the Kings safetie?
That this Text, beside that it is a Commandment, it is also a Thanksgiving; But both have but one 〈 ◊ 〉 and, the Kings safety?
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A Commandement it is from God: the very stile, the moode Nolite, giueth it for no lesse.
A Commandment it is from God: the very style, the mood Nolite, gives it for no less.
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And a Thankesgiuing it is to God: for it is a verse of a Psalme, of a Halleluia Psalme, of the first Halleluia Psalme: (There bee twentie of them in all, this is the first of them all.) A Commandement it is;
And a Thanksgiving it is to God: for it is a verse of a Psalm, of a Hallelujah Psalm, of the First Hallelujah Psalm: (There be twentie of them in all, this is the First of them all.) A Commandment it is;
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for it is proclaimed with sound of Trumpet, and that by Banaiah and his companie. And a Thanksgiuing it is;
for it is proclaimed with found of Trumpet, and that by Banaiah and his company. And a Thanksgiving it is;
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for it is sung with solemne musicke by Asaph, and the Q••ere, at the sixe and seuen verses before.
for it is sung with solemn music by Asaph, and the Q••ere, At the sixe and seuen Verses before.
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It is both, and both wayes we to haue vse of it.
It is both, and both ways we to have use of it.
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First, as of a Commandement from God, to teach vs this duetie towards Gods Anointed. I trust, wee will performe better dueties to them then this:
First, as of a Commandment from God, to teach us this duty towards God's Anointed. I trust, we will perform better duties to them then this:
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but whatsoeuer we doe besides, what good wee doe them, Ne noceat, not to touch them, to doe them no hurt.
but whatsoever we do beside, what good we do them, Ne noceat, not to touch them, to do them no hurt.
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And, neuer so much neede of this doctrine, as now, when by a late heauie accident, wee see, wretches there are, dare attempt it:
And, never so much need of this Doctrine, as now, when by a late heavy accident, we see, wretches there Are, Dare attempt it:
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And other, (and they the more wretches of the twaine) that did dare to a•ow it:
And other, (and they the more wretches of the twaine) that did Dare to a•ow it:
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Did (I say) for, now they would seeme to disauow it;
Did (I say) for, now they would seem to disavow it;
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but so poorely, and faintly, as all they say, may holde, and yet an other like acte, be done to morrow.
but so poorly, and faintly, as all they say, may hold, and yet an other like act, be done to morrow.
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And then secondly, as a Thankesgiuing to God, who hath set the print of this commandement, vpon this day;
And then secondly, as a Thanksgiving to God, who hath Set the print of this Commandment, upon this day;
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in cutting short this day, two wicked Impes, that went about to breake it, by touching, and more then touching, the Lords Anointed.
in cutting short this day, two wicked Imps, that went about to break it, by touching, and more then touching, the lords Anointed.
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And, neuer were we so much bound to doe it, as this yeere:
And, never were we so much bound to do it, as this year:
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For that, this yeere, vpon this fresh occasion, truely wee may say, He that dealt thus with vs, Non taliter fecit omni Nationi, Hee hath not so dealt with all Nations,
For that, this year, upon this fresh occasion, truly we may say, He that dealt thus with us, Non taliter fecit omni Nationi, He hath not so dealt with all nations,
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nor hath euery King found him so gracious. Others, haue not in theirs; I speake it with compassion: wee haue in ours;
nor hath every King found him so gracious. Others, have not in theirs; I speak it with compassion: we have in ours;
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I speake it to our comfort, and to the praise of GOD. Both these wayes.
I speak it to our Comfort, and to the praise of GOD. Both these ways.
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Christos meos. AN honourable Title to beginne with: and begin with it we must: the very Grammar Rules leade vs to it.
Christos meos. an honourable Title to begin with: and begin with it we must: the very Grammar Rules lead us to it.
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Anoynted, is but an Adiectiue, wee are to seeke the Substantiue for it.Anointed, is but an Adjective, we Are to seek the Substantive for it.
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But besides, wee are to finde who they be, whom we are not to touch, lest we touch them vnawares:
But beside, we Are to find who they be, whom we Are not to touch, lest we touch them unawares:
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And as well, that we may know the right, and doe them their right; as, that we may discerne them from the wrong:
And as well, that we may know the right, and do them their right; as, that we may discern them from the wrong:
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for wrong there be, that call themselues Christos Domini, whom the holy Ghost neuer christened by that name.
for wrong there be, that call themselves Christos Domini, whom the holy Ghost never christened by that name.
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As, of Christ himselfe, many come and say, Ecce, hîc est Christus, ecce illic: Here is Christ, and there is Christ, and deceiue many:
As, of christ himself, many come and say, Ecce, hîc est Christus, ecce illic: Here is christ, and there is christ, and deceive many:
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So, of these Christes here likewise; See, heere is Christus Domini, and there hee is, and no such matter.
So, of these Christ's Here likewise; See, Here is Christus Domini, and there he is, and no such matter.
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Our first point then is to know, who they be. These in the Text here, were the Patriarchs, it cannot bee denyed.
Our First point then is to know, who they be. These in the Text Here, were the Patriarchs, it cannot be denied.
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They be set downe by their names, Abraham, Isaac, Iacob, touching whom, primâ intentione, this charge is giuen, that they be not touched.
They be Set down by their names, Abraham, Isaac, Iacob, touching whom, primâ intention, this charge is given, that they be not touched.
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And let not this seeme strange:
And let not this seem strange:
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For in the first world, the Patriarchs were principall persons, and (as I may safely say) Princes in their generations;
For in the First world, the Patriarchs were principal Persons, and (as I may safely say) Princes in their generations;
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and for such, holden and reputed by those, with whom they liued. I may safely say it:
and for such, held and reputed by those, with whom they lived. I may safely say it:
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for of Abraham it is in expresse termes said by the Hethites, Audi Domine, Princeps Dei es inter nos, Thou art a Prince of God, that is, a mighty prince, here among vs: As indeede a Prince hee shewed himselfe,
for of Abraham it is in express terms said by the Hittites, Audi Domine, Princeps Dei es inter nos, Thou art a Prince of God, that is, a mighty Prince, Here among us: As indeed a Prince he showed himself,
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when he gaue battell and ouerthrow to foure Kings at once.
when he gave battle and overthrow to foure Kings At once.
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Of Isaac no lesse may be sayd, who grewe so mightie, as the king of Palestine was glad to intreat him to remooue further off,
Of Isaac no less may be said, who grew so mighty, as the King of Palestine was glad to entreat him to remove further off,
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and not dwell so neere him:
and not dwell so near him:
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and then, to goe after him in person, and sue to him, there might be a league of amitie betwene them.
and then, to go After him in person, and sue to him, there might be a league of amity between them.
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And the like of Iacob, who by his sword and bow ▪ conquered from the Amori•e (the mightiest of all the nations in Canaan ) that Countrey which by Will he gaue to Ioseph for his possession.
And the like of Iacob, who by his sword and bow ▪ conquered from the Amori•e (the Mightiest of all the Nations in Canaan) that Country which by Will he gave to Ioseph for his possession.
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It was neere to Sichar, wel knowen; you haue mention of it, Ioh. 4. 5. Greatmen they were certainly, greater then most conceiue:
It was near to Sichar, well known; you have mention of it, John 4. 5. Greatmen they were Certainly, greater then most conceive:
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but be their greatnesse what it will, this is sure, they were all the Rulers the people of God then had,
but be their greatness what it will, this is sure, they were all the Rulers the people of God then had,
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and besides them, Rulers had they none, And that is it we seeke;
and beside them, Rulers had they none, And that is it we seek;
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Pater was in them, and 〈 ◊ 〉 too, fatherhood, and gouernment: and th••• two made them Patriarches, & vnctos ante vnctionem (saith S. Augustine) Anointed, before there was any materiall Anointing at all. Pater was in them, and 〈 ◊ 〉 too, fatherhood, and government: and th••• two made them Patriarchs, & vnctos ante vnctionem (Says S. Augustine) Anointed, before there was any material Anointing At all.
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In them then this terme began, and 〈 ◊ 〉 them it held so long, as they had the gouernment in them:
In them then this term began, and 〈 ◊ 〉 them it held so long, as they had the government in them:
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But Patriarches were not alwayes to gouerne Gods people, but Kings, in ages following, were to succeed in their places. And so did succ•ed them;
But Patriarchs were not always to govern God's people, but Kings, in ages following, were to succeed in their places. And so did succ•ed them;
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succeede them in the word Pater, and in the word NONLATINALPHABET both, both in the right of their fatherhood, and the rule of their gouernment, as Fathers of their Countreys, and Gouernors of their Common-wealths.
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 Father's of their Countries', and Governors of their Commonwealths.
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Where the Patriarchall rule expired, the Regall was to take place, being both one in effect:
Where the Patriarchal Rule expired, the Regal was to take place, being both one in Effect:
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For, Abraham the Patriarch, is termed a Prince, Genesis 23. 6. and to make euen, Dauid the Prince is termed a Patriarch; Let me speake boldly vnto you of the Patriarch Dauid, saith S. Peter, Acts 2. 29. So that two things wee gaine here: 1. That ius Regium commeth out of ius Patrium, The Kings right from the Fathers, and both holde by one Commandement.
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, Says S. Peter, Acts 2. 29. So that two things we gain Here: 1. That Just Regium comes out of Just Paternal, The Kings right from the Father's, and both hold by one Commandment.
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Then 2. that this Text bindeth, as a Lawe of Nature, being giuen for such, to the old world, long before the Law came in any Tables.
Then 2. that this Text binds, as a Law of Nature, being given for such, to the old world, long before the Law Come in any Tables.
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Now, that as in other things, so in this terme of Christi Domini, Kings doe succeed the Patriarchs, we haue first, our warrant from the holy Ghost, applying this terme here after, to Saul, to Dauid, to Salomon, to Ezekias, to Ios•as, to Cyrus, Kings all ▪ Secondly, from the Councels ▪ The third general Councel of Ephesus, The great Councell of Toledo the fourth.
Now, that as in other things, so in this term of Christ Domini, Kings do succeed the Patriarchs, we have First, our warrant from the holy Ghost, applying this term Here After, to Saul, to David, to Solomon, to Ezekias, to Ios•as, to Cyrus, Kings all ▪ Secondly, from the Counsels ▪ The third general Council of Ephesus, The great Council of Toledo the fourth.
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The great Westerne Councell of Francford. Thirdly, from the consent of Fathers. To dispatch them at once,
The great Western Council of Frankfurt. Thirdly, from the consent of Father's. To dispatch them At once,
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so saith the Councel of Francford, B. Hieronymus & caeteri S. Scripturae tractatores, &c. S. Hierom and the rest of the writers on Scripture, all, vnderstand it not of others,
so Says the Council of Frankfurt, B. Hieronymus & Caeteri S. Scriptures tractatores, etc. S. Hieronymus and the rest of the writers on Scripture, all, understand it not of Others,
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but of Kings. Yea ▪ lastly from their owne Writers, Caietan, and Geneb•ard, who themselues so apply it, vpon this very place.
but of Kings. Yea ▪ lastly from their own Writers, Caietan, and Geneb•ard, who themselves so apply it, upon this very place.
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Nay, Kings they will graunt, (they can neither will, not choose;) But then they would hemme in others like wise, to entercommon in the Title,
Nay, Kings they will grant, (they can neither will, not choose;) But then they would hem in Others like wise, to entercommon in the Title,
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as the Pope, as the Cardinals, and as any else, saue them that be indeed. But that, they must doe then without booke:
as the Pope, as the Cardinals, and as any Else, save them that be indeed. But that, they must do then without book:
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For, in this Booke warrant haue they none.
For, in this Book warrant have they none.
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For this terme [ Christi Domini ] here, originally ascribed to the Patriarches, is euer afterward, without variation, continually appropriate to Kings, and to Kings onely, all the Bible through.
For this term [ Christ Domini ] Here, originally ascribed to the Patriarchs, is ever afterwards, without variation, continually Appropriate to Kings, and to Kings only, all the bible through.
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The question is, whether we will speake, as the holy Ghost doeth, or no? If wee will,
The question is, whither we will speak, as the holy Ghost doth, or no? If we will,
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then vpon a iust suruey taken of all the places, where the worde Christus Domini is to bee found in Scripture, three and thirtie they be in number.
then upon a just survey taken of all the places, where the word Christus Domini is to be found in Scripture, three and thirtie they be in number.
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Of which, one only is in the New, and that is of our Sauiour himselfe:
Of which, one only is in the New, and that is of our Saviour himself:
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The rest, all in the Old. Foure times by GOD, Mine Anoynted; Sixe times to GOD, Thine anoynted: Ten times of GOD, His Anointed: Twelue times in termes terminant, GODS Anoynted. Of which, twise it is sayd of the Patriarchs; Here,
The rest, all in the Old. Foure times by GOD, Mine Anointed; Sixe times to GOD, Thine anointed: Ten times of GOD, His Anointed: Twelue times in terms terminant, GOD'S Anointed. Of which, twice it is said of the Patriarchs; Here,
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and in the 105. Psalme (which two places are indeed but one.) All the rest are said either of Christ, or of Kings, all ▪ and neuer applied to any other, but to them only. And here wee ioyne issue:
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:
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If to any other the Scripture apply Christos Domini, we yeeld: If to none but them, we cary it.
If to any other the Scripture apply Christos Domini, we yield: If to none but them, we carry it.
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For, what reason haue wee, if the Scripture appropriate it to them, and none but them;
For, what reason have we, if the Scripture Appropriate it to them, and none but them;
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to take it from them, and giue it to others, to whom the holy Ghost neuer gaue it?
to take it from them, and give it to Others, to whom the holy Ghost never gave it?
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Yet haue I no meaning to denie, but that others, not onely persons, but (if they will) euen things too, were anoynted vnder the Law.
Yet have I no meaning to deny, but that Others, not only Persons, but (if they will) even things too, were anointed under the Law.
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Persons, as Priests and Prophets: Things, as the Tabernacle, and all the vessels of it,Persons, as Priests and prophets: Things, as the Tabernacle, and all the vessels of it,
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euen to the very fireforkes, ashpans and snuffers. But though they were so, yet none of the things, nay nor any of the persons, haue euer the name giuen them, of Christus Domini. No Prophet, of all the fellowship of the Prophets, no Priest, no not the high Priest himselfe, euer so called.
even to the very fireforkes, 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.
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It may bee, Annointed, but not the Lords Annointed: it may be vncti, but not Christi: or, in a corner of one Chapter of the Maccab. [ Christi ] once,
It may be, Anointed, but not the lords Anointed: it may be Anointed, but not Christ: or, in a corner of one Chapter of the Maccab [ Christ ] once,
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but not with his full Christendome, not Christi Domini. Still they fall short: and Christus Domini followes the King, and him onely.
but not with his full Christendom, not Christ Domini. Still they fallen short: and Christus Domini follows the King, and him only.
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Yea, this ye shall obserue in their owne olde Translator:
Yea, this you shall observe in their own old Translator:
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that the same word in Hebrewe and Greeke, when hee speaketh of the Priest, hee euer turneth it vnctus; when of the King, Christus euer:
that the same word in Hebrew and Greek, when he speaks of the Priest, he ever turns it Anointed; when of the King, Christus ever:
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as if of purpose hee meant by this word, to make a partition betweene them. Any will thinke there was surely meant them some speciall prerogatiue more then the rest:
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 then the rest:
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that from the rest it is giuen them, and euer to them, and to none of the rest.
that from the rest it is given them, and ever to them, and to none of the rest.
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Wee may well conclude this point then with the Apostle:
we may well conclude this point then with the Apostle:
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They are made so much the more excellent then the rest, by how much they haue obtained a more excellent name then the rest. They Are made so much the more excellent then the rest, by how much they have obtained a more excellent name then the rest.
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For vnto which of all the rest at any time said hee, Thou are mine Anointed? Enough, to settle this terme vpon Kings. The Holy Ghost attributes it to them, and none but them.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.
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Wee to vnderstand it of them, and none but them. It is, and so let it be, their owne due stile, their proper denomination.
we to understand it of them, and none but them. It is, and so let it be, their own due style, their proper denomination.
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Touch not mine Anointed. Who be they? If wee goe by the booke, Princes: why then, Touch not Princes. Touch not mine Anointed. Who be they? If we go by the book, Princes: why then, Touch not Princes.
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Christos meos, who they be, wee see.Christos meos, who they be, we see.
