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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

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 Subject● 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 2 Samuel 23.3 He that ruleth over men must be just ruling in the feare of God Ecclesiastes 4.1 2. I returned and considered all the Oppressions that are done under the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressors there was power but they had no Comforter Wherefore I praised the dead which are already dead more then the living which are yet alive Proverbs 28.15 16. As a roaring Lyon and a ranging Beare so is a wicked Ruler over the poore people The Prince that wanteth understanding is also a great oppressour but he that hateth covetousnesse shall prolong his daies Galathians 5.15 But if ye bite and devoure one another take heed that ye be not consumed one of another Printed 1642. THere is nothing more pernicious to the souls of men or destructive to the republique in distracted times then Clergy-mens wresting of Scriptures from their genuine sense to ensnare mens consciences the better to accomplish some sinister designes How sundry sacred texts have been thus perverted of later yeers not by the * unlearned and unstable vulgar but by the greatest Seraphicall Doctors in our Church is too apparent unto all and among * others that of the Psalmist Psal. 105 15● which is repeated 1 Chron. 16.22 Touch not mine Anoynted and do my Prophets no harm hath not had the least violence offered it both in Presse and Pulpit to cry up the absolute irresistable Prerogative of Kings in all their exorbitant proceedings and beat down the just liberties of the Subject without the least defensive opposition when as this text in real verity is rather a direct precept given to Kings themselves not to oppresse or injure their faithful subjects then an injunction given to subjects not to defend themselves against the oppressive destructive wars and projects of their Princes In which regard it wil be no unseasonable nor ungratefull worke to cleare this text from all false Glosses and restore it to its proper construction In former ages when popery domineered the popish Clergy grounded their pretended exemption from all temporall jurisdiction on this Scripture suggesting that they onely at least principally were Gods Anointed here intended and therefore ought not be touched nor apprehended by Kings or temporall Iudges for any crimes But this false Glosse being long since exploded many Court Divines not so much to secure as flatter Kings have applyed it primarily unto Kings and secundarily to Priests as meant of them alone excluding their faithfull Subjects out of its protection and limits when as the text is meant of none else but they in general and of Abraham Isaac and Iacob with their families in particular 1. To put this out of question you must first observe that this Psalm from the 5 verse to the end is meerely historicall The 7 first verses of it are but a gratulatory preamble interlaced with some exhortations to the subsequent historicall narration as he that reads them advisedly will at first acknowledge In the 8 9 10 11. verses the Psalmist begins his history with the covenant which God made to Abraham and the oath which he sware to Isaac and confirmed the same unto Jacob for a law and to Israel for an everlasting testament saying unto thee will I give the land of Canaan the lot of your inheritance In the 12 13 14 15. verses he expresseth the special care and protection of God over Abraham Isaac and Iacob and their several families after his covenant thus made unto them in these words When they to wit Abraham Isaac and Jacob with their families were but a few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdom to another people which cannot possibly be expounded of Kings and Priests but onely of those Patriarcks He suffered no man to doe them wrong but reproved even Kings for their sakes saying Touch not mine Anoynted and doe my Prophets no harme Then in the very next verse to the end of the Psalm he proceeds with the story of the famine in Egypt and of Iosephs sending thither beforehand by God c. So that by the expresse words and series of the story in this Psalm these persons of whom God said Touch not mine anointed and do my Prophets no harme were Abraham Isaac and Iacob and their families as S. Augustin with sundry other Expositers of this Psalm conclude who in truth were neither Kings nor Priests by office but onely Gods peculiar people and servants of whom he took special care Whence I thus reason in the first place These words Touch not mine anointed c. were originally spoken and intended only of Abraham Isaac and Iacob and their families who were neither actual Kings nor Priests they were meant of them not as they were Kings or Priests but only as they were the servants and chosen people of God as is evident by the 6 verse of this Psalm O ye seed of Abraham his SERVANT ye children of Jacob his CHOSEN Therefore they are to be so interpreted and to be applyed not to Kings and Priests as they are such but only to the faithful servants and chosen people of God though and as subjects Secondly Consider to whom these words were spoken not to Subjects but to Kings them●elves a● the Psalmist resolves in expresse terms Vers. 14. He suffered no man to do them wrong but reproved even KINGS for their sakes saying even to Kings themselves Touch not mine anointed and do my Prophets no harme Now that these words were spoken to Kings themselves is apparent by those histories to which these words relate recorded at large Genes 12.10 to 20●Gen 2● throughout and Gen. 26.1 to 17. and vers. 29. Where when Abraham by reason of the famine went down into Egypt with Sarah his wife and King Pharaoh tooke her into his house God first permitted neither Pharaoh nor his servants to do either of them any injury though Abraham out of over-much feare suspected they would have killed him and therefore made Sarah say she was his sister and likewise plagued Pharaoh and his servants because of Sarah Abrahams wife whereupon they and all theirs went away in safety After which Abraham and his wife sojourning in Gerar Abimelech king of Gerar sent and took Sarah But God said to Abimelech in a dream behold

