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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	let_v	lord_n	1,884	5	4.0046	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56228	A vindication of Psalme 105.15. (touch not mine anointed, and doe my prophets no harme) from some false glosses lately obtruded on it by Royalists Proving, that this divine inhibition was given to kings, not subjects; to restraine them from injuring and oppressing Gods servants, and their subjects; who are Gods anoynted, as well as kings: and that it is more unlawfull for kings to plunder and make war upon their subjects, by way of offence, then for subjects to take up armes against kings in such cases by way of defence. With a briefe exhortation to peace and unity.	Prynne, William, 1600-1669.	1642 (1642)	Wing P4125A; ESTC R220573	13,148	10

c. All these with other Scriptures thus resolving Gods people though subjects to be his anointed ones they may be properly said to be the persons specified in this text Touch ●ot mine anointed being an injunction given to Kings themselves and not meant of Kings but of Gods people as I have formerly manifested I shall willingly and cordially professe that Kings in sacred writ are commonly called Gods anoynted because they were usually anointed with Oyle upon their inauguration to their Throns 1 Sam. 10.1 c● 15 17. c. 12.3 5. c. 16.3 c. 12.13 c. 24.6 10. c. 26.6 11 16● 23. 2 Sam. 1.14 16. c. 2 4.7 1 King 1.34 39.45 2 King 9.3 6 12. 2 Chron. 6.42 Psal. 20.6 Psal. 89.20 38● 51. Psalm 92.12 Psal. 132.10 17. Esay 45.1 Lam. 4.20 And in this regard their persons are sacred and no violence ought to be exercised upon their persons especially by their subjects as is cleare by the 1 Sam. 24.3 to 12 17 18 19. ch. 26.7 to 25. 2 Sam. 1.2 to ●7 And hereupon this text Touch not mine anointed and doe my Prophets no ha●me though not properly meant of Kings may yet be aptly applyed to their personal safety But then I say on the contrary part That all Gods Saints and people though subjects are his anointed ones as wel as Kings wherefore Kings must no more offer violence to their persons or estates without legal conviction and just cause then they offer violence to their Kings which I shall thus make cleare First because God hath given this expresse injunction even to Kings themselves Touch not mine anointed that is your subjects my faithful servants and doe my Prophets no harme Psal. 105.14.15 1 Chro. 16.21 12. Prohibiting Abimelech and he his subjects so much as to touch Abraham Sarah or Isaac Gen. 20.6 c. 26 11 29. and * B●laam to curse the Israelites at K. Balaks command Secondly because he that toucheth them to doe them harme toucheth the very apple of Gods eye Zeph. 2.8 Psal. 17.8 9. Deut. 32.9 10 11. Yea persecuteth God nay Christ himselfe Esay 63.9 Math. 25.45 Act. 9.4 5. And what Kings how great soever may or da●e touch or persecute God and Christ the King of Kings Thirdly because God himselfe hath quite extirpated * Kings and their posterities for offering violence to his servants though their subjects Thus Ahab Iezabel and their posterity were destroyed for putting Nab●th to death and s●izing on his Vineyard wrongfully with ut cause though under a pretext of law 1 King 21. 22. 2 King 9. So King Ioash exciting his people to stone the prophet Zachariah without good cause which they did at his commandement the Princes and people who did it were soon after destroyed by the Syrians and the Kings own servants conspired against him for the blood of Zachariah and slew him on his bed ●nd then buried him dishonourably not in the Sepulchre of the Kings So as his prayer at his death the Lord look upon it and require it was fully executed on the King and people 2 Chron. 24.20 to 27. Thus King Ieh●ahaz Iehoia●hin and Iehoiachim with all their Princes and people were carried away captive into Babylon and d●stroyed for mocking abusing and despising Gods messengers prophets and people 2 Chron. 