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But in these words (we said) there are not only the parties, whom they should not: But in these words (we said) there Are not only the parties, whom they should not:
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but the reason why they should not touch them. And not one reason, but two at the least.
but the reason why they should not touch them. And not one reason, but two At the least.
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Now then, let vs take the words in sunder, and weigh either by it selfe, seeing either word is a reason de non tangendo. First, whose they be:
Now then, let us take the words in sunder, and weigh either by it self, seeing either word is a reason de non tangendo. First, whose they be:
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His, Meos. Then what of His: His anointed. And His anointed, is Christiei•s: Which (it may bee) will amount to two reasons more.His, Meos. Then what of His: His anointed. And His anointed, is Christiei•s: Which (it may be) will amount to two Reasons more.
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Meos is his claime: Christos his character, or speciall marke. Meos, his claime: which word is not •lightly to be passed by. It is to the purpose.Meos is his claim: Christos his character, or special mark. Meos, his claim: which word is not •lightly to be passed by. It is to the purpose.
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To claime, is to touch. He that saith, Meos, he that claimes them, toucheth them:
To claim, is to touch. He that Says, Meos, he that claims them, touches them:
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toucheth their free-hold (as we say.) He that sayth, Touch them not, sayth, Claime them not. touches their freehold (as we say.) He that say, Touch them not, say, Claim them not.
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Some question there is growen whose they be. Two claimes there are put in, and laide to them, besides.
some question there is grown whose they be. Two claims there Are put in, and laid to them, beside.
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Meos, saith the Pope: and Meos, say some for the people: but neither say true: God, hee saith Christos meos, and Hee onely hath the right so to say.Meos, Says the Pope: and Meos, say Some for the people: but neither say true: God, he Says Christos meos, and He only hath the right so to say.
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Meos, saith the Pope. For hee, or some by his Commission, vsed to annoint the Emperours, and because he was master of the Ceremonie, he would be master of the substance too: and his they were. Meos, Says the Pope. For he, or Some by his Commission, 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.
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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,
The Pope, he was God's, and they were his anointed, and of him had their dependence, and he to depose them and to dispose of them,
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and to doe with his owne what hee list. And this claime, is not yet giuen ouer.
and to do with his own what he list. And this claim, is not yet given over.
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For hee that shall marke the Popes faintnesse, when some Kings are sought to be touched, Nay, are touched indeed;
For he that shall mark the Popes faintness, when Some Kings Are sought to be touched, Nay, Are touched indeed;
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out of his Meos, will easily thinke he is well enough content they bee touched, though they be GODS Anointed, if they be not His too:
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:
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Touch not his: Not His: as for others, it skilleth not, touch them, who will. But this claime by the Ceremony, is cleane marred, by this Text: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:
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for when these words here were spoken, there was no such Ceremonie instituted, it was Nonens, no such thing then in rerum naturâ. That came not vp, till Moses: Now these here in the Text, were in their graues long before Moses was borne; No Meos then; no claime by the Ceremonie.
for when these words Here were spoken, there was no such Ceremony instituted, it was Nonens, no such thing then in rerum naturâ. That Come not up, till Moses: Now these Here in the Text, were in their graves long before Moses was born; No Meos then; no claim by the Ceremony.
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And after it came vp, no Priest went out of Iury to Persia to cary the Ceremonie to Cyrus: yet, of him, saith Esay, Haec dicit Dominus, Cyro Christo meo,
And After it Come up, no Priest went out of Jury to Persiam to carry the Ceremony to Cyrus: yet, of him, Says Isaiah, Haec dicit Dominus, Cyrus Christ meo,
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Thus saith the Lord, to Cyrus mine Anointed, and yet neuer came there any oyle vpon his head.Thus Says the Lord, to Cyrus mine Anointed, and yet never Come there any oil upon his head.
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So that euen after it was taken vp, yet the Ceremonie, and the claime by it, would not holde.
So that even After it was taken up, yet the Ceremony, and the claim by it, would not hold.
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The trueth is, the Ceremony doth not any thing; onely declareth what is done. The partie was before, as much as he is after it;
The truth is, the Ceremony does not any thing; only Declareth what is done. The party was before, as much as he is After it;
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onely by it is declared to be, that hee was before, and that which he should haue beene still,
only by it is declared to be, that he was before, and that which he should have been still,
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though hee had neuer so beene declared. The trueth may and doeth subsist, as with the Ceremonie, so without it.
though he had never so been declared. The truth may and doth subsist, as with the Ceremony, so without it.
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It may be reteined, as with some it is, and with vs it is; and it may be spared, as it is with others:
It may be retained, as with Some it is, and with us it is; and it may be spared, as it is with Others:
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Spared, or reteined, all is one, no claime groweth that way.
Spared, or retained, all is one, no claim grows that Way.
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But last of all, where it was vsed, as by Samuel to Saul, by Sadoc to Salomon: yet they claimed nothing in the parties they anoynted,
But 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,
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but called them still Gods, and neuer their owne Anoynted. They knew no claime lay by it:
but called them still God's, and never their own Anointed. They knew no claim lay by it:
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Nay, if it had beene a Sacrament, as it was but a Ceremonie; he that ministreth the Sacrament, hath no interest in the partie by it, but God alone;
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;
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and then much lesse hee that performeth but a Ceremonie, is to plead any Meos. So that euery way, this claime vanisheth, of Christi•Pontificis.
and then much less he that Performeth but a Ceremony, is to plead any Meos. So that every Way, this claim Vanishes, of Christi•Pontificis.
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Now then, a second claime, an other Meos, hath of late begun to be buzzed of,
Now then, a second claim, an other Meos, hath of late begun to be buzzed of,
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as if they were Christi populi, and helde of them.
as if they were Christ People, and held of them.
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And whatsoeuer the matter is, the Cardinall himselfe waxeth very earnest for It; (I thinke,
And whatsoever the matter is, the Cardinal himself Waxes very earnest for It; (I think,
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because hee seeth the Popes arme groweth short, & loath he is, but that there should bee still some handes to touch them; ) Hee will not so much,
Because he sees the Popes arm grows short, & loath he is, but that there should be still Some hands to touch them;) He will not so much,
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as giue God leaue to appoint Saul or Dauid of himselfe, but hee taketh vpon him to suspend them both,
as give God leave to appoint Saul or David of himself, but he Takes upon him to suspend them both,
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vntill the people with their suffrage come in, and ratifie Gods doing. But this claime likewise falleth to the ground, euen by this Verse:
until the people with their suffrage come in, and ratify God's doing. But this claim likewise falls to the ground, even by this Verse:
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then must wee goe mend our Text here. For if so: God was properly to haue said, Nolite tangere Christos vestros, Touch not your Anoynted;
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;
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for to the people he speaketh. And seeing it is to them hee speaketh;
for to the people he speaks. And seeing it is to them he speaks;
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of all others Meos cannot be theirs, vnlesse we wil glosse it thus, Meos (id est) non meos;
of all Others Meos cannot be theirs, unless we will gloss it thus, Meos (id est) non meos;
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Mine (that is) none of mine, but your owne. And then sure hee should haue done them some wrong, to haue forbid them to touch that, which was their owne. The Pope saith, Hee can make Christum Dominum, Christ the Lord himselfe: 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 Says, He can make Christ Dominum, christ the Lord himself:
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if he could so doe indeed, it were not altogether vnlike, he might make Christum Domini. But God helpe,
if he could so do indeed, it were not altogether unlike, he might make Christ Domini. But God help,
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if the people fall to make Gods, or to make Christs, i• they shal take Gods verse from him, and say, Nos diximus Dijestis, We haue said, ye are Gods:
if the people fallen to make God's, or to make Christ, i• they shall take God's verse from him, and say, Nos Diximus Dijestis, We have said, you Are God's:
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yea, and Christs too, and change it, Thou shouldest haue no power vnlesse it were, Data desuper, Giuen from aboue, saith He, They,
yea, and Christ too, and change it, Thou Shouldst have no power unless it were, Data Desuper, Given from above, Says He, They,
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vnlesse it were data desubter, vnlesse it were giuen you hence from beneath: then, must we goe change all our Texts that sound that way.
unless it were data desubter, unless it were given you hence from beneath: then, must we go change all our Texts that found that Way.
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Enough to let you see, they both •laime that is none of theirs, but Gods. To gi•e in euidence now, for Gods right;
Enough to let you see, they both •laime that is none of theirs, but God's To gi•e in evidence now, for God's right;
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That his Meos is the onely true claime, that His onely they be. Three times ouer, it is told vs by Daniel in one Chapter, that the Kingdomes bee Gods, and that Hee giueth them, to whom Hee will, as hauing the sole propertie of them.
That his Meos is the only true claim, that His only they be. Three times over, it is told us by daniel in one Chapter, that the Kingdoms be God's, and that He gives them, to whom He will, as having the sole property of them.
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And it is said there, that This is, Sententia vigilum, & Sermo Sanctorum. And, if it be Sententia vigilum, they are scarce well awake, that thinke otherwise;
And it is said there, that This is, Sententia vigilum, & Sermon Sanctorum. And, if it be Sententia vigilum, they Are scarce well awake, that think otherwise;
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And if it be Sermo Sanctorum, they talke prophanely, that speake otherwise.
And if it be Sermon Sanctorum, they talk profanely, that speak otherwise.
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And this verely was the diuinitie of the Primitiue Church concerning Kings, which, of all, had least cause to fauour them, Cuius iussu nascuntur homines, ei•s iussu constituuntur Principes;
And this verily was the divinity of the Primitive Church Concerning Kings, which, of all, had least cause to favour them, Cuius iussu nascuntur homines, ei•s iussu constituuntur Princes;
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By whose appointment they be borne men; By whose appointment they be born men;
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(and that is, neither by peoples, nor by Popes) by his appointment, and no other, are they made Princes, saith old Irenaeus. Inde illis potestas, vnde spiritus;
(and that is, neither by peoples, nor by Popes) by his appointment, and no other, Are they made Princes, Says old Irnaeus. Inde illis potestas, vnde spiritus;
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Thence haue they their power, whence they haue their breath, saith Tertullian. And that is from neither (I am sure) but from God alone. His they be: Thence have they their power, whence they have their breath, Says Tertullian. And that is from neither (I am sure) but from God alone. His they be:
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for, His their Crowne, Diadema Regis in manu Dei, Esai 62. And, as if hee saw a hand come from heauen with a Crowne in it,
for, His their Crown, Diadema Regis in manu Dei, Isaiah 62. And, as if he saw a hand come from heaven with a Crown in it,
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so speaketh hee in the 21. Psal. Tu posuisti, Thou hast set a crowne of pure gold vpon his head. His, their scepter, or rodde:
so speaks he in the 21. Psalm Tu posuisti, Thou hast Set a crown of pure gold upon his head. His, their sceptre, or rod:
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Virga Dei in manibus eius, Gods rodde in his hand, Exod. 17. of Moses. His their throne, Sedebat Salomo• in throno Dei, Salomon sate vpon Gods throne, 1. Chron. 29. Nay, long before, in the Lawe of Nature, sayth Iob, Reges in solio collocat in perpetuum: Virga Dei in manibus eius, God's rod in his hand, Exod 17. of Moses. His their throne, Sedebat Salomo• in Throno Dei, Solomon sat upon God's throne, 1. Chronicles 29. Nay, long before, in the Law of Nature, say Job, Reges in Solar collocat in perpetuum:
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He takes them by the hand, and placeth them in the Throne, and that in perpetuum, there to sit, in themselues, and their succession for euer. He Takes them by the hand, and places them in the Throne, and that in perpetuum, there to fit, in themselves, and their succession for ever.
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His, their Anointing: Oleo sancto meo, with mine holy oyle: His, their Anointing: Oleo sancto meo, with mine holy oil:
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The anointing His, therefore the Anointed. And if all these, Their Crowne, their Scepter, their Throne, their Annointing His;
The anointing His, Therefore the Anointed. And if all these, Their Crown, their Sceptre, their Throne, their Anointing His;
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then His they be, Christi Domini. And of Christi Domini, wee shall shewe twelue faire euidences, in expresse termes, Gods Anointed.. And ten more, we shall bring foorth, with an Eius, a plaine reference to Him, His anointed. Christi Pontificis, Samuels or Sadocs annointed: Christi populi, Iudas or Israels anointed, non legitur, we shall not finde. His they be then. Now inferre.
then His they be, Christ Domini. And of Christ Domini, we shall show twelue fair evidences, in express terms, God's Anointed.. And ten more, we shall bring forth, with an Eius, a plain Referente to Him, His anointed. Christ Pontiff, Samuels or Sadocs anointed: Christ People, Iudas or Israel's anointed, non legitur, we shall not find. His they be then. Now infer.
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His, therefore hand off, what haue you to doe with that is none of yours? what to claime or to touch, that is His? Nolite tangere m•os: 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:
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This onely, and no more but this, in very equitie were enough, Touch not mine. This for Meos: Now to Vnctos. His then:
This only, and no more but this, in very equity were enough, Touch not mine. This for Meos: Now to Vnctos. His then:
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but, not as All are, by a generall tenure; but His, as his Anointed, by a more speciall and particular kinde of interest.
but, not as All Are, by a general tenure; but His, as his Anointed, by a more special and particular kind of Interest.
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His Anointed, is more then His, for all His are not anointed: for if all were anointed, there should bee none left to touch them:His Anointed, is more then His, for all His Are not anointed: for if all were anointed, there should be none left to touch them:
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we might strike out this verse, the charge were in vaine, there were none to receiue it.
we might strike out this verse, the charge were in vain, there were none to receive it.
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If all be Vncti, where should be Tangentes? We must then, needs leaue a difference betweene Christiani and Christi ▪ For, holding, all that are Christians, all Gods people Anointed and holy alike;
If all be Anointed, where should be Tangents? We must then, needs leave a difference between Christians and Christ ▪ For, holding, all that Are Christians, all God's people Anointed and holy alike;
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it will follow, why should Moses then, or any take vpon him to be their Superiour? and so we fall into the olde contradiction of Core: which is all one with the newe paritie,
it will follow, why should Moses then, or any take upon him to be their Superior? and so we fallen into the old contradiction of Core: which is all one with the new parity,
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and confusion of the Anabaptists, or those that pricke fast towards them.
and confusion of the Anabaptists, or those that prick fast towards them.
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But the very Ceremonie it selfe serueth to shewe, somewhat is added to them, by which they bee His, after a more peculiar maner then the rest, to whome that is not added. Oyle it selfe designeth Souereigntie:
But the very Ceremony it self serveth to show, somewhat is added to them, by which they be His, After a more peculiar manner then the rest, to whom that is not added. Oil it self designeth Sovereignty:
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powre together water, wine, vineger, what liquor you will, oyle will bee vppermost:
pour together water, wine, vinegar, what liquour you will, oil will be uppermost:
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And that is added by their anointing. Besides then, this generall claime Mine, here is his speciall signature, Anointed, whereby they are seuered from the rest.
And that is added by their anointing. Beside then, this general claim Mine, Here is his special signature, Anointed, whereby they Are severed from the rest.
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His hand hath touched them with his anointing, that no other hand might touch them. Things anointed, of our selues wee forbeare to touch;
His hand hath touched them with his anointing, that no other hand might touch them. Things anointed, of our selves we forbear to touch;
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but specially, if the anointing haue the nature of a marke, that we wrong it not:
but specially, if the anointing have the nature of a mark, that we wrong it not:
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And this hath so, these are so marked, that wee might forbeare them.
And this hath so, these Are so marked, that we might forbear them.
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And yet more specially, if wee haue a Ca•eat, not to doe it, as here we haue.
And yet more specially, if we have a Ca•eat, not to do it, as Here we have.
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Nolite tangere vnctos, Touch not them that I haue anointed.Nolite tangere vnctos, Touch not them that I have anointed.
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This were all, if it were but, Anointed: but, there is yet a further matter then all this:
This were all, if it were but, Anointed: but, there is yet a further matter then all this:
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For it is not Vnctos, but Christos meos: Wee reade it, Mine Anointed, In the Hebrew, Greeke and Latine, it is more full.
For it is not Vnctos, but Christos meos: we read it, Mine Anointed, In the Hebrew, Greek and Latin, it is more full.
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In Hebrew, my Messiah's; in Greeke and Latine, Christos mios, that is, my Christes, which is farre more forcible.
In Hebrew, my Messiah's; in Greek and Latin, Christos mios, that is, my Christ's, which is Far more forcible.
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Somewhat, wee may be sure was in it, that all the old writers vniformely forbore to turne it Vnctos, which is enough for Anointed, and all haue agreed to turne it Christos, that is, Christes, which is a great deale more.
