These were our Tabulae votivae such Vows we have made or at least should have made every one of us let us be careful to perform them and express our thankfulness that way Those be the best Trophies we can set up in the Reformation of our Lives as old Zachary said in his Song and 't was a Song of Triumph too Luk. 1.74 Ut liberati serviamus That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life 'T is a great happiness to serve God without fear we have not done so for many years together but as Christ came to his Disciples so did we to him the doors being shut Et aperto vivere voto Every body could not do it not that they were ashamed of their Petitions for they were such as were allowed by Authority but for fear of their Enemies And now that this fear is removed let the Service I pray you be performed with more Reverence with Reverence and Fear still of God though not of Men. But let 's remember the Service the Service of the Church not to neglect that as formerly we have done and the Service of God especially that we pay him that Obedience in our Lives which is due to him That the World may not condemn us of unthankfulness that it be not said of us as it was of his own People Psal 78. Yet for all this they sinned more against him 't is repeated twice in that Psalm and one sin of unthankfulness is too many But I will not suspect it in a People so obliged as we are Being so delivered as it is our duty so I doubt not but it shall be our business to serve him even to serve him all the dayes of our Lives Now to God the Father c. A Sermon preached in the Cathedral Church of Winchester on Jan. 30. 1661. being the Anniversary of the Death of the late King Charles I. of glorious memory LAMENT 4.20 The breath of our nostrils the Anointed of the Lord was taken in their nets of whom we said Under his shadow we shall live among the heathen THis Book is a Book of Lamentations and so is this Day a Day wherein to lament the loss of a King a dumb man would speak as one did in Herodotus to save a Kings life But this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremy's Lamentations the Prophet wrote it in tears so 't is said in the Vulgar Translation Sedit Jeremias flens planxit Jeremy wept and lamented when he wrote it And well he might for the occasion of it was very sad even the Captivity of Jerusalem the People were carried to Babylon and the City and Temple destroyed and among the spoils there was Spiritus oris nostri even he that was The breath of their nostrils the Anointed of the Lord. And therefore if the Prophet breath out nothing but Lamentations and Sighs upon such an occasion 't is no wonder We are indeed this day upon the like subject a day of Lamentations it is Let the Priest weep between the Porch and the Altar and so let the People too for when the breath of our nostrils is gone the People and Priests are both alike no better then dead trunks every one of us Did I say A Day of Lamentations Indeed it should not be called a Day wherein the Sun never shined 'T is said There was darkness over all the Land untill the ninth hour when they crucified Christ A man might suppose it so over this Land of ours when they murthered the King and that they came with Lanthorns and Torches as they did to apprehend Christ though 't were at high Noon For sure the Sun would not own the action nor see the murther of Gods Anointed and therefore let it not be numbred amongst the dayes any longer But Mira cano sol occubuit 'T is a sad story to remember the Sun sate at high Noon I cannot say Nox nulla sequuta est as 't was said of the death of another Prince for after the death of this there was a continued night amongst us no day-light for so many years together till at last the Sun returned the same Sun or a brighter his Fathers own Son it was and now God be thanked for it 't is day-light again with us But for the day of the Kings death I would have it wiped out of the Calendar as there is a day put into the Calendar sometimes in February Dies intercalaris 't is called so I would have the Thirtieth of January put out for it will be a reproach to us Titulumque effeminat anni 'T is pity it should be remembred but that the wisdom of our Superiours will have it so let it be a day of blackness and darkness for ever And yet we remember the deaths of other Martyrs the dayes of their deaths are in the Martyrologies of the Church instead of their Birth-dayes in which they were born to Immortality and therefore the death of this blessed Saint and Martyr deserves to be remembred too To be remembred for those Princely Vertues that shined in him that day more then in any other of his life How glorious was the King of Israel this day Micah said it of David in a scoff but 't was true in earnest among the many scoffs that were put upon that glorious Saint this might be one too but 't was a sad truth nevertheless How glorious was he in his Meekness in his Patience in his Magnanimity in his Charity in his Contempt of the world and all the Glory of it For he had more Tentations to love it then all his Subjects besides and therefore how glorious was he in the despising of it how glorious was the King of England this day as 't was said of the Proto-Martyr St. Stephen so it might be said of this Royal Martyr too All