36.16 17. Many such * instances might be added but these may suffice and that of the King of Babilon Esay 14.4 19 20 21 22. But thou art cast out of thy grave as an abominable branch c. as a carcasse trodden under feet Thou shalt not be ioyned with them in buriall BECAUSE THOU HAST DESTROYED THY LAND AND SLAINE THY PEOPLE the seed of evil doers shall never be renowned Prepare ye slaughter for his children for the iniquity of their fathers that they do not rise nor possesse the Land nor fill the face of the world with cities For I will rise up against them saith the Lord of Hosts and cut off from Babylon the name and remembrance and sons and nephews saith the Lord A notable text for oppressing Princes to meditate upon Fourthly because God himselfe hath given an expresse command Ezek. 44.15 16 17. That the Prince shall not take of the peoples inheritance by oppressi●n to thrust them out of their possession but he shall give his sonnes inheritance out of his own possession Which wel interpreteth and fully answereth that much abused text in the 1 Sam. 8.11 12 19. and proves the Kings taking of their Fields Vineyards Oliveyards Seed and Sheep to give his servants there specified to be a meere oppression which should make them cry out in that day because of their King vers. 18. and no lawful act as some royalists glosse it If then Kings may not take away by violence or oppression their subjects lands or goods muchles may they offer violence to their persons being God● anointed yea his Temple 1 Cor. 6.19 c. 3.16 And if any man be he King or Emperour destroy the Temple of God him will God destroy for the Temple of God is holy which Temple they are 1 Cor. 3.17 Hence Ioab Davids General comming to besiege Abel to which Sheba fled a woman of that place thus expostulated with him thou se●k●st to destroy a City and mother in Israel why wilt thou swallow up the inheritance of the Lord Whereupon Ioab answered and said far be it far be it from me that I should swallow up or destroy 2 Sam. 20.19 20. Fiftly beeause no law of God or man hath given * any authority to Kings to injure or oppresse their subjects in body lands or goods but onely to feed defend protect them and to fight their battels for them not to wage war against them 2 Sam. 6.2 c. 23.3 Psal. 78.72 73 74. 2 Chron. 9.8 Pro. 20.8 26. c. 29 4 14. Esay 49.23 1 Tim. 2.3 Therefore Kings having no right at all to injure or oppresse their people they * neither lawfully can nor ought to do it either by themselves or instruments there being nothing more severely prohibited and censured in Scripture then Princes and Magistrates oppression of their Subjects Prov. 28 15 16. Zeph. 3.3 Michah 3 9 to 12. Ezek. 22.6 7 27. Take but one text for many Ezek. 45 8 9. My Princes shal no more oppresse my people and the rest of the land shal they give to the house of Israel according to their Tribes Thus saith the Lord God let it suffice you O Princes of Israel remove violence and spoyle or plundering and execute judgment and justice take away your exactions from my people saith the Lord See Esa. 1.23 c. 3.12 14 15. Sixtly● Because as there is a solemne * Oath of allegeance of the people to their Kings to honour and defend their persons So there is the like oath from kings to their people to protect their rights and persons goods estates lives lawes and liberties from all violence and injustice solemnly sworn at their Coronations By vertue of which oath Kings are as

strictly tyed not to wage war against their Subjects nor to oppresse or offer violence to their persons liberties or estates as their subjects are by their oath of allegiance not to rebel against them And seeing Kings were first created by and * for their subjects and not their subjects by and for them and are in verity but publike servants for their peoples welfare their subjects not being so much theirs as they their subjects from whom they * receive both their maintenance and royalties There is as little if not far lesse reason for Kings to oppresse and take up offensive armes against their subjects though perchance more undutiful and refractory then they expect as there is for people to take up offensive armes against their Princes in case they become more oppressive and invasive on their persons goods lawes liberties then they should The husband hath no more right or authority to injure or destroy the wife or the master the servant the head the inferiour members then they have to destroy the husband master or head And as the leudnesse of the King husband parent master must not cause the people wife child servant to rebel against them and utterly to reject their bonds of duty● so the undutifulnes or vices of the people wife child or servant must not cause the King husband parent or master as long as these relations remain actually undissolved to give over their care * protection and vigilancy over them or any waies injuriously to intreat them 1 Pet. 2.18 2 Chro. 10. 