A SERMON Preached at Bugbrook in Northamptonshire, May 15. 1642. upon the collection for Ireland. Condemned in the Morning, in the Church, before the whole Congregation for Popery: and in the afternoon there, for having many lies in it of a high nature. Published by the Author in a just vindication of himself from that unjust scandal. Psal. 101.7. He that worketh deceit, shall not dwell within my house: he that telleth lies, shall not tarry in my sight. LONDON, Printed by THO: HARPER, MDCXLII. To the understanding Reader. Judicious Sir: I Protest I do even blush to think how I shall be censured for publishing (in this printing time) this tumultuary exercise of mine, opus unius aut alterius diei, (longer time I could hardly afford myself, it being my usual custom to preach twice every Lord's day, as I did then) but I am as it were forced to do it, in respect of my people committed to my charge, and in tenderness to mine own reputation, but especially for the honour of God's truth, and the Gospel of jesus Christ. For presently after I had read the Act for the contribution towards the relief of our poor distressed brethren in Ireland, and en ded this Sermon concerning it, before I came out of the Pulpit, it was said that it might have been preached at Rome; and after the end of my afternoon's Sermon, I was told, that I had spoken many lies that morning in the Pulpit of a high nature, for which I should be made to be ashamed. Now if these words should settle a belief in any of my Parish (which they might, if I should silently pass them over) I may ask the question with the Prophet, Esay 53.1. Who will believe our report? How can my doctrine edify, or my Sermons benefit my auditors, or who will credit me? how must I be disesteemed by those amongst whom I live? Esay 9.15. For the Scripture saith, That the ancient and honourable man is the head: and the Prophet that telleth lies is the tail. Lastly, how is God dishonoured, when his sacred Message shall openly be called a Lie? If I should pass it over in silence, were not this to suffer God's glory to be turned into shame? Psal. 4.2. When you have read it (which is soon done) I beseech you tell me whether I have deserved such ill language as was given me publicly for it, or for such kind of preaching to be called a papistical Priest, as they usually do; I have not added nor diminished a word of that I spoke in the Pulpit, which if I should do, I must look to hear of it with a witness, for there are those who take notes of all I say, God grant with better hearts than the Scribes and Pharisees heard our Saviour, and not with purpose to have me arraigned, as at the last day, for every idle word. I am sure of it, when I have laboured in God's vineyard with all my strength, and sincerely taught the sacred truth of his holy word, endeavouring to enfeeble the hands of wickedness, by exciting unto works of holiness, piety, and obedience to the Law. The bold Antinomians have cried me down for a false Prophet (and all others who of late have walked in the same path, have been condemned, one of them called openly, A cursed Preacher of the Law.) Besides, when I have otherwise faithfully done my duty in my place, according to the ●aw established, I have publicly in the Church been rebuked, and told of an Order to the contrary in the Parliament (of whose wisdom and justice I have such confidence, that I will ever be ready to pay unto it that duty and obedience which we all own unto it) which they could not produce, and upon search I have found that there was no such thing. My usage hath been such, that some of my enemies have wondered how flesh and blood (as I have been informed) was able to bear it, and truly without the great blessing of God, illius oneri succubuislem. I have suffered so often, and so many words of diminution, and disparagement, that they have been the clothing that I have every day put on; I have publicly been used so contemptibly, that in me the profession suffereth. And privately I have been smitten by the tongues of those from whom I thought I had deserved encouragements. My words have been altered and changed, some left out, and some put in, as much as would serve for a calumny, and no more, and taught to speak a new thing from the scope of my intention, and then fastened and fathered on me, as naughty persons lay their bastards at honest men's doors. So I may truly say with David, That is laid to my charge which I knew not. And to heap up affliction upon affliction, without any pity to my weak and sickly body, they unmercifully demand more than the full tale of brick, and yet some of them afford me little, Exod. 5 7.8. some no straw at all. And not withstanding all this, I have given all fitting respect to the persons of all, although I have hated some men's indiscretions and errors: I have done courtesies to some of them even against their wills, that so by my well doing I might put to silence (according to the advice of Saint Peter) the ignorance of foolish men. 1 Pet. 2. 