that sate in the Council saw his face as it had been the face of an Angel But that their eyes were holden that they could not know him as 't was said of Christ Certainly they could not have condemned him But I say unto you That even Solomon in all his glory was not clothed like one of These not like an ordinary flower and therefore not like this flower This Lilly of the Vallies this Lilly among Thorns as 't is said of Christ there And certainly if any Lilly besides Christ were planted so this was he◠Among the Thorns indeed that pricked him and did him all the injuries they could Like the Rose in Sharon as 't is in that Verse Cant. 2.1 there are Prickles enough too and the Lilly of the vallies Never any Lilly stood lower in the Valley and was clothed with more humility and therefore the more glorious in that respect and therefore the more fit to be taken notice of this day 'T is Solomon in his glory in all his glory most richly apparelled he
theirs That he was a Man when the Son of that Man or Monster rather should so easily quit his power to them that could not keep it but were forced to call in the old Riders again for the Commonwealth as it must be called was tyred before and yet they must again bow down their backs to them Well the wheel of Providence was now going and every Change seemed a Deliverance to us It was so as to the event for as if they had been playing a game at Chess while their design was to check him they did but take up one another to make room for the King But we for the present had little ease by it we did but change for the worse still The old flies were less to be dreaded quoniam hipleni as the Horse said in the Fable while the new ones came with sharper Appetites upon us Onely some comfort there was in the very Change Mal. 3.6 We are subject to it in our selves and all that is about us Onely God can say Ego non mutor I am not changed We are therefore we love it and make a vertue of it and are glad of Changes every hour 'T is strange none should be for the better that among so many Casts there should be none good We were used indeed as our Saviour was Luke 23. sent from Annas to Caiphas from Caiphas to Pilate from Pilate to Herod and then back again to Pilate but where was Justice all this while for the Judges we see Indeed we had too much of that sometimes and their very mercies were cruel-But here was no Deliverance but from one Tormentor to another not a good cast yet Why all were good and they did Gods work and the Kings when they were most against him We are now in this last year of Providences so many and so great that it may be much more justly called Annus mirabilis then that of 88. was Providences abroad in the general peace of Christendom that Janus his Temple might have been shut up again which I take to be not the least of Gods Providences to us for that peace conduced to ours And Providences at home even to a Miracle that the Hills should be brought low those Mountains of proud and self-interested men which were thought insuperable that the Vallies should be exalted and the way laid even as it were Luke 3.5 and prepared for him as Iohn the Baptist said of our Saviour at his coming and all rubs out of it that all flesh might see the salvation of God and the deliverance of this Nation For it is Salvation though but Temporal that which was chiefly intended in this Text and a deliverance out of Captivity Who shall give salvation unto Israel And now you are all ready to answer Cum averterit Dominus it is Gods salvation and it is he onely that hath given it and therefore we give him onely the glory of it not unto us nor unto him we most admire in it as his Instrument but unto him And let it be entred into our Records and made the Title-page of the History of our Times Hoc fecit Dominus Mat. 21.42 This hath God done and it is marvellous in our eyes And as our Saviour said of the Woman that anointed his feet Wheresoever this Gospel shall be read for it is good Tidings too there shall this also be told not which she but he himself hath done for us His Doing is much more conspicuous if we consider 2. The Manner of it in the next circumstance of the Text Cum averterit When he Turns the captivity The Turning of the Jewish Captivity was very strange and very sudden for we find it in the last of the Chronicles after he had described the destruction of Ierusalem and the Peoples carrying away immediately at the next Verse Now the Lord stirred up the spirit of Cyrus that he made a Proclamation and said Who is there among you of his people the Lord his God be with him and let him go up to Ierusalem 2 Chron. 