to the life of the great Deity these pictures for their better continuance are done in Oyle the colours of the Crown never fade they are no water colours as Kings with their own statues will not be angry though time and age devour them yet they will not suffer them spitefully to be thrown down or shot against so God though he will suffer Kings to dye like men and fall like other Princes yet he will not suffer his character spitefully to be rased or his Image defaced but though he will have them die like men yet he will have them live like Gods And if all this be not proof sufficient you shall hear God the Father God the Son and God the Holy Ghost affirm as much God the Father plainly affirms John 10.34 Dixi dij estis I have said ye are Gods but if the stroke had been in the People then it should have been Nos diximus dij estis we have said ye are Gods God the Sonne told Pilate Thou shouldest have no power except it were data desuper given from above but if the people had given him that power then it should have been Thou should'st have no power except it were data desubter given from beneth and I am sure the Holy Ghost tels us per me Reges regnant by me Kings Reign but if they reigned by the suffrage of the People then it should have been per nos according to the moderne dialect they Reign by us and as long as we think fit and when wee thinke it fit no longer they shall reign no more they received their authority from us and we may recall it when we please and depose them when we list for they are but proxies and Attornies of the people see Buch. de jure Regni Fickerus Renecherus c. little thinking how by this powerfull doctrine of theirs they quite contrary to the word of God destroy the higher powers and give the whole Trinity the lie at once and if these testimonies are not sufficient I know why they are not because they never were confirmed by Act of Parliament CHAP. II. Whither the People can make a King or not IF the question be asked whether the people doe make the King or not I could no more grant it then I should grant that the people made heaven but if you ask me whether the people can make a King such a one as they use to make if they have not one already of Gods making they may such are Kings and no King not Reges but Regentes ad placitum Kings by Election are alwaies Kings upon condition and where the condition is so little worth the obligation is the lesse and but small security will be required for my own part I should be a shamed to were a Crown on my head when the people must raign and the King stand under the penthouse and I had as live they should make me a Iack a lent for Apprentices to throw their cudgels at me as to make me a King to be controuled by their Masters and every Tribune of the People for as an invitation to a dinner where there is no meat is but a distastfull banquet so the name of a King without its adjuncts is but a savourlesse renown and indeed such as they are not Actu Reges â—hey do but agere Regem they are not actuall Kings they doe but act the part of a King and I hold him that acts the part of a King an hour upon the stage to be as reall a King for his time and territories as the best King by election who is chosen but for his life herein consists the difference as the one must act his part as the Poets please so the other must act his part as the people please they must have their parts given them they must act it accordingly they must not so much as tread the Stage awry their subejects are both spectators and judges and it lies within the favour of the next society whether or no the Sonne shall come to act the Fathers part Such Kings as these the people may make but to make a sacred and an Anointed King an established and successive Monarch a King that hath this Hereditâ—tem in him a King that hath this Noli me tangere about him whose Writs were alwaies termed Sacri apices whose commands divalis jussio whose presence Sacra Vestigia whose Thorne is the Lords whose Scepter is his Rod whose Crown is his favour and whose representation is of himself the People can no more make such a deity then so many tapers can make a glorious Sunne or so many sparks of sprey and faggots can make a firmament of Stars CHAP. III. What is meant by Anointing of KINGS ANointing in severall places of Scripture betokens some spirituall grace as James 5.14 Call the Elders of the Church and let them pray over the sick anointing him with oyle in the name of the Lord which the Roman-Catholicks call extream unction though now adaies we only make use of the extremity and leave out the unction and therefore some will have the anointing of Kings to signifie some spirituall grace also which shall inable him with Religion and aptnes to govern wel which when they cease to doe their anointing falleth off and they cease to be Kings if they be not good they are none of Gods anointed and if they be not his anointed they care not whose they are This doctrine hath caused the shedding of more bloud then there is now running in the veins of living Christians whereas the truth is it is neither Religion nor virtue nor grace that is meant by this Royall Anointing Cyrus was Christus Domini as wel as Josias and Saul as well as David If Religion were that that did the deed then Cyrus had not been the Lords Anointed if virtue then not Saul if grace neither If Religion makes Kings then there should have been of old no Kings but those of Judah and now no Kings but those of Christendome It is Jus regnandi that is meant by this Royall anointing and Royall Vnction confers no grace but declares a just title only Vnxit in Regem he anointed him King includes nothing but a due title excludes nothing but usurpation gives him the administration to govern not the gift to govern well the right of ruling not of ruling right Kings are anointed with Oyl to shew that as they have Thrones to signifie that they are the Cesterns of Justice and Crowns to signifie that they are the fountaines of honours and Scepters to signifie that the hands which hold them are the Magazines wherein the whole strength and ammunition of Kingdoms are reposed so Anointing is a sacrâ—d signature betokning Soveraignity obâ—dience to the Throne submission to the Scepter allegience to the Crown and supremacy to the Oyle must needs be given for Oyle will have it poure Oyle and Wine and Water and Vineger or what other liquour you please together Oyle
