Ireland's ADVOCATE: OR, A SERMON PREACHED upon Novem. 14, 1641. to promote the contributions by way of lending, for the present relief of the PROTESTANTS party in IRELAND. In the Parish CHURCH of St. STEPHENS Coleman street LONDON, by the PASTOR there.  JUDGES 5. 23. 
Curse ye Meroz (said the angel of the LORD) curse ye bitterly the Inhabitants thereof; because they came not out to the help of the LORD, to the help of the LORD against the mighty.  
But who so hath this world's goods and seeth his Brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?  
LONDON, Printed for WILLIAM LARNAR, and are to be sold at his Shop, at the sign of the Golden Anchor, near pauls-chain. 1641.   

Ireland's ADVOCATE: OR, A SERMON preached upon Novem. 14. 1641. to promote the contributions by way of lending, for the present relief of the Protestant party in IRELAND.  1 JOHN 3. 16. Therefore we ought to lay down our lives for the Brethren. 
THE sad and most deplorable condition of our Brethren, professors of the same Faith and Religion with us, in the kingdom of Ireland, as it hath very lately been represented by Letters from thence unto us, is the occasion of turning me aside (for the present) from that Scripture that I had intended to have proceeded with, and of casting me upon this; that so, as we have a great opportunity from hell, we may have another from Heaven also, to excite and stir you up, to quit yourselves like the Children of GOD, and the redeemed of JESUS CHRIST, by drawing out the bowels of your compassions readily and freely unto those, that are, or aught to be as dear to you, as yourselves, and your own souls. The Author of this Epistle, was that Disciple and Apostle whom Christ loved, that is, loved in special manner above his fellows: who (it seems) as he received abundantly of the sweet fruits and expressions of this affection in GOD, and in his Lord and Master JESUS CHRIST towards him, so did he abound proportionably in his reciprocal affection towards GOD and JESUS CHRIST again: the fire burned in vehemency and strength of heat according to the pile of wood that was laid upon it. And thus knowing by a double experience, the infinite sweetness and preciousness of this affection: he labours more than all the rest of the Apostles, to propagate and multiply it in the hearts of the Children of GOD, both towards GOD, and towards one another. To pass by all other passages in his writings, wherein he labours to promote the cause and kingdom of this heavenly affection, in and near about the Scripture read unto you, he makes out with a high hand, and with many important arguments, to kindle this fire in the hearts of men, yea and to make it burn out into a vehement flame. Greater love hath no man (saith our Saviour John 15. 13.) then this, that a man should lay down his life for his friend: and lesser love than this ought no man to have (saith John in effect in this place:) Therefore we ought also to lay down our lives for the Brethren. Not so much as to mention any other of his arguments, adjoining near unto the text both before and after it, whereby he pleads like an angel of GOD, for sincerity and truth and soundness of this affection we speak of; in this 16 verse, being come to an argument or ground that he saw could bear it, he raiseth his demands in this kind very high; and tells them (in effect) not only that it stands them in hand, or that it is their duty simply to love one another, no nor yet to love one another in deed and in truth; but to love one another to the height, or to the highest pitch and strain of this affection: we ought also to lay down our lives for the Brethren; which is nothing else (being interpreted,) but (as was said) to love one another with the ferventest, and largest, and deepest affections that our hearts will hold. True it is, such a demand as this, to lay down our lives for the Brethren riseth very high (as was said) but behold an argument at hand, that will justify it, and reduce it to a point of the greatest reason, equity and fairness that can be. Herein (saith he in the former part of the verse) have we perceived or known love, that he, that is, JESUS CHRIST laid down his life for us: as if he should say: this was love indeed, this was love in the glory and exaltation of it, that our Saviour CHRIST so holy a person, so wonderful in Glory and all manner of excellency as he was, who had no bond or engagement either of duty or example upon him, should freely and willingly part with his life for our sakes, to accommodate and pleasure us withal who were his enemies: but now for us, having such a pattern and example before us to conceive by, and such an infinite engagement upon us, as that love of CHRIST, is, and such an advantage likewise as the benefit redounding to us by that love of CHRIST is to facilitate and make easy any expression of love whatsoever towards those on whose behalf Christ shall require it: it is no great matter in us, it is but matter of equity and duty in us, to be so far raised and carried out in our affections of love towards those that are our Brethren in Christ, and partakers of like precious Faith with us, as to lay down, and part with our lives for them. We shall add no more either for the dependence or meaning of the words.  
