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A43053
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King David's sanctuary, or, A sermon preached before His Majesty the fourth of Febr. 1643 at Christ-Church in Oxford by Richard Harwood ...
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Harwood, Richard, d. 1669.
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1644
(1644)
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Wing H1106; ESTC R18253
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18,335
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31
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the least ray of the Deity Though thou beholdest our King dishonoured our religion martyr'd our fortunes ruined and whatsoever is deare unto us in this world threatned with destruction Nunquid tibi Deum sayes Angustine yet they cannot rob us of our God keepe we our interest in him we have yet a Treasure inexhaustible an Army invincible a Castle impregnable a Treasure an Army a Castle All in our God what would you have if Peace againe he is Deus pacis If more power he is Dominus exercituum Psal 144. v. 10 If Victory It is he that giveth victory to Kings and delivers David his servant from the perill of the sword Peace Power Victory All from our God Aske no more who will shew us any good Psal 4.6 but Lord lift thou up the light of thy countenance upon us For he alone can be all these to us who now begs all these for us our partrimony on earth our patron in heaven which brings mee from Quem praeter te to Quis mihi who pleads for mee not any Saint or Angell but thou O Lord thou art my redeemer thou my advocate Whom but thee 3. Quis mihi why Is the new Hierusalem become desolate what use of many mansions if no inhabitants there Or if inhabited why but thee O Lord Can God be solitary among so many regiments of Cherubims and Seraphims or hath David never a friend in that Army of Martyrs to usher his prayers to the Allmighties care were the Court of heaven like a Kings on earth Exam. decret concil Tridentini part 3. loc de Invoc Sanct. 13. many might conclude as the man in Chemnitius hearing a Bishop on this subject Tunc simplicitér actum conclamatum nobiscum or at least despaire of a gratious answer that have no friende at Court But the Almighties care is not confined to a privy chamber he that would speake with God needs not bribe any Saint or Angell to be his Sollicitour a creature so base and servile on earth that the heavens scorne the use of him the finitude of the Kings presence requires an officer of state to state our requests to His Majesty but the ubiquity of God needs not the flattery of a creatures mediation His eare is omnipresent as his essence Itur ad reges per tribunos a tribune or Lord must open the doore for a petition to the King Ambros in Rom. 6.1 ad Deum suffragatore non opus est sed mente devotâ To speake with God we need no other Key but a devout heart this unlocks the heavens and presents the suite to the Kings owne hands Indeed mediation supposes a quarrell for 't is scarce sense to say I will reconcile friends had God and man never fallen our there had beene no use of a Mediator but now we all bend our knees to an offended justice and might despaire of mercy for ever unlesse as Themistocles once to the King of Molossy we present our requests under the protection of the Kings onely sonne Plut. Mor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most prevalent kind of supplication If Manoah offer sacrifice Exod. 25. v. 16 Gen. 27. v. 27 Judg. 13.20 this Angell must open heaven for it If Moses ascend to God he must be covered with this cloud If Jacob would obtaine the blessing He must enter in the garments of this elder brother Eph. 3. v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him alone our persons have admission into the royall presence of the Allmighty But Quis praeter te is no antheme for the Popes quire who allowes as many mediatours as he hath Canonized Saints Though he fill his Calendar from Tyburne Masters of requests he will have for all necessities Saint Geogre for the field and to open the roule no farther Saint Gregory for the Schooles Yea as great a turne of State or if you will reformation you have in heaven as we now feare on earth Christ is put out of his office and Saint Francis stept into the mediatour-ship the Church of Rome being therein as bold with the King of heaven Anselm I 'de excellentia Virg. Bonavint in Spec. c. 8. Mendoz in 1. lib. Reg. c. 4. n. 11. An. 12. Sect. 1. as some are with our King on earth not onely to counterfeit the Great Seale in the Sacraments but to deny him the choice of his owne officers Nay they have given away halfe the Kingdome that of Mercy to the Virgin Mary so free are they of the divine prerogative allowing God himselfe but the dreadfull tribunall of Justice of purpose to draw all suiters to her Court Ambr. in 1. cap. ad Rom. Aug. l. 8. de civile Dei prolixe A Platonicke superstition that hath too many gray haires upon it to survive to this age of the Gospell for either the Jesuite doth Platonize or Plato did Jesuitize when he first sent abroad his Deos intermedios A sacrilegious religion to rob the very Deity they worship of his honor An impious piety ot degrade our high Preist of that honourable title he hath purchased with his bloud How doe they defloure the memory of the blessed Virgin whilest they force her loyall Spirit into the Throne of God there to dispense those Acts of grace which are in the sole power of the King of Kings 't were too ridiculous to heare Francisco del campo at his thanksgiving that he swam over a river with his armes a Sculler that never before tryed the waters yet made very nimble and kept to the true stroke by the helpe of our Lady When though necessity hath wrought greater miracles a spaniell shall doe more without imploring the Virgins ay de A Pure Virgin she is still for any violence the Church of England ever offered her which hath alwayes given her Due honour but not Adoration 1. Tim. 2. 5◠Habemus legem We have a Salicke law in Scripture that will not allow of any Queene Regent in heaven Christ called her Woman who was his mother that we might not esteeme her a Goddesse who was but a Woman She may desire our salvation but cannot bestow it Wish us well in heaven yet not know much lesse releive our wants on earth Ignorance of our misery is some part of the Saints happinesse As Saint Hierome reads the Epitaph on Nepotians tombe Foelix Nepotianus qui nec videt nec audit haec omnia happy Nepotian who neither seeth nor heareth the sinfull affaires of this world But their own Schoolemen have fancied the Deity Abulensir Durandus Cajetan All transparent and as the bright Opall presents to the eye the various colours of all precious stones so the Saints have a cleare sight of all affaires in the world if they cast but a looke on the divine essence Indeed the whole world is resplendent in the Deity yet by no meanes do we make it a looking-glasse for the Saints curiosity For either their vision is unlimited and