Phrophets likewise neiâ—her did it rest there but it extended to the Tabernacle it selfe and ran down to the vessels thereof even to the very Fireforks Ashpans and snuffers but unto whom said he at any time tu esâ— Christus meus Heb. 1.4 5. but unto Christ and Kings to Christ once Luke 2.26 to Kings thirty two times throughout the Bible four times by God himself Kings are called Christâ— mei mine Anointed six times to God Christi tui thine Anointed ten times of God Christi ejus his Anointed twelve times in termes terminant Christi Domini the Lords Anointed and therefore the old Translator observed it rightly when in the same word in the Hebrew and the Greek he speakes of the Priest he translates it unctus but when of the King alwayes Christus And as they are not uncti but Christi so they are not Christi populi but Christâ— Domini not the peoples Anointed but the Lords Anointed there may be a master of the ceremonies but therâ— must be no master of the substance they are the Lords Christs and they holâ— their kingdomes under him in Kingâ— service neither are the kingdomes oâ— the earth any bodies else but Gods Tâ—â— kingdomes are Gods Dan. 4.17 neither â—are they at any mans disposing but his He giveth them to whom he pleaseth loco citato therefore for whose they are they are the Lords and for what they â—re they may thanke him and none else Secondly they are the Lords because that by him and in him and â—hrough him they have their Dominion and regiment from him they have â—heir Crowns from his hands their Coronation Diadema Regis in â—manu Dei Esay 60.3 the Royal Diadem is in the hand of God and out of that hand â—e will not part with it so much as for â—nother to place it upon the Kings â—ead but it must be tu Posuisti tu Domine Thou O Lord hast set a Crown of pure gold upon his heard Psal. 21.3 The Emperours used to stamp their Coyne with a hand coming out of the Clouds holding a Crown and placing it upon their heads We have no â—uch Hierogliphicks in our Coyne as a hand coming out of a cloud but we have grace from heaven Dei graâ—ia so that there is not a King but may say with the Apostle Gratia Dei sum qui sum by the grace of God I am that I am and indeed Kings are Kings as Paul was an Apostle not of men neither by man but by God Thirdly they are the Lords Christs because not only their Crowns are in the hands of the Lord but he puts the Scepter into theirs nay the Scepters which Princes hold in their hands are Gods Scepters being there virga Dei iâ— manibus ejus It is Gods rod that is in their hands Exod. 17.9 and therefore right is the Motto and reason is it that they should be esteemed the Lords Anointed DIEV ET MON DRO IT GOD AND MY RIGHT none else have to do with it the Scepter of a kingdome in the hands of a King is the livery and seison which is given him by God of the whole Militia within his Dominion they that take away that put a reed into the hand of Christs Anointed and why should it be expected that they should deal otherwise with Christs Anointed then they did with Christ himself first put a reed in his hand and afterwards a Spear into his heart Fourthly Kings are the Lords Anointed because they sit upon his Throne sidebaâ— Solomon in Throno Dei Solomon sate upon Gods Throne 1 Cor. 29.23 but if Solomon should have lived in these our dayes instead of his six steps â—o his great Throne of gold and Ivory he should have six steppers to his Throne for the Gold and Ivory sake instead of having a Foot-stoole of Gold under his feet he should have much adoe to keep a Crown of pure Gold upon his head instead of hands to stay his Throne he should have hands enough to pull it down and cast it to the ground and instead of two and twelve Lyons fixed on each side as a guard unto his Throne he should have found many Lyons without regard running up and downe seeking how they might destroy him Lastly Kings are the Lords Anointed because they are Anointed with his own oyl Oleo sancto meo with my holy oyl have I Anointed him Psal. â—9 20 It is not with any common or vulgar oyl or oyl that any laies claime â—o but himself but it is Oleo meo my oyl neither is it oyl that was fetch'd oâ—â— of any common Shop or Warehousâ— bâ—t it is Oleo sancto with holy oyl oyl out of the Sanctuary And no question but this is a maine reason if they would speak out why some have such an aking tooth at the Sanctuaries because they maintain in them oyl for the Anointing of Kings but if the Alablaster box were broken the ointment would soon be lost If they could perswade the King out of the Church into the Barne they would soon pull a Reed out of the thatch to put into his hand instead of a Scepter or if they could get him to hear Sermons under a hedge there would not be materials wanting to make a Crown of Thornes to pleat it on his head Thus you see the the reasons why Kings are called the Lords Anointed because the Lord hath appropriated them unto himself not in a common and generall way but in a particular and exclusive manner my King my Kingdome