36.22 This was all the preparation toward it God stirred up the heart of Cyrus and the Captivity was turned upon the sudden And so was ours too God stirred up the hearts of some worthy Persons and after some Turns among our Oppressors that went off the stage as Praeludium's to it our Captivity was turned too Salust Et tandem vicit fortuna Reipublicae as the Historian said 'T was turned as a River to the Spring-head Xanthe retro propera Rivers do not use to do so but they run to the Sea And so did our Rivers the current of the Nation was so after such a tract of time the course of the stream was almost grown naturall into the Sea or into a Gulph rather like Scylla and Charybdis that swallowed and devoured every thing Here then was the Miracle that God turned the stream upon it self one Army upon another the people upon those that had mis-led them they came down like a Torrent 't was not safe for any body to stand in their way 'T was answerable to what the people prayed for Psal 126.5 Turn our Captivity O Lord as the Rivers in the South What was the naturall course of the Rivers in the South I know not But I know the Rivers in the North had a strange turn at this time when a man might see the whole stream of the Nation run a contrary way upon the suddain to what they had been used This is that that makes us yet think we are but in a Dream we cannot think we are awaked to see such a turn as this is but that we Dream of happinesse onely And yet we are awaked God be thanked for it And the Lord hath turned our Captivity Ours that 's the Captivity 3. Of his people We do not deserve that title whatever the Iews did Ps St. 12. But my people would not hear my voice and Israel would not obey me God complaines of them And certainly we have not been very forward to hear it else we had not been punished as they were But whatever their punishments were you see God owns them for his people still And God useth to punish his people more severely then he doth others Because their offence is more unpardonable as a Rebellious Childs is then a Servants Et tu Fili such an ingratitude must needs go near the Father To whom much is given Lu. 12.48 of him much shall be required and therefore if he smart for it he must thank himself And yet 't is quos diligo still he loves them whom he chastiseth and he will not renounce them for his Children for all that And yet some men have endeavoured to make us believe That those that were under the Rod were none of his Children and that Temporal Prosperity was the onely mark of Gods favour This is one of the new Doctrines indeed but the old was quite contrary And yet how often
Imprimatur Robertus Pory S.T.P. Reverendissimo in Christo Patri Domino Gulielmo Archiepiscopo Cant. Sacellanus Domesticus THREE SERMONS PREACHED In the Cathedral Church of WINCHESTER The First on Sunday Aug. 19. 1660. at the first return of the Dean and Chapter to that Church after the Restauration of His Majesty The Second on Jan. 30. 1661. being the Anniversary of King Charles the First of glorious memory The Third at the general Assize held there Feb. 25. 1661. By EDWARD STANLEY D.D. Prebendary of that Church LONDON Printed by J.G. for John Clark at his Shop under St. Peters Church in Cornhill 1662. To the Right Honourable and the Right Reverend Father in God GEORGE Lord Bishop of Winchester and one of the Lords of His Majesties most Honourable Privy Council MY LORD THese Sermons were preached in your Cathedral though before it was yours And you will give me leave to take this occasion to Congratulate your coming thither I wish your Lordship may sit long at the Helm of Government there and that you may find the waters untroubled But the Church being yours now at the Printing of them the Sermons ought to be yours too if they were worth your owning or a publick Dedication Such as they are I present them to your Lordship and crave your Protection for the Author of them for 't is possible he may want it And though they were not designed to be publick when they were preached by me as you will find in the Preface yet now they are so If there be any Errata in them as there may be some in Sermons of so hasty a Conception as I assure your Lordship these were you will be pleased to pardon them to Your Lordships most humble and most devoted Servant EDWARD STANLEY To the Reader I Do not think there is any thing in these Sermons so worthy of the publick view that they should be thus exposed without some other Inducement for it Neither can I say they are published by special command for they were preach'd far from Court But two of them being commanded from me by a kind of necessity and in my own defence I was willing the third should be cast into the bargain being all of them of kin and the subject much the same Those which I understand my self to be charged with are the two latter and peradventure there was as much fault found with the former for we live in a Capricious Age in which the Confines of sin must not be touch'd neither must we come near it or tread though never so gently upon the utmost lines of it The conception of these Sermons was somewhat hasty and without any long preparation therefore the more to be excused The persons concerned are not so that have put me to this open Penance who are so far from repentance for their evil doings that they are impatient of the most modest reproof of them Whether there be any thing here that was peccant against the rules of Charity or Sobriety or that was unfit for me to speak or them to hear I make thee the Judge A Sermon preached in the Cathedral Church of Winchester at the first return of the Dean and Chapter to that Church after the Restauration of His Majesty PSAL. 14.11 Quis dabit ex Sion salutare Israel Cum averterit Dominus captivitatem plebis suae exultabit Jacob laetabitur Israel Who shall give salvation unto Israel out of Sion When the Lord turneth the captivity of his people then shall Jacob rejoyce