Christi Salus de Coelis, OR God's defence of his Anointed.  
BEING, A SERMON Intended for the 5. of Novem. 1647. but Preached upon the Lord's day after, in the Parish Church of St. Peter, near St. Paul's Wharfe.  
Wherein is laid down the miraculous preservation that the hand of Heaven hath in all ages extended over Kings.  
By John Williams, Master of Arts.  
Now Published for the confirmation of the Loyal, and for the consternation of all such as have or shall presume to lift up a hand against the Lords Anointed.  
Fear God and honour the King, and meddle not with them that are given to change; for their destruction cometh suddenly, and who knoweth the ruin of them both.  Pro. 24. 21. 
Printed in the Year, 1647.   

Omnibus Christi fidelibus.  
To all those that are the faithful lovers of the Lord's Anointed.  
Christian Reader:  
IT is no Ambition that I have to appear in print, which hath put forth this Sermon; only my zeal unto the truth; it is a piece that craves your pardon, and your patronage: your pardon; because so weakly done as being the work of him who is minimus Ecclesiae, the least of those who serve at God's Altar, and the Primitiae, the first fruits in this kind of his Labours, your Patronage, because it presseth nothing but the truth. You know the Proverb, obsequium amicos veritas odium parit, and if ever men were hated, persecuted imprisoned for the Testimony of the truth; (which is the sole Halignancy against them) this age hath done it: it fares with us, as once with that great Apostle St. Paul, we are become enemies, because we tell the truth; but for my part, I shall say as once Gregory did, 
Grego. Moral.  In causa qua Deum servire cupio, homines non formido, I will not trouble you any longer, I only wish to all men the practice of the wise man's precept, that we would fear God, and honour the King; which two must always go together, if we desire that (in this Kingdom) Righteousness and Peace may Kiss each other; which shall be the constant prayer of him who will for ever rest,  
Yours in Christ Jesus John Williams.   

Errata sic corrige.  
Pag. 2. l. 21 leave out By. p. 3. l. 21. read is. p. 4. l. 6. read ways.   

Christi Salus de Coelis, OR God's defence of his Anointed.  PSAL. 18. vers. 50. 
Great deliverances giveth he unto his King, and sheweth mercy unto his Anointed, even to David, and to his seed for ever. Our ordinary Translation renders it, great prosperity giveth he unto his King, etc.  
THE occasion, that on Friday last did call me to this place, was the King's injunction; He enjoined the day by Proclamation, and I am sorry that so few obeyed if. I am sure it is the Apostle St. Paul's injunction, Omnis anima: 
Rom. 13.1.  let every soul be Subject and how then the Contemners, and Neglecters of the day will answer it I know not: for my own part, as I was willing to solemnize and observe the day, so I fitted the text unto it; the day it was, dies Regis, the King's holy day, so you call it, on that day did the Lord vouchsafe great prosperity, or deliverance to his King, and the Text it is confessio Regis, the King's confession, or Declaration (of that mercy) unto God before the people; so that you see the Argument of the Text, it is gratiarum actio, giving of thanks, delivered from his common nature confession: for what indeed are all our praises but the acknowledgement of God's mercies? great Deliverances giveth he etc. But not to hold you any longer in the Preface, I come unto the Text itself, and this naturally digests itself into two general parts: 

1. The Thesis.  
2. The Hypothesis.    
1. The Thesis, and this comprehends God's care of Kings.  
In genere, great deliverances giveth he unto his King.  
2. By the Hypothesis, and this comprehends God's care of David, in Individuo, of him in special above the rest, and showeth loving kindness, or mercy unto David.  