my Crown my Scepter my Throne my Oyl where is there left any place for claime pride may thrust down Angels out of heaven and violence may crucifie the Son of God But all these things considered who can stretch forth his hand against the Lords Anointed and be guiltlesse 1 Sam. 26.9 CHAP. V. Whether bad Kings be the Lords Anointed or not THey are for they are of the Lords sending and appointment as well as the good I will set an evill man to rule over them said God and I gave them a King in mine anger Hosea 13.11 which King was Saul which Saul was a Tyrant which Tyrant was the Lords Anointed when he was at the worst you cannot have two better witnesses then David and the Holy Ghost 1 Sam. 26. Cyrus was a Heathen Persian and one that knew not God yet for all that Haec dicit Dominus Cyro Christo meo Thus saith the Lord to Cyrus mine Antinted Esay 43.4 Nero was no good Emperour but a Monster of man-kind yet Saint Peter in whose dayâ—s he wrote his Epistle commanded all Christians to submit to him 1 Pet. 2.13 Hasaell whom the Lord fore-saw and fore-shewed unto his Prophet Elisha to be the destroyer of his people of Israel and one that should make them like the duâ—â— by threshing 2 Kings 13.7 on that wilâ—set their strong holds on fire slay their young men with the sword dash their children againâ—â— the wall and rip up their women with
child insomuch that it made the Prophet weep to fore-see all the miseries that should happen 2 Kings 8.12 insomuch that it made Hasaell himself when he was told thereof cry out is thy servant a Dogge that he should do all these things â— vers. 13. yet for all this God will have him to be King and it be but to scurge his people the Lord hath shewed me that thou shalt be King over Syria vers. 13. Julian when from his Christianity he fell to flat Paganisme yet this Anointing held no Christian ever sought no Preacher ever taught to touch him or resist him in the least degree for whilst the cruell and bloudy Emperours were persecuting the poor Christians they were fitting their necks for the Yoke and teaching on another postures how they might stand fairest for the strok of Death Anâ— this was not Quia deer ant vires because they could not help it for the greatest part of Julians Army and the most part of his Empire were Christians For saith Tertullian in his appologeticall defence of the Christians of those times una nox pauculis faculis c. One night with a few firebrands will yeild us â—ufficient revenge if we durst by reason of â—ur Christian obligation and shewes how they neither wanted forces nor numbers and that neither the Moors or the Persians or any other Nation whatsoever were more mighty or more populous then they and how they filled all places Townes Cities Emperiaâ—l Pallaces Senats and Seats of Judgement and that they could do any thing in their revenge if it were any thing lawfull but this Anointing was the thing that kept the swelling down and hindred the corrupt humours from gathering to a head And therefore it is not as Stephanus Junius Franciscus Hottomanus Georgius Buchananus Ficklerus and Renecherus with the rest of the pillars of the Puritan Anarchy do answer being gravel'd at the practice of the primitive Christianâ— and those precepts of the holy Apostle that the Church then as it were swathed in the bonds of weaknesse had not strength enough to make powerfull resistance and therefore so the one taught and the other obeyed but if this doctrine were allowable then would inevitably follow these two grosse absurdities 1. That the pen of the holy Ghost which taught submission even to the worst of Kings was not directed according to the equity of the thing but the necessity of the times 2. That either the holy Ghost must turne politician and become a timeserver or else the Church must lose the meanes of its being and subsistance Whereas we know the contrary so well that when Acies Ecclesiae was so far from its bene ordinata that when al the Souldiers fled and the Life-guard routed the Lord of Hoast the Generall himself taken Prisoner yet then like the Sun looking biggest in lowest estate so the son of righteousnesse thinke ye not that I can pray unto my Father and he will send Lâ—gions of Angels and raâ—her thâ—n Gods children shall be oppressed by a company of Egiptians if it be his pleasure to deliver them he can without the drawing of one Sword turne Rivers into bloud produce an Army of Froggs to destroy them and rather then they should be necessitated for lack of means â—end swarms of Flies that may serve â—hem in the stead of so many rescuing Angelâ— and therefore it was not any â—ecessity that the Church was or could â—e in that procured in the Apostles or the first Christians either that doctrine â—r that use it was not dis-ability but duty not want of strength but a reveâ—end regard of the Lords Anointed that wrought these effects in both Let the people be never so many and mighty and the Princes of the people never so wicked and cruell mos gerendus est we must obey them not in the performance of their unjust commands but in submission to their just authority if not by our active yet by our passive obedience if not for their own sakes yet propter Dominum for the Lords sake if not for wrath yet for conscience sake Rom. 13.5 if it goeth against thy conscience say â—s the people were wont to say when they fell down before the Asse that carried the Image of the Goddesse Isis upon his back non tibi sed Reâ—igioni if thy conscience condemns thee God is greater then thy conscience and we must look what he commands as well as what she dictates the one may be mislead the other cannot mislead sacrifice may be either pleasing or displeasing to the Lord but obedience was