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.
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It seemes, they meant not to take a graine from this charge but to giue it his full weight.
It seems, they meant not to take a grain from this charge but to give it his full weight.
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And it cannot but weigh much, with all that shall weigh this one point well, that Princes are taken into the society of Gods Name, in the Psalme before, and here now, into the societie of Christes name, in this:
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, and Here now, into the society of Christ's name, in this:
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and so made Synonymi, both with God, and with Christ, specially since God himselfe it is, that so stileth them:
and so made Synonym, both with God, and with christ, specially since God himself it is, that so styleth them:
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for he flatters not (wee are sure.) God himselfe is a King, King of all the earth,
for he flatters not (we Are sure.) God himself is a King, King of all the earth,
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and Christ is his heire of all, as appeareth by his many Crownes on his head, Apoca. 19. 22. Those whom God and Christ vouchsafe to take into the charge of any their kingdomes, them, they vouchsafe their owne names, of God and of Christ. They two, the first Kings, to these other the after Kings ruling vnder them, and in their names.
and christ is his heir of all, as appears by his many Crowns on his head, Apoc 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.
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A third graduall reason then there riseth here.
A third gradual reason then there Riseth Here.
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All Anointed are not Christi: for all Anointing is not Chrisme. Chrisme is not euery common, All Anointed Are not Christ: for all Anointing is not Chrism. Chrism is not every Common,
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but an holy Anointing, a sacred signature. Oleo sancto meo, with mine Holy oyle haue I Anoynted them.
but an holy Anointing, a sacred signature. Oleo sancto meo, with mine Holy oil have I Anointed them.
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Meo, to make them His: Sancto, to make them sacred. Hee might haue taken this oyle out of the Apothecaries shop, or the merchants ware-house:Meo, to make them His: Sancto, to make them sacred. He might have taken this oil out of the Apothecaries shop, or the merchant's warehouse:
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He did not, but from the Sanctuary it selfe, to shew their calling is sacred, sacred as any,
He did not, but from the Sanctuary it self, to show their calling is sacred, sacred as any,
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euen the best of them all.
even the best of them all.
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From whence the Priests haue theirs, thence, and from no other place the King hath his; from the Sanctuary both.
From whence the Priests have theirs, thence, and from no other place the King hath his; from the Sanctuary both.
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The anointing, is one and the same.
The anointing, is one and the same.
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All, to shew that sacred is the office, whereunto they designed, sacred the power wherewith they indued, sacred the persons whereto it applied.
All, to show that sacred is the office, whereunto they designed, sacred the power wherewith they endued, sacred the Persons whereto it applied.
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And for such were they held all the Primitiue Church through.
And for such were they held all the Primitive Church through.
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Their writ, Sacri apices: Their word, Diualis iussio: Their presence, Sacra vestigia: (the vsuall stile of the Councels, when they spake of them.) And when they ceased to knowe themselues for his, (that here saith Meos ) and to holde of Him, then lost they their holinesse.
Their writ, Sacri apices: Their word, Diualis 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 Says Meos) and to hold of Him, then lost they their holiness.
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He that tooke from them the one, tooke to himselfe the other. Now then, will yee inferre? Holy they be, their Anointing halowed:
He that took from them the one, took to himself the other. Now then, will ye infer? Holy they be, their Anointing hallowed:
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therefore Nolite tangere sacros, Touch not mine holy ones. No more touch Moses then the holy Mount, which neither man nor beast might touch vpon paine of death:
Therefore Nolite tangere sacros, Touch not mine holy ones. No more touch Moses then the holy Mount, which neither man nor beast might touch upon pain of death:
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No more touch Dauid, then the holy Arke. It is not good touching of holy things.
No more touch David, then the holy Ark. It is not good touching of holy things.
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In the 13. chap. before, Vzza so found it. And yet still me thinkes we fall short:
In the 13. chap. before, Uzza so found it. And yet still me thinks we fallen short:
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for it is not Sanctos neither, it is more then Sanctos, it is Christos: In which word, there is more then in Commune Sanctorum. Omnes Sancti non sunt Christi; at Reges, Christi. for it is not Sanctos neither, it is more then Sanctos, it is Christos: In which word, there is more then in Commune Sanctorum. Omnes Sancti non sunt Christ; At Reges, Christ.
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We cannot say of all Saints they be Christs, Of Kings we may;
We cannot say of all Saints they be Christ, Of Kings we may;
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Verely, euery degree of holinesse, will not make a Synonymie with Christ. Hee was Anointed, saith the Psalme, Oleo exultationis supra socios, with an holy oile, or chrisme aboue his felowes. To hold this name then of Christos Domini, it is not euery ordinary holinesse will serue,
Verily, every degree of holiness, will not make a Synonymy with christ. He was Anointed, Says the Psalm, Oleo exultationis supra socios, 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,
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but a speciall, and extraordinarie degree of it aboue the rest, which they are to participate,
but a special, and extraordinary degree of it above the rest, which they Are to participate,
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and so doe, from Christ whose name they beare, eminent aboue others, that cary not that name;
and so do, from christ whose name they bear, eminent above Others, that carry not that name;
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as if they did in some kinde of measure partake Chrisma Christi, euen such chrisme as wherwith Christ is Anointed. And, the inference of this point,
as if they did in Some kind of measure partake Chrisma Christ, even such chrism as wherewith christ is Anointed. And, the Inference of this point,
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and the meaning of this stile of Dij and Christi is, as if he would haue vs, with a kinde of analogie,
and the meaning of this style of Dij and Christ is, as if he would have us, with a kind of analogy,
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as carefull in a manner to forbeare touching them, as we would be to touch GOD,
as careful in a manner to forbear touching them, as we would be to touch GOD,
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or the Sonne of GOD Christ himselfe. It is not then Meos, nor vnctos meos, nor Sanctos meos onely;
or the Son of GOD christ himself. It is not then Meos, nor vnctos meos, nor Sanctos meos only;
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but it is Christos meos, Mine, and that Anoynted, Anoynted with holy Oyle: So Anointed, and with Oile so holy, as it raiseth them to the honour of the denomination of the Holy of holies, Christ himselfe.
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.
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These foure degrees, and from them these foure seuerall reasons, are in Christos meos.
These foure Degrees, and from them these foure several Reasons, Are in Christos meos.
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One thing more of Christos meos: For I should doe you wrong certeinly, if I should slip by it,
One thing more of Christos meos: For I should do you wrong Certainly, if I should slip by it,
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and not tell you what this Anointing is, and leaue a point loose, that needeth most of all to be touched.
and not tell you what this Anointing is, and leave a point lose, that needs most of all to be touched.
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Vpon misconceiuing of this point, some haue fallen into a fancie, His Anointed may forfeit their tenure,
Upon misconceiving of this point, Some have fallen into a fancy, His Anointed may forfeit their tenure,
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and so cease to be His, and their anointing drie vp, or be wiped off,
and so cease to be His, and their anointing dry up, or be wiped off,
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and so kings be vnchristed, and cease to be Christi Domini, and then, who that wil, may touch them.
and so Kings be unchristed, and cease to be Christ Domini, and then, who that will, may touch them.
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They that haue beene scribling about Kings matters of late, and touching them with their pennes, haue beene foully mistaken in this point.
They that have been scribbling about Kings matters of late, and touching them with their pens, have been foully mistaken in this point.
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Because, annointing in Scripture doeth otherwhile betoken, some Spirituall grace;
Because, anointing in Scripture doth otherwhile betoken, Some Spiritual grace;
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they picke vpon that, vpon that taking of the word, and then, anointing it must needs be some grace, some gratia gratum faciens, making them religious and good Catholiques,
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,
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or some gratia gratis data, making them able or apt for to gouerne.
or Some Gratia gratis data, making them able or apt for to govern.
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So that, if he will not heare a Masse, no Catholicke, no Anointed. If after hee is anointed, hee grow defectiue, (to speake their owne language) prooue a Tyrant, fall to fauour Heretickes, his anointing may be wiped off, or scraped off;
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, fallen to favour Heretics, his anointing may be wiped off, or scraped off;
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and then, you may write a booke De iustâ abdicatione, make a holy league, touch him,
and then, you may write a book De iustâ abdication, make a holy league, touch him,
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or blow him vp as ye list. This hath cost Christendome deare:
or blow him up as you list. This hath cost Christendom deer:
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It is a dangerous sore, a Noli me tangere; take heed of it, touch it not.
It is a dangerous soar, a Noli me tangere; take heed of it, touch it not.
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Before I tell you what it is, I may safely tell you, that this it is not.
Before I tell you what it is, I may safely tell you, that this it is not.
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It is not religion, nor vertue, nor any Spirituall grace, this Royal Anoynting Christus Domini is said not onely of Iosias, a King truely religious, by Ieremie;
It is not Religion, nor virtue, nor any Spiritual grace, this Royal Anointing Christus Domini is said not only of Iosias, a King truly religious, by Ieremie;
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but of Cyrus a meere Heathen, by Esai; but of Cyrus a mere Heathen, by Isaiah;
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not onely of Dauid a good King, but of Saul a tyrant, eue• then when he was at the worst. not only of David a good King, but of Saul a tyrant, eue• then when he was At the worst.
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Religion then is not it, for then Cyrus had not beene; Religion then is not it, for then Cyrus had not been;
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nor Vertue is not it, (especially the vertue of clemencie) for then Saul had not beene Gods Anointed. If it were Religion, if, that, made Kings;
nor Virtue is not it, (especially the virtue of clemency) for then Saul had not been God's Anointed. If it were Religion, if, that, made Kings;
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then had there bene of old no Kings, but those of Iuda: and now, no Kings but those that be Christen.
then had there be of old no Kings, but those of Iuda: and now, no Kings but those that be christian.
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But by Cyrus case we see, one may be Christus Domini, and yet no Christian. Among Christen, if the orthodox trueth were it;
But by Cyrus case we see, one may be Christus Domini, and yet no Christian. Among christian, if the orthodox truth were it;
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Constantius, Valens, Valentinian the yonger, Anastatius, Iustinian, Heraclius, I know not how many, had bene no Emperours;Constantius, Valens, Valentinian the younger, Anastasius, Iustinian, Heraclius, I know not how many, had be no emperors;
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yet all so acknowledged, by the Christians of their times. The• if Religion make them not, Heresie will not vnmake them.
yet all so acknowledged, by the Christians of their times. The• if Religion make them not, Heresy will not unmake them.
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What speake I of Heresie? Harder is the case of Apostasie, yea hardest of all:
What speak I of Heresy? Harder is the case of Apostasy, yea Hardest of all:
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yet, when Iulian from a Christian, fell away to be a flat Pag•n, his anointing helde, no Christian euer sought, no Bishop euer taught to touch him.
yet, when Iulian 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.
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And it was not quia deera •t vires, that their hande was too short;
And it was not quia deera •t vires, that their hand was too short;
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it is well knowen, farre the greater part of his Armie were Christians, and could haue done it,
it is well known, Far the greater part of his Army were Christians, and could have done it,
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as appeared instantly vpon his death, by their acclamations to Iouian his Successor, Christiani sumus.
as appeared instantly upon his death, by their acclamations to Jovian his Successor, Christians sumus.
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Will yee see it in the Patriarchs? These i• the Psalme•heere, were holy and good men.
Will ye see it in the Patriarchs? These i• the Psalme•heere, were holy and good men.
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But, twelue Patriarchs there were presently after, of whom, Simeon and Leui, were two very Tyrants; Reuben, scarce honest;
But, twelue Patriarchs there were presently After, of whom, Simeon and Levi, were two very Tyrants; Reuben, scarce honest;
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nor Iuda no better then he should;
nor Iuda no better then he should;
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Iss•char by his blessing, should seeme none of the wisest, (as it might be Roboam: ) yet were they numbred with the twelue,Iss•char by his blessing, should seem none of the Wisest, (as it might be Rehoboam:) yet were they numbered with the twelue,
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and were Patriarches still, no lesse then the other.
and were Patriarchs still, no less then the other.
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And after the Patriarches, Saul the first king (that there might bee no mistaking) with his anointing, there came no grace to him.
And After the Patriarchs, Saul the First King (that there might be no mistaking) with his anointing, there Come no grace to him.
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The Spirit of God came indeed vpon him, but he was anointed, and gone from Samuel first:
The Spirit of God Come indeed upon him, but he was anointed, and gone from Samuel First:
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And the same Spirit as it came, so it went, and left him afterward: And the same Spirit as it Come, so it went, and left him afterwards:
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and Gods Anointed he was before it came, and Gods Anointed hee remained after it was gone againe, and God's Anointed he was before it Come, and God's Anointed he remained After it was gone again,
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and that no lesse then before, and is so termed by Dauid ten times at the least.
and that no less then before, and is so termed by David ten times At the least.
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Vnxit in Regem, Royall vnction giues no grace, but a iust title onely, in Regem, to be King: Unite in Regem, Royal unction gives no grace, but a just title only, in Regem, to be King:
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that is all, and no more. It is the administration to gouerne, not the gift to gouerne well:
that is all, and no more. It is the administration to govern, not the gift to govern well:
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the right of ruling, not the ruling right. It includes nothing but a due title, it excludes nothing but vsurpation.
the right of ruling, not the ruling right. It includes nothing but a due title, it excludes nothing but usurpation.
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Who is Anointed? On whom the right rests. Who is inunctus? He that hath it not.
Who is Anointed? On whom the right rests. Who is inunctus? He that hath it not.
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Suppose Nimrod, who cared for no anointing, thrust himselfe in, and by violence vsurped the Throne, came in rather like one steeped in vineger, Suppose Nimrod, who cared for no anointing, thrust himself in, and by violence usurped the Throne, Come in rather like one steeped in vinegar,
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then anointed with oyle, rather as a Ranger ouer a Forrest, then a Father ouer a familie.
then anointed with oil, rather as a Ranger over a Forest, then a Father over a family.
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He was no anointed, nor any that so commeth in.
He was no anointed, nor any that so comes in.
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But on the other side, Dauid, or he that first beginneth a royall race, is as the head;
But on the other side, David, or he that First begins a royal raze, is as the head;
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on him is that right of ruling first shed; from him it runs downe to the next;
on him is that right of ruling First shed; from him it runs down to the next;
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and so still, euen to the lowest borders of his lawfull issue. Remember Iob, Reges in solio collocat in perpetuum. It is for euer. Gods claime neuer forfeits:
and so still, even to the lowest borders of his lawful issue. remember Job, Reges in Solar collocat in perpetuum. It is for ever. God's claim never forfeits:
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His character neuer to bee wiped out, or scraped out, nor Kings loose their right, no more then Patriarchs did their fatherhood.
His character never to be wiped out, or scraped out, nor Kings lose their right, no more then Patriarchs did their fatherhood.
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Not, but that it were to be wished, both Anointings might goe together, and that there might goe,
Not, but that it were to be wished, both Anointings might go together, and that there might go,
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as there doeth, a fragrant odor from the precious oyntment which is shed vpō them, at their Crowning:
as there doth, a fragrant odour from the precious ointment which is shed upon them, At their Crowning:
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so a like sent from their Vertues: and they no lesse venerable for their qualities, then for their callings;
so a like sent from their Virtues: and they no less venerable for their qualities, then for their callings;
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and happy the people, qui currunt in odore vnguentorum Principis sui, that can trace their Prince by such a sauour;
and happy the people, qui currunt in odore vnguentorum Principis sui, that can trace their Prince by such a savour;
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This we are to wish for, and pray for dayly, and vse all good meanes it may be.
This we Are to wish for, and pray for daily, and use all good means it may be.
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But, if it be not, euer hold this, Allegiance is not due to him, because hee is vertuous, religious or wise,
But, if it be not, ever hold this, Allegiance is not due to him, Because he is virtuous, religious or wise,
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but, because he is Christus Domini. Let this be still in your minde;
but, Because he is Christus Domini. Let this be still in your mind;
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GOD saith not, Touch him not, He is a good Catholique, or, indued with this vertue, or that:
GOD Says not, Touch him not, He is a good Catholic, or, endued with this virtue, or that:
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Touch him not, He deserueth well, or at least doeth no harme. No, these would •aile he saw, or be said to faile, though they failed not;Touch him not, He deserves well, or At least doth no harm. No, these would •aile he saw, or be said to fail, though they failed not;
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Wee should neuer then haue done, neuer haue bene quiet.
we should never then have done, never have be quiet.