I begin with the First, the Thesis, and therein I observe 2. parts, First the quis, the Person who it is that gives deliverance, and that is the Lord, employed in the Relative, he but collected from the 46. verse of this Psa. Let the Lord live and blessed be my strength and the God of my salvation be exalted. Secondly, the cui, the object of this mercy, the person to whom the Lord vouchsafes it, and that is Regi, to the King, and thus you have the model of the whole Discourse. And first, I shall begin with the first, the quis, the person, who it is that gives deliverance, the Lord: And this is a word that implies a power to perform it: for as Tertullian very well observes, 
Tertul. Cont. Hermo.  Deus est nomen substantiae sed Dominus est nomen potestatis. God saith he, is a name of essence, of substance, and implies the Divinity of the Creator, but the word Lord is a name of power and sovereignty implying the Dominion that he hath over all his creatures, and this says Tertullian, you may observe in the 1 of Gen. 1. and 2. verses, before the Creation the Prophet Moses does call the Creator God, post creatas vero creaturas Dominum se indicat; In the beginning God created the heaven and the earth, and the earth was without form and void, etc. but as soon as ever things were created, than he calls him Lord, & spiritus Domini, says Moses in the second verse, Incubabat super facies aquarum, and the spirit of the Lord moved upon the face of the waters: indeed that which we translate Lord, in the Original Adonis from the Primitive Eden: Basis quia Deus est fundamentum & sustentator omnium creaturarum, he is the Basis or Foundation whereupon they stand: and therefore the Prophet David in the 2 verse of this Psalm, calls God his strength, and his rock, and his defence, his Saviour, his God, and his might, his buckler, the home of his salvation, and his refuge: It is true if God does not give prosperity, deliverance, salvation, (for so St. Jerome reads the Text) Magnificans salutes Regis; It is he that giveth great salvation to his King: there is none can do it, so says God himself, 
Esay. 43.11.  Ego sum & praeter me (St. Hierome renders it, absque me) non est servator, I even I, am the Lord, and besides me there is no Saviour, and this is the reason why the Prophet gives God so many titles in the 1 verse of this Psalm, to show that he is the only and the absolute Saviour, and the Devil with all his instruments hath not so many to hurt, as God hath many ways to help his King; nay if God be pleased to help, to give salvation to his King, there is none can hinder it; we need not fear the worst adversary that happeneth, and this is manifestly proved from that of the Prophet Isaiah, 
Esay, 43.1.  And now thus saith the Lord that made thee, O Jacob, and form thee, O Israel, fear not because I have redeemed thee, and called thee by my name, thou art mine when thou passest through the waters, I will be with thee and through the floods that they do not overflow thee: and thus was God with us in the year 1588., when he did so wonderfully preserve us, and disperse the Armies of the Aliens, that great Armado of the Spaniards that did delight in blood; nay says God in the next words, when thou passest through the fire thou shalt not be burnt, the flame shall not kindle upon thee, and thus was the Lord with us, this day, this promise was made good unto us; for notwithstanding that a fire was provided; yea and such an one as even hell (for the end intended) could not invent a worse, a fire wherein the King and Princes of the people should all have been utterly destroyed, and yet though it was even ready to be kindled, the Lord would not suffer it to break forth, and take hold upon us, the snare was broken, and we were delivered: O that men would therefore praise the Lord for his goodness, and declare the wonder that he hath done for us the children of men: Oh that we would all do as the Prophet David here in the Text, thankfully and publicly acknowledge that this day did God give great Deliverances to his King, which very fi●ly brings me to my 2 particular, and the objectum misericordiae, the object of God's mercy, the person to whom he doth vouchsafe deliverance, and that is Regi, to his King.  
Homines & jumenta servabit Deus, 
Psal. 36.6.  thou Lord dost save both man and beast, so excellent is thy mercy says this Prophet: The goodness of God is not concentred in himself, but he does extend it even to all the works of his hands, even the beasts are partakers of that saving virtue that is in God, he opens his hand and fills all things living with his goodness; 
Ps. 104.28.  yea the earth is full of the goodness of the Lord, and so is the broad and wide sea also; but what doth God take care for beasts? Or may we not rather reason as the Apostle did; Nunquid de bobus cura est Deo? does God take care for Oxen? an non potius propter nos hae, or are not these things rather written for us? yea for us no doubt are they written: 
1 Cor. 9 9  if God take care for beasts much more for men, yea for some men most especially above the rest, and that is for Kings, and therefore he is called the wholesome defence of his Anointed; 
Psal 28.9.  nay that the Prophet might show the special care that God doth take in this particular, he is said to be Mirabilis in Regibus terrae; wonderful among the Kings of the earth. I need not stand to instance in particulars, and show you how wonderful God hath been in delivering Moses from a Rebellious Corah, Dathan, and Abiram, in preserving David from Saul and Absolom▪ Hezechia from the Philistines: our own Chronicles do record many of God's mercies; in particular this day above all the rest did God deliver King james (of happy memory) and in him all us from the damnable and traitorous invention of a powder plot; And now if you ask me the reason why God gives such great and eminent deliverance and prosperity to his King? I answer for these three reasons. The first is in my Text, quia Rex suus, because he is his King, God is the King, and the earth may be glad thereof, 
Psal 47.2.  and they viz. the Kings of the earth are his Ministers; 
Rom. 13.4.  they are Gods shepherds; so speaks God to Cyrus, 
Esay. 44.28.  they are his Ambassadors, his Viceroys, his Lieutenants; now the honour of the Ambassador is the honour of him that sends him, and the disgrace and disrepute that is cast upon the Viceroy does reflect upon the King; and therefore you shall read that when the servants that King David sent unto the King of Ammon were abused, the King did take the injury as done unto himself and revenged the infamy: 
2 Sam 10.  If an earthly King do thus in vindication of his servants, how much more shall the King of Heaven do it unto his? for by him Kings reign, Prov. 8.5. and this is the first reason, why he gives such great prosperity, or salvation, or deliverance to his King.  