We shall from the passage recommend only this one general point of Doctrine unto you: That 
Doct.  the highest and deepest expressions of love to those that are Christ's, are but matter of duty from Christians when they stand in need of them. For we are to take the Apostles expression or inference here, with such a limitation as this: therefore we ought to lay down our lives for the Brethren, viz. if they stand in need of them, or if we may accommodate and pleasure them in any proportion or considerable good or benefit thereby, not that we ought actually to do it at all times (for then we shall be all bound to die immediately) nor yet that we ought to do it, when we may accommodate them in their necessities otherwise, no nor yet to accommodate them in matters of lighter consequence, though (haply) they cannot otherwise be gratified or provided for, however I conceive this to be a case rarely incident, if incident at all, I mean that the common and ordinary affairs or necessities of Christians should not possibly be provided for, but by the lives of other of their Brethren for them, but in this sense and upon these terms, we are all bound to lay down even our lives themselves for the Brethren in the Faith, when their necessities are great and sore upon them, and the laying down of our lives may in likelihood relieve them, or stand them in some special service, and there is no other means in appearance likely to do it. Therefore I include all these provisoes and cases of exception, in that clause in the Doctrine, when they stand in need of them, laying it down thus, the highest and deepest expressions of love to those that are Christ's, are but matter of duty from their fellow Christians, when they stand in need of them. The point lies large and full in the Scripture read unto you: so that we shall not need to add much for the further proof of it. Take we only a Scripture or two. So then being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls (i. our lives) because you were dear unto us. 1 Thes. 2. 8. We see the Apostle here very glorious and high in expressing the tenor of his affection towards this people: he was willing to have imparted even his own soul unto them, viz. if their condition had required it, if he had conceived that he might have enriched them with peace or comfort by it. Whatsoever the intenseness or pitch of his affection towards them was, he could not ascend higher than this, in a way of expression to them Greater love than this, i. a greater expression or testimony of love then this, hath no man (saith our Saviour, as we heard) that a man lay down his life for his friend. Now than I demand, whether in case Paul had actually performed, on their behalf, what he here professeth himself willing and ready to do, that is, had indeed imparted his own soul unto them, whether (I say) he had supererogated or no, or gone beyond the line of that which was his duty to do? Doubtless that commandment Luk. 10. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, reacheth the utmost extent and point of the utmost ability that is in man: neither is it possible for any man to rise in any expression whatsoever of love either to God or man, above it. So then, if Paul in laying down his life for the Thessalonians, should have done no more than what God required of him, in case their condition had required it, certainly he requires no less of any man, when the necessity of his Saints do require it. Take another Scripture from the same pen of somewhat alike importance. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the Church, Col. 1. 24. These sufferings of the Apostle for these Colossians, that is, to accommodate them in the ministry of the gospel, though (as he saith) he rejoiced in them, yet (Doubtless) they took deep of his outward man, and were grievous to the flesh, and consequently were great and weighty expressions of his love to them: and yet upon the ground lately mentioned, they were no more, than the demand of a good conscience of him. Now Paul (and so any other faithful minister of the Gospel) may be said to fulfil, or fill up, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the remainders or wantings, or afterlings (as it were) of the sufferings of Christ (to open this by the way) for the church's sake, when he desisted not from his work and employment of preaching the gospel for any persecution, or outward loss or trouble be sustained thereby. There are two things (amongst many others) of absolute necessity (according to the counsel and course of God's ordinary dispensation) to accomplish the salvation of his elect, of whom his body, that is, his Church consists. First, the making of a gospel. Secondly, the preaching or making known of this gospel. The gospel is no means of salvation unto any man, except it be revealed and made known unto him. Now the Sufferings of Christ, were of absolute necessity to constitute and make the gospel, and they are also of absolute and entire sufficiency this way: Christ wants no sufferings to be added to his, or to come up in the rear to second his, for any such purpose as this, to perfect the gospel intrinsically in any kind. But because the