1●. And that I might make it appear to the world, Act. 24.16. that I have laboured to have a clear conscience void of offence both towards God and towards men: that so at the last day (when no colours shall do us good, when no cloak of holiness shall cover our malice and hypocrisy, for we shall be judged naked) by the merits of my Saviour, and faith in his blood, I might stand innocent before the great Tribunal of jesus Christ, in whom I shall ever profess myself to be Your servant, G. I. A Sermon preached upon the benevolence for Ireland. GAL. 6.10. As we have therefore opportunity let us do good unto all men, especially to them who are of the household of faith. OUr Saviour Christ doth reduce the ten Commandments unto two, the love of God, the love of our neighbour, Luke 10.28. Saint Paul includes all in one word love, as you may find it in the 14. verse of the precedent Chapter. All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. But then this love must be active, and working, not lazy and idle, but practical, showing itself in actions of charity without weariness: And the Apostle gives a good reason for it in the verse that goes before my Text, Let us not be weary in well-doing: for in due season we shall reap if we faint not. As we have therefore opportunity, let us do good unto all men, especially to them who are of the household of Faith. In which words I observe these parts: First, an act, Let us do: Secondly, the quality of it, Good: Thirdly, the object in general terms, Unto all men; In special terms, The household of Faith. Fourthly, the time when, Whilst we have opportunity: Fifthly, the motive, or reason persuading us thereunto, intimated in the illative particle of my Text, Therefore; which refers us bacl to take a view of what hath been said before: and there we shall find a reason given in the verse immediately preceding my Text; because we in due season shall reap. As if he should have said, If we sow our good works with a charitable hand upon all men, especially upon the household of Faith, we shall in the time of gathering at harvest, when the Wheat shall be gathered into the Garner, and the Chaff burnt with unquenchable fire, reap a plentiful crop, a full, ample, and gracious reward of our Charity, In due season we shall reap if we faint not. So as for the sprinkling and scattering of a small portion of our goods in a convenient seedtime for works of charity, we shall have a large return of the principal, with interest, in the season of harvest at the last day. As we have therefore opportunity, let us do good unto all men, especially to them who are of the household of faith. I begin with the first parts, the act, and the quality of it: Let us do good. Above all things, saith the Apostle, put on Charity, which is the bond of perfection, Coloss. 3.14. Now abideth Faith, Hope and Charity; but the greatest of these is Charity, 1 Cor. 13. ult. David calls that man happy, whose sins are covered: Beatus vir cujus tecta sunt peccata: Blessed is he whose unrighteousness is forgiven, and whose sin is covered, Psal. 32.12. And Solomon says, That love covers all sins, Prov. 10.12. And St. Peter says, that Love covers a multitude of sins. Multitudinem peccatorum operit charitas; above all things have fervent Charity: for charity covers a multitude of sins, 1 Pet. 4.8. Though I speak with the tongues of Men and Angels, and have not Charity, saith the Apostle, I am but as sounding Brass, and a tinkling Cymbal. And though I have the gift of Prophecy, and the understanding all mysteries, and all knowledge, and though I have all faith, so as I could remove mountains, and have not Charity, I am nothing. Therefore whilst we have opportunity, let us do good unto all men; especially to those of the household of faith. He that shall say I have quieted my thoughts through the merits of Christ Jesus, and my faith in him, and that I am reconciled, and have made my peace with God, and therefore from henceforth I may say, with Saint Paul, 2 Tim. 4.8. that I know a crown of righteousness is laid up for me, and hath not charity, deceives himself, and the truth is not in him. It was most excellent counsel which the Prophet Daniel gave King Nabuchadnezzar, Break off thy sins by righteousness, Dan. 4.17. and thy iniquity by showing mercy to the poor. The man that stood before Cornelius in bright clothing told him, Act. 10.30. that his prayers were heard, and that his alms deeds were had in remembrance in the sight of God. Therefore while we have opportunity, etc. To do good, and communicate forget not, Heb. 13 16. for with such sacrifice the Lord is well pleased. Esurivi, says our Saviour Christ, I was an hungry, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger and ye took me in, naked and ye clothed me, Matt. 25.35 I was sick and ye visited me, I was in prison, and ye came to me, therefore venite benedicti patris mei, come ye blessed of my father, possidete regnum, take possession of an eternal kingdom: the declarative reason