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But, this he saith, Hee is mine Anointed. Marke that well, GOD giueth no other reason here,
But, this he Says, He is mine Anointed. Mark that well, GOD gives no other reason Here,
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nor Dauid after, in as euill a Prince as might be.
nor David After, in as evil a Prince as might be.
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That is the true reason then, and we to rest in it, and let other fansies goe.
That is the true reason then, and we to rest in it, and let other fancies go.
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NOw, by whose appointment they bee set, by his Commaundement they bee •enced; Fenced from touching, and that is the lightest, and l•ast;
NOw, by whose appointment they be Set, by his Commandment they be •enced; Fenced from touching, and that is the Lightest, and l•ast;
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consequently from whatsoeuer is greater or worse.
consequently from whatsoever is greater or Worse.
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What talke you of Non occides, or Ne perdas? I tell you, Ne tangas, Touch them not.
What talk you of Non occides, or Ne Perdas? I tell you, Ne tangas, Touch them not.
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Yet, are we not so sillily to vnderstand it, as if one might not touch them at all, not for their good:
Yet, Are we not so sillily to understand it, as if one might not touch them At all, not for their good:
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For how can they be Anointed, but they must bee touched? No, the Verse before telleth vs, it is for their hurt, this touch is forbidden.
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.
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Non permi•it nocere. He suffered no man to doe them hurt, to that end saying, Touch them not. Yea, the very word it selfe, without any glosse, giueth as much, which is NONLATINALPHABET properly plaga, and that is, tactus noxius, a hurtfull touch, that leaueth a marke behinde it, Qui tangit & angit, as the Verse is.Non permi•it nocere. He suffered no man to do them hurt, to that end saying, Touch them not. Yea, the very word it self, without any gloss, gives 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.
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For, it is good yee vnderstand, this phrase is taken from the Deuil: & good reason:
For, it is good ye understand, this phrase is taken from the devil: & good reason:
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for whosesoeuer the fingers be, his the touch is, when GODS Anoynted are touched. He calleth it but touching Iob, but touching, when he did him all the mischiefe he could deuise.
for whosesoever the fingers be, his the touch is, when GOD'S Anointed Are touched. He calls it but touching Job, but touching, when he did him all the mischief he could devise.
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And his nature, and the nature of hurtfull things, is well set out by it.
And his nature, and the nature of hurtful things, is well Set out by it.
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Few things are so good, vt in tran•itu prosint, as they onely touch, and doe good:
Few things Are so good, vt in tran•itu prosint, as they only touch, and do good:
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Euill is far more operatiue, if it but touch and away, if it but blow, or breathe vpon any, it is found to doe mischiefe ynough.
Evil is Far more operative, if it but touch and away, if it but blow, or breathe upon any, it is found to do mischief enough.
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To speake then of this touching, and the extent of it. Where the Scripture distinguisheth not, neither doe we:
To speak then of this touching, and the extent of it. Where the Scripture Distinguisheth not, neither do we:
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but let the word haue his full latitude. Nolite tangere is generall, no kind is limited:
but let the word have his full latitude. Nolite tangere is general, no kind is limited:
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then, not to touch any maner of way.
then, not to touch any manner of Way.
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There is none so simple, as to imagine there is no touch, but that with the fingers end, immediate. The mediate, with a knife or with a Pistoll, that is a touch: if wee touch that whereby they are touched, it is all one.
There is none so simple, as to imagine there is no touch, but that with the fingers end, immediate. The mediate, with a knife or with a Pistol, that is a touch: if we touch that whereby they Are touched, it is all one.
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Againe, be the touch so as we feele it, or be it by meanes vnsensible, as of poison, or •orcerie, it is a touch still, and these no lesse guiltie:
Again, be the touch so as we feel it, or be it by means unsensible, as of poison, or •orcerie, it is a touch still, and these no less guilty:
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no lesse? nay a great deale more, as the more dangerous of the twaine.
no less? nay a great deal more, as the more dangerous of the twaine.
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One shall be touched and know not how, when, or by whom Cursed be he, that smiteth his neighbour secretly, saith the Law.
One shall be touched and know not how, when, or by whom Cursed be he, that smites his neighbour secretly, Says the Law.
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His neighbour? much more his Prince, between which two there is as great a distance,
His neighbour? much more his Prince, between which two there is as great a distance,
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as between Non occides, and Non tanges. In a word, as it is the lightest, so it is the largest terme hee could choose.
as between Non occides, and Non tanges. In a word, as it is the Lightest, so it is the Largest term he could choose.
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For non est actio nisi per contactum, saith the Philosopher.
For non est actio nisi per contactum, Says the Philosopher.
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Nothing can be done, but a touch there is, some touch, superficiall, or vertual, immediate or mediate, cominus or eminus, open or priuie,
Nothing can be done, but a touch there is, Some touch, superficial, or virtual, immediate or mediate, cominus or eminus, open or privy,
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and all come vnder tangere. For it is not Nolite sic tangere, touch not this way or that:
and all come under tangere. For it is not Nolite sic tangere, touch not this Way or that:
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but, Nolite tangere, touch not any way at all, let nothing be done at all, to doe them hurt.
but, Nolite tangere, touch not any Way At all, let nothing be done At all, to do them hurt.
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And is there no touch, but that of the violent hand? The virulent tongue, doeth not that touch too? and the pestilent pen as ill as both? Venite, percutiamus eum linguâ, sa• they in Ieremie, Come, let vs smite him with the tongue.
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, sa• they in Ieremie, Come, let us smite him with the tongue.
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If smite him, then touch him (I am sure.) There is (saith Salomon) that speaketh (and is there not also that writeth?) words, like the pricking of a sword.
If smite him, then touch him (I am sure.) There is (Says Solomon) that speaks (and is there not also that Writeth?) words, like the pricking of a sword.
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Et qui, quos Deus vngit, eos pungit, commeth not he, within the compasse of this charge? Yes, they be Sathans weapons both tongues and pennes, haue their points and their edges:Et qui, quos Deus vngit, eos pungit, comes not he, within the compass of this charge? Yes, they be Satan's weapons both tongues and pens, have their points and their edges:
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their points, and pricke like a sword; their edges, and cut like a razor; both touch, and with the worst touch that is, tactus dolore cordis: therefore the worst, because of the best part.
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.
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These, it is Gods meaning to restraine ▪ You may see it by the verse before:
These, it is God's meaning to restrain ▪ You may see it by the verse before:
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Non dimisit hominem calumniari, saying, Nolite tangere. So that euen calumnia, is a touch. You may see it exemplarily, in the Patriarchs: One of Gods Nolite tangere's was to Laban touching Iacob, and this it was: Vide ne quid loquare duriu•: Non Dimisit hominem Calumny, saying, Nolite tangere. So that even Calumny, is a touch. You may see it exemplarily, in the Patriarchs: One of God's Nolite tangere's was to Laban touching Iacob, and this it was: Vide ne quid loquare duriu•:
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See you giue him no ill language, no foule wordes, for they touch too: Touch him not so.
See you give him no ill language, no foul words, for they touch too: Touch him not so.
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As well to Shimeis tongue, as to •acobs hand, is this Nolite tangere spoken.
As well to Shimeis tongue, as to •acobs hand, is this Nolite tangere spoken.
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Is this all? What say you to the touch with the foote? the foot of pride vpon the necks or Crownes of Emperours (though no cricke or bodily paine ensued?) Wil not Nolite tangere, reach to Nolite calcare? Yes certainely;
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?) Wil not Nolite tangere, reach to Nolite calcare? Yes Certainly;
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This Nolite tangere, was a stronger Text against it, then Super aspidem & Basiliscum, was a Text for it. Yea, I goe further:
This Nolite tangere, was a Stronger Text against it, then Super aspidem & Basiliscum, was a Text for it. Yea, I go further:
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by an vndecent and ouer familiar touch, voyd of the reuerence, that is due to them, laeditur pietas, duety taketh hurt,
by an undecent and over familiar touch, void of the Reverence, that is due to them, laeditur pietas, duty Takes hurt,
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and wrong is offered to his Anointed. Mary Magdalen was not about to haue done our Sauiour any harme,
and wrong is offered to his Anointed. Marry Magdalen was not about to have done our Saviour any harm,
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when after his resurrection shee offered to touch him;
when After his resurrection she offered to touch him;
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onely because she did it as to one mortall (where the case was altered now) and not with the high reuerence pertayning to his glorified estate, shee heard,
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 herd,
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and heard iustly, Noli me tangere. The touch which any way impeacheth the high honour of their Anointing, Nolite tangere, takes hold of that too.
and herd justly, Noli me tangere. The touch which any Way impeacheth the high honour of their Anointing, Nolite tangere, Takes hold of that too.
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Touch them not, Not them. And when we say, Not them, meane wee their persons onely, Touch them not, Not them. And when we say, Not them, mean we their Persons only,
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and not their States? Are not they touched, when those are wronged? They that touch their Crowne and dignitie, their Regalia, shall wee say they touch them not? Yes, no lesse, nay rather more.
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.
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For, then the Anointed are properly touched, when their Anointing is, and that is their State and Crowne, as deare euery way,
For, then the Anointed Are properly touched, when their Anointing is, and that is their State and Crown, as deer every Way,
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and as precious to them, as their life. Indeed touch one, and touch both.
and as precious to them, as their life. Indeed touch one, and touch both.
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If their State hold not holy, no more will their persons. It hath euer bene found,
If their State hold not holy, no more will their Persons. It hath ever be found,
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if their Crowne once goe, their life tarrieth not long after.
if their Crown once go, their life tarrieth not long After.
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And euen i• this point also, it may safely be said, that the loose and licencious touching their State, with Mary Magdalens touch, without the regard due to it,
And even i• this point also, it may safely be said, that the lose and licentious touching their State, with Mary Magdalene touch, without the regard due to it,
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as if it were a light matter, that might be lifted with euery finger, falleth within the reach of this Nolite; I list not dilate it, it would be looked to.
as if it were a Light matter, that might be lifted with every finger, falls within the reach of this Nolite; I list not dilate it, it would be looked to.
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These light and loose touchings, are but the beginnings of greater euils. Againe, Not them. Sathans motion was twofold:
These Light and lose touchings, Are but the beginnings of greater evils. Again, Not them. Satan's motion was twofold:
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One, that he might touch that was Iobs: The other, that touch himselfe: and in either of these, hee reckoned that hee should touch him home.
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.
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They are touched, when that is touched that is theirs. It was so here directly:
They Are touched, when that is touched that is theirs. It was so Here directly:
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Pharaoh, one of them, to whom originally, nay the very first of all, to whom this Nolite was spoken, touched not Abraham himselfe; it was Sara was wronged:
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 Sarah was wronged:
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In Sara, was Abraham touched. So God esteemed it, and gaue his first Nolite tangere in that point.
In Sarah, was Abraham touched. So God esteemed it, and gave his First Nolite tangere in that point.
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So, euen vnto Her wrong, doeth this touch extend, takes in Her too, as being the one halfe,
So, even unto Her wrong, doth this touch extend, Takes in Her too, as being the one half,
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yea, one and the same person with the Lords Anointed. Not them. One more yet: For two kinds of Anointed I finde in Scripture: Saul, and Dauid:
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:
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the one in esse, the other in fore: one in being, the other to be.
the one in esse, the other in before: one in being, the other to be.
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If Dauid had beene touched, (Saul yet liuing) though but Anointed to succeede, I make no doubt, this Commandement had bene broken:
If David had been touched, (Saul yet living) though but Anointed to succeed, I make no doubt, this Commandment had be broken:
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For we are bound by it, to preserue the anointing, not onely vpon the head, but euen in the streames, running downe from it:
For we Are bound by it, to preserve the anointing, not only upon the head, but even in the streams, running down from it:
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that with the King himselfe, the whole race Royall is folded vp in this word, euery one of them in their order, that not one of them is to be touched neither.
that with the King himself, the Whole raze Royal is folded up in this word, every one of them in their order, that not one of them is to be touched neither.
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This barre then, is set to the touch euery way, and to the touch of them,
This bar then, is Set to the touch every Way, and to the touch of them,
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and euery of theirs, euery way. But, there is a further matter yet:
and every of theirs, every Way. But, there is a further matter yet:
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For, (if wee marke it well) it is not, Ne tangite, but Nolite tangere: Nolite, (that is) haue not so much as the will, once to goe about it.
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.
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So that, not onely tactus, the touch is forbidden, but voluntas tangendi, the very will to doe it:
So that, not only tactus, the touch is forbidden, but Voluntas tangendi, the very will to do it:
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For that will is tactus animae, the soules touch, the soule can touch no way but that. And Gods meaning is absolute:
For that will is tactus Spirits, the Souls touch, the soul can touch no Way but that. And God's meaning is absolute:
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neither bodie nor soule should touch, neither the body by deede, nor the soule by will.
neither body nor soul should touch, neither the body by deed, nor the soul by will.
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And Nolite standeth first, beginneth the Text: for indeed with that, is the right beginning:
And Nolite Stands First, begins the Text: for indeed with that, is the right beginning:
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The Deuill toucheth the will, before the hand euer touch Gods Anointed: He doeth mittere in cor, put a will in the heart, before any doe mittere manum, put foorth their hand to doe it.
The devil touches the will, before the hand ever touch God's Anointed: He doth mittere in cor, put a will in the heart, before any do mittere manum, put forth their hand to do it.
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Therefore, euen velle tangere was to be made a crime, and that a capitall crime. And so it is:
Therefore, even velle tangere was to be made a crime, and that a capital crime. And so it is:
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for, in the attainder of the two Eunuches, E•th. 2. there was no more in the Inditement,
for, in the attainder of the two Eunuchs, E•th. 2. there was no more in the Indictment,
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but voluerunt, they would haue done it, they would haue touched Ahashuerus: that being proued was enough, they died,
but voluerunt, they would have done it, they would have touched Ahasuerus: that being proved was enough, they died,
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and died iustly for the will, though no touch followed. Pitie it should be otherwise.
and died justly for the will, though no touch followed. Pity it should be otherwise.
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Hee toucheth not alwayes, that hath a will to touch; hath a will to touch the throat, toucheth but a tooth:
He touches not always, that hath a will to touch; hath a will to touch the throat, touches but a tooth:
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what though? To breake Nolite, voluit is enough; and voluit, hee would haue touched, at another place.
what though? To break Nolite, voluit is enough; and voluit, he would have touched, At Another place.
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They that layd the Powder ready, and lighted the match, it was but voluerunt, (as God would) it touched not any:
They that laid the Powder ready, and lighted the match, it was but voluerunt, (as God would) it touched not any:
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but righteous and iust was their execution, to teach them, or others by them, Ne tangite, is not it:
but righteous and just was their execution, to teach them, or Others by them, Ne tangite, is not it:
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Nolite tangere is the charge ▪ and, if you breake Nolite onely, it is enough, though Tangere and i•, neuer hap to meet.Nolite tangere is the charge ▪ and, if you break Nolite only, it is enough, though Tangere and i•, never hap to meet.
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Of which Nol•te, I hold it very pertinent to touch the extent also, as I did euen now of tangere, the touch it selfe,
Of which Nol•te, I hold it very pertinent to touch the extent also, as I did even now of tangere, the touch it self,
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and of the persons, to whom i• may reach;
and of the Persons, to whom i• may reach;
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that we may see, it is true in the verse before, Non reliquit hominem, he leaueth not out a man, hee exempts not any from it. 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.
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I wil not once speake of subiects, no question of them: ouer whom they are Anointed, them it toucheth neerest, and bindeth them fast.
I will not once speak of Subjects, no question of them: over whom they Are Anointed, them it touches nearest, and binds them fast.
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But this I say, that euen forreiners, borne out of their Allegiance, are within it. The Amalekite was a stranger, none of Sauls lieges, borne out of his dominions;
But this I say, that even foreigners, born out of their Allegiance, Are within it. The Amalekite was a stranger, none of Saul's Lieges's, born out of his Dominions;
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yet died for saying he had touched Saul, & that sheweth that euen Aliens here, sortiuntur forum ratione delicti ▪ and that they are i•tended, within this Nolite.
yet died for saying he had touched Saul, & that shows that even Aliens hear, sortiuntur forum ratione Delicti ▪ and that they Are i•tended, within this Nolite.
av vvd p-acp vvg pns31 vhd vvn np1, cc d vvz cst av n2-jn vvi, fw-la n1 fw-la fw-la ▪ cc cst pns32 vbr vvn, p-acp d fw-la.
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Yea, euen such Aliens as are in open hostilitie, euen at that time, they are in Campe and in Armes against a King, they are bar'd by this Nolite, and are to spare him.