making of a gospel, though never so complete, rich, and absolute, was not enough to effect and actuate the salvation of his Church, but the publishing and preaching of this gospel up and down the world, was further necessary: hence it cometh to pass, that the afflictions and sufferings of Paul (and so of other Ministers of the gospel) are necessary too, over and above the sufferings of Christ, to bring the Church into an actual possession of her glory. For Satan, the God of this world, will be sure to take a course where he hath to do, and as far as the length of his arm will extend, that the gospel of Jesus Christ shall not be effectually, and with power preached in the world without the trouble, and persecution and sufferings of those, that shall put forth their hand to that Plough, and break up the fallow ground of the world with it. So that except Jesus Christ should make the Ministers of the gospel willing to suffer from the hands of the world, as well as himself did, his sufferings, according to the platform of the counsel of God touching the means of the church's salvation, would not accomplish it. This interpretation might be further argued, and strengthened, from that word in the original, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which our translation renders, I fulfil, or fill up: but this English doth not fill up the Greek, the word hath a more emphatical signification then so. The word properly signifieth, ex adversa, or ex opposito adimplere, that is, to fill up on the one side, as it were over & against another, who likewise filleth up on the other side, or in another way. This force or importance of the preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is clearly seen, in that expression or phrase of speech used by our Saviour himself Luk 24. 17. where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth to confer together, or to speak by way of answer or opposition one to another. So that the Apostles meaning in this place seems to be this: that as CHRIST took up the one end, the fore-end (as it were) of those sufferings whereby the Church was to be saved, and carried and bare that; so he helped to take up the other end, the hinder end (as it were) of the same sufferings; this end being as necessary to be taken up and borne by the Ministers of the gospel▪ as the other was by the Author of the Gospel himself, But this by the way. For further confirmation of the Doctrine, I only touch one Scripture more, 1 Pet. 4 8. And above all things have fervent charity (or, love) among yourselves. If it be the duty of Christians to have fervent love among themselves, doubtless it is their duty also to manifest this love, in the full proportion, and in all the dimensions of it, with expressions suitable to it, and every way commensurable with it, when opportunity requireth. A candle is not lighted to be put under a Bed or a bushel (as our Saviour speaketh) no more is an excellency or fervency of love enjoined the servants of God, to be dissembled, or to be kept prisoner in the hearts or souls of men, but chiefly for this end and purpose, that the heat, light and beauty of it, may be the comfort, riches, strength and glory of the whole society or body. The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, translated fervent, properly signifieth, that which is extended, or stretched out at large, or at length: and doubtless the spirit and soul (as it were) of this injunction or exhortation is, that there ought to be such a love vigent in the hearts of all believers, that should be able and ready upon all occasions of their brethren's necessities, to do execution (if need be) a great way off, and to stretch out itself in the fruits and expressions thereof, beyond the line of the ordinary affections of men; as a fire that is very hot and hath much wood burning upon it, will warm men at a great distance from it. I forbear the drawing together any more Scriptures, for this service: the mind of them (I conceive) this way is better known unto us generally, then to require any anxious or long examination. Let us make forward to the grounds, and Reasons of the point.  
Reason 1 First, we ought to rise to the highest in our expressions of love to the Brethren in Christ, when their conditions do require it, because God requireth this at our hands (as ye have heard.) It is one of the impositions of heaven upon us. It is a tribute of thankfulness which God hath said upon the Great and rich commodity of salvation by Jesus Christ, to be paid toties quoties, as oft as the necessities of our fellow-Beleevers call for it: We ought (saith the Holy-Ghost, in the words of the Text) to lay down our lives for the Brethren. Now the laying down of our lives (we know) is an expression of love that goeth very far, and reacheth very high. So then, if we acknowledge a lawful Authority and sovereignty of Heaven over us in other things, and all things meet and fit to be done; every thing to be just matter of duty that God requireth us: there is no withstanding the truth of the Doctrine, which requireth the deepest and weightiest expressions of our love to our Brethren in Christ, when they stand in need of them.  