never faulty thou maist offer the sacrifice of Fools when thou thinkest thou doest well but upon how sure grounds goes he who can say with the Prophet in all his actions If I have gone a stray O Lord thou hast caused me to erre never deviating from the expresse of his word Now God gives us expresse command that we should not touch his Anointed what condition soever they are of Nâ—lite tangere Christos meos touch not mine Anointed and where Gods rules are generall we must not put in exceptions of our own for the wickednesse of a King can no more make void Gods ordinance of our orbedience unto him then mans unbelief can frustrate Gods decree in us Rom. 3.3 Let Saul be wicked and let wicked Saul be hut once Anointedd David states the question neither concerning Saul nor his wickednesse but whether he being the Lords Annointed there 's the businesse it is lawfull to stretch forth a hand against him who can stretch his hand against the Lordâ— Anointed and be guiltless 1 Sam. 26.9 CHAP. VII Whether upon any pretences whatsoever it be lawfull to depose murder or so much as touch the Lords Anointed THere was the first time that ever it was put to the Vote â—hether a King might be put to death â—r not but it was resolved upon the â—uestion in that Parliament Ne perdas â—estroy him not it is well that Davidâ—ad a negative voice or else it had been â—ut a bad president for Kings it is wel â—hat the men with whom David had this â—arley would hearken unto reason and â—et that sway them otherwise Davidâ—ight have been forced to flie as fast â—way from his own men as he did first â—rom Saul for there wanted no Layâ—reachers then to preach the destruction â—nd slaughter of Princes under the preâ—ences of wicked government and tyranâ—y who had the trick then as well as â—ow to couch their foul meaning in â—ood words and Scripture phrase with a dixit dominus when the Lord said no such thing as Davids Zealots 1 Sam. 24 5â—This is the day wherof the Lord said unto thee I will delivâ—r thine Enemy into thine hand anâ— thou shalt doe unto him what as shalâ— seem good unto thee that is thou shall murder him that was their meaning though the word was a good word and we doâ— not read where the Lord said any such thing at all So Abishai 1 Sam.
26.8 God hath delivered thine Enemy into thine hand what then therefore let me smite him no such matter David denies the consequence as if he should have said God hath delivered him into my hand but â— will make no such bad use of his deliverance I had rather hereby shew him hiâ— own errour and my innocency then any way stretch forth my hand against him for he is the Lords anointed and when sleep had betrayed Saul to Davids power in the trench and made the King a subject for Davids innocence he esteemed himself but as a Partridge in the wildernesse when he might have caught the Eagle in the nest he passified Sauls Anger by inabling his power to hurt sent him his speare it seems he did not think it fit to keep the Kings Militia in â—â—s hands and humbly begs Let not my â—ud fall to the earth when if it had not â—â—en for David Abishai would have smiâ—â—n Saul unto the earth at once so that 〈◊〉 needed not to have smiten him the â—â—cond time but David would not deâ—â—â—oy him not saith he and his reason â—as Quis potest Who can stretch forth â—â—s hand against the Lords Anointed â—â—d be guiltlesse Another most notable demonstration 〈◊〉 Davids innocency and subjection â—â—to a hard Master a most tyrannicall â—â—ing cruell Saul we have 1 Sam. 24. â—hen in the Cave of Engiddi Davidâ—ight have cut off Sauls head like preâ—â—ous oyntment he descends only to 〈◊〉 skirts of his garment and with a â—uid feci checks himself and beshrews â—s heart that he had done so much and â—pon a little looking back of Saul as 〈◊〉 he had put on rayes of Majesty Daâ—â—d bows and stoops with his face to 〈◊〉 earth to him when he might have â—id his honour in the dust call'd him 〈◊〉 Father when that father came to â—â—crifice him upon the mountaines and â—Isaac-like nothing but See my Father â—hen he could see nothing but fire and sword and himself also the Lamb ready for the sacrifice A true Isaac though many young men staid behind with the Asse will after his Father though he have fire in the one hand and a knife in the other ready for to sacrifice his follower A right David and he that is a man after Gods own heart though he could bite to death and gnaw into the very bowels of his Soveraign yet he will assume no further power to hurt then to the biting of a Flea after whome is the King of Israel come out after a Flea after whom doth Saul pursue after a dead Dog when he might have caught the Lion in the toyle I could easily be endlesse in instances of the like nature as our Saviour Christ's obedience to the death under the reigne of Tiberius his Disciples under Nero Claudius and Caligula whose governments were as opposite to the propagation of the Gospel as themselves were enemies to the propagators of it yet we see they neither attempted the alteration of the one or the destruction of the other yet Christ could do much if he pleased and if the Napkins of Saint Paul and the shadow of Saint Peter could cure diseases if a word out of their mouthes could strike men and women dead in the place if an oration at the Bar could make a King tremble on the Bench then surely you will confesse that his Disciples could do something Yet nothing was done or attempted against those wicked cruell and pagan Emperours one instance shal suffice for all what mischief or injury could be done more to a people then Mebuchadonozer King of Babylon did unto the Jewes who slew their King their Nobles their Parents their Children and kinsefolkes burn'd