King David's Sanctuary OR A SERMON Preached before His MAJESTY the fourth of Febr 1643. at Christ-Church in OXFORD By RICHARD HARWOOD Master of Arts. Psal 108.10 11 12. Who will bring me into the strong city who will lead me into Euom Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Give us help from troubles for vaine is the help of man OXFORD Printed for H. Hall and W. Webb 1644. TO THE HIGH AND MOST ILLVSTRIOVS PRINCE CHARLES PRINCE OF WALES DUKE OF CORNEWALL and Earle of CHESTER SIR BEsides the Honour your Highnesse hath done the Truth by casting so early an eye upon Her though in the plainest dresse You have given a Happy Omen to this Nation that the True Religion which is now trampled under foot by Heresy and Schisme hath yet Messem in Herbâ and is Revirescent in your tender yeares As Theodosius the Emperour after the Apostolicall Faith had beene long buried by the Arians Soc. Eccl. hist l. 5 〈◊〉 6. erected a Church in Constantinople and christened it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection So by your timely Patronage of the Truth You have raised our Hopes into a Confidence that we shall yet see a Resurrection when the Kings Crowne shall rise the Brighter out of these Flames and the Dry bones of Learning and Religion live and stand in Your sight For by commanding this Sermon to the presse Though I must say to Your Highnesse as Tully to Brutus Quamvis Placebam nihil feci quod placeret It being like Martial's Fly of no Worth in it selfe but onely for the Amber and Grace You have cast about it You have already insome part They have made lyes their refuge and under falshood hid themselves Isai 28.15 not onely vindicated the Kings Honour and Your owne Spotlesse Innocency from the Blasphemies of those who have made Lyes a refuge For he that pleaseth to read may here behold the liberty and boldnesse we are still allowed against the Romanists Even in the presence of our King His Posterity and the whole Counsell But also confirmed the Faith of this Kingdome that according to the Vnparallel'd Example of Your Royall Father you will be a Constant Defender of the Protestant Faith you have received from a Religious Education To the glory of God the future Tranquillity of these Kingdomes and your owne Immortall Honour which is the prayer of Your HIGHNESSE Truly devoted but most humble Servant RICHARD HARWOOD King DAVIDS Sanctuary PSAL. 73.25 VVhom have I in Heaven but thee O Lord and there is none upon earth that I desire besides thee AMong the bookes of Canonicall Scripture there is but one stiled the booke of the Preacher not as if our doctrine should all be confin'd to Ecclesiastes Proloq in Ecclesiast but as Gregory Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because it is a choice Tract of Ecclesiasticall policy and no Text more fit for the Preachers study or the Peoples practice then the vanity of the creature the immortality of the creatour For since the soule of man is restlesse unquiet out of its center and the whole world is but a wide circumference since like the needle in the compasse she hath a naturall trembling to the fruition of happinesse and this temporall as Basil truly Basil in Psal 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steales along by it as an impetuous streame rowles by the bankes and who can aime steedily at a moving marke The Prophet here is a true Ecelesiastes if he draw you a right line to the immoveable center and direct the quaking soule to its true pole God himselfe For having coasted the whole world in his thoughts for a resting place with Noahs Dove he returnes again into the Arke with this Olive branch in his mouth Non est Mortale quod opto He findes no sanctuary but in heaven no safe repose but in the Almighty Whom have I in Heaven but thee O Lord and there is none upon Earth that I desire besides thee In this verse King David seemes to be placed as Augustus once fancyed himselfe inter suspiria lachrimas betweene sighes and teares yet he looks cheerefully up to Heaven fetching comfort thence in the full assurance of the divine favour And because 't is musicall I shall once more crave leave to follow the allegory please you to observe The Disposition of the parts And Opposition of the notes in both First The Disposition of the parts and those are Acutum and grave High and Low High in a passionate expostulation Whom have I in Heaven but thee O Lord Low in a deliberate resolution There is none upon Earth that I desire besides thee I. In the expostulation you have 3 notes 1. Quem in coelis Whom in Heaven whilest others lay up their treasures on earth in heaven my exchecquer in heaven my treasury 2. Quem praeter te Whom have I there but thee O Lord God alone is a Christians portion he is truely possessed of nothing but the Deity 3. Quis mihi according to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is for me who pleades my cause in heaven not any Saint or Angell but thou O Lord thou art my redeemer thou my advocate which makes the question past all question I have none in heaven but thee O Lord. II. The resolution There is none that I desire on Earth besides thee Et tecum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The negation is Personall no man for his favour Reall no creature for its excellency that I desire with thee the treasures of the earth are but guilded poverty the favour of a Prince but a gratious snare without thee give me thy blessed selfe and what can this earth adde to my happinesse that I may in the next live for ever with thee Lord let me never live in the present world without thee For non est in terris there is nothing on earth that I desire but thee Secondly The Opposition or distinction of the notes in both parts For as Synesius in his panegyricall oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their discord is a most sweet harmony The opposition appeares 1. In the order of the places In King Davids thoughts Heaven takes praecedency of the earth Whom have I in Heaven that 's his first care then desire on earth followes after 'T is honour enough for this vile earth to wait upon Heaven 2. In the sense of the Verbes Habeo and Desideravi Habeo in Coelis Have in heaven Desideravi in terris only desire on earth Here we tyre our selves with a restles coveteousnesse wandring through the whole creation but finding no satisfaction yet what we crave on earth we are sure to have in heaven there our desires shall be satisfied with fruition and though some vessells may conteine more then other yet every one shall be full no vacuity no want in any 3. In the diversity of the