is, Quia esurivi, I was an hungered and ye gave me meat. Therefore whilst we have opportunity, let us do good unto all men, etc. And so I come unto the object, All men. What unto our enemies? that is a hard matter, that goes against the hair; a task that will startle flesh and blood to undertake, but this is a law which our Saviour Christ doth impose upon us; But I say unto you, Mat. 5.44. love your enemies. Anciently lex talionis was in use with the Jews, and the Gentiles, as may be gathered out of the 38. of the same chap. And this to many seemed a natural and a just law, as we find in Arist. A. Gellius, Alex. ab Alexan. and others. Plutarch reporteth that the first of the house of the Cornelii that was burned after his death was Sylla, fearing the same punishment, lege talionis, should be inflicted on him which his enemy Marius had suffered, whom he plucked out of his grave. But our Saviour crossing this law, saith, Mat 5.38. this was a law of old, an eye for an eye, and a tooth for a tooth; But I say unto you, do good to those that hurt you, bless them that curse you, pray for your persecutors, as in the same Chap. verse 44. I confess that this is the greatest temptation, and the hardest encounter that flesh and blood is put to. Saint August. making a repetition of all the commandments, says, that there is none harder to be kept, then that of loving our enemies, and restraining the appetite from revenge against them that shall defame, and persecute us. Quis cum invenerit inimicum, dimittet eum in via bona, saith Saul, who when he hath taken his enemy at an advantage, will let him go in safety. What a hard matter will it be then according to the command of the Apostle, here in my text, to do him good? Redime me a calumniis bominum ut custodiam mandata tua, keep me from the slanders of men that I may run the way of thy commandments; whereby it seems that David having set before him all the commandments of God, the slander of his enemies did so cow his resolution, that he did, as it were, say, oh Lord! if thou dost not redeem me from this temptation, I shall hardly be able to serve thee, as I would. Psal. 92. Paulò minus, saith David, again upon the same occasion, habitasset in inferno anima mea, a little more, and my soul had dwelled in hell, the motions of revenge put me into such speed, that if the hand of the Lord had not forcibly held me back, I had run in my fury headlong to hell. But that which to man seems impossible, God makes easy; and therefore our Saviour, Matt. 11. says, jugum meum suarve, & onus leve, My yoke is easy and my burden light. He that gives the commandment, will give us ability to perform it in some measure. Nolentem per venit ut vellet, volentem subsequitur, ne frustra vellet. Aug. He will give us his preventing, and his subsequent grace to make us both willing and able to obey his command, in doing good unto all men, even our enemies. judicium sine misericordiâ qui non faciunt misericordiam, Let him, saith Saint james, Jam. 2.13. look for no mercy in the world to come, that shows no mercy in this life. One of the reasons why Hamon, King Assuerus great favourite, found no pity in Queen hester's, nor the King's breast, though he begged it on his knees with tears in his eyes, was, for that he had plotted such a merciless villainy, as to destroy all the jews, Hest. 1.3. both men, women, children, at one blow, and therefore he was thought to deserve no favour. Nathan propounding unto David that parable of him, that having many sheep of his own, had rob his neighbour of his only sheep, having no more besides in all the world, was so incensed against this so great an injury, that he held him for the present unworthy of pardon. 2. Sam. 12. As the Lord liveth he shall die. The word of God cannot fail. Heaven and earth shall pass away, Matt. 24.35. but my words, saith our Saviour, shall not pass away. And the Prophet Amos threatneth cruel persons with most severe punishment. Am. cap. 4. & cap. 6. And Solomon says that the hard heart shall have many a shrewd pang when he lies upon his death bed. But our Saviour bestows a blessing upon those that are ready to do good, and to show mercy unto others. Mat. 5.7. Blessed are the merciful, for they shall obtain mercy. As we have therefore opportunity let us do good to all men, especially to them, who are of the household of faith. And so I come to the particular object, the household of faith, especially to them who are of the household of faith. It was the custom of the primitive Church to have their goods in common that the necessities of every man might be supplied. As many as were possessors of lands and houses, sold them, Act. 4.34.35. and brought the prices of the things that were sold, and laid them down at the Apostles feet, and distribution was made unto every man, according as he had need. But now men are so fare from doing so, that distribution might be made according to the wants of other men, that they do not only rob them, but the Apostles also, nay