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 bared by this Nolite, and Are to spare him.
uh, av d n2-jn c-acp vbr p-acp j n1, av p-acp d n1, pns32 vbr p-acp n1 cc p-acp n2 p-acp dt n1, pns32 vbr vvn p-acp d fw-la, cc vbr pc-acp vvi pno31.
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So saith Dauid in his mourning song for Sauls death:
So Says David in his mourning song for Saul's death:
np1 vvz np1 p-acp po31 j-vvg n1 p-acp np1 n1:
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He blames there the Philistims, as if they had done more then they might, in so touching Saul, considering hee was a King, with holy oyle anointed, as if they ought, He blames there the philistines, as if they had done more then they might, in so touching Saul, considering he was a King, with holy oil anointed, as if they ought,
pns31 vvz a-acp dt njp2, c-acp cs pns32 vhd vdn av-dc cs pns32 vmd, p-acp av vvg np1, vvg pns31 vbds dt n1, p-acp j n1 vvn, c-acp cs pns32 vmd,
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euen in that respect, to haue spared him.
even in that respect, to have spared him.
av p-acp d n1, pc-acp vhi vvn pno31.
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So that this Nolite is a Law of Nations, making their persons so sacred, as euen in the battell they are to bee forborne, and their liues saued.
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.
av cst d fw-la vbz dt n1 pp-f n2, vvg po32 n2 av j, c-acp av p-acp dt n1 pns32 vbr pc-acp vbi vvn, cc po32 n2 vvn.
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Yea, if we looke to the wordes next before, it is giuen euen to Kings, this Touch not. The parties were Pharao King of Egypt,
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,
uh, cs pns12 vvb p-acp dt n2 ord p-acp, pn31 vbz vvn av p-acp n2, d vvb xx. dt n2 vbdr np1 n1 pp-f np1,
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and the two Abimelechs kings of Gerar, and euen they in particular charged:
and the two Abimelechs Kings of Gerar, and even they in particular charged:
cc dt crd n2 n2 pp-f np1, cc av pns32 p-acp j vvn:
(3) part (DIV2)
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Not to touch (for Pharao did touch ) not to will to touch, for Abimelech went no further.
Not to touch (for Pharaoh did touch) not to will to touch, for Abimelech went no further.
xx pc-acp vvi (c-acp np1 vdd vvi) xx p-acp vmb pc-acp vvi, p-acp np1 vvd dx av-jc.
(3) part (DIV2)
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Kings not to touch them, none but God to touch them:
Kings not to touch them, none but God to touch them:
ng1 xx pc-acp vvi pno32, pix cc-acp np1 pc-acp vvi pno32:
(3) part (DIV2)
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As if it were another law of nations, not one King to touch another, but, by vertue of this Nolite, each to spare,
As if it were Another law of Nations, not one King to touch Another, but, by virtue of this Nolite, each to spare,
c-acp cs pn31 vbdr j-jn n1 pp-f n2, xx crd n1 pc-acp vvi j-jn, cc-acp, p-acp n1 pp-f d fw-la, d pc-acp vvi,
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and to saue the others life. And the difference in religion maketh here no let: for, these being Egyptians and Philistims to whom it was giuen;
and to save the Others life. And the difference in Religion makes Here no let: for, these being egyptians and philistines to whom it was given;
cc pc-acp vvi dt ng2-jn n1. cc dt n1 p-acp n1 vvz av dx vvb: c-acp, d vbg njp2 cc njp2 p-acp r-crq pn31 vbds vvn;
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there can bee no greater difference then betweene them and the Patriarchs in the worship of God:
there can be no greater difference then between them and the Patriarchs in the worship of God:
pc-acp vmb vbi dx jc n1 cs p-acp pno32 cc dt n2 p-acp dt n1 pp-f np1:
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for all that, not to touch them though.
for all that, not to touch them though.
c-acp d d, xx pc-acp vvi pno32 a-acp.
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Which is ad erubescentiam nostram, to our shame, that heathen men, and Idolaters were kept from it by this charge,
Which is ad erubescentiam nostram, to our shame, that heathen men, and Idolaters were kept from it by this charge,
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and now (I will not say) Christians, but holy religious men, Friers, and Priests,
and now (I will not say) Christians, but holy religious men, Friars, and Priests,
cc av (pns11 vmb xx vvi) np1, cc-acp j j n2, n2, cc n2,
(3) part (DIV2)
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yea, and martyrs forsooth, will not be held in by it, but they will be touching.
yea, and Martyrs forsooth, will not be held in by it, but they will be touching.
uh, cc n2 uh, vmb xx vbi vvn p-acp p-acp pn31, cc-acp pns32 vmb vbi vvg.
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And last of all, this restraint of will and deed, it is not in the singular, Noli, to this or that priuate man;
And last of all, this restraint of will and deed, it is not in the singular, Noli, to this or that private man;
cc ord pp-f d, d n1 pp-f vmb cc n1, pn31 vbz xx p-acp dt j, fw-la, p-acp d cc d j n1;
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it is in the plurall, Nolite, and so reacheth to whole multitudes. Nolite, will serue euen people and Countreys, to restraine them also.
it is in the plural, Nolite, and so reaches to Whole Multitudes. Nolite, will serve even people and Countries', to restrain them also.
pn31 vbz p-acp dt j, fw-la, cc av vvz p-acp j-jn n2. fw-la, vmb vvi av n1 cc ng2, pc-acp vvi pno32 av.
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I wonder at it, It is Gods maner, to giue his precepts in the singular. Witnesse the whole Law, and all the ten Commandements in it.
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.
pns11 vvb p-acp pn31, pn31 vbz ng1 n1, pc-acp vvi po31 n2 p-acp dt j. n1 dt j-jn n1, cc d dt crd n2 p-acp pn31.
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How happeneth it, the number is here changed? Somewhat there is in that.
How Happeneth it, the number is Here changed? Somewhat there is in that.
q-crq vvz pn31, dt n1 vbz av vvn? av pc-acp vbz p-acp d.
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He saw multitudes might assay it as well as single men, and take libertie to themselues, thinking to be priuiledged by their number.
He saw Multitudes might assay it as well as single men, and take liberty to themselves, thinking to be privileged by their number.
pns31 vvd n2 vmd vvi pn31 a-acp av c-acp j n2, cc vvb n1 p-acp px32, vvg pc-acp vbi vvn p-acp po32 n1.
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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.
To make sure, he putteth it in a number that encloses them too. For, be they many, or be they few, Nolite will take them in all.
p-acp vvi j, pns31 vvz pn31 p-acp dt n1 cst vvz pno32 av. p-acp, vbb pns32 d, cc vbb pns32 d, fw-la vmb vvi pno32 p-acp d.
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So, neither Subiect, nor Alien, nor Enemy, nor King, nor People; nor one religion, nor other;
So, neither Subject, nor Alien, nor Enemy, nor King, nor People; nor one Religion, nor other;
np1, dx j-jn, ccx j, ccx n1, ccx n1, ccx n1; ccx crd n1, ccx j-jn;
(3) part (DIV2)
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nor one, nor many, Non reliquit hominem, None left, none exempt, not any to touch them, not any, to will to touch them.
nor one, nor many, Non reliquit hominem, None left, none exempt, not any to touch them, not any, to will to touch them.
ccx pi, ccx d, fw-fr fw-la fw-la, pix vvd, pix j, xx d p-acp vvb pno32, xx av-d, p-acp vmb p-acp vvb pno32.
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For with Nolite God toucheth the heart, and so many as God toucheth their hearts, will haue idem velle, & nolle, make His will, their will, & wil obey it.
For with Nolite God touches the heart, and so many as God touches their hearts, will have idem velle, & nolle, make His will, their will, & will obey it.
p-acp p-acp fw-la np1 vvz dt n1, cc av av-d c-acp np1 vvz po32 n2, vmb vhi fw-la fw-fr, cc fw-la, vvb po31 n1, po32 vmb, cc vmb vvi pn31.
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This is the summe of the Charge; Here is the Double Fence, I spoke of.
This is the sum of the Charge; Here is the Double Fence, I spoke of.
d vbz dt n1 pp-f dt n1; av vbz dt j-jn n1, pns11 vvd pp-f.
(3) part (DIV2)
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Touch not, By which he raiseth, as it were, an high wall about them, that none may reach ouer to them.Touch not, By which he Raiseth, as it were, an high wall about them, that none may reach over to them.
vvb xx, p-acp r-crq pns31 vvz, c-acp pn31 vbdr, dt j n1 p-acp pno32, cst pix vmb vvi a-acp p-acp pno32.
(3) part (DIV2)
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And then, with Nolite, diggeth deepe euen in profundum cordis, the very depth of the heart,
And then, with Nolite, diggeth deep even in profundum Cordis, the very depth of the heart,
cc av, p-acp fw-la, vvz av-jn j p-acp fw-la fw-la, dt j n1 pp-f dt n1,
(3) part (DIV2)
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& casteth a trench there, and so they be double •enced.
& Cast a trench there, and so they be double •enced.
cc vvz dt n1 a-acp, cc av pns32 vbb j-jn vvn.
(3) part (DIV2)
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Or you may (if you will) call them the Cherubims two wings spread ouer His Anointed, to protect them. Touch not, one wing;
Or you may (if you will) call them the Cherubims two wings spread over His Anointed, to Pact them. Touch not, one wing;
cc pn22 vmb (cs pn22 vmb) vvb pno32 dt n2 crd n2 vvn p-acp po31 j-vvn, pc-acp vvi pno32. vvb xx, crd n1;
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Nolite, the other, reaching as the Cherubims wings did, from one wall to the other, couering them from all, that none may come any way to doe them hurt.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.
fw-la, dt n-jn, vvg p-acp dt ng1 n2 vdd, p-acp crd n1 p-acp dt n-jn, vvg pno32 p-acp d, cst pix vmb vvi d n1 pc-acp vdi pno32 vvi.
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And by this we see the full of this Text; We see it, but we are to feele it also;
And by this we see the full of this Text; We see it, but we Are to feel it also;
cc p-acp d pns12 vvb dt j pp-f d n1; pns12 vvb pn31, cc-acp pns12 vbr pc-acp vvi pn31 av;
(3) part (DIV2)
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and see whether the Text be whole, whether it be well kept, and haue taken no hurt.
and see whither the Text be Whole, whither it be well kept, and have taken no hurt.
cc vvb cs dt n1 vbb j-jn, cs pn31 vbb av vvn, cc vhb vvn dx n1.
(3) part (DIV2)
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The Charge is short, ye see; a Hemistichion, but halfe a verse; Touch not mine Anointed: foure words only, and but six syllables:
The Charge is short, you see; a Hemistichion, but half a verse; Touch not mine Anointed: foure words only, and but six syllables:
dt n1 vbz j, pn22 vvb; dt np1, p-acp j-jn dt n1; vvb xx po11 j-vvn: crd n2 av-j, cc p-acp crd n2:
(3) part (DIV2)
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One would thinke, it might well be caried away, and well be kept: But, as short as it is, we see it is not though;
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;
pi vmd vvi, pn31 vmd av vbi vvn av, cc av vbi vvn: cc-acp, c-acp j c-acp pn31 vbz, pns12 vvb pn31 vbz xx c-acp;
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For, the very Text is touched and broken.
For, the very Text is touched and broken.
c-acp, dt j n1 vbz vvn cc j-vvn.
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And, I speake not of inferiour touchings, that euery tongue is walking, and euery penne busie, to touch them and their rights, which they are to haue,
And, 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,
np1, pns11 vvb xx pp-f j-jn n2-vvg, cst d n1 vbz vvg, cc d n1 j, p-acp vvb pno32 cc po32 n2-jn, r-crq pns32 vbr pc-acp vhi,
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and their dueties which they are to doe; And if they doe not, then I know not what, nor themsel•es neither.
and their duties which they Are to do; And if they do not, then I know not what, nor themsel•es neither.
cc po32 n2 r-crq pns32 vbr pc-acp vdi; cc cs pns32 vdb xx, cs pns11 vvb xx r-crq, ccx n2 av-dx.
(3) part (DIV2)
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This is too much, but I would it were but this.
This is too much, but I would it were but this.
d vbz av av-d, cc-acp pns11 vmd pn31 vbdr p-acp d.
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Hands haue bene busie of late, and that in another more dangerous manner. Two fearefull examples wee haue in two great Kings:
Hands have be busy of late, and that in Another more dangerous manner. Two fearful Examples we have in two great Kings:
n2 vhb vbn j pp-f av-j, cc cst p-acp n-jn av-dc j n1. crd j n2 pns12 vhb p-acp crd j n2:
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one, no very long time since; the other, very lately made away:
one, no very long time since; the other, very lately made away:
pi, av-dx av j n1 a-acp; dt n-jn, av av-j vvn av:
(3) part (DIV2)
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not so farre from vs, but that they may, and (I trust) doe touch vs. What shall I say? I would this were the worst.
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.
xx av av-j p-acp pno12, cc-acp cst pns32 vmb, cc (pns11 vvb) vdb vvi pno12 r-crq vmb pns11 vvi? pns11 vmd d vbdr dt js.
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Yea, I would this were the worst: for, this hath happened in former times too.
Yea, I would this were the worst: for, this hath happened in former times too.
uh, pns11 vmd d vbdr dt js: c-acp, d vhz vvn p-acp j n2 av.
(3) part (DIV2)
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This Psalme, he that indited and set it, ( Dauid ) he liuing, Ishbosheth his neighbour king was slaine vpon his bed.
This Psalm, he that Indited and Set it, (David) he living, Ishbosheth his neighbour King was slain upon his Bed.
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(3) part (DIV2)
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The like hath happened then, broken it hath beene, in former ages. But then, vpon reuenge, or ambition, or hope of reward, or some other sinister respect;
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;
dt j vhz vvn av, vvn pn31 vhz vbn, p-acp j n2. p-acp av, p-acp n1, cc n1, cc n1 pp-f n1, cc d j-jn j n1;
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neuer, vpon conscience, and religion, till now. Nolite tangere, was still good Diuinitie, till now.
never, upon conscience, and Religion, till now. Nolite tangere, was still good Divinity, till now.
av, p-acp n1, cc n1, c-acp av. fw-la fw-la, vbds av j n1, c-acp av.
(3) part (DIV2)
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The Text it selfe neuer touched, neuer taken by the throat before, and the contradictorie of it giuen in charge, [ Touched they may be, Touch them notwithstanding:
The Text it self never touched, never taken by the throat before, and the contradictory of it given in charge, [ Touched they may be, Touch them notwithstanding:
dt n1 pn31 n1 av-x vvn, av-x vvn p-acp dt n1 a-acp, cc dt n1 pp-f pn31 vvn p-acp n1, [ vvd pns32 vmb vbi, vvb pno32 a-acp:
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] Neuer bookes written, to make men willing, to Gods Nolite before.
] Never books written, to make men willing, to God's Nolite before.
] av-x n2 vvn, pc-acp vvi n2 j, p-acp npg1 fw-la a-acp.
(3) part (DIV2)
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Baanah, hee vpon hope of reward, slew Ishbosheth: Bigthan, vpon reuenge, would haue done the like to his liege Lord.Baanah, he upon hope of reward, slew Ishbosheth: Bigthan, upon revenge, would have done the like to his liege Lord.
np1, pns31 p-acp n1 pp-f n1, vvd np1: np1, p-acp n1, vmd vhi vdn dt av-j p-acp po31 n1 n1.
(3) part (DIV2)
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Zimri, vpon ambition, slew his master. But, Religion came neuer forth with the knife in her hand till now:Zimri, upon ambition, slew his master. But, Religion Come never forth with the knife in her hand till now:
np1, p-acp n1, vvd po31 n1. p-acp, n1 vvd av av p-acp dt n1 p-acp po31 n1 c-acp av:
(3) part (DIV2)
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a Kings life was neuer a Sacrifice to expiate sinne, before.
a Kings life was never a Sacrifice to expiate sin, before.
dt ng1 n1 vbds av-x dt n1 pc-acp vvi n1, a-acp.
(3) part (DIV2)
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And wil ye but consider the great oddes betwixt those Touchers, and these of la•e? They, euer, ere they went about it, ca•t how to escape;
And will you 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;
cc vmb pn22 p-acp vvi dt j n2 p-acp d n2, cc d pp-f n1? pns32, av, c-acp pns32 vvd p-acp pn31, vvb c-crq pc-acp vvi;
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and when they had done it, fled and hid themselues, as guiltie to themselues of euill they had done:
and when they had done it, fled and hid themselves, as guilty to themselves of evil they had done:
cc c-crq pns32 vhd vdn pn31, vvd cc vvn px32, c-acp j p-acp px32 pp-f n-jn pns32 vhd vdn:
(3) part (DIV2)
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These, stirre not an inch, as if they had done that, they might well stand to.