their Country their Cities their Jerusalem their Temple and carried the reâ—idue who were left alive Captives with him to Babylon And now behold then Nebuchadonozers good subjects will you hear wat advice the Prophet Daniel gives them for all this Baruch 1.11 Pray you for the life of Nebuchadonozer King of Babilon and for the life of Balthasor his son that their dayes may be upon earth as the dayes of heaven and the Lord will give us strength what to do to wage war against him and lighten our eyes what with new revelations how they may be reveng'd O no that we may live under the shadow of Nebuchadonozer King of Babylon and under the shadow of Balthasor his son and that we may serve them many dayes and find favour in their sight truely shewing that a King is Alkum Prov. 30.31 one against whom there is no rising up that is not upon any pretences whatsoever there can be no pretences whatsoever more faire and specious then those of defending the Church and redâ—essing the Common-wealth For the first if Religion be any thing push'd at think you that Rebellion will keep it up or that it ever stood in need of such hands when God refus'd to have his Temple built by David because he was a fighter of the Lords Battailes thinke you that he will have his Church defended by fighters against the Lords Anointed to defend Religion by Rebellion were to defend it by meanes condemned by the same Religion we would defend and to reforme or redresse the Common-wealth by insurrection and Rebellion were to rectifie an errour with the greatest of all mischiefs no government worse then a Civill War and the worst Governour is alwayes better then the best Rebell Rebellion is as the sin of Witchcraft and stubbornnesse is as Idolatry and how perilous a thing it is for the Feet to judge the Head the subjects to choose what government and governours they will have to condemne what and whom they please to make what pretences and surmises they have a mind to this Kingdome by wofull experience hath had sad resentments Imbecilities and weaknesses in Princes are no arguments for the chastisements deposing or murdering of Kings for then giddy heads will never want matter or pretences to cloak their Rebellion Shall Moses because Pharaoh was an oppressour of Gods people and had hardned his heart and would not let the Israelites depart therefore inflict punishments upon Pharaoh or so much as depart without his leave though Moses could inflict punishments upon the whole Land yet his Commission never went so far as to touch Pharaoh in the least degree though swarmes of flies came into the house of Pharaoh and Frogs entred into the Kings chamber yet we read not that they seized on Pharaohs person there were Lice in all their quarters saith the Psalmist and there became Lice in man and beast upon the smiting on the dust but none were smitten of the person of the King Boyles and blaines were upon all the Egyptians and upon the Magicians so sore as they could not stand in the presence of Pharaoh but they were not on Pharaoh that he could not stand himself Pharaoh his eldest son may die but Vivat Rex Pharaoh must not be touch'd Did Absolon doe well to conspire against his Father
God that must not be touch'd it was not all the seed of Abraham who have this noli me tangere about them but it was Abraham Isaac and Jacob for whose sake God reproved Kings as they are plainly nominated in the same Psalm and none else if there be mention made of the seed of Abraham Isaac and Jacob were the seed of Abraham who were else mentioned and though we cannot comprehend these three under the notion of nominall Kings yet we may be pleased to consider them as reall Princes Principi Dei es inter nos as it was said to Abraham thou art a mighty Prince amongst us so Kings may be reproved for their sakes they may be Kings too and yet the Lords Anointed for whose sake Kings were reproved for we doe not dispute about the name but the thing now wheresoever you find this word nolite tangere you shall find this word saying going before it which of necessity must have some reference to some other place of Scripture to which it must allude and in reference to which it must be spoken for the word saying makes it rather a question of some Authour then the Psalmist's own this allusion you may easily perceive Gen. 26.11 where it is set down how that God touched the heart of Abimelech King of the Philistims in the behalfe of Isaac one of the three named in the Psalm so that King Abimelech charged all his people saying He that toucheth this man shall surely die So Abimelech and King Herod were both reproved for Abrahams sake Gen. 12.10 and to what place of Scripture can this nolite tangere be more aptly applied then to this where we find the same words reiterated or what clearer testimony can be given of the Scriptures alluding to this saying Touch not mine Anointed then to Gen. 16.29 where totidem verbis it is said to Abimelech in the â—ehalfe of Isaac we have not touched thee â—â—ou blessed of the Lord what difference â—etween these words and touch not mine Anointed Besides the Marginall notes of all our Bibles directs us to Abraham Isaac and Jacob as to the Anointed of the Lord â—nd as the Princes of Gods people which must not be touch'd and for whose sakes Kings were so much reproved the word King in the text doth not exclude â—hose who were Princes but it only includes those Princes who were called Kings and were reproved for their sakes who were Kings themselves re though not nomine so that all the ground that will be gained hereby will be that one Prince was reproved for another though not called Kings To conclude as no Christians ever interpreted this place of Scripture but of Kings