God himself. Will a man rob God, says the Prophet in the Lord's name, Yet ye have rob me: Mal. 3.8. but ye say wherein have we rob thee? in tithes and offerings. Mark what follows; Ye are cursed with a curse, for ye have rob me. I make no application of what I have said, if any man here present be guilty of this sin, let him take heed that he partake not of the curse. The words are Gods, Ye are cursed with a curse, the reason is, Mal. 3.8.9. because ye have rob the Lord, and it is plainly set down wherein ye have rob him, ye have rob him in tithes and offerings. Saint Paul says, that they which minister about holy things, live of the sacrifice, and they which wait on the Altar, are partakers of the Altar: even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. 1 Cor. 9.13.14 And here in my text he doth enjoin us, to do good unto all men, especially to those who are of the household of faith, & preach the Gospel and faith in Jesus Christ. All are to be relieved, especially the faithful. It is a cruel hardheartedness to see a Christian in want, and not to relieve him. If I should see a true professor of faith in Christ Jesus beg his bread, or walk unclothed, and should not feed him, and with mine own garment cover his nakedness, I were worthy to eat the bread of affliction, and drink the water of bitterness, and to want a worse garment than Adam had to cover his nakedness. But alas! charity now adays is cold. Probitas laudatur & alget. Where are the Hospitals, and the goods bestowed in pios usus, which were frequent heretofore? Where is he that cries out with Zacheus, Behold, Luke 19.8. if I have done any man wrong, I am ready to return him satisfaction, and half my goods I give unto the poor. What follows hereupon, but the blessing of all blessings, salvation. Verse 9 And jesus said unto him, this day is salvation come into thy house. Therefore while we have opportunity, let us do good unto all men, especially to those that are of the household of faith. While we have opportunity. Why not to day? To day if you will hear his voice, harden not your hearts. This is the day wherein you may exercise your charity, and show your love to the Gospel, do not neglect it, for perhaps you may never have the like. We are not sure to live another day. Luke 1●. 20. Remember how the fool in the Gospel was deceived in his expectation. And therefore I exhort you to do it to day, while it is yet called to day, lest ye die before to morrow. And truly I never knew greater reason for it. Res ipsa loquitur, if I should be silent, the known wants of our poor brethren in Ireland were motive sufficient to put heat and life into a cold and dead pity, into a frozen, benumbed, and soulless charity. Now is a time to show your love to the Gospel, you that in show are the great professors of it, now you have an opportunity to manifest your love to Christ Jesus, and your zeal to his flock, to the people of his pasture, and the sheep of his hands, who have not only lost their green pastures, and waters of comfort, but their wool, skin, and flesh, by the paws and teeth of the papistical, Jesuitical Irish Wolves. I fear we are not all so valiant, as with our swords, with David, to endeavour to rescue and deliver these harmless Lambs out of the mouths of these Romish Bears and Lions, 1. Sam. 17.35. to take them by the beards, and smite them, as he did: yet let us labour by supplies & maintenance, & by our benevolence to preserve those from the sword, and hunger, and cold, that have escaped their fury. I have read many sad stories of the miseries of Christians, but never the like to this of our brethren in Ireland. Whole families, nay whole parishes, nay whole towns, nay whole Counties, and in them (besides thousands of the Plebeians, and poorer sort) many of the Gentry, and some of the Nobility, and best rank, have been rob, and tortured, and murdered, nay worse than this, for there is a cruelty beyond death, their naked bodies have been thrown out into the open air, no man being suffered to bury them, and left a prey for Swine, Wolves, Dogs, Vultures, and Crows, and other beasts and birds of raven and prey. Nay I can tell you greater cruelties yet, for there may be more cruelty showed to the living, then to those that are murdered in a usual way, either at their death, or after their death. When they have spoiled the professors of the Gospel of all their goods, (who were worth thousands a little before) they have stripped, and ravished, and whipped them, and sent them away naked, not sparing women with child, and giving suck, though of the best rank, mercilessly exposing them to hunger and cold in the midst of winter, sometimes in rain, sometimes in storms, and sometimes in snow, whereby some hundreds, may I not say thousands? have been starved, or frozen to death. Neither hath the house of God been safe from their fury. — Quis talia fando Temperet à lachrymis? So as we may say with David, Psal. 79.1, 2, 3. O God, the Heathen are come into thine inheritance, thy