These, stir not an inch, as if they had done that, they might well stand to.
d, vvb xx dt n1, c-acp cs pns32 vhd vdn d, pns32 vmd av vvi p-acp.
(3) part (DIV2)
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Those formerly, grew euer contrite, at their ende detesting the Acte, and crying God mercy:
Those formerly, grew ever contrite, At their end detesting the Act, and crying God mercy:
d av-j, vvd av j, p-acp po32 n1 j-vvg dt n1, cc vvg np1 n1:
(3) part (DIV2)
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These now, reioyce in it, as if by it, they had done God a piece of good seruice.
These now, rejoice in it, as if by it, they had done God a piece of good service.
d av, vvb p-acp pn31, c-acp cs p-acp pn31, pns32 vhd vdn np1 dt n1 pp-f j n1.
(3) part (DIV2)
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Then yet, it was euer a crime, and a grieuous crime, and they that did it, were generally vpon the first report, euer condemned by all men, none to defend them:
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:
av av, pn31 vbds av dt n1, cc dt j n1, cc pns32 cst vdd pn31, vbdr av-j p-acp dt ord n1, av vvn p-acp d n2, pix pc-acp vvi pno32:
(3) part (DIV2)
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Now, it is, multis laudantibus (you know the Booke) it findeth many to iustifie,
Now, it is, multis laudantibus (you know the Book) it finds many to justify,
av, pn31 vbz, fw-la fw-la (pn22 vvb dt n1) pn31 vvz d pc-acp vvi,
(3) part (DIV2)
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nay to praise it, & immortalitate dignum iudicantibus, and thinke them worthy immortalitie, for their worthy Act. Yea, write they not further? P•aeclarè cum rebus humanis ageretur, si multi;
nay to praise it, & 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;
uh-x p-acp n1 pn31, cc fw-la fw-la fw-la, cc vvb pno32 j n1, p-acp po32 j n1 uh, vvb pns32 xx jc? fw-la fw-la fw-la fw-la fw-la, fw-la fw-la;
(3) part (DIV2)
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It were a merry world, if there would many •o exercise their fingers, to keep them in vre.
It were a merry world, if there would many •o exercise their fingers, to keep them in use.
pn31 vbdr dt j n1, cs a-acp vmd d av vvi po32 n2, pc-acp vvi pno32 p-acp n1.
(3) part (DIV2)
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And to Kings themselues, (Gods Anointed ) dare they not to say? This is salutaris c•gitatio, an wholesome meditation for them next their heart to thinke, se eâ conditione vi•ere, they hue in that case and condition, vt non solùm iure, that they may not onely be slaine lawfully, sed cum laude, & gloriâ perimi possunt;
And to Kings themselves, (God's Anointed) Dare they not to say? This is Salutaris c•gitatio, an wholesome meditation for them next their heart to think, se eâ condition vi•ere, they hue in that case and condition, vt non solùm iure, that they may not only be slain lawfully, sed cum laud, & gloriâ perimi possunt;
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but to the praise and glory of them that shall do it. How now!
but to the praise and glory of them that shall do it. How now!
cc-acp p-acp dt n1 cc n1 pp-f pno32 cst vmb vdi pn31. uh-crq av!
(3) part (DIV2)
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What is become of our Text? of Nolite tangere with these? Are wee not fallen into strange times, that men dare thus print,
What is become of our Text? of Nolite tangere with these? are we not fallen into strange times, that men Dare thus print,
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and publish, yea euen praedicare peccatum suum, preach and proclaime their sinnes, euen these sinfull,
and publish, yea even praedicare peccatum suum, preach and proclaim their Sins, even these sinful,
cc vvi, uh j fw-la fw-la fw-la, vvb cc vvi po32 n2, av d j,
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and shamefull positions, to the eyes and eares of the whole world? wherby, Gods Anointed are endangered, mens soules are poisoned, Ch•istian Religion is blasphemed,
and shameful positions, to the eyes and ears of the Whole world? whereby, God's Anointed Are endangered, men's Souls Are poisoned, Ch•istian Religion is blasphemed,
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as a murtherer of her owne Kings, God in his Charge is openly contradicted, and men made beleeue, they shal go to heauen, for breaking Gods Commandements.
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 God's commandments.
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BVt now wee haue all great cause to reioyce. The booke is condemned, if wee may beleeue it.
But now we have all great cause to rejoice. The book is condemned, if we may believe it.
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Whether condemned or no, that wee knowe not:
Whither condemned or no, that we know not:
cs j-vvn cc uh-dx, cst pns12 vvb xx:
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this is too sure, eleuen yeeres agoe, set out it was, and that authorized, and so went eight whole yeeres, by their owne confession,
this is too sure, eleuen Years ago, Set out it was, and that authorized, and so went eight Whole Years, by their own Confessi,
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and euen the whole eleuen, for ought that we know.
and even the Whole eleuen, for ought that we know.
cc av-j dt j-jn crd, c-acp pi cst pns12 vvb.
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How went it foorth so allowed at the first? How went it so long vncontrolled? without an Index expurgatorius at least.
How went it forth so allowed At the First? How went it so long uncontrolled? without an Index expurgatorius At least.
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But, now lately wee haue newes, that some few yeeres since, it was censured in a priuie Prouinciall Councill.
But, now lately we have news, that Some few Years since, it was censured in a privy Provincial Council.
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But, that was as strange a Censure, as euer was heard of, a Censure sub silentio, kept close,
But, that was as strange a Censure, as ever was herd of, a Censure sub silentio, kept close,
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and none knewe of it but themselues: fast or loose; Censure, or no Censure, as they pleased.
and none knew of it but themselves: fast or lose; Censure, or no Censure, as they pleased.
cc pix vvd pp-f pn31 p-acp px32: n1 cc j; vvb, cc dx n1, c-acp pns32 vvd.
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If any such censure were, why made they it not as publicke as their Approbation? The Approbation the world seeth:
If any such censure were, why made they it not as public as their Approbation? The Approbation the world sees:
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Their Censure we but heare of, and peraduenture it is but a tale, neither.
Their Censure we but hear of, and Peradventure it is but a tale, neither.
po32 n1 pns12 p-acp n1 pp-f, cc av pn31 vbz p-acp dt n1, av-dx.
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Why came it neuer to light, till the deed was done, and it was too late? Why heard we not Iacobs voyce, till we had felt Esaus hands? But, this is all they haue to say for themselues:
Why Come it never to Light, till the deed was done, and it was too late? Why herd we not Iacobs voice, till we had felt Esaus hands? But, this is all they have to say for themselves:
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after so great a losse, this we must be faine to take for paiment. But, I aske, is it condemned? Indeed no;
After so great a loss, this we must be feign to take for payment. But, I ask, is it condemned? Indeed no;
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(3) part (DIV2)
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but the matter so faintly caried, as all they say, standing for good, he that wil giue the like attempt againe, may.
but the matter so faintly carried, as all they say, standing for good, he that will give the like attempt again, may.
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For, what say they? An Vsurper may be deposed; so they all agree.
For, what say they? an Usurper may be deposed; so they all agree.
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And is it not in the power of Rome, to make an Vsurpe• ▪ when it will? If he haue no right, he is an vsurper: if he be lawfully deposed, his right is gone.
And is it not in the power of Room, 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.
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If he but fauour Heretiques, nay, though he fauour them not, the Pope may depose him, Non •oc tempore, sed cùm iudicabit expedire:
If he but favour Heretics, nay, though he favour them not, the Pope may depose him, Non •oc tempore, sed cùm Judges Expire:
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and that done, he hath no right, then is hee an vsurper, and ye may touch him,
and that done, he hath no right, then is he an usurper, and you may touch him,
cc d vdn, pns31 vhz dx j-jn, av vbz pns31 dt n1, cc pn22 vmb vvi pno31,
(3) part (DIV2)
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or doe with him what ye will.
or do with him what you will.
cc vdb p-acp pno31 r-crq pn22 vmb.
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What say they then further? A priuate man may not doe it, by his owne authoritie.
What say they then further? A private man may not do it, by his own Authority.
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(3) part (DIV2)
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Not by his owne, but may hee by some other? Belike, some other then there is, whereby he may.
Not by his own, but may he by Some other? Belike, Some other then there is, whereby he may.
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Authoritie then there is, and it may bee giuen, and when it is giuen him, he may doe it.
authority then there is, and it may be given, and when it is given him, he may do it.
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(3) part (DIV2)
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And so we are, where we were before. And this is their condemning:
And so we Are, where we were before. And this is their condemning:
cc av pns12 vbr, c-crq pns12 vbdr a-acp. cc d vbz po32 vvg:
(3) part (DIV2)
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indeed the condemnation of the world, if they loue darknesse so well, as to be deluded by it. First they will doe it:
indeed the condemnation of the world, if they love darkness so well, as to be deluded by it. First they will do it:
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(3) part (DIV2)
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will doe it? haue done it, touched, touched in the highest degree, against Tangere. It may bee against their wils;
will do it? have done it, touched, touched in the highest degree, against Tangere. It may be against their wills;
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(3) part (DIV2)
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nay, voluntarie, haue done it wittingly, and willingly, against Nolite. But, it may be, repent themselues: Nor that;
nay, voluntary, have done it wittingly, and willingly, against Nolite. But, it may be, Repent themselves: Nor that;
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For, they giue a charge, against this Charge, willing men, and making men willing, to doe flat against it, to touch ▪ euen the Text, and breake it, and spare not:
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:
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(3) part (DIV2)
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by holding ▪ They may bee touched for all it.
by holding ▪ They may be touched for all it.
p-acp vvg ▪ pns32 vmb vbi vvn p-acp d pn31.
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What is then to bee done of vs? The more bu•ie they, to suggest the deuils motion, Mitte manum, & tange;
What is then to be done of us? The more bu•ie they, to suggest the Devils motion, Mitte manum, & tange;
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The more earnest wee, to call on GODS Charge here, Nolite tangere Christos eius. The more resolute they, to be touching; The more carefull wee, to looke to their fingers.
The more 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.
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The more they endeuour to breake downe this double Fence; the more wee to labour to strengthen it.
The more they endeavour to break down this double Fence; the more we to labour to strengthen it.
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How will that bee? Our •elues not to touch them? I will not speake of that, for shame.
How will that be? Our •elues not to touch them? I will not speak of that, for shame.
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I trust, GOD hath so touched all our hearts, as we detest the least thought that way.
I trust, GOD hath so touched all our hearts, as we detest the least Thought that Way.
pns11 vvb, np1 vhz av vvd d po12 n2, c-acp pns12 vvb dt ds n1 cst n1.
(3) part (DIV2)
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Neuer was any, truely partaker of the inward Anoynting of a Christian man, but hee was euer fast and firme to the royall Anoynting. That, we will doe:
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:
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and that is not all; (I trust) wee will doe more then so,
and that is not all; (I trust) we will do more then so,
cc cst vbz xx d; (pns11 vvb) pns12 vmb vdi av-dc cs av,
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euen prouide a Nolite tangere for the Text too, keepe that from touching, and that will keepe GODS Anoynted vntouched: Keepe one, and keepe both.
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.
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Three persons there bee in the Text, 1. Gods Anointed themselues, touching whom it is giuen. 2. We all, Non reliquit hominem, not leauing a man of vs out, to whom it is giuen.
Three Persons there be 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.
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and 3. Hee that saith, Meos, God that giueth it. The two first, to doe their parts toward it, wee to looke to ours;
and 3. He that Says, Meos, God that gives it. The two First, to do their parts towards it, we to look to ours;
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and God will come in at his turne, and not faile with his part, we may be sure.
and God will come in At his turn, and not fail with his part, we may be sure.
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Let me begin with Christos Domini, whom it toucheth:
Let me begin with Christos Domini, whom it touches:
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(3) part (DIV2)
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that they would bee touched with it, and not lay themselues open to this touch, nor carelesly goe where they may be within the reach, 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,
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(3) part (DIV2)
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or fall into such fingers, as tickle to be touching them: Not to put it vpon, What shall be, shall be.
or fallen into such fingers, as tickle to be touching them: Not to put it upon, What shall be, shall be.
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(3) part (DIV2)
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Non est bonae, & solidae fidei, sic omnia ad voluntatem Dei referre, & ita adulari, ad vnumquem { que } dicendo, Nihil fieri fine iussione eius, vt non intelligamus aliquid esse in nobis ipsis. Non est bonae, & solidae fidei, sic omnia ad voluntatem Dei refer, & ita adulari, ad vnumquem { que } dicendo, Nihil fieri fine jussion eius, vt non intelligamus Aliquid esse in nobis Ipse.
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It is Tertullian: and most true it is, That it is neither good, nor sound diuinitie, in these cases, to put all vpon the will of God,
It is Tertullian: and most true it is, That it is neither good, nor found divinity, in these cases, to put all upon the will of God,
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(3) part (DIV2)
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and euery one to flatter himselfe or others, saying, Nothing can be done without God will,
and every one to flatter himself or Others, saying, Nothing can be done without God will,
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(3) part (DIV2)
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but to conceiue aright, that withall there is somewhat belongs to our part.
but to conceive aright, that withal there is somewhat belongs to our part.
cc-acp pc-acp vvi av, cst av a-acp vbz av vvz p-acp po12 n1.
(3) part (DIV2)
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Therefore subordinately to serue Gods prouidence, with our owne circumspect foresight and care, knowing, that his prouidence doeth not alwayes worke by miracle. This day it did:
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:
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(3) part (DIV2)
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euery day it will not doe so.
every day it will not do so.
d n1 pn31 vmb xx vdi av.
(3) part (DIV2)
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That Hee giues his Angels charge ouer them that tempt him not, that doe not mittere se deorsum, cast themselues wilfully into danger.
That He gives his Angels charge over them that tempt him not, that do not mittere se deorsum, cast themselves wilfully into danger.
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(3) part (DIV2)
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That Baltazars dayes were numbred, when he forgat his duetie, not before.
That Baltazars days were numbered, when he forgot his duty, not before.
cst npg1 n2 vbdr vvn, c-crq pns31 vvd po31 n1, xx a-acp.
(3) part (DIV2)
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That hee hath indeed promised to saue his Anointed: but he promised S. Paul also his life, and all theirs with him in the ship, and that by an Angel:
That he hath indeed promised to save his Anointed: but he promised S. Paul also his life, and all theirs with him in the ship, and that by an Angel:
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(3) part (DIV2)
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for all that, Paul would not let the mariners go away with the boat, but cut the rope,
for all that, Paul would not let the Mariners go away with the boat, but Cut the rope,
c-acp d d, np1 vmd xx vvi dt n2 vvb av p-acp dt n1, cc-acp vvd dt n1,
(3) part (DIV2)
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and said, If these tarie not in the ship, we cannot bee saued, for all the Angels promise.
and said, If these tarry not in the ship, we cannot be saved, for all the Angels promise.
cc vvd, cs d vvb xx p-acp dt n1, pns12 vmbx vbi vvn, p-acp d dt n2 vvb.
(3) part (DIV2)
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Let his Anointed say & do the like:
Let his Anointed say & do the like:
vvb po31 vvn vvb cc vdb dt av-j:
(3) part (DIV2)
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515
keepe your mariners about you in the name of God, keep your selues with that state and guard, that is meete for the Maiestie of Princes:
keep your Mariners about you in the name of God, keep your selves with that state and guard, that is meet for the Majesty of Princes:
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(3) part (DIV2)
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and thinke God saith to you, Christi mei, nolite tangi, Be you willing to keepe your selues from being touched, and I for my part, will not be behind.
and think God Says to you, Christ mei, nolite tangi, Be you willing to keep your selves from being touched, and I for my part, will not be behind.
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(3) part (DIV2)
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This way onely is now left them.
This Way only is now left them.
d n1 av-j vbz av vvn pno32.
(3) part (DIV2)
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Another way there was, that Gods Anointed might not be touched; To set li•ts about them,
another Way there was, that God's Anointed might not be touched; To Set li•ts about them,
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(3) part (DIV2)
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as about the holy Mount, that is, Lawes, whereby, (that desperate wretches might not touch Gods Anointed ) Gods Anointed might touch them first.
as about the holy Mount, that is, Laws, whereby, (that desperate wretches might not touch God's Anointed) God's Anointed might touch them First.