and Princes untill Jesuites and Puritans undertook that it is lawfull to murder Kings So no English Author ever interpreted it otherwise till within this 7 or 8 years when Presbyters and Independents began to put this doctrine in execution and if the former of these two would wash their hands in innocency as relating to this last unparallel'd act of Regicide let them remember CHARLS the Proto-Martyr of Gods Church and People His own words in his Book of Meditations wherein He tels them how vaine is the shift of their pleading exemption from that aspersion to grant Commission for shooting of bullets of Iron and Lead in his face and preserving Him in a Parenthesis of words CHAP. XI Objection REhoboam hearkened unto young men which gave him evil councell and would not hearken unto his sages which gave him good advice but answered the people roughly wherefore they renounced the right they had in David and the inheritance they had in the son of Jesse fled to their Tents and Crowned Jeroboam King Ergo we may doe the like upon the like occasion hahaving a president from the word of God and warrantable because God said This thing was from the Lord 1 Kings 13.8 Answer All this proves only that such a thing was don not that it was well don for if it be a sufficient proof to prove out of Scripture that such a thing was don and thereupon conclude that therefore we may do the like then this is as good an argument as the best Judas betraid Christ therefore it is lawfull for a servant to betray his Lord and Master first the Scripture blames him in a most patheticall climax 1 Kings 11.26 Jeroboam the son of Nebat the servant of Solomon whose mothers name was Zeruah even he lifted up his hand against the King shewing how he had desperately run through all those obligations and ties that were upon him 2ly he al his adherents are called Rebels for their paines not only by Abijah his enemy but also by the holy Ghost who is enemy to none who are not Gods enemies 2 Chron. 10.19 And Israel Rebelled against the house of David unto this day his adherents were termed in Scripture â—aine men and sons of Belial they were punished with a destruction of five hundred thousand of them which was one hundred thousand more then there were true subjects for the slaughter the Scripture saith God smote Abraham verse 5. If it be objected that the thing could not but be well done because God saith 1 Kings 14. I exalted thee from among the people and made thee Prince over my people Israel and rent the Kingdom from the house of David and gave it thee then it could not but be well done of Rehoboam by the same reason to answer the people as he did for it is written that Rehoboam hearkened not unto the people for the â—ause was from God that he might performe the saying which he spake by Abijah unto Jeroboam the son of Nebaâ— 1 Kings 12.15 both were passive and neither of them could resist the will of God but these places of Scripture are often times mistaken and misapplied and interpreted either by those who are not well acquainted with the nature of Scripture language or else by those who wilfully and wickedly laid hold of such a meaning as the Scripture may seeme to give them leave for all these and the like places of Scripture we must noâ— take as Gods beneplacence or approbation but only for his permission for â—therwise we should make a mad piece â—f worke of it for God said 1 Sam. 12. â—1 I will raise up evil against thee out of thine 〈◊〉 house and I will take thy wives before â—â—ine eyes and give them to thy neighbour â—nd he shall lie with them in the sight of the â—â—n doth this justifie Absolon for lying with his fathers wives and concubines â—n the sight of all Israel Is there any euil â—hat I have not done it saith the Lord therefore did the Citizens do well to do evill because the Lord said I did it God did it that is to say he caused it to be done as the evill of punishment not as the tolleration of evill so this thing was from the Lord that is to say the Lord suffered such a thing to
will be sure to be the uppermost the three first ceremonies make him but high and mighty and puissant but the last only makes him sared and therefore some have maintained that a King is mixta persona cum Sacerdote whether he be so or no I will not here insist but sure I am that their is much divinity in the very name and essence of Kings which duly considered and believed that Kings are thus sacred as we ought and Gods word informs us we would take heed how we touch take warning how he tear and rend in peeces as much as in us lies with those leaden Messengers of death with their gunpowder commissions to fetch the higher to the lower powers and make the King a Subject to the Subjects wils the sacred person of so great a Majesty whereas the cutting off but a piece of the lappe of Sauls garment hath checkt a greater spirit then the proudest riser up against his Soveraign We would not speak so despicably of the Lords anointed what is the King he is but a man he is but one he hath a soule to be saved as well as others for though all this be true yet the end for which all this is said is most false and abhominable for though it be true that the King is but a man yet it is also true that that man is the light of Israel 2 Kings 8.19 wee must take heed how we put it out And though it be true that such a piece of silver is but a piece of silver yet as it bears Caesars image and superscription upon it it is more significant if thou either pare or impare it a jot if thou art found either clipping or diminishing of it in the least degree â—hou dost it to the preiudice of thine own life so though a King be but a man â—s in himself yet as he â—ears the representation of God