Reason 2 Secondly, Because God doth not only require this at our hands, but he hath himself begun unto us, in the highest and deepest expressions of his love unto us; he hath provoked and engaged us hereunto, not so much by his own example, as by the choice of his Subject, upon whom he was pleased to exemplify this exceeding love of his, in the highest demonstrations of it, viz. ourselves: So God loved the world (i. the inhabitants of the world, men) that he gave his only begotten son, as John 3. 16. If God had showed the same love unto the lapsed Angels, which he hath done unto Men; if he had lifted up the like horn of salvation for them, there had been the like Example; but there had not been the like engagement, or provocation unto us, to rise to those heights of showing love likewise, where he should appoint, as now there is: As the example of love, which he hath now shown to men, is not any such obligement upon the reprobate Angels, to show love anywhere, as it would have been, had themselves been the object of this love of his.  
Reason 3 Thirdly, Like Father, like son, Jesus Christ himself hath walked in the steps of his father's love, and hath gone as high in the declaration and expressions of his love, as the Father hath done in his. He hath given himself, and offered up himself in sacrifice upon the service of the peace and happiness of a most miserable, woeful, and sinful world. For we must not look upon the death and sufferings of Christ simply as the ransom and atonement of the world; nor as the gift of the Father only unto the world for the ransom of it, for than we shall fall short in our reckonings: but further, as the free and glorious testimony and pledge of the unspeakable, and unconceivable love of Christ himself unto the world. The Holy- Ghost is very careful to vindicate the honour and glory of the love of Jesus Christ himself in his death, and so to recommend and set forth the love of God the Father, in giving his son unto the world, that he may not drown, or quench, or prejudice in the least measure the glory of the love of Christ himself herein. Here in perceive we love, (those words of God, were not in the former translation, neither are they found in the best Greek copies) that he i. e. Christ hath laid down his life for us (in the word immediately before the 
Joh. 6. 51. 10. 18,  Text) besides many like expressions, whereby it appears, that the death and sufferings of Christ, were not of constraint or necessity, as the typical sacrifices of Beasts under the Law were, who had no inward principle to incline or make them willing to offer themselves: they were fain to be drawn and dragged to the Altar▪ by a strong hand, and to be bound with cords to the horns thereof; otherwise there was no sacrificatorie death to be had of them: but the sufferings of Christ were absolutely and entirely free, and consequently excellent and high expressions of his love unno us. And the truth is, were the frame of our hearts eminently spiritual, and our apprehensions truly Noble, and keen in touch and taste of things of highest worth, and excellency, the death of CHRITT would be more taking and transporting with us, in respect of the Parent that brought it forth, I mean his love to the World, then in respect of all the Children that are brought forth by it, I mean all the great benefits, and blessings, and privileges, that are procured and purchased by it for the world. But generally, we are (even the best of us) no better than a generation of spiritual pothunters, all for the prey, but little or nothing for the game.  
So then, this is another ground or reason of the Point: we are bound to rise high in the expressions of our love, when CHRIST shall require it, because we have received like measure from his hand▪ and where much is given, much may very lawfully and equally be required.  