11. Finally the * Hebrew Midwives notwithstanding K. Pharohs command would by no means kil the Israelites male children though but bondmen● and no free subjects and God blessed and built them houses for it but * drowned Pharoah and his host in the red sea for drowning them and transgressing this inhibition Touch not mine anointed When * K. Saul commanded his footmen and guard to turn and slay the Priests of the Lord at Nob because their hand was with David whom he deemed a traytor and knew when he fled and did not shew it him they all refused this his royall unjust command though not only his Subjects but servants too and would not put their hand to fall upon them being Gods anointed And because Doeg the Edemite slew them by Sauls command Saul himself was soon after slaine by his own hand 1 Sam. 31.4 When * K. Saul had twice sol●mnly vowed to put his innocent son and subject Ionathan causelesly to death onely for tasting a little honey his subjects were so far from as●isting him in this unjust action that they presently said to their King Shal Ionathan die who hath wrought so great salvation in Israel God forbid As the Lord liveth there shal not one haire of his head fall to the ground So the people RESCVED Ionathan that he died not notwithstanding Sauls double vow to the contrary and Ionathans being not only his subject but son too which is more neither are they taxed of disobedience or treason but commended for it When * K. Rehoboam raised an army to fight against the ten tribes who revolted from and rebelled against him for giving them harsh language by the advice of his yong Counsellors electing a new King over them God himself by his Prophet Shemiah spake thus to Rehoboam and his army * Ye shal not go up nor fight against your brethren return every man to his house for this thing is done of me Whereupon they all obeyed the words of the Lord and returned neither King nor subject daring to fight against them contrary to Gods expresse command though rebels how much lesse then may Kings wage war upon their innocent loyall subjects When * K. I●h●ram in his fury mad● thi● rash vow● God d● so and more also to me if the head of Elisha his subject shal stand on him this day and withall sent a messenger to Elisha his house to take away his head This Prophet was so far from submitting to this his unjust design that he commanded the Elders sitting with him to look when the messenger c●me and shut the doore and hold him fast though the sound of his masters the Kings feet were behind him● which they did not suffering the messenger or King to do him violence Yea the great * Prophet Eliah when K. Ahaziah sent two Captains with their fif●ies one after another to apprehend and bring him down to him by violence was so far from rendering himself into their hands that in his own defence he commanded fire twice together to come down frō heaven which consumed these two Captains and their men though sent by the King his Soveraign Which divine miracle from heaven wrought by God himself manifests That it is lawful for subj●cts to defend themselves against the unjust violence of their Kings and that it is dangerous for Kings themselves or any of their officers by their commands to offer violence or injury to their subjects * This may be further cleared by Gods exemplary judgement upon K. Ieroboam who stretching forth his hand to smite the Prophet * which prophecied against his idolatrous Altar it dried up forthwith so that he could not pull it in again Upon those Princes who caused Daniel to be unjustly cast into the Lyons den where he was preserved safe from danger but they their wives and children had there their bones broken in pieces by the Lyons er ever they came at the bottom of the den And upon those * mighty men in Nebuchadnezzars army who bound Shadrach Mesech and Abednego and cast them into the burni●g fiery fornace by the kings speciall command because they peremptorily refused to worship the golden image which he hath set up who for executing this his unjust precept were by Gods just vengence slain by the flame of the fiery furnace when as those three godly persons unjustly cast into it by the Kings command were miraculously preserved in the midst of the fiery furnace without any harme there being not an haire of their heads singed neither their coates changed nor the smell of fire passed upon them So safe is it for people to * obey God rather then men then kings thems●lves in their unjust commands so dangerous and destructive is it for Kings or others upon their unjust commands to offer any injury or violence to their subjects or violate this injunction Touch not min● annointed c. In a word I read Ier. 22● 3. to 12. that God commanded King Shallum to execute judgment and righteousnes and deliver the spoiled out of the hands of the oppressor do no wrong nor violence to the stranger fatherles or widow neither shed innocent blood in this place Adding But if ye shal not heare these words I swear by my selfe saith the Lord that this house even the kings house of Iudah shal become a desolation I wil make it a wildernesse and prepare destroyers