and hath his character stamp'd upon him he is some-what more if you will believe him that said â—e are Gods Psalm 82.6 and therefore we must take heed how we debase or detract â—rom them who represent so great a Deiâ—y who by reason of their proximity â—nd neernes unto God in some respects â—re most commonly of more discerning spirits then ordinary men for Mephiâ—osheth when his servant had so grievivously slandred him to David he makes but a short complaint My servant hath â—landred me but as if he should say I need not tell thee much thou hast wisdome enough to find it out My Lord the King is as an Angell of God doe therefore what is good in thine own eies Therefore because thou art as an Angell of God and thy selfe art a good intelligence as all Angels are doe what is good in thine own eie as if he should have said if thou doest onely that which seemeth to be good in other mens eies it may be they will perswade thee that the thing was true wherein my servant slandred thy servant poor Mephibosheth and he suffer wrongfully I am of opinion that God gives to every King to whom he communicates his name and authority this extraordinary gift of discerning but because they do not some times make use of it to the end it was bestowed upon them viz. the better government of their severall Dominions but are contented to see and discerne with other mens eyes and to have false spectacles put upon their noses whereby many a good man suffers God in his justice gives them over that in their own particular and wherein their own greatest good is chiefly concerned they shall make least use of their own judgements and advise and wholly give themselves to be over-swayed by the advise of those whose judgements perhaps is not so good as their own and whose intentions it may be are no better then they should be It is written that the hearts of Kings are in the hands of the Lord and he disposeth them as seemeth best to his heavenly wisdome certainly I would â—ake a little advice from that heart â—hat is so directed by that hand the Kings head never plotted Treason aâ—ainst the Crown and no man can wish â—etter to His Majesty then the King I â—peak not this in derogation either of the Great or Privie Councell for it is â—ritten in the multitude of Councellors there 〈◊〉 safety but in defence only of these â—ons of Oyle who are supreme in both And as it is true that the King is but â—ne man so it is also true that one man â—s worth ten thousand of the people â—hou art woth ten thousands of us though all â—is worthies were in place 2 Sam. 18.3 â—nd though it be true that the King â—ath a soul to be saved as well as others â—et it is also true that he should have â—o body to be crucified by his Subjects â—nd out of his dis-esteem of the person the ceremonies of State as Anointing â—itting in Thrones holding of Scepters â—nd Coronation it selfe being to be â—xploded now a daies and who look'd â—or it otherwise when the lawfull and â—ecent Ceremonies of the Church were â—alled reliques of Popery and raggs of the Whore of Babilon was it otherwise â—o be expected but that they would call these ceremonies of State Theatrica pompa Stage-plaies toyes Tush say they what need all theseâ— fopperies a Kings Throne is his Justice his Crown his Honour his Scepter and cheifest strength the peoples hearts his holy Oyle is his Religion and zeal to Gods glory and so it is what then may we not have the signes and the things signified also because the true receiving of the Communion is the receiving of the Body and Bloud of Christ by faith therefore shall we have no bread and wine or because that true Baptisme is the washing away of originall sin with the laver of regeneration therefore shall we have no water powred on the Child we have Scripture for these ceremonies and I am sure we have no Scripture for the abolishing of them but rather Scripture for their continuation for ever Reges in solio collocat in perpetuum God establishes Kings upon their Thrones for ever Job 36.7 CHAP. IV. Why they are called the Lords Anointed THe Lords Anointed is as much as to say the Lords Christ and Christi signifieth Anointed ones In the Hebrew you shall read it who shall â—ay his hand upon the Lords Messiah for the Lords Anointed 1 Sam. 26.9 in the Greek who can lay his hand upon the â—ords Christ Kings are taken into the â—â—ociety of Gods name Dixi dii estis I â—ave said ye are gods and here into the society of Christs name and all to â—errefie subjects from lifting up their â—ands against the Lords Anointed as â—uch as if he were God or Christ himâ—elfe Againe Kings are not termed uncti â—omini for that were no prerogative to â—hem at all but Christi Domini for not â—nly persons but things also were Aâ—ointed under the Law not only Kings â—ut Priests and
though he defiled Vriahs bed and cloaked adultery with murther should the Priest Peers Prophets or people offer to depose Solomon because he had brought strange Wives into the Land and as strange Religion into the Church shall Elias entice Aâ—abs subjects to Rebellion because he suffered Jezebell to put Naboth to death and killed the Lords Prophets shall Peter take vengeance upon Herod because he put him in prison beheaded John the Baptist and killed James shall Reuben be no Patriarch becuse he was unstable as water shall Simeon and Levi lose their Patriarchal dignity because they were brethren in iniquity instruments of cruelty because in their anger they slew a man and in their self-will digged down a wall shall Judith be deposed from his rule and government for making a bargain with a Harlot upon the high way shall Issacher not be numbred amongst the other twelve because he was none of the wisest no reason they were