and Israel shall be glad THough I never despaired of Gods mercy to this poor Church and State yet I durst not promise my self so much happiness to see it and I thought rather of writing my own Epitaph near a Pulpit then of speaking out of it any more in this place Yet so the Divine Providence hath ordered it that I should out live the Storm in which thousands have perished that were more righteous then my self This is one of Christs miracles that he hath stilled the raging of the Sea that though we were unworthily cast out yet we are met again in nave Ecclesiae And whether it be the Quire or the Body of the Church it matters not but here we are by Gods mercy and the Ship it self is we hope secured though much torn and ransack'd as you see Let God onely have the glory of it while my first Sermon shall be a Thanksgiving it ought to be so not one Thanksgiving in a year but it should be a year of Jubilee's and Thanksgivings For such a Deliverance as we have had all the dayes in the year would be too few I will devote this to it and confine my self to that Subject and this Text will supply me with fit materials for it lands us at Exultabit Jacob laetabitur Israel The rejoycing of Iacob and the gladness of Israel Gladness and Rejoycing is an Argument that hath been out of date with us for many years together our Harps have been hung upon the Trees that are therein Psal 137. nay 't is Gods mercy that we our selves have escaped it and have been suffered to sit weeping by the waters of Babylon for we have been in a Captivity also All that we could do for you was but to remember it and to weep for it and while we were unjustly charged with looking toward Babylon and the cry was loud in every bodies ear to come out of her we were carried into her whether we would or no at least we have had all the Temptations that could be to drive us thither nay have we not been forced to it Vi armis while we have been driven from our Habitations expell'd from our Houses and lawful Possessions And so if Conscience had not kept us back the necessity and wants of too many of us had been enough to fix us there And yet God be thanked the Temptation is overcome in spight of Malice it self and the Calumnies of wicked men we are where we were still at Sion in our Judgments the same men as to our Religion though forced and driven away from it in our Persons We have been I say in a kind of Captivity for a great many years and all we could do was to look towards Sion and as Daniel did in his Chamber the Windows being open to pray toward it but to come at it and to discharge our duties there we were not suffered Well after a long Captivity you see it hath pleased God to bring us hither again and what Thanks can be enough for us to render him for this mercy Psal 137.6 If I forget thee O Ierusalem and him that brought me hither then let my tongue cleave to the roof of my mouth The People said it of Ierusalem when they were in Babylon and we that are returned to Sion have reason to say in much more Then if I prefer not Ierusalem in my mirth as it follows there if I take not all occasions to do it I
were very unthankful And here my Text leads me to it 't is a word in season Pro. 25.11 Like apples of Gold in pictures of Silver Therefore let us view these Pictures well and feed upon these Apples and 't is not Pictura pascit inani but if any thing Golden Apples will satisfie And here we have them in this Text and upon this occasion Quis dabit salutare Israel Who will give salvation unto Israel out of Sion When the Lord c. This Psalm begins with Dixit insipiens The fool hath said in his heart There is no God The prosperity of the wicked is the seed of Atheism and while Gods own People lay under a Captivity for no less then 70. years together and their enemies the Babylonians carried all before them no wonder if such fools sprung up every where where the seed was sown such as denied God in their hearts This hath been the old quarrel against Heaven Crimen illud Dearum Scylla felix as Sencca sayes That wicked men should prosper in the world and good men be of the suffering side is a fault we think which Heaven cannot answer Who would serve God upon such hard conditions Ergo frustra Then have I cleansed my heart in vain Psal 73.13 If I must serve God for nought nay for that which is worse then nothing if I must be persecuted for my Religion for my Allegeance and performing that which was my duty both to God and Man while the Violators of both are in a better condition no wonder if we see a large field of Atheism presently and such fools spring up in every corner The Devil waters the seed these prosper in the world sayes he presently and no body thrives but themselves and therefore they conclude from thence either that there is no God or if there be that he cares not for humane affairs Scilicet is super is labor est They do but laugh at Religion and the professors of it Hence you may see the sad effects of it in this Psalm you may make the Parallel of it your selves for I desire not to rub upon the sore more then I must needs and observe how our Atheists and theirs have jump'd Their throat is an open sepulchre Verse 4. With their tongues they deceive the poyson of Asps is under their lips There 's Honey and Gall very near one another 