Reason 4 Fourthly, by such excellent expressions of your love to your Brethren in the Faith, as are required of you, you shall glorify the Name of CHRIST on earth, and convince the judgements and Consciences of ignorant and wicked men, that he is what he is, viz. the son of God, and sent into the world by him to be the Saviour thereof. Thus CHRIST prays unto his Father for those that shall believe in him, that they may all be one, as the Father and he are 
Ioh. 17. 20▪ 21, 23.  one; so that they also may be one in them, & that for this end, that the world may believe that thou (meaning God his Father) hast sent me: and somewhat more plainly (verse the 23.) I in them, and thou in me, that they may be perfect in one, that the world may know (viz. by this their perfection, or being made perfect in one) that thou hast sent me, &c. But what is there in this, in believers being made perfect in one? (as our saviour's expression is) that should produce such an effect in the world, as is here attributed to it, viz. the making them to know, or the giving of them to understand, that God hath senr JESUS CHRIST into the world: what proportion is there, between such an effect as this, and such a cause as that? I must not stand to open myself at large in this: take a taste of what I would say further in two words. By being made perfect in one, our Saviour (Doubtless) meaneth, that entireness and dearness of affection that should be between them, their being made all one heart (as it were) and one soul. Love (we use to say) is an affection of union: and when it is reciprocally and mutually fervent and strong, and raised to an excellent degree, though amongst never so many, it makes a strong consolidation of all into one, so that every one hath (in effect) the same strength, and the same wisdom, and so every other perfection, which any other hath, yea or which they all have amongst them: In such a case, one man so perfected in one with others, though never so many, hath as much of every thing that is desirable or good, as they all have together. Now then when those that believe in JESUS CHRIST, are thus made perfect in one, thus intimatly and mightily affecting one another, that intercourse of Love, and those glorious expressions of this affection, passing to, and fro, from time to time between them, cannot but be taken notice of by the world: and the interpretation of what they see and take notice of in this kind, can lightly be no other (when their judgements and consciences are but in any measure themselves) than this, that that CHRIST, whose Disciples and followers these men profess themselves to be, was (Doubtless) the son of GOD, and hath appeared unto them, otherwise such an excellent Spirit of Love which we see and behold, could not work in them As Nebuchadnezar and his Nobles saw a fourth man in the Furnace, walking with those three which he had cast in, whose appearance was like the son of God: 
Dan. 3. 25.  So in those flames of love wherein the Saints and servants of JESUS CHRIST live and walk together on Earth, there is a spiritual visage or appearance of one greater than they, even the appearance of their Great Lord and Master JESUS CHRIST himself.  
We should answer that objection here (but that we have no time.) But are there not many other factions, or societies of men in the world, that hold fast together, & express themselves many times with much affection and cordialness one towards another? therefore how should any expression of Love whatsoever between those that truly believe, be any argument or conviction unto men, that Jesus Christ is he, that he is the son of GOD, and sent by him into the world? we must respite the full answer to this objection to some other time: Only you may please to take a taste (in two words) of what would have been further enlarged upon this occasion. It is true, there are many factions and parties and combinations of men in the world, that seem very dear, and deeply engaged amongst themselves, that are ready to stand up to plead the cause one of another (perhaps) even unto blood. But here is the difference between the affection of love, which seems to rule in other Societies of men, and that which ruleth amongst true believers, when they are perfected in one: the reason, ground, or root of that affection or dearness which reigneth amongst Christians, is not any thing visible, any thing savouring of the flesh, nor can their enemies, the men of the world, satisfy their judgements or consciences in conceiving so of it (though many times they satisfy one another in so speaking) whereas the band wherewith other societies of men are chained and linked together, is always somewhat that is natural, and which falls within the reach and comprehension of a natural understanding. So that the greatest affection that is found amongst natural men, leadeth the apprehension but to that natural thing which is the ground and cause of it, and there it stayeth: but that affection which is, or should be found amongst Christians, carrieth the mind and thoughts of him that diligently inquireth into the original and pedigree of it, unto a supernatural principle, which can be no other but Jesus Christ, as might be showed more particularly, but time hasteneth.  
Reason 5 By such deep and dear expressions of our love to the Brethren, we may be a means to open the eyes of the ignorant and blind, and cause them to see and look upon him, whom they have pierced with their sins hitherto, especially with the sin of their unbelief. This reason runs parallel with the former, and depends (in part) upon it. Strange tongues (and so other miracles) are for a sign unto those that believe not (saith Paul 1 Cor. 14. 22.) viz. for the conviction of their unbelief, and (as it were) the opening of an effectual door unto them, to believe. Now such expressions of Love as we speak of between the Saints, are of the same kind of importance and working, that tongues and miracles were. By this (saith Christ John 13, 35.) shall all men know that ye are my Disciples (that is, may know it hereby, that there is an aptness in it to convince them hereof) if ye have love one to another. Now that which is a means to discover and prove men to be the Disciples of Jesus Christ, is a means likewise of great efficiency and power, to prevail with men that are yet strangers and enemies to him, to become his Disciples also. For such a Master, were he known (and those that know his Disciples, cannot lightly be ignorant of him) would draw Disciples apace after him.  