Patriarchs as well as the rest which was the immediate government before Kings and indeed were Princes themselves princeps Dei es inter nos Gen. 23.6 Thou art a mighty Prince amongst us and thus much shall suffice and I hope sufficient to shew that no faults or pretâ—nces whatsoever can make it lawfull to depose or so much as to touch the Lords Anointed CHAP. VII What is meant by touching the Lords Anointed or stretching forth the hand against the Lords Anointed NOt dare to touch the Lords Anointed is an awfull reverence and a supposed difference to be kept between every Subject and his Soveraign especially in point of violence A Mother doubting the discretion of her Children and being to leave some curious looking-glasse in a place doth not command her children that they should not break it but that they should not touch it knowing full well that if they have the liberty to meddle with it in the least degree they may break it before they are aware and destroy it when they think least of any such matter So God is very chary of his King wherein he beholds the representation of himself and knowing him to be but brittle and though the most refined earth yet but glasse he commands his people that they should not touch his Anointed knowing that if they were permitted but to tamper with him in the least degree their rude hands may break it in peeces when they doe but think to set it right A touch is but of one man though but with one of his fingers yet this must not be Nolite tangere it is not said ne tangete wherein only the act of touching is forbidden but Nolite tangere whereby the will is also prohibited how wary should we be in touching when the Lord is so cautious in his prohibition Now stretching forth the hand may signifie a combination of many into one confederacy the hand being a part of the body composed of five members one and all but this must not be a most unhappy instrument is that hand that turns it self into the bowels of its own body if the head break out be chance the hands must not presently be in the head clawing with invenom'd nails the corruption there lest that itching desire turn into smart in the end lest when the peaceable day springing from one high shall happily visit us that now sit in darknesse and in the shadow of death we then see our bloudy hands and this once happy Kingdome the only pillow whereon peace had laid her head streamed like the Aegyptian Rivers all with bloud in a word by touching the Lords Anointed or by stretching forth the hand against him is meant any kind of violence that is used against sacred Majesty and the signification thereof is of a large extent for we stretch forth our hands when we doe but lift up our heels in scorne against him Who so lifteth up his heel Psalm 41.9 Secondly we stretch forth our hands against the Lords Anointed when wee doe but raise up Armes in our own defence Whosoever resisteth the power resisteth the Ordinance of God and draweth damnation upon himself Rom. 3. Thirdly We stretch forth our hands against the Lords Anointed when wee stretch not our tongue and voice when we hear of any traiterous plots or conspiracies against the Lords Anointed and so bring such conspiracies to light It is a foul thing to hear the voice of conspiracy and not to â—tter â—â— Lev. 5.1 as good lay thy hand upon the Lords Anointed as lay thy hand upon thy mouth conceal the treason Fourthly We stretch forth our hands against the Lords Anointed when we doe not stretch forth our hands for the Lords Anointed when we see him assaulted with any danger or traiterous opposings Should a man see his own Father feircely assaulted and should not presently run into his rescue but should suffer him to be slain before his face would we not equally exclaim against him with the murtherers Qui non Vetat peccare Quum potest jubet he bids that doth not forbid with all his power â—like a true son such outrages and vioâ—â—nces to be committed against the Faâ—â—er of his Country Fifthly We touch the Lords Anoinâ—ed when we touch his Crown and digâ—ity intrench upon his Regalia hold or withhold his sons or daughters kill or â—ake prisoners his men of Warre Wee must take heed of defacing the garment as well as of hurting the person for they are both Sacred the precious Oyntment wet not Aarons head alone but it ran down upon his beard and down unto the skirts of his garment making all Sacred that was about him such touchings therefore are worse then when we touch the person with the greatest violence for then the Anointed are most touched when they are touched where the Anointing is which is their State and Crown dearer to them then their lives touch both the murder of the person is but a consequence to the deposement of the dignity Sixthly We touch the Lords Anointed when we take away his revenue and livelyhood from him the Devil thought that he had stretched forth his hand exceedingly against Job touch'd and touch'd him to the quick when he had procured Gods permission that the Sabeans and Caldeans should take away his Oxen and Asses his Sheep and Camels and plundred him of all he had God called this a destruction unto Job Job 2.3 and that before ever a hand was stretch'd forth to touch either his bone or his flesh Seventhly Is there no stroke but what the hand gives Yes the tongue can strike as well as the best Jere tels us so Venite percutiamus eum lingua come let us smite him with the tongue Jer. 18 18. and David said His tongue was a two-edged sword There is saith Solomon that speaketh and that waiteth too like the piercing of a sword It is bad enough in any or against any man but worst of all against the Lords Anointed for it is said Thou shalt not revile the Gods nor speak evil of