't is not Fel in corde that 's further off Poyson in their hearts but under their lips while the Honey is upon them they deceive with their tongues Then Their feet are swift to shed bloud at the next Verse No Atheist makes any Conscience of that they do not fear lest their Brothers bloud like Abels should cry to God while they make God no better then the Image of Baal that cannot hear the cry of it Hence veloces pedes their feet are very swift upon such a design no murther shall stick with them nor any other destruction neither though it tend to the ruine and desolation of whole Kingdoms For that 's the way they tread in Infelicitas in viis Destruction and unhappiness is in their wayes and the way of peace have they not known No that 's a way they were never acquainted with but like Jehu they drive furiously from one wickedness to another but to look back to the wayes of Peace and Accommodation is a crime unpardonable For there is no fear of God before their eyes in that Verse there the fool peeps out of them again there is no God and there is no fear of him 't is all one for if there were a God they must fear him whether they would or no. And yet they fear their own shadows in the mean time They were afraid where no fear was Verse 9. Atheists are the most cowardly men in the world you know what we owe to their fears and jealousies They study nothing but self-preservation and fear them that can kill the body onely but to fear Hell-fire and him that can cast them into that for their evil deeds that 's Terriculamentum puerorum but a Bugbear to affright Children Hence they turn Cannibals at the 8. Verse all such workers of wickedness that They eat up my people as it were bread and if they eat the bread that should sustain them 't is all one Why then is it a wonder if in the midst of such calamities men cry out for a deliverance and wait for the person that brings it That we have in the Text and 't is pardonable if they seem to grow impatient for it after so many years Captivity Quis dabit salutare Israel Who shall give salvation unto Israel c. Here then we have 1. The Captives mourning 2. His Deliverance and Triumph 1. The Captives mourning in the first words Who shall give salvation unto Israel 2. The Deliverance and Triumph in the later When the Lord turneth the Captivity of his people c. In the first Part 1. Thing to be considered is the thing they want or long for that 's Salvation or Deliverance 2. The person that should bring it or work it for them and who that should be they cannot tell themselves onely Quis dabit they enquire after him and in what quarter of the world he is to be found who shall give salvation 3. Having better bethought themselves they will not look abroad for him but ex Sion Thence he must come when all 's done out of Sion not out of Babylon the place of their Captivity but out of Sion In the second Part we have 1. The misery the People lay under and from which they desired to be delivered that 's no less then Captivity and absolute Slavery 2. The Author of their deliverance that no other then God himself for Man could not do it Cum averterit Dominus When the Lord turneth the Captivity 3. The manner how he brings it to pass which is very strange and unusual he turns it as if he would turn a River to the Spring-head 4. The next thing is the Persons that are delivered they his own People Jacob and Israel as it follows Captivitatem plebis suae The captivity of his people For which you have 5. The Peoples Triumph in the last place and that expressed in two words that you may not think 't was an ordinary triumph in them Exultabit laetabitur Then shall Jacob rejoyce and Israel shall be glad I must begin with the Mourning part the Deliverance and Triumph shall follow after Who shall give salvation unto Israel out of Sion Where the First thing to be considered is the thing they long for which is Salvation or Deliverance And because Contraries do best illustrate one another we will joyn the Captivity with it and handle them together the Captivity with the Salvation and so 't is But Salvation and Deliverance out of Captivity Did I say But Why can there be any deliverance greater then that Captivity is the greatest cross that can befall
which the breath of our nostrils must be taken But what pity is it that Kings are but a Breath especially good Kings whom it doth concern the People that they should be Immortal Psal 81.7 But ye shall dye like men that 's a sad sentence upon Princes They that are the breath of our nostrils that the breath should be in their nostrils too and they should be no more then a Breath this is but a sad Contemplation upon it And yet 't is true they are but Treasure in Earthen Vessels when all 's done no better then ordinary Pitchers and as easily broken as any of them And thence 't is that we are bid to Cease from them Cease ye from Man Isa 2.22 whose breath is in his nostrils for wherein is he to be accounted of In the mean time to make no more of the breath of Princes then we do of ordinary men especially of Murtherers and Malefactors to take away their breath from them and our own too by violent hands this addes to the Calamity much and 't is such a frailty of Princes which God and Nature never intended For if they be the breath of our nostrils we must let them live as long as they can Quintil. Quorum accendit fragilitas pretium like Crystal Glasses we should be the more tender of them for that reason lest while we shorten their dayes we shorten our own And this is one of the Prerogatives of Kings That they cannot dye alone Tert. Apol. but Vobiscum concutitur Imperium in Tertullian The Earthquake is universal and all the People must dye with them Jos Antiq. lib. 17. c. 8. 