Reason 6 The command lies with the same weight and charge upon others also in▪ respect of us, and our necessities: Indeed if Christ had singled out us, out of all the world, or any other parcel of believers, and had imposed that by way of duty, which the Text or Doctrine speaks of, to lay down our lives, or to rise so high in our expression of love unto the rest of the Saints, and had not laid the same charge and commandment indifferently upon them, in respect of us, and our necessities, the commandment might have secmed somewhat hard, and the practice of it might have been stuck at; but now since he who hath engaged us to engage ourselves so deeply in the behalf of others, when they stand in need, hath engaged them likewise to engage themselves proportionably for us, when we stand in need; obedience unto the commandment, cannot but seem very equal and reasonable, as well on our part in respect of others, as upon others in respect of us.  
The Apostle taketh off the seeming hardness or offensiveness of that demand which he made to the Church of Corinth, for somewhat a larger contribution then ordinary, the necessities of the Saints in other places requiring it for the present, by this very consideration or reason. 2 Cor▪ 8. 13. For I mean not (saith he) that other men be eased, and you burdened: But by an equality: that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality.  
Reason 7 GOD hath endued those that are his with power from on high to do it, he hath furnished them with a new principle, out of which, by a due and conscionable improvement of it in themselves, they are able to afford all that is required of them in this kind. So that if any man or woman (I mean that is borne again, and is a child of GOD) shall find their hearts low and base and unworthy in this kind, below the line and level of that duty now presented unto you, it is because they do not effectually stir up the grace of God within them, as the Apostle somewhere speaks, they bow down their backs to the suggestions of the flesh, whereas their strength were it put forth accordingly, would serve them to go upright. Consider that one Scripture to this purpose. 1 Pet. 1. 22. Seeing you have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the Brethren; see that ye love one another with a pure heart fervently. Here two things (amongst many others) are plainly implied. First, that no man is able out of any natural principle to love the Brethren, that is, the Saints; the heart must be purified through the word and Spirit of GOD together, that is, that base and drossy affection of inordinate self-klove must be purged away, before a man be able to lift up his heart to such a spiritual and heavenly service as this. Secondly that a man or woman having obtained such an excellent principle as this, a power of loving the Saints unfeignedly through the purifying of their hearts, are bound in a special manner to give out themselves fully and freely according to the nature, strength, and importance of this principle, to express themselves in excellent terms of love and respects unto them, as their necessities shall require it. This for the 7 and last reason. We address immediately to the use and application of the Doctrine, we shall be very brief in particulars here.  
By way of Instruction (in the first place) we may 
use. 1. Instruction.  from the Doctrine observe sundry particulars. As  
First that the mind and good pleasure of JESUS CHRIST, concerning his Saints and people on Earth, is, that you should be a society or body of men and women in the world, animated and quickened (as it were) moved and acted by a spirit of love, as the life or soul of it, that you should abound in this affection, above all other societies of men whatsoever. Doubtless he that commands us to lay down our lives one for another, commands us also by a commandment involved and wraped up in this commandment, to maintain a Spirit of most ardent and burning affection towards one another. A man can never be instructed or taught to die willingly by any other teacher or teaching whatsoever, but by Love, yea and that such a Love, of such a conquering and commanding power, that it must tread down the strength of a thousand loves and desires besides, yea and many of these of sovereign strength and power also. To require a man to lay down his life for the Brethren out of any other ground or principle whatsoever, than out of an affection of love to them, and that transcendently glorious, is (in effect) to bid him gather grapes of thorns, or figs of thistles.  