Secondly, as God does give prosperity, because they are his Ministers, so likewise in the next place, because there is an Abaddon a Prince of darkness; Diabolus qui malis dominatur, the Devil who ruleth and reigneth in the wicked, 
Apoca 9.11.  and he seeks by all means to destroy them; the Devil knows full well that if once a government be wanting, we shall be sure to fall under his Dominion; all the villainies and iniquities in Israel are imputed unto this, non erat Rex, there was no King in those days in Israel, 
Judg. 19.21.  where there is no Government, there there is no order, and where there is no order, ibi ruinae ostium patet, the door is open to ruin and destruction: and from hence saith a Father, malum quldē est pessimum ubi, est nullus principatus: It is a passing evil where there is no Government: take away your Captain from the Soldiers, and there will be nothing but confusion, take away your Pilot and the Ship must surely miscarry, take away your Shepherd and your flock will suddenly be scattered, take away your people's Government and they must of necessity be brought to ruin; Government, is the very fence that doth preserve all other blessings to us; if this fence be broken down, nothing but destruction and desolation will ensue, and therefore we had need to pray ut det Deus prosperitatem Regi, that God would give protection to his King, and that is the second reason.  
Thirdly, and lastly, God gives salvation and prosperity to his King, that we might live the more prosperously under him; the happiness of the Kingdom being embarked in the welfare of the King, and this the very Etimon of the word may tell you, for what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very foundation whereupon the people stand, and in this respect you have them often called Gods and Saviour's of the people. 
Psal. 82.1.  I need not stand to show you how, 
Judg. 3.9.  and in what nature they are called Gods, it is sufficient for us that the Lord himself does call them so, Deus Dii estis, I have said ye are Gods, 
Psal. 82, 1.  and yet to give you a more full and ample satisfaction, observe that they are called Gods three manner of ways: First, by Analogy: Secondly, by Deputation: Thirdly, by Participation.  
First, by Analogy, for as God hath his seat of judgement in Heaven; so these have their Tribunals and Courts of judicature here below, 
Theod.  tanquam in hoc Deum imitantes, 
Psal. 81.  says Theodor. as it were imitating the Lord in this: and their authority, though it be not transcendent, yet it is without control of any, save of him who is Rex Regum, the King of Kings.  
Secondly, 
2 Chro. 19.8.  they be Gods by deputation, ye judge not for men, but for the Lord, says jehosophat, the judgement is Gods, says Moses, Magistrates they are his mouth to pronounce, and his hands to execute upon the people; they are fingers of that great hand, as I may so speak, that ruleth the world. God hath two hands, by the one he governeth in the Commonwealth, by the other in the Church; by the one he deriveth and holds forth good unto the body, by the other to the soul; by the Magistrate he conveys good unto the body, by the Minister, as the outward means he conveys grace unto the soul; by some Magistrates he giveth peace, by some wealth, by some order, by some justice, by some mercy, and that's the reason why the Apostles do so earnestly press and urge our prayers for them, 
1 Tim 2▪ 1.2.3.4.  that we may live a quiet and peaceable life in all godliness and honesty.  
Thirdly, and lastly, they be Gods by participation, God hath communicated some sparks of his own Majesty and glory to them, participando sunt Dii, as St. Aug. as the stars participate their light from the Sun the primum lucidum; so these their authority from the supreme Magistracy, which is God himself, and that's the third and last reason why God does gives such great prosperity and deliverance unto them.  
Well then beloved, Use 1 seeing God is so wonderful among the Kings of the Earth, seeing he extends such a hand of providence and protection over them: Let us carefully, nay conscionably be ware that we do not lift up our hands against him; if it be unlawful for us to speak against him, 
Exod. 22.28.  thou shalt not rail upon the Judges, nor speak evil of the ruler of thy people, says Moses, how much more unlawful is it to draw the sword, & to rebel against him? certain I am, it clearly contradicts that precept of the Lord Nolite tangere touch not mine Anointed, 
Psal. 105.15.  and do my Prophets no harm; If is not as that Reverend Father of our Church, Bishop Andrew's well observes, ne tangete, touch not, for that perhaps we cannot do in respect of that guard that is about him, but it is nolite tangere, have not the least thought or inclination of the will towards it; for if we do but speak, the fowls of the air will carry the voice, 
Eccles. 10.19.  and that which hath wings will declare the matter, and if we think ill of him, though we keep it never so secret even in the dept of our heart; why yet one time of other God will bring it out, he will shoot at us suddenly, as the Psalmist speaks; yea our own tongues shall make us fall, 
Psal. 64.8.9.10.11.  insomuch that all men shall say this hath God done.  