against it every one with his we●pon c. And v. 15. to 30. in the same chap. God thus speaks to K. Iehoiakim Shalt thou raign because thou closest thy self in Cedar Did not thy father eat and drink do judgment and justice and then it was well with him c. But thine eyes and thine heart were not but for thy covetousnes and to shed innocent blood and for oppression for violence to do it Therfore thus saith the Lord concerning Iehoiakim K. of Iudah they shal not lament for him saying ah my brother or ah sister ah Lord or ah his glory but he shal be buried with the burial of an asse drawn cast forth beyond the graves of Ierusalē Neither doth this judgment for oppressing slaying his sub●ects rest here but extend to the utter extirpation of his posterity ver. 24.30 As I live saith the Lord though Coniah the son of Iehoiakim K. of Iudah were the signet on my right hand yet would I pluck thee thence Write ye this man childlesse a man that shal not prosper in his daies for no man of his seed shal prosper sitting upon the thron of David So fatal is it to Kings and their posterity to oppresse and murther their subjects And as for those subjects who by their Kings commands shal take up armes against their brethen to murther plunder or oppresse them I shal desire them first to consider that precept of Iohn Baptist given to souldiers themselves Luk. 3.14 D● violence to no man c. muchles to your brethren and fellow-subjects and next that of Obadiah v. 10. to 16 For thy violence against thy brother Iacob shame shal cover thee and thou shalt be cut off for ever In the day that thou stoodest on the other side in the day that the strangers carried away his substance and entered into his gates● and cast lots upon Ierusalem even thou wast as one of them But thou shouldest not have looked on the day of thy brother neither shouldest thou have rejoyced over the children of Iudah in the day of their destruction neither shouldest thou have spoken proudly in the day of distresse Thou shouldest not have entered into the gate of my people nor have looked on their affliction nor have laid hands on their substance in the day of their calamity Neither shouldest thou have stood in the crosse way to cut off those of his which did escape neither shouldest thou have shut up those of his that did remain in the day of distres●● As thou hast done it shall be done unto thee thy sword shal return upon thine own head All which cōsidered I shal humbly submit it to every mans judgment whether the whol state in Parliament and his Majesties faithful subjects may not upon as good or better grounds of conscience take up armes to defend and preserve their persons wives houses goods estates from unlawful violence rapine plundering and destruction now every where practised by his Majesties Cavaleeres in a most * barbarous manner to the utter ruine of many thousands for the present and whol kingdom in likelihood for the future contrary to the fundamental lawes and liberties of the subject his Majesties Coronation oath and frequent protestations and Declarations As his Majesty by advice of ill counsellors raise an army at home and bring in forren * forces from abroad to make war upon his Parliament and people to plunder murder undoe them and bring the whole kingdome to utter desolation Certainly if the subjects defensive war in this case be unlawfull as all Royalists aver against Scripture reason and the principles of nature which instruct all creatures to defend themselve● against unjust violence and oppession as others have proved at large Then the Kings offensive war upon his loyall poore innocent subjects and Parliament must much more be unjust and unlawful for the premised reasons and Scripture authorities For my part it is ●o far from my intention● to foment this most unnatural destructive war between King Parliament and people that the ●houghts of its deplorable effects do make my very soule to bleed and heart ●o tremble