thou art a dead man for the woman that thou hast taken for she is a mans wife c. Therefore I sufferred thee not to touch her Now therefore restore the man his wife for he is a Prophet where Touch not mine anoynted and do my Prophets no harme were litterally fulfilled and he shal pray for thee and thou shalt live and if thou restore her not know that thou shalt surely die thou and all that are thine whereupon Abimelech restor●d Abraham his wife and gave him Sheep Oxen Men-servants and Women-servants and leave to dwell in the Land where he pleased After which Isaac and his wife dwelling in Gerar and he telling the men of the place that she was his sister lest they should kill him for her because she was faire king Abimelech discovering her to be his wife charged all his people saying he that toucheth this man or his wife shall surely be put to death yea he kindly intreated him and did unto him nothing but good and sent her away in peace To which we may adde the story of Gods prohibiting and restraining both Laban and Esau who were as potent as Kings to hurt Jacob when they came out maliciously against him Gen. 31.24 29 52 55. ch. 33.1 2 3 4 c. This prohibition then Touch not mine anoynte● c. being given to Kings themselves not to touch or hurt these Patriarchs whiles they sojourned among them as forraigners and subjects as all expositours grant and not to subjects touching their Kings these two conclusions will hence necessarily follow 1. That this inhibition given to Kings themselves with reference to subjects and the people of God cannot properly be meant of Kings and Priests but of subjects fearing God It is most apparant that Kings Princes and Rulers of the earth have alwaies been the greatest enemies and persecutors of Gods anointed ones to wit of Christ and his chosen members witnesse Ps. 2.2 Act. 4.26 27. The Kings of the Earth set themselves and the Rulers take connsell together against the Lord against his anoynted For of a truth against thy holy child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together c. And now Lord behold their threatnings Which truth you may see exemplified by Ps. 119.23 161. Ier. 26.21 22 23. c. 36.26 c. 37.15 c. 38.4 5 6. Ezek. 22.6 7 27 28. Mich. 3.1 to 12 Zeph. 3 3. 1 Sam. 22.16 to 20. 2 Chron. 24 21. 1 King 22.26 27● c. 29.2.10 Rev. 17.12 13 14● c. 18 9 10. c. 19.18 19. Math. 10.17 18 Lu. 21.12 Iam 2.6 Act. 12.1 2 3. with sundry other Scriptures and by all ecclesiastical histories since In which regard God in his infinite wisdome gave this divine inhibition not to subjects and inferiour persons but to King● Princes and the greatest Potentates who deem their wils a law and think they may do what they * please to their godly subiects Touch not mine anointed and do my Prophets no harme which being spoken to Kings themselves it cannot be meant of Kings but subjects unlesse you wil make this nonsence exposition of it That Kings must not touch nor hurt themselves and that it is unlawfull for one King to make war against imprison depose or kill another which the practise of all age● with infinite * presidents in Scripture and story manifest to be lawful and not prohibited by this text which can properly be applied to none but subjects fearing God 2. That all Gods faithfull people are Gods anoynted as well as Kings and therefore as our Court Sycophants conclude from hence That Subj●cts may in no wise take up Armes though meerly defe●sive ag●inst their Kings because they are Gods anoynted so by the self-same reason the genuine proper meaning and expresse resolution of this text Kings ought not to take up Armes against their subjects especially those professing the true feare of God because they are Gods anoynted to as well as Kings If any Court-Chaplaine here demand how I prove beleeving Subjects fearing God to be his anoynted as wel as Kings or P●iests I answer first the Scripture resolves expresl● ●hat all true Christians are really in a spirituall sence both Kings and Pri●sts to God the Father though they be but subj●cts in a politicke sence yea God hath prepare● a heavenly kingdome● with an eternal Crown of glory for them where they shall raigne with C●rist for ever and ever M●th. 5.3 c. 25 34. Lu. 6.20 c 12.32 c. 22 29● 30. Col. 1.13 1 Thes. 2.12 Hebr. 12.28 ●im 2.5 2 P●t. ● 11 2 Tim. 4.8 1 Pet. 5.4 1 Cor 9.25 Reve. 22.5 2 Tim. 2.12 Being t●ere●ore thus r●ally Kings and Pri●sts and having an heavenly Kingdom and Cro●n of glory wherein they shall raigne with Christ for ever in this regard they may as truly be called G●d●●n●int●d a● any Kings and Priests wh●tsoever Secondly all true Christians are members of Christ and of his body flesh and bone and made one with Christ who dwelleth in them and they in him 1 Co● 12.12 17. Ephes. 1.22 23. c 3.17 c. 5.29 30.32 Iohn 6 51. c. 17 21● 23. In which respect they are not one●y stiled Christians in Scripture Act. 11. ●6 c. 26.28 1 Pet. 4. ●6 But Chr●st himselfe 1 Cor. 12.12 Ephes. 4.12 13. Now our Saviour himselfe is stiled Christ in Scripture in the abstract by way of excellency onely because he is the Lords anointed anointed with the oyle of gladn●sse above his fellows P●al. 45.7 Ps. 2.2 Esay 61.1 Act. 4.23 c. 10.38 Lu. 4.18 Heb. 1.9 Christos in the G●eek signifying anointed in English being derived from Chrio● to anoint An●Christians had this very title given them because they are Christs membe●s and have a spirituall * anoyntment in by and from Christ and his Spirit 1 Iohn 2.27 B●t the ANOYNTING which ye have received of him abideth in you and ye need not any man teach you but as the same ANOINTING teacheth you of all things Therefore they are r●ally and truely Gods anoynted and may be as properly so phrased as any Kings and Priests whatsoever Thirdly the Scripture in direct terms oft cals Gods people though subjects Gods anointed as Psal. 28.8 9. The Lord is their strength and he is the saving health o● his anoynted Now who those are expressed in the following words Save thy people blesse thine inheritance guide them and lift them up forever Gods people are here defined to be his anoynted So Psalm 18.50 And sheweth mercy to his anointed but who are they to David and to his seed for evermore that is to Christ and his elect children here called Gods anointed Habakuck 3.13 Thou wentest forth for the salvation of thy people even for salvation with thine anointed 2 Cor. 1.21 Now he which establisheth us in Christ and hath anointed us is God c. 1 Ioh. 2.27 The anointing which ye have received of him abideth in you●

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●●