't is fit they should 'T is observed by Historians Josephus and others That Herod the Great when he dyed that he might be sure the People should make Lamentations at his Funeral he took order that many of the Nobility of Iewry should be put to death the same day with him But it was a needless fear if his Government had been good A King cannot go out of the world without the tears of his Subjects because they dye as well as he Possibly there may be no Mourners because there be no Men all civilly dead and none left to bury him or to mourne for him But else Mourners there must be enough like the Daughters of Ierusalem whom Christ bids to weep for themselves as if all the men were absolutely dead there or were to dye shortly after when Christ dyed that was their King And therefore weep for your selves and not for me at your own Funerals as often as a good King is buried And so David lamented over Saul though he was to succeed him in the Kingdom 2 Sam. 1.17 't is one of the Lessons appointed for this day and he bid them in the next Verse Teach their children the use of the Bow That comes in by a Parenthesis and it seems at first sight somewhat impertinent to the matter but whatever the proper meaning of it may be it might be to mind them that now the King was dead they might expect nothing but death too and cutting of Throats and therefore they must stand upon their guards and teach their children the use of the Bow Behold it is written in the book of Jasher as it follows it stands upon Record there as a thing worth the remembring And at the 24. Verse it is Ye daughters of Israel again weep over Saul as if the men were dead still who clothed you in Scarlet with other delights who put on ornaments of gold upon your apparel and 't is no wonder if the Women weep for the loss of him then But you see by all this what we lose when we lose a King something besides Ornaments and good Cloaths even the better part of us our Souls and Lives when he dyes all are civilly dead too for he is Spiritus oris nostri The breath of our nostrith I have done with the first Character of a King I come now to the second 2. Christus Domini The Anointed of the Lord. And that as I said is a sacred expression of him for they were only sacred persons that were wont to be Anointed Kings Priests and Prophets all to be Anointed alike and none were Anointed but them Some men in the late times of Confusion while they made bold to take away the Hedge and Inclosure about the King made bold to give a new Interpretation of that Text too Touch not mine Anointed and it must be not Kings only but ordinary persons that were meant there As they would have all the Lords people to be Prophets and Priests which are forbid to be touched too in that place so they would have all the Lords people to be Kings while they attributed this Title of Kings to them also And all the Saints and servants of God say they are as much Gods Anointed as the King For this Anointing is but Gratia gratis data or Gratia Gratum faciens at most some peculiar Gift or Grace in Gods Children and so all are alike concerned in it and so Ecce hic est Christus loe here is Christ here is Gods Anointed and loe there as it was in Christs own time so in ours as many Christs or Anointed ones as Christians and Christos meos concernes every body But if you look into that Psalm you will find it otherwise and who they were that were meant by it Psal 105.9 10. Verses even the Patriarchs expressed by name He made a Covenant with Abraham and an Oath unto Isaac And confirmed the same to Jacob for a Law c. And Jacobs Children you know were called the twelve Patriarchs which afterward multiplyed into a Nation But of them 't was principally intended and of others but by way of participation in the opinion of all Interpreters till these new Gloâ—â—â—s sprung up like Gourds in a night Touch not mine Anointed And these Patriarchs we are to know were Princes in their times not onely as a Prince Thou hast power thou hast prevail'd with God Ge. 42.28 as 't was said of Jacob but they were Princes indeed 'T is said so of Abraham expresly Princeps Dei es apud nos Thou art a Prince among us Gen. 23.5 a Mighty Prince as we read it and so he shewed himself when he gave Battel and slew 4 Kings at once Gen. 14. The like might be said of Isaac and the rest of them And their very name speaks them to be such Patriarchae not onely Fathers but Princes in their Generations And therefore Christos meos for all that can be said to the contrary will concern Kings still And Kings are Gods Anointed after a more peculiar manner the Character they have here in the Text speaks them so 'T is not Uncti but Christi they are called so here in the Text and in that Psalm too Nolite tangere Christos meos Touch not my Christs And not onely in that but in many other places which might be