For if ever Christ the Oracle of truth uttered any verity truer than other it was this * That a kingdom divided against it self cannot stand but shall be brought to desolation * And if we bite and devour one another we shall be consumed one of another O then if God in his justice hath not devoted us to a totall final desolation for the sins and abuses of our long enjoyed former peace if there be any remainder of policy or prudence any bowels of mercy or tender affection left within us towards our most deere native bleeding and also expiring Country Engand to poore dying Ireland to our religion lives wives children parents kindred neighbours goods estates liberties or any ca●e of our own safety tranquillity or felicity let all of all sides now at last after so much sensible experience of the miseries of an intestine uncivill war with all convenient expedition lay down offensive and defensive armes conclude such a sweet solid peace throughout our divided and distracted kingdom as may last forever without the least violation upon such just and honourable terms as may stand with Gods glory religions purity his Majesties honour the Parliaments priviledges the subjects liberty the whole kingdoms safety and felicity least otherwise we become not only a scorn and derision but likewise a prey to our forraign enemies Alasse why should the head and members have any civil contestations since both must perish if divided * neither subsist but being united why should the Kings prerogative and the subjects liberties which seldom clashed heretofore and ended all diffe●ences in Courts of justice be now at such irreconcileable e●mity as to challenge one another into the field and admit no trial but by battel when I read in * Scripture of sundry presidents where Kings Princes and people have unanimously concurred in their counsels heretofore and consider how our King and Parliame●t have most happily accorded till of late I cannot but bewaile their present discords which O that the God of peace and unity would speedily reconcile I shall c●ose up all with his Majesties printed speech to both houses annexed to the petition of right by his Royal command I assure you my maxime is That the peoples Liberty strengthens the Kings Prerogative and that the Kings Prerogative is to defend the peoples Liberties And with the Statute of Magna Charta ch. 29. No freeman shal be taken or imprisoned or be disseised of his freehold or liberties or free customs or be outlawed or exiled or any other waies destroyed nor we shal not passe upon him nor cond●mn him but by the lawful judgment of his Peers or by the law of the Land We shal sel to no man we shal deny nor defer to no man justice or right Which in effect is a most exact paraphrase on this misconstrued text Touch not min● anointed and do my Prophets no harme FINIS * 2 Pet. 2.16 * As the 2 Sam. 15.24 For Rebellion is as the sinne of Witchcraft stubbornnes is as iniquity and idolatry now applied to subjects opposing their Princes unlawfull commands when it is meant only of King Sauls rebellion against the command of God as the conte●t and story manifest * Zech. 11.5 * Read the 2 Chr. 36. Dan. 5● 30 31. Josh. 12. for all the rest Rev. 6. c. 5.10 c. 20.6 Exod. 19.6 1 Pet. 2 5. * See Ezek. 16.9 I anointed thee with oyle c. * Num. 22● 23. 24 * See Esay 40.23 24● 2 Kings 9.7 8 9. * See Doct. Beards Theater of Gods judgments l. 2. c. 38 39 40 41. * Nihil aliud potest Rex in terris cum sit Minister Dei ejus Vicarius quam de jure potest Itaque potesta● ju●is sua est non injuriae c. Bracton l 3. f. 107. * Cooks 11 Rep f. 72.86 Plowd Com. f. 146 147 487. 21 E. 3.47 * 1 Eliz. c. 2 * 2 Sam. 5.12 1 Pet. 2.13 Deut. 17.14 15. Esay 45.4 1 Sam. 8.19 6 20. 2 Chr. 9.8 1 Cor. 3.21 22. Rom. 13.4 * Rom. 13.6 Math. 22.17 to 22. * Nam Rex ad tutelam legis corporum bonorum erectu● est Co. 7. Rep. Calvins case f. 4 to 12. * Exo. 1.15 to 20. * Exod. 14.23 to 31. Psa. 106.11 * 1 Sam. 22 17 18. * 1 Sam. 14 38 to 46. * 2 Chro. 10. * 2 Chro. 11.4 1 King 11.21 22 23 24. * 2 King● 31 32 33. * 2 Kin. 1.9 to 16. * 1 Kings 13.6 * Dan. 6. * Dan. 3. * Acts 4● 12 c. 5.28 29 40 52. c. 11 1 to 19. Este 3.2 3 Iohn 7.33 to 48. Numb. 22. 23. 24. * See the Relation of Brainford businesse * See the Letter frō the Hague newly printed * Luke 11.17 18 19. Marke 3.24 25 26. * Gal. 5.15 * See 1 Cor. 12● 14 to 26. * 1 Chro. 13.1 2 3 4 2 Chro. 23 3. c 13.1 to Iudg. 20.1 to 12. 2 S●m 18.4 c. 19.43 c. ●9 2 to 11. Ionah 3.7 Ester 1.13 to 2● Ie● 38 4●●