Secondly, This likewise is by way of instruction observable from the Doctrine, That men do but that which is their duty in this kind, when they are enlarged in the greatest measure, in the expressions of their love towards their Brethren: if they should give all their goods, and part with their whole substance to them, yea, if they should lay down their necks, and jeopardy their lives for their sakes, yet there is nothing to boast of in all this: they are nevertheless to remain vile and little in their own eyes. If their right hand doth never so much in this kind, yet should not their left hand know any thing at all of it. Heights of duty should no ways prejudice or hinder the depths of humility. So likewise ye (saith our Saviour to his Disciples) when you shall have done all things that are commanded you, say, we are unprofitable servants: we have done that which was our duty to do.  
Observe Thirdly (by way of Instruction) what gracious and blessed provision the Lord JESUS CHRIST hath made, for the poor and weak, and distressed ones in any kind in his Church. He hath engaged the rich and strong, and those that are at liberty and that have means of relief or support in any kind, in their hand, to be ready at all times to minister unto them. The necessities of any, as far as they are made known, are a summons from Heaven to call the rest to look after them and relieve them. If this royal Law were duly observed in the Church of CHRIST, one sufferer should create and raise up many relievers; neither should there be heard the complaint or cry of any man sinking, whilst there remains any one swimming. It is a sign, that the mind of CHRIST is not fulfilled by his body, if there be one member 
1 Cor. 11. 21.  hungry, whilst another is drunken, if there be want in any place, before there be want in all.  
Fourthly, (we are yet in the way of instruction) If the highest and deepest expressions of our love to the Saints, be but matter of duty in us, as their necessities may determine it; then is it not any discharge of a man's duty, nor to be counted obedience unto GOD, or unto the Lord JESUS CHRIST, when the necessities of your Brethren being great and sore upon them, men shall minister unto them in a sparing, pinching, and contemptible manner: when the condition of the Saints requires (it may be) the one half of our substance, and we cast in two mites into their treasury: when their exigences call us to lay down our lives for them, and we are willing only to bestow the parings of our nails upon them. Doubtless to minister unto the necessities of the Saints upon such terms as these, is no better obedience, nor any whit a more acceptable service unto GOD, then that of Saul was, when being commanded to smite Amaleck, and to destroy utterly all that appertained to them, &c. he only destroyed that which was vile and nought worth amongst them, but spared Agag the King, and all the best of the sheep and oxen, and all that was good 1. Sam. 15. 3. 9 As Saul was rejected by GOD, and that with much indignation, and arrested from Heaven with a writ of rebellion served upon him by the hand of the Prophet Samuel, for such an abusing of the commandment of GOD, which yet to himself seemed a sufficient and plausible obedience: So is it more then to be feared that many men please themselves, and are lifted up in a self admiration, for doing that in a way of charity and relief unto the ●aints, which being interpreted by GOD, is rather a reproach and mockery to his pleasure and command that way, than any obedience or subjection to it.  
Lastly (for Instruction:) if the highest, and deepest expressions of love to the Saints, be but matter of duty, when their necessities require them: then is not that which any man possesseth in the things of this world, whether estate, liberty, life, &c. so much to be looked upon, as a man's own (to speak properly) as the Churches and houshold's of Faith. GOD we see both in the Text and Doctrine delivered, who hath an absolute sovereignty of right and power to dispose both of our persons and of all we have, hath interessed the Brethren, that is, the whole communion and Brotherhood of the Saints, both in our persons, and in our possessions. The necessities of the Saints are sealed and confirmed from Heaven, as a lawful right and title to such proportions and shares in our estates, and in any other means of help and support that we are able to afford, as are proportionable to them, and of a considerable importance to relieve them. That civil right or propriety we have in our possessions, is not by Christians to be looked upon, or pleaded in bar to that spiritual right which all the Saints have in them also.  