Rebellion of all sins is the most unnatural, for what can be more unnatural then for the child to rebel against the Father, the Wife against the Husband, the Servant against the Master? and if these be so unnatural, much more than is it for the Subject to rebel against his Soveraige.  
It was well said of Samuel, hath the Lord as great pleasure in  offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, and to hearken better than the fat of Rams; but rebellion is as the sin of witchcraft, of all sins there's none so odious unto God as this; I could instance to you in particulars, and show that there was never any treason or rebellion prospered: the seditious Israelites were destroyed sometimes by fire from heaven, sometimes with fiery Serpents, sometimes by the earth, for the earth opened her mouth and swallowed them up quick into hell; seditious Mirians was stricken with a leprosy; seditious Absolom was hanged by the head in an oak, as one spewed out of Heaven, and vomited out of the earth. Achitophel for want of a hangman (a convenient servitor for such a Rebel) hanged himself; did ever Sheba blow a trumpet of sedition, but his blood must make a satisfaction? Had Zimri peace which slew his Master? What became of Shemei that reviled the Anointed of the Lord, though David spared his life, yet Solomon his Son did bring his hoary head unto the grave in blood? 
1 King. 2.9.   
Nay to instance here at home, this day's experience joyfully does tell us, that the end of our Popish Traitors here was blood; the pit that they digged for others, they did fall into themselves, so strangely was their foot taken; and indeed can it possibly be otherwise, but the vengeance of the Lord should follow this sin? for it is a sin that is contrary to God; in every notion he is the God of grace, the God of peace, the God of order; but this is a sin that is opposite ex Diametro, in every notion it resists grace, it murder's peace, it destroys order; if therefore we will not be guilty of this horrid sin; let us learn as the Apostle enjoins to submit unto the higher powers, for we must suffer the Prince's will to be done aut a nobis, aut de nobis, either of us, or on us; of us when he commands for truth, on us when he commands against truth; either we must be Patients or Agents, Agents when he is good and godly, Patients when he is tyrannous and wicked; if we resist, our end will be damnation, either temporal in this life; for the wrath of a King is as the roaring of a Lion; 
Prov. 2 0 2.  he that provoketh him to anger, sins against his own soul, or else eternal in the life which is to come; and so much shall serve for the first Use, to invite us carefully and conscionably to beware that we do not presume to lift up our hands against the Lords Anointed, from the first reason in the Text, quia Rex suus, because he is his King.  
Secondly, Use 2 as this may serve to preserve us in obedience, from the first reason, because the Ordinance is Gods, and the King is Rex suus, his King, so in the second place, if we will continue Loyal, it should teach us to avoid the company of those that are given to this sin, and that from the second reason, because they are inspired by him, who is the Abaddon, that destroyer of all order; indeed the Devil was the first Rebel in the world, the Ringleader and Captain of sedition, he first rebelled against the Lord, and ever since hath endeavoured to induce the world into it; if therefore, if we will not be led by him, nor run into the same excess of treason and rebellion with him; let the counsel of the wise man be imprinted in our souls, fear God and honour the King, and meddle not with them that are given to change: and so much briefly for the second Use.  
Thirdly, Use 3 does God give prosperity to Kings, that we might live the more prosperously under them? Why then this should teach us: First, thankfulness: Secondly, diligence in prayer: First, it should teach us to be thankful, novis omnino est indignus beneficiis qui acceptis ingratus reddit, he is altogether unworthy of new blessings, that returns himself unmindful of, and unthankful for those he hath received; nay, he is altogether unworthy of the least blessing, that is unthankful for the greatest. 
Thes. 1.5.18.  It is the Apostles universal Proposition, in omnibus gratias agite, in every thing, give thanks, and if in every thing, then sure in so great a thing as this, without which all other would be nothing to us. Secondly, as it should teach us to be thankful, so to be diligent in prayer, that God would continue this hand of preservation and protection to them: It is want of prayer that does cause a want of blessings. We are too too frequent in our healthing to him; but too too backward in our praying for him: and this does seem to me to be a strong convincing argument that we are stupid and senseless of the great blessing of a King preserved in safety.  
I will not stand to parralel our case with that of Israel's, when there was no King: I am sure it is bad enough; if therefore we will be delivered from the miseries we suffer, and be restored to the mercies we have lost; let us pray, and pray earnestly, and pray constantly, that as God did deliver David his Servant, and King james his servant; so he would now deliver King Charles his servant, not only de pulvere maligno, 
Ps. 144.10.  from a powder plot, but de gladio maligno, from the hurtful sword that is now amongst us, that so the Mountain may bring peace, and the little Hills righteousness, unto the people; which God of his mercy grant for his sake, in whom alone he is well pleased, and to whom with the Holy Spirit, three Persons, but one only wise immortal God, be all glory, and honour, now, and for ever.  
FINIS.