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A04074
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A sermon against selfe policy preached at White-Hall in Lent. By Isaac Bargrave ...
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Bargrave, Isaac, 1586-1643.
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1624
(1624)
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STC 1413; ESTC S124187
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12,801
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44
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é quel lo che vince Ogni partito that all friendship leagues affinitie all bands of coÌ„munion whatsoeuer are to be measured by this Sibi by the line of our owne Interest and commodity And what is this but an absolute forsaking of GOD to sacrifice in the house of Mammon This was an excellent Rule for Iudas who rather than suffer with his Master to prouide for himselfe he must betray his Master These had beene choyse Tutors for Lodwicke the Eleuenth King of France who desired his Son Charles the Eighth might learne no more Latine than this Nescit regnare qui nescit simulare What a rare Disciple in this cursed schoole was Eccbolius Iulians Gouernour who with the Emperour Constantius was a Christian and because his Master was so an Arian with false Iulian who succeeded he turned Gentill and with pious Iouinian who followed he returned Christian and begg'd pardon at the Church-doore Heere was one of the Diuels precious Agents of those qui non Deum sed purpuram colunt saith Socrates who are so wise that they knowe not God 1 Cor. 1. Oh the powerfull effects of this hellish doctrine the sinfull omnipotency of this wicked sibi Hence it is that a good Christian is now no more esteemed but a great Politician the rule of State hath banished the rule of Charity euery Mechanicke is become a Machiauill Gods Word is forbidden and Tacitus is become their Bible more Commenters vpon him than vpon Saint Paul Eight Hierolâ—mo da Roâ—â—â—e thousand Maximes of State in one Volume and all these squared by the master-rule of selfe-Interest This is become the maine Canon of all their holy Orders for though the Iesuites bee the best Capreoli the most winding branches of this incroching Vine yet as the Heauens though all carried about by their first mouer the Pope yet euery Planet euery peculiar Order haue their proper motions for their owne Interest and perfection This is that makes Infants Cardines Ecclesiae the pillars of the Church This is that makes the Head of the Church the Pope I haue their published Conclaues to auow it that Interest of gain of affection of reuenge of faction are the 4. prime Electors in the Popedome Nay the top of Iniquity this Sibi is able to make gods for so Ieroboam lest the peoples hearts should turne against him sets vp one Calfe at Dan and another at Bethauen and cryes to the people Behold thy gods O Israel 1 Kin. 12. Heere was worldly policy the ground of foule Idolatry for verily desire of gaine deuised the image Wisdome Verse 16. 14. This made the Israelites here build so many goodly Altars Images And thus our friend Boterus aduiseth all Catholique Princes that no meanes is so prompt to enrich people a Countrey as to get the fame of some holy Relique some miraculous Shrine or Altar Such as Loretta in Italy Saint Michael in France Guadalupo Montserrata and Compostella in Spaine Here 's excellent doctrine for the Deuils Court They must play with the poore peoples Conscience to fauour their affaires and GOD the highest Obiect with Religion the chiefest act of man must serue to no other end but to vsher in wordly policy and ambition Notorious Antichristian Mountebankes who haue Christ in their fore-heads and Mammon in their hearts The sonnes of the Sorcerers and the seede of falshood Esa 57. Such as haue Religion for the murder of Kings and the Interest of the Church for the dethroning of Gods Anoynted Oh let not this extraction of hypocrites these Dogges and Foxes come neere the Court of Dauid nor harbour in the Vine of Iudah These bastard-plants that make no vse of Religion but for their owne ends they may haue the name of a Vine and beare leaues like it but are indeed pura labrusca in stead of grapes they bring forth wilde grapes euen those goordes of the sauage Vine that poysoned the broth 4. King 4. They Verse 40. are worse than the Vine of Sodom and the fields of Gomorrah their grapes are grapes of Gall and their clusters bitter Deut. 32. One word in the eare of Verse 33 these glorious worldlings and I haue done Let not him that is deceiued trust in vanity for vanity shall be his recompence When the euill houre approcheth wherein thou must enter into the chambers of death now wheÌ„ thy soule body and polluted soule are ready to be distracted when thy trembling puâ—â—e shall strike the Alarum to death when thy spirits shall faint thy nerues faile thy bones anguish thy limbes sinke vnder thee and thy heart be forced to resigne the power of life to him that gaue it now shall thy conscience turne thy inside outward and