holy Temple have they defiled, and made jerusalem a heap of stones, the dead bodies of thy servants have they given to be meat to the fowls of the air, and the flesh of thy Saints unto the beasts of the land; their blood have they shed like water on every side of jerusalem, and there was no man to bury them. Wherefore it is time for us to pray with him, Verse 9 Help us oh God of our salvation, for the glory of thy name. For they have not only slain thy people, and thy Priests, but have blasphemed thy name, torn thy sacred word, trod it under foot, rolled it up and down in dirty and miry places, and then cast it into the faces of thy Saints with disdain, and scorn. And shall not we that are Christians endeavour to our utmost to preserve the house of God, the people, the Priests, the word, the name, the glory of God from such wickedness, profanation, and blasphemy? You that are the best Christians show yourselves most forward in this work, by your bounty show your zeal to Christian religion, to Christ's dear servants, to the Gospel of Jesus Christ, to the name, and glory of God almighty. Give me leave to alter Saint Paul's words alittle, and to say, Non quaero vos, sed vestra. 2 Cor. 12.14. I desire you not to venture the spilling of your bloods, or the loss of your lives, but your charity, your benevolence for the relief of your brothers, your poor distressed brethren in Ireland, and this I beg for the Gospel's sake, for Jesus Christ his sake, for God's sake. Now show your faith by your works, you that boast so much of your faith, otherwise we may suspect the life of it, for faith without works, Jam. 2. is but a dead faith. Not circumcision, Gal. 5.6. nor uncircumcision, saith Saint Paul, but faith that worketh by love. Faith that works not by love, can no more save your souls, than a dead man can protect your bodies: show then your faith by your love, and your love by your bounty, to , and feed the distressed servants of jesus Christ. Besides what I have alleged already for this purpose, there is a motive sufficient in the latter part of the precedent verse, We shall reap if we faint not. Let us not be weary of well doing, for in due season we shall reap, if we faint not. And that is the last part of my Text, a motive to excite and stir us up to a timely and season able benevolence. We shall reap if we faint not. So you see I desire nothing but what tends to your own good. He that is merciful rewardeth his own soul, Prov. 11.17. saith the Wiseman. He doth himself a courtesy, he placeth his estate there, where the hand of the worst fortune, or enemy, cannot reach it. He that hath money, goods, house, or land, Quantum non milvus oberret, may in a short time be as much necessitated as ever job was. Riches have wings, and fly from us: if the element of fire or water prove our enemy, and set upon us, in an instant it may make us poor enough, but the sword is the roughest gamester of all, and that commonly sweeps away the whole stake at once, without leaving us any thing whereby we may set up again. Quas autem dederis semper habebis opes. So as we are sure of nothing, but what we give away. Math. 19.20. Lay not up therefore for yourselves treasure upon-earth, where the rust and moth do corrupt, and where thiefs break through and steal: but lay up for yourselves treasures in heaven, where neither rust nor moth doth corrupt, and where thiefs do not break through and steal. He that pitieth the poor, Prov. 19.17. dareth to the Lord, and look what he layeth out, it shall be paid him again. Let therefore the light of your charity and bounty shine before men, that others by your example may be stirred up to works of piety, that so your Father which is in heaven may be glorified, and your poor brethren in Christ Jesus relieved. Remember what the Prophet David says, Psal. 41.2. Blessed is the man that provideth for the sick and needy, for the Lord shall deliver him in the time of trouble. And the greater provision you make for them, the greater shall be your deliverance in your necessity. For Saint Paul says, that he that soweth little, shall reap little, and he that soweth plenteously shall reap plenteously. But yet let every man do according as he is disposed in his heart, not grudging, or of necessity, for God loveth a cheerful giver. 2 Cor. 6.7. Be ready then and forward to give alms of thy goods, and turn not thy face from these poor souls, and then the face of the Lord shall not be turned away from thee. As therefore you love your brethren in Christ, as you love the Gospel of Christ, as you love the name and glory of Christ Jesus, as you love your own souls, 〈◊〉 a liberal manner extend your compassionate charity for the relief of your poor distressed brethren in Ireland, so you shall gather to yourselves a good reward in the day of necessity, and in due season reap the fruit of it by the mercy of our heavenly Father: to whom, with the Son and the Holy Ghost, be ascribed all power, might, and majesty, both now and for ever. Amen. FINIS.