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(3) part (DIV2)
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I finde, Abimelech made a law to strengthen this Law of God, made a list about this very Nolite, a law vpon paine of Morte morietur. And this was wont to keepe them from approaching. 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.
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But, if that which should giue strength to the law, and make it a law to the conscience, Diuinitie,
But, if that which should give strength to the law, and make it a law to the conscience, Divinity,
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(3) part (DIV2)
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if that be corrupted, if it be a matter of the will, as appeareth by Nolite, and the will bee made wilfull, (an horrible sinne, being now become an heroicall and holy acte:) these listes wil not holde them, the lawe commeth too late.
if that be corrupted, if it be a matter of the will, as appears 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 comes too late.
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(3) part (DIV2)
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For, if men growe wilfull, it is well knowen, Vitae alienae Dominus est, quisquis contemptor est suae.
For, if men grow wilful, it is well known, Vitae Alien Dominus est, quisquis contemptor est suae.
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(3) part (DIV2)
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And who would not be Contemptor suae, if he may be sure to bee Comprehensor aet•rnae? Then doe but once perswade them, that for their touching they shall streight goe to heauen,
And 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,
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(3) part (DIV2)
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and no Anointed shall euer stand before them, Nolite is gone then: take order for Tangere howe we can.
and no Anointed shall ever stand before them, Nolite is gone then: take order for Tangere how we can.
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(3) part (DIV2)
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Our part then is, (and to vs it is spoken, & to vs properly doth Nolite belong.) Euery man in his place to doe his best.
Our part then is, (and to us it is spoken, & to us properly does Nolite belong.) Every man in his place to do his best.
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(3) part (DIV2)
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They that are his Priests, by bowing their knees dayly, and lifting vp their handes to God:
They that Are his Priests, by bowing their knees daily, and lifting up their hands to God:
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They that in the place of Counsaile, by all the wayes of wisedome: They that in the Seate of Iustice, by iust and due execution:
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:
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(3) part (DIV2)
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All, by all the meanes they can, hanc talem terris auertere pestem, to deuise and procure (if it may bee) ne velint, that euill disposed hands would not: but howsoeuer, ne possint, that they may not be able,
All, by all the means they can, hanc talem terris auertere 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,
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if they would to touch, His Anointed.
if they would to touch, His Anointed.
cs pns32 vmd pc-acp vvi, po31 j-vvn.
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It must be in part, by carying a continuall eye, and keeping a continuall watch ouer them;
It must be in part, by carrying a continual eye, and keeping a continual watch over them;
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(3) part (DIV2)
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or a shorter way, by remoouing them farre enough off, that are in any likelihood to doe it;
or a shorter Way, by removing them Far enough off, that Are in any likelihood to do it;
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and those be such, as holde, Gods Anointed be tangibiles, and may be; nay in some case, be tangendi, and ought to be touched.
and those be such, as hold, God's Anointed be tangibiles, and may be; nay in Some case, be tangendi, and ought to be touched.
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God himselfe in Cores case and Dathans (who went about to touch Moses and Aaron, not in their persons,
God himself in Cores case and Dathans (who went about to touch Moses and Aaron, not in their Persons,
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(3) part (DIV2)
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but estates only) sheweth vs the best way:
but estates only) shows us the best Way:
cc-acp n2 av-j) vvz pno12 dt js n1:
(3) part (DIV2)
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Hee gaue order, that a generall Nolite tangere went out against them and theirs, that no man should come neere them,
He gave order, that a general Nolite tangere went out against them and theirs, that no man should come near them,
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(3) part (DIV2)
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but all shun them and their company, as hauing them in a generall detestation. Gods course would be followed;
but all shun them and their company, as having them in a general detestation. God's course would be followed;
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(3) part (DIV2)
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that seeing their consciences are •eared, and they feare not Gods voice here from heauen, they might feele the full measure of his vengeance vpon earth,
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,
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and might assure themselues, vpon the least discouerie, of but a will to touch, but a will to doe that execrable Acte, to incurre an vniuer•all detestatison, to haue all rise against them, to haue all the hatred of earth powred vpon them and theirs, to bee the outcasts of the Commonwealth,
and might assure themselves, upon the least discovery, of but a will to touch, but a will to do that execrable Act, to incur an vniuer•all detestatison, to have all rise against them, to have all the hatred of earth poured upon them and theirs, to be the outcasts of the Commonwealth,
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and the Maranathas of the Church ▪ yea, they and their names for euer to be an abhorring to all flesh.
and the Maranathas of the Church ▪ yea, they and their names for ever to be an abhorring to all Flesh.
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Nothing in this kind is too much: this way, if no way els, to keep them from it:
Nothing in this kind is too much: this Way, if no Way Else, to keep them from it:
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which is lesse then they should suffer; but all that we can doe.
which is less then they should suffer; but all that we can do.
r-crq vbz av-dc cs pns32 vmd vvi; cc-acp d cst pns12 vmb vdi.
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The best is, if we faile not in our duety ▪ though neither wee, nor the Anointed, can take perfect order against them;
The best is, if we fail not in our duty ▪ though neither we, nor the Anointed, can take perfect order against them;
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the Anointer can, can and will, as this day hee did.
the Anointer can, can and will, as this day he did.
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And the rather he will doe it, in the time to come, if we turne to him, to thanke him for that is past.
And the rather he will do it, in the time to come, if we turn to him, to thank him for that is past.
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(3) part (DIV2)
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To him then let vs turne, that he may take the matter into his own hand.
To him then let us turn, that he may take the matter into his own hand.
p-acp pno31 av vvb pno12 vvi, cst pns31 vmb vvi dt n1 p-acp po31 d n1.
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If his Nolite tangere will not preuaile, his Nolo tangi, will:
If his Nolite tangere will not prevail, his Nolo tangi, will:
cs po31 fw-la fw-la vmb xx vvi, po31 fw-la fw-la, vmb:
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and if hee say, Nolo tangi, haue they neuer so bent a will, doe what they can, they shall not (for their liues) bee able to doe them hurt.
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.
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Two points there bee in this Charge, both expressed in the verse next before. Non permisit, He suffered none to attempt it;
Two points there be in this Charge, both expressed in the verse next before. Non permisit, He suffered none to attempt it;
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sed corripuit, but them that did, hee put them to rebuke.said Corripuit, but them that did, he put them to rebuke.
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Put to rebuke, wee turne Corripuit; it is properly to take vp short, and that is, by a touch, or rather b• a twitch. And so hee hath euer done,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,
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and so hee will euer doe ▪ Tangentes tangentur, or rather Tangentes corripientur, if they touch, they shall be twitched, be taken short,
and so he will ever do ▪ Tangents tangentur, or rather Tangents corripientur, if they touch, they shall be twitched, be taken short,
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and cut short for it, (all the sort of them) Haue beene (I am sure.)
and Cut short for it, (all the sort of them) Have been (I am sure.)
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(3) part (DIV2)
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I beginne with Corrip•it: for that neuer faileth:
I begin with Corrip•it: for that never Faileth:
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for sure God will not suffer His anointed; nor Christ, His Synonymos, those of his name, to bee touching for nought:
for sure God will not suffer His anointed; nor christ, His Synonymos, those of his name, to be touching for nought:
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(3) part (DIV2)
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if not his name it selfe to be taken, neither those that beare it, to bee touched in vaine.
if not his name it self to be taken, neither those that bear it, to be touched in vain.
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And there is nothing more kindly, then for them that will be touching, to bee touched themselues,
And there is nothing more kindly, then for them that will be touching, to be touched themselves,
cc pc-acp vbz pix av-dc av-j, av p-acp pno32 cst vmb vbi vvg, pc-acp vbi vvn px32,
(3) part (DIV2)
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and to be touched, home, in the same kinde, themselues thought to haue touched others.
and to be touched, home, in the same kind, themselves Thought to have touched Others.
cc pc-acp vbi vvn, av-an, p-acp dt d n1, px32 vvn p-acp vhi vvn n2-jn.
(3) part (DIV2)
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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,
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,
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and touched him tactibus maximis, with many a grieuous touch: were read, plagued him with many plagues.
and touched him tactibus maximis, with many a grievous touch: were read, plagued him with many plagues.
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And indeed he toucheth them so, that he plagueth them that haue beene busie in this kinde.
And indeed he touches them so, that he plagueth them that have been busy in this kind.
cc av pns31 vvz pno32 av, cst pns31 vvz pno32 cst vhb vbn j p-acp d n1.
(3) part (DIV2)
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Grieuous are the touches they are to•ched with here on earth; of Pincers red hote, and boiling Lead:
Grievous Are the touches they Are to•ched with Here on earth; of Pincers read hight, and boiling Led:
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(3) part (DIV2)
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but, who knoweth the touches of the place, whither (being vnrepentant) they must needes goe? which, besides that they are maximi, (in another manner of 〈 ◊ 〉 these here) are •terni withall,
but, who Knoweth the touches of the place, whither (being unrepentant) they must needs go? which, beside that they Are maximi, (in Another manner of 〈 ◊ 〉 these Here) Are •terni withal,
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and not ended in an houre or two, as these are. Tactibus maximis tangentur, they shall bee touched indeed throughly, as the first was.
and not ended in an hour or two, as these Are. Tactibus maximis tangentur, they shall be touched indeed thoroughly, as the First was.
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(3) part (DIV2)
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And looke, as he began in the Patriarchs, so hath he euer held on in His Anointed, the kings that ensued.
And look, as he began in the Patriarchs, so hath he ever held on in His Anointed, the Kings that ensued.
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(3) part (DIV2)
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The first that euer touched his kings, Baana and Rechab, were touched for it:
The First that ever touched his Kings, Baana and Rechab, were touched for it:
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(3) part (DIV2)
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and cut shorter, both by the hands, wherewith they touched, and the feet, wherewith they went about it.
and Cut shorter, both by the hands, wherewith they touched, and the feet, wherewith they went about it.
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(3) part (DIV2)
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Aske the rest, if it were good touching. Shimei touched but with the tongue; his necke was touched with the swo•d.
Ask the rest, if it were good touching. Shimei touched but with the tongue; his neck was touched with the swo•d.
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•igthan and Th••ez said nothing, did nothing, but onely with their will: their necks were touched with the ha••er, tactibus maximis, the greatest touch or twitch that is here. •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.
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(3) part (DIV2)
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And so (to make short) were al the rest, euen to those two that were this day put to a foule rebuke,
And so (to make short) were all the rest, even to those two that were this day put to a foul rebuke,
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(3) part (DIV2)
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and •ut short in their going about it.
and •ut short in their going about it.
cc av j p-acp po32 vvg p-acp pn31.
(3) part (DIV2)
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Besides the Cherubims wings then, to protect kings, here you haue, in Corripuit, the blade of a sword shaken, to keepe the way to them.
Beside the Cherubims wings then, to Pact Kings, Here you have, in Corripuit, the blade of a sword shaken, to keep the Way to them.
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(3) part (DIV2)
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But what comfort is it, if Corripuit come of the male factor, if he be cut short,
But what Comfort is it, if Corripuit come of the male factor, if he be Cut short,
cc-acp q-crq n1 vbz pn31, cs vvb vvb pp-f dt j-jn n1, cs pns31 vbb vvn j,
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and if the King miscarie withall? Ba••na and R•shab, they that killed Ishbosheth, were cut short, shorter by the heads;
and if the King miscarry withal? Ba••na and R•shab, they that killed Ishbosheth, were Cut short, shorter by the Heads;
cc cs dt n1 vvi av? np1 cc np1, pns32 cst vvd np1, vbdr vvn j, jc p-acp dt n2;
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but Ishbosheth, he died for it. I confesse, there is small comfort in Corripuit, vnlesse Non permisit nocere, goe withall;
but Ishbosheth, he died for it. I confess, there is small Comfort in Corripuit, unless Non permisit nocere, go withal;
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in shortening them, without sauing His Anointed. And that is our comfort, the comfort of this day, which wee meet to giue thankes for, that both these went together, Non permisit nocere, and Corripuit, both.
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.
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YOu know, at the beginning I told you, besides that it is a Commandement, it is also a Thankesgiuing. It is so, in that it is a verse of a Psalme, a Psalme of Halleluia, the first Psalme, of Halleluia, of all the twentie.
YOu know, At the beginning I told you, beside that it is a Commandment, it is also a Thanksgiving. It is so, in that it is a verse of a Psalm, a Psalm of Hallelujah, the First Psalm, of Hallelujah, of all the twentie.
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Now in that he hath placed this duetie, and set it in a psalme;
Now in that he hath placed this duty, and Set it in a psalm;
av p-acp cst pns31 vhz vvn d n1, cc vvd pn31 p-acp dt n1;
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his vvill is, men should come to it vvith pleasure, cheerefully, and as it vvere singing. his will is, men should come to it with pleasure, cheerfully, and as it were singing.
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When vve speake of it, vve doe it speculatiuely; vvhen vve sing it, that vvould be vvith affection.
When we speak of it, we do it speculatively; when we sing it, that would be with affection.
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In that it is in the first Halleluia of all, it shevveth (as I thinke) that Gods Anointed are the persons, which (saith the Apostle) Ante omnia, before all, wee are to pray for:
In that it is in the First Hallelujah of all, it Showeth (as I think) that God's Anointed Are the Persons, which (Says the Apostle) Ante omnia, before all, we Are to pray for:
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which (saith the Prophet here) before all, we are to praise God for; for them, and their keeping out of euill hands. which (Says the Prophet Here) before all, we Are to praise God for; for them, and their keeping out of evil hands.
r-crq (vvz dt n1 av) p-acp d, pns12 vbr p-acp n1 np1 p-acp; p-acp pno32, cc po32 vvg av pp-f j-jn n2.
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Their safetie vve are to put in our first Halleluia. This Halleluia is a Psalme purposely for the bringing home of the Arke.
Their safety we Are to put in our First Hallelujah. This Hallelujah is a Psalm purposely for the bringing home of the Ark.
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And that sheweth, his Arke, and His Anointed are allied, and that no sooner is the Arke well come home,
And that shows, his Ark, and His Anointed Are allied, and that no sooner is the Ark well come home,
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but this Commandement goeth foorth streight from it, first of all, before all other:
but this Commandment Goes forth straight from it, First of all, before all other:
cc-acp d n1 vvz av av-j p-acp pn31, ord pp-f d, c-acp d n-jn:
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That all may know, what account they were to make of this duetie, how high regard to haue His Anointed in, in that the Arkes welfare and theirs, are so in separably knit together.
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.
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And indeede, experience hath taught it; They wel setling of the Arke, dependeth much vpon the safetie of the Prince.
And indeed, experience hath taught it; They well settling of the Ark, dependeth much upon the safety of the Prince.
cc av, n1 vhz vvn pn31; pns32 av vvg pp-f dt n1, vvz d p-acp dt n1 pp-f dt n1.
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Now this Psalme, as it was sung with all the musicke could be inuented, of winde, of hand, and of voice, to shevv, the preseruation of Kings is a benefit extraordinarie, that requireth so solemne a Thanksgiuing:
Now this Psalm, as it was sung with all the music could be invented, of wind, of hand, and of voice, to show, the preservation of Kings is a benefit extraordinary, that requires so solemn a Thanksgiving:
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So be•ides, it is ordered euery day after, to be sung iugiter coram Arcâ (that is) to be the ordinarie Antheme of their dayly seruice;
So be•ides, it is ordered every day After, to be sung Jugiter coram Arcâ (that is) to be the ordinary Anthem of their daily service;
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to shevv, it is a duetie perpetuall, that needes so dayly a remembrance, to wit, the care of their preseruation. to show, it is a duty perpetual, that needs so daily a remembrance, to wit, the care of their preservation.
pc-acp vvi, pn31 vbz dt n1 j, cst vvz av av-j dt n1, pc-acp vvi, dt n1 pp-f po32 n1.
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For last of all, that all the praise and thankes here in the psalme, are for this Nolite, that all the psalme vvas set to come to this verse; it is plaine.
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.
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There bee 29. verses more in the psalme it selfe, (it is the 105. Psalme.) But assoone as euer they once come to this verse, all the rest, all the verses following, are cut off;
There be 29. Verses more in the psalm it self, (it is the 105. Psalm.) But As soon as ever they once come to this verse, all the rest, all the Verses following, Are Cut off;
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they goe no further in the psalme, then till they come to it;
they go no further in the psalm, then till they come to it;
pns32 vvb av-dx av-jc p-acp dt n1, av c-acp pns32 vvb p-acp pn31;
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and then breake off all those behinde, and streight goe to another Psalme, (for this is all of the 105. and the next verse is the first of the 96. psal.) So that this verse, plainly was the end and vpshot of all the Psalme besides.