with horrour thou shalt plainely see the fruits of thy former proiects that they are all miserable vanity Now shalt thou shake off thy vnripe grapes as the Vine for the Congregation of Hypocrites shall be dessolate Iob 15. And at the length wheÌ„ the son of man with his sharpe sickle shall gather together the clusters of the Vine of the earth then shall hee cast them into the great Wine-presse of the wrath of God and the Presse shall bee trodden and bloud shall come out thereof euen to the Horses bridles Reâ— 14. Euen thus shall it be with al those who abuse the name of God to bring forth fruit c. Thus shall it bee with the emptie Vine of Israel But though Israel play the Harlot yet let not Iudah offend The very Vine it selfe doth teach vs better things Video vites quantum velis premâ—s statiâ— ad superna conari saith Tertullian Behold the Vine presse it as much as thou wilt yet naturally it climbes vpward and seemes ambitious of Heauen And wilt thou O Christian the proper motion of whose soule is an ascension to God that made it wilt thou lye groueling in the Serpents way feeding vpon thine owne earthly proiects the corrupt dregges of the flesh Let Pagans pant after the world and the Iewes still hang in the expectation of their temporall prosperity shall wee Christians make the world our end when Christ our Sauiour hath pronounced the poore so blessed See the good Vine brings not forth fruit for himselfe but for vs. Sic vos non vobis Let this likewise bee our care to bring forth fruit to God and not to our selues God who hath giuen the meanes hath not lâ—ft thee destitute of ends whereon thou art to employ the fruits of his grace The first and chiefe is the maintenance of true Religion the second subordinate to this end is the good of thy Common-wealth the third as the band of all Societies is charity to our Neighbours that in the pride and prime of our Vine wee forget not the afflictions of our brethren abroad but freely with heart and hand assist them for alas if wee suffer the deuourer to destroy them then in the time of thy neede who shall pray for thee or who shall haue pitty vpon thee O Ierusalem Ier. 15 In a word let this Trinity of religious obiects be the ends of all thy pious endeuours and then the sinne of Israel shall light onely vpon the head of Israel but all the fruits of thy labours shall reflect vpon thy selfe and thine owne eternall happinesse Say yee to the Righteous that it shal be well with them for they shall eat the fruit of their labours Esa 3. The Vine shall giue her fruit the ground shall giue her increase the Heauens shall giue their dew and the people shall possesse the Land Zach. 8. Their happinesse who onely aymed at themselues shall end in themselues but as in no Tree nature lasts longer than the Vine the Vine of the Lord of Hosts shal flourish to al eternity In the path of that eternall happinesse conduct vs O Shepheard of Israel thou that leadest Ioseph as a Flocke thou that dwellest betweene the Cherubims shine forth Looke down O God of Hosts from Heauen behold and visit our Vine the Vine which thine owne right hand hath planted the branch which thou hast made so strong for thy selfe Let not the Bore of the wood waste it nor the Beast of the field deuoure it Keepe thou still the Keeper thereof vpon the head of him and his let his Crowne for euer flourish so shall Sion be glad and Ierusalem reioyce in thy Saluation Euer attributing to thee O FATHER with the blessed Soâ—â—e and holy Spirit all power praise c. FINIS
A SERMON AGAINST SELFE Policy Preached at White Haâ—â—â—n â—â—nt 1621. BY ISAAC BAPGRAVE Doctor in Divinitie Chaplayne to the Prince His Highnesse and Pastor of St MARGARETS Church in WESTMINSTER LONDON Printed by Nicholas Okes for Iohn Bartlett and Iohn Spencer 1624. A SERMON AGAINST Selfe-Policy Preached at WHITE-HALL OSE 10. Verse 1. Israell is an empty Vine he bringeth fruite to himselfe IT is the misery of man that since his first fal no estate can free him from misery being once touched with the venome of the tempter he turnes all things into poyson which hee toucheth the very apple of the Tree of Life is made the ministration of death all Gods appoyntments for his felicity prooue the meanes of his misery To demonstate this in all mankind would make too long a Syllogisme see it here in one for all Gods chosen inheritance the sonnes of Israell who though they had for many yeares bin the treasury of Gods blessings and that the whole Series of the old Testament be little other then the sacred Register of his free mercies toward them yet now especially in the time of Ose vnder the raigne of Ieroboam they were in the height of their prosperity Now were their garners laden with Corne their bottles swelling with wine their presses flowing with oyle their Coffers burdned with the aboundance of siluer and gold and yet in this fulnesse of all temporall blessings they prooue empty of all spirituall grace they powre out their wine before Astaroth and their oyle before Baall they abuse all these fauours of their Maker to the setting vp of Idolatry or the satisfying of their owne Luxury Israell is an empty Vine he bringeth c. The Text in the matter of it is an expression of one mayne sinne in Israel and this matter is Discouered in a most remarkable forme First in a similitude or Allegory In which wee haue the exemplar or patterne a Vine the Exemplatum or Paralell Israel Israel is a Vine Secondly this Allegory containes a Riddle and a Resolution The Riddle set downe by way of Paradoxe composed of two Contradictory Positions Israel is an Empty Vine Fruitfull Vine The Resolution is vnfolded in the last Word Sibi to himselfe This Reades the Ridle and reconciles the Contradiction for therefore Israel is an empty Vine because he brings c. Such is the monstrous nature of sinne that direct simple notions are not able to expresse it It must bee helpt out with oblique Similitudes and Allegories what shall I liken to thee Oh Daughter of Ierusalem Thy breach is great like the Sea who can heale thee Lam. 2. 3. Thy mother is like a Vine in the blood Ezech. 39. Nay such is the Prodigious forme of sinne that similies and allegories cannot yet enough describe it vnlesse they beheightned by Ridles and Paradoxes Israel is an empty Vine Israel is a fruitfull Vine Loe this onely haue I found sayth the wise man Quod facit Deus hominem rectum That God made man vpright but the praeuaricating quality of sinne hath perplexed him with many Ridles and Paradoxes iust such as this in my text Which in that regard if it may adde any life to your sacred attentions as admiration is the mother of attention sayth Aristotle I may presume to stile it Textus admirabilis an admirable text Metapâ— â— 1. for so Tully from the Stoicks and the Schoole-men from Tully call all Paradoxes propositiones admirabiles And that iustly too for euery Paradoxe consists of two contradictory positions Now the nature of contradictions being such that if one be false another must needes be true if one true another must needs be false if by discourse wee may reconcile these opposites and prooue them both true it may well bee called an admirable Text. And sinne with all the Paradoxiall qualities and ridling intricacy thereof is not so suttle but hee that searcheth the heart and the reynes can discerne and discouer it for the last word of the Text resolues the Riddle and makes that which is strange and admirable familiar and easie to vs For therefore Israel was an empty Vine not because she brought forth fruite but because she brought forth c. This sacred Paradoxe I haue chosen to present to your gracious attentions as a subiect neither vnfit for wise nor great ones Diuine Plato thought it no Oyle mispent to discourse of that vulgar paradoxe Vâ—r 〈◊〉 5 d. rep non vir percussit auem non auem in arbore non arbore An Eunuch strooke a Flinder-mouse in an Elder Tree Maria the Queene of Castile commended to the Interpretation of Tostatus 5 Diuine Paradoxes concerning the person of Christ and his blessed Mother The first was There was a Lyon who was seene and not seene heard and not heard taken and not taken knowne and not knowne This and the three following he interpreted of Christ our Sauiour who to dissolue the paradoxe of sinne was made not onely Scandalum but Paradoxon Not only a stumbling blocke but a Paradoxe to all humane reason hee suffered and suffered not he dyed and dyed not he was buried and not buried he rose againe and rose not againe sayth 〈◊〉 〈◊〉 Sar. â— Saint Ambrose As he was man God dyed as hee was God man was 〈◊〉 c 1â—â— raysed to life saith S. Austin All these are admirable yet true propositions so many paralels to the Text which as the sin of Israel had now out growne the Common nature of sinne So the Holy Ghost in no Common forme of stile blazons the sinne of Israel by the patterne of a monstrous paradoxicall Vine an empty yet a fruitfull a fruitfull yet an empty Vine Now because such parabolicall transumptions are to be expounded to the sense not to the letter and are then best expounded when all the parts of the paralell agree with the patterne Israel beeing the Center vpon which all the lines of similitude are proportionably to fall we 'le first as it were in Puncto set downe what may be here meant by Israel Israell is c. Wee know that after the flesh there were Ismaelites as well as Israelits the sonnes of Agar as well as the sonnes of Sarah But the sonnes of the Bond woman were cast out Saint Paul only the free borne Iâ—raelites became Gods proper Inheritance That happinesse which Iacob fore-saw in his dreame when hee beheld the Angels ascending and descending from Heauen while GOD stood vppon the Top of the Ladder was but a shadow of that happinesse which the Israelits for a long time enioyed GOD their indulgent Father by the Ministration of the Angels and the Creatures powring downe the plenty of all both Temporall and Spirituall Blessings vppon them For to omit their protections their victories their possessions in the land of Canaan what higher priuiledge then that which was the proper right of the Iâ—raelits that to them should pertaine the Adoption and the Glory and the Couenants the giuing of the Law the