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. Psalm.) So that this verse, plainly was the end and upshot of all the Psalm beside.
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OF this Verse then, of His Nolite tangere, and of His Nolo tangi, besides of a •amous Non permisit nocere in this kinde;
OF this Verse then, of His Nolite tangere, and of His Nolo tangi, beside of a •amous Non permisit nocere in this kind;
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this Day is a memoriall to vs; and to all our posteritie, euen to the children yet vnborne:
this Day is a memorial to us; and to all our posterity, even to the children yet unborn:
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In GODS Anointed, not touched I cannot say, for touched he was, and more then touched: But, in the touch, there is no great matter (we said,) but for the hurt; so that in the end, not hurt, is as good,
In GOD'S Anointed, not touched I cannot say, for touched he was, and more then touched: But, in the touch, there is no great matter (we said,) but for the hurt; so that in the end, not hurt, is as good,
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as not touched. As good, nay better, for a Halleliuia. For, to be touched, as he was,
as not touched. As good, nay better, for a Halleliuia. For, to be touched, as he was,
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and to take no hurt, is a greater deliuery farre, then at all not to be touched. To goe through the Red sea, and not wet a threed:
and to take no hurt, is a greater delivery Far, then At all not to be touched. To go through the Read sea, and not wet a thread:
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To haue bene in the fornace, and no sent of the fire; that is the miracle.
To have be in the furnace, and no sent of the fire; that is the miracle.
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So, to haue bene touched, and taken by the throat, (that the marke was to be seene, many dayes after;) To be thrust at and throwen downe, as Hee was,
So, to have be 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,
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and yet no harme, ( Hîc est potentia, ) Here was the power, and here was the mercy of GOD;
and yet no harm, (Hîc est potentia,) Here was the power, and Here was the mercy of GOD;
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Here it was certainely, and that so sensible, ye might euen touch it. And here Halleluia first:
Here it was Certainly, and that so sensible, you might even touch it. And Here Hallelujah First:
av pn31 vbds av-j, cc cst av j, pn22 vmd av-j vvb pn31. cc av np1 ord:
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and wee to praise him, that when Nolite tangere, would not serue in word, made Non permisit nocere to serue in deed:
and we to praise him, that when Nolite tangere, would not serve in word, made Non permisit nocere to serve in deed:
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Came forth, first, with non permisit nocere, as with his shield, & so shielded him, that Hee suffered him not to take any hurt at all;
Come forth, First, with non permisit nocere, as with his shield, & so shielded him, that He suffered him not to take any hurt At all;
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Anointed the shield, made it slippery, their hands slid off, their touch did him no harme.Anointed the shield, made it slippery, their hands slid off, their touch did him no harm.
vvn dt n1, vvd pn31 j, po32 n2 vvd a-acp, po32 vvb vdd pno31 dx n1.
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Non permisit, was as His shield, that he brought foorth to saue Him. But besides it, he brought foorth his sword too, & cut them short:Non permisit, was as His shield, that he brought forth to save Him. But beside it, he brought forth his sword too, & Cut them short:
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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 markes of it will bee seene vpon them and theirs, for euer.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.
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For either of these seuerally, a seuerall Halleluia: but especially, for not seuering them, but letting them meet and go together, Eripuit, and Corripuit, both ioyntly arme in arme.
For either of these severally, a several Hallelujah: but especially, for not severing them, but letting them meet and go together, Eripuit, and Corripuit, both jointly arm in arm.
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Not either alone, this, or that, Not, permisit nocere, sed corripuit, suffered them to do hurt, but rebuked them:
Not either alone, this, or that, Not, permisit nocere, sed Corripuit, suffered them to do hurt, but rebuked them:
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No, but Non permisit, & corripuit, both, suffered them not to doe any hurt; and rebuked them, and cut them short too besides.
No, but Non permisit, & Corripuit, both, suffered them not to do any hurt; and rebuked them, and Cut them short too beside.
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And this happy coniunction of these both, is it, which maketh the speciall encrease of our thankes this yeere, more then the last, or any before.
And this happy conjunction of these both, is it, which makes the special increase of our thanks this year, more then the last, or any before.
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For that, since, and very lately, GOD, that suffered not Him, hath suffered some other King, to bee touched, as farre as his life. True.
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.
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Hee that did that execrable acte, Corripuit •um, GOD touched him, touched him as hee did the Mountaines, Tange montes, & fumigabunt, touched him, till hee smoked againe.
He that did that execrable act, Corripuit •um, GOD touched him, touched him as he did the Mountains, Tange montes, & fumigabunt, touched him, till he smoked again.
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What of that? In the meane time a great Prince is fallen. But permisit nocere ▪ He suffered the King to take hurt:
What of that? In the mean time a great Prince is fallen. But permisit nocere ▪ He suffered the King to take hurt:
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And as for non permisit nocere, GOD did not Him that •auour. Not Him, but Ours He did:
And as for non permisit nocere, GOD did not Him that •auour. Not Him, but Ours He did:
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And did it, for the maner, not without miracle, if we compare the cases.
And did it, for the manner, not without miracle, if we compare the cases.
cc vdd pn31, p-acp dt n1, xx p-acp n1, cs pns12 vvb dt n2.
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For, Hee was then sitting in the midst of diuers his Nobles, No likelyhood, that any would come neere Him, to offer but to touch Him:
For, He was then sitting in the midst of diverse his Nobles, No likelihood, that any would come near Him, to offer but to touch Him:
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If he did, there was odds, there would haue bene many a Non permisit, he should neuer •aue bene suffered to doe it. One man,
If he did, there was odds, there would have be many a Non permisit, he should never •aue be suffered to do it. One man,
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for all that, one, and no more, did it; Diuers were neere him; None of them, All of them kept Him not from his harme.
for all that, one, and no more, did it; Diverse were near him; None of them, All of them kept Him not from his harm.
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But Ours was all alone shut vp, and so le•t as one forsaken; not many, nay not any, no helpe at all, neere him.
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.
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And not one alone ▪ and no more, but three there were to touch Him:
And not one alone ▪ and no more, but three there were to touch Him:
cc xx crd j ▪ cc dx av-dc, cc-acp crd pc-acp vbdr p-acp vvb pno31:
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yet euen then, euen in that case, GOD non permisit nocere, suffered not, not any of them,
yet even then, even in that case, GOD non permisit nocere, suffered not, not any of them,
av av av, av p-acp d n1, np1 fw-fr fw-la fw-la, vvd xx, xx d pp-f pno32,
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nor all of them, to touch Him, so as they did him any hurt. And euen in the maner of the Non permisit, God shewed himselfe more then marueilous:
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:
ccx d pp-f pno32, p-acp vvb pno31, av c-acp pns32 vdd pno31 d vvi. cc av p-acp dt n1 pp-f dt fw-fr fw-la, np1 vvd px31 av-dc av j:
(3) part (DIV2)
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for, it was not, God onely suffered him not to be hurt;
for, it was not, God only suffered him not to be hurt;
c-acp, pn31 vbds xx, np1 av-j vvd pno31 xx pc-acp vbi vvn;
(3) part (DIV2)
120
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but miraculously he made, that of them that came to breake his Nolite, euen of them, one, that was set, that was readie armed to haue touched, and to haue hurt him;
but miraculously he made, that of them that Come to break his Nolite, even of them, one, that was Set, that was ready armed to have touched, and to have hurt him;
cc-acp av-j pns31 vvd, cst pp-f pno32 cst vvd pc-acp vvi po31 fw-la, av pp-f pno32, crd, cst vbds vvn, cst vbds av-j vvn pc-acp vhi vvn, cc pc-acp vhi vvn pno31;
(3) part (DIV2)
120
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hee, euen that partie, non permisit, would not, did not suffer the other to doe Him any hurt ▪ sed corripuit, but rebuked him, gaue the noli tangere to the other, spake this very Text,
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,
pns31, av cst n1, fw-fr fw-la, vmd xx, vdd xx vvi dt j-jn pc-acp vdi pno31 d vvi ▪ fw-la fw-la, p-acp vvd pno31, vvd dt fw-la fw-la p-acp dt n-jn, vvd d j n1,
(3) part (DIV2)
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and stayed his hand, that would haue d•ne it.
and stayed his hand, that would have d•ne it.
cc vvd po31 n1, cst vmd vhi vdn pn31.
(3) part (DIV2)
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This was a Non permisit indeed, worth a Halleluia, and after it, c••me there at the least three other Non permisits more.
This was a Non permisit indeed, worth a Hallelujah, and After it, c••me there At the least three other Non permisits more.
d vbds dt fw-fr vvb av, j dt np1, cc c-acp pn31, vvb a-acp p-acp dt av-ds crd j-jn np1 vvz av-dc.
(3) part (DIV2)
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630
But I haue presumed too much alreadie: I will not enter into them, but ende.
But I have presumed too much already: I will not enter into them, but end.
p-acp pns11 vhb vvn av av-d av: pns11 vmb xx vvi p-acp pno32, cc-acp n1.
(3) part (DIV2)
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The more they were, the more are wee bound to magnifie God, and to blesse his holy n•me, yeerely,
The more they were, the more Are we bound to magnify God, and to bless his holy n•me, yearly,
dt av-dc pns32 vbdr, dt av-dc vbr pns12 vvn pc-acp vvi np1, cc pc-acp vvi po31 j n1, av-j,
(3) part (DIV2)
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yea weekely, yea daily to sing our Halleluia of praise, and thankes to him for this dayes Non permisit, and for this dayes Corripuit, •or them both.
yea weekly, yea daily to sing our Hallelujah of praise, and thanks to him for this days Non permisit, and for this days Corripuit, •or them both.
uh j, uh j pc-acp vvi po12 np1 pp-f n1, cc n2 p-acp pno31 p-acp d ng2 fw-la fw-la, cc p-acp d ng2 vvb, vvb pno32 d.
(3) part (DIV2)
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That, what he speakes in this Text, he made good vpon this day:
That, what he speaks in this Text, he made good upon this day:
cst, r-crq pns31 vvz p-acp d n1, pns31 vvd j p-acp d n1:
(3) part (DIV2)
121
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Shewed, He would not haue His Anointed touched: Shewed, He was displeased with them, that did touch him:
Showed, He would not have His Anointed touched: Showed, He was displeased with them, that did touch him:
vvd, pns31 vmd xx vhi po31 vvn vvn: vvd, pns31 vbds vvn p-acp pno32, cst vdd vvi pno31:
(3) part (DIV2)
121
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kept Him without hurt, and cut them short:
kept Him without hurt, and Cut them short:
vvd pno31 p-acp vvn, cc vvi pno32 j:
(3) part (DIV2)
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shortned their armes, they could doe Him no harme, shortened their liues for attempting to doe it:
shortened their arms, they could do Him no harm, shortened their lives for attempting to do it:
vvd po32 n2, pns32 vmd vdi pno31 dx vvi, vvd po32 n2 p-acp vvg pc-acp vdi pn31:
(3) part (DIV2)
121
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scattered them first, in the imaginations of their hearts; and then after, made them perish in that their wicked E•terprise:
scattered them First, in the Imaginations of their hearts; and then After, made them perish in that their wicked E•terprise:
vvd pno32 ord, p-acp dt n2 pp-f po32 n2; cc av a-acp, vvd pno32 vvi p-acp d po32 j n1:
(3) part (DIV2)
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And hath made this Nolite, this Precept, to vs, Praeceptum cantabile, a Precept P•alme-wise, that wee may sing it to him.
And hath made this Nolite, this Precept, to us, Precept cantabile, a Precept P•alme-wise, that we may sing it to him.
cc vhz vvn d fw-la, d n1, p-acp pno12, fw-la fw-la, dt n1 j, cst pns12 vmb vvi pn31 p-acp pno31.
(3) part (DIV2)
121
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There is another, in another place, of another dittie and tune, wherein, hee takes vp a dolefull complaint, thus:
There is Another, in Another place, of Another ditty and tune, wherein, he Takes up a doleful complaint, thus:
pc-acp vbz j-jn, p-acp j-jn n1, pp-f j-jn n1 cc n1, c-crq, pns31 vvz a-acp dt j n1, av:
(3) part (DIV2)
121
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But thou hast cast off thine Anointed, and art displeased with him. But thou hast cast off thine Anointed, and art displeased with him.
cc-acp pns21 vh2 vvn a-acp po21 j-vvn, cc vb2r vvn p-acp pno31.
(3) part (DIV2)
121
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The dayes of his life hast thou shortened, & cast his Crowne downe to the ground. The days of his life hast thou shortened, & cast his Crown down to the ground.
dt n2 pp-f po31 n1 vh2 pns21 vvn, cc vvd po31 n1 a-acp p-acp dt n1.
(3) part (DIV2)
121
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With them indeede it is, Praeceptum flebile, but with vs, Cantabile. Praise we him for it.
With them indeed it is, Precept flebile, but with us, Cantabile. Praise we him for it.
p-acp pno32 av pn31 vbz, fw-la j, p-acp p-acp pno12, fw-la. vvb pns12 pno31 p-acp pn31.
(3) part (DIV2)
121
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And withall, pray wee also, that as this day he did not, nor hitherto hee hath not;
And withal, pray we also, that as this day he did not, nor hitherto he hath not;
cc av, vvb pns12 av, cst p-acp d n1 pns31 vdd xx, ccx av pns31 vhz xx;
(3) part (DIV2)
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so hencefoorth malignus ne tangat •um, the malignant wicked one may neuer touch Him:
so henceforth Malignus ne tangat •um, the malignant wicked one may never touch Him:
av av fw-la fw-fr fw-la fw-la, dt j j pi vmb av-x vvb pno31:
(3) part (DIV2)
122
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neuer may any haue the will; or if haue the will, neuer haue the power to doe Him hurt: Suffer Him not to be touched; or,
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,
av vmb d vhb dt vmb; cc cs vhb dt vmb, av vhb dt n1 pc-acp vdi pno31 vvn: vvb pno31 xx pc-acp vbi vvn; cc,
(3) part (DIV2)
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if suffer Him to be touched, suffer not their touch to doe him any harme, no more then this day it did:
if suffer Him to be touched, suffer not their touch to do him any harm, no more then this day it did:
cs vvi pno31 pc-acp vbi vvn, vvb xx po32 vvb pc-acp vdi pno31 d vvi, av-dx dc cs d n1 pn31 vdd:
(3) part (DIV2)
122
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Make all Nolentes, with His Nolite; if not, come with his Non permisit, that he may euer be safe:
Make all Nolentes, with His Nolite; if not, come with his Non permisit, that he may ever be safe:
vvi d n2, p-acp po31 fw-la; cs xx, vvb p-acp po31 fw-fr fw-la, cst pns31 vmb av vbi j:
(3) part (DIV2)
122
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and straight after, with his Corripuit, that they may euer be taken short, that offer it.
and straight After, with his Corripuit, that they may ever be taken short, that offer it.
cc av a-acp, p-acp po31 vvi, cst pns32 vmb av vbi vvn j, cst vvb pn31.
(3) part (DIV2)
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This day hee suffered them not: nor let him euer suffer any. This day he cut those short;
This day he suffered them not: nor let him ever suffer any. This day he Cut those short;
d n1 pns31 vvd pno32 xx: ccx vvb pno31 av vvi d. d n1 pns31 vvd d j;
(3) part (DIV2)
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so may hee euer doe them all: And euer make this Statute, our Song, all the dayes of our Pilgrimage.
so may he ever do them all: And ever make this Statute, our Song, all the days of our Pilgrimage.
av vmb pns31 av vdb pno32 d: cc av vvb d n1, po12 n1, d dt n2 pp-f po12 n1.
(3) part (DIV2)
122
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This is now the tenth yeere, and so these the Decennalia of it:
This is now the tenth year, and so these the Decennalia of it:
d vbz av dt ord n1, cc av d dt fw-la pp-f pn31:
(3) part (DIV2)
122
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That as this day it is, so it may still be celebrated, from ten yeeres to ten yeeres, many ten yeeres more. Which God grant, &c.
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.
cst p-acp d n1 pn31 vbz, av pn31 vmb av vbi vvn, p-acp crd n2 p-acp crd n2, d crd n2 av-dc. r-crq np1 vvb, av
(3) part (DIV2)
122
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