Secondly, The Doctrine affords matter of reproof 
use 2 for reproof.  also, and that of four sorts of men. The first are those that will needs be numbered amongst the righteous, yea are ready to think themselves evilly entreated, and hardly dealt with, if they have not their place assigned them at the upper end of the Table amongst the household of Faith, if they be not looked upon as the true servants of Jesus Christ (at least) and yet are as a dry, and barren wilderness to the Saints, and look upon this family of Heaven as strangers unto them, especially when they stand in need of an helping hand from them in any kind. A little affliction falling upon a servant of GOD wherein their help is required, puts him quite out of their knowledge; as David's necessity made Nabal that he did not know him. 1 Sam. 25. 10. Who is David? and who is the son of Ishai? If David had been a great Courtier, or the son of Ishai a favourite of King Saul, it is no otherwise like, but Nabal could have known him well enough. But perceiving that his knowledge of him in such a condition, and straight as he was now in, would be chargeable to him, and cost him some of his bread, and of his flesh, he would by no means own his knowledge of him. Such a condition, wherein a man shall stand in need of the help of another is, in the interpretation of a base close-fisted generation amongst us, an evidence against him, that he doth not belong to CHRIST alas, how far are these from laying down their lives for their Brethren, and consequently from being Christians, who can acknowledge none for Christians, but those that have no need of them at all? when Lazarus shall be cast out of Abraham's bosom, these shall go thither in his stead.  
Secondly, There is another sort of Professors too, which though they seem not altogether so bad as the former, yet their prerogative above them were a dear bargain of the widows two mites, if it were to be bought with them. These are such, who though they will not be seen to sit out in the necessities of the Saints, when others are in, yet they will play but at very small game (as we say) to relieve them: they neither consult with the greatness, or depth of the Saints necessities, nor with the fullness or superfluities of their own estates, but with the narrowness, and scantness of their own base dispositions: This is the only Oracle they inquire at, and by which they are regulated in all they do for the Saints, upon any occasion whatsoever. They have a form of giving (as the Apostle speaks of some that have a form of knowledge) which neither mends, nor pairs, neither riseth nor falls, nor any ways altars by any difference or occasions, or opportunities whatsoever. If the fit of charity be upon them, they will give as much to a vagrant beggar by the way side, as they will to save the lives of ten thousand Saints: and no great matter neither to the one, or towards the other. If men be rich in the things of this world, and not rich in good works too, they are not like to lay hold of eternal life. 1 Tim. 6. 19 We know the rich youngman in the gospel, though he was near unto the kingdom of heaven, yet because he would not sell all that he had, and give liberally to the poor, being required to do it, never entered thereinto. For rich men under the Law that had great herds of cattle and flocks of sheep, and goats, to have brought Turtles, or young-Pigeons for their offering, had been a profanation of the Temple, and despising of GOD. And so for men of great estates to have cast in 2 mites into the Treasury, as the poor widow did, had rather been a contumely or affront put upon that service or custom of offering, than any expression of charity or devotion. Cursed be the deceiver (saith the Lord himself by his Prophet) which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing. Mal. 1. 14. And is it not a sin of very near affinity with this, and so obnoxious to the same Curse, when men that are able to relieve by thousands, and the extremities of the Saints call for relief by thousands, shall yet minister relief but by tens, yea and scarcely by this proportion?  
Thirdly, another sort worse than both the former are such, who are so far from managing an affection of love to the Saints with those high, and excellent expressions we speak of, even when the greatest need requires, that to keep their bread and water, and credit too, are still ready to blaspheme the poverty or hard condition of the Saints in any kind, as if they were of a base original and descent; as if they always proceeded either from negligence, sloathfulness, rashness, want of discretion and foresight, or the like. Because men have no mind or will in this case to part with their money, nor are yet willing to make any part of satisfaction for that baseness with their names and reputations; they have no ways to bring both these ends together, but by insimulations aspersions and sundry imputations to render those unworthy, whose necessitous condition calls upon them for relief. Thus Nabal sought to make a covering for his own shame in refusing to supply David in his extremity, of that wicked insimulation or reproach cast upon David, as that he should be some servant run away from his Master. 1 Sam. 25. 10. There be many servants now adays that break away every man from his Master: Out of these impertinent premises, this base minded wretch thought he might lawfully and commendably infer this conclusion: therefore there was neither reason nor conscience why he should part with any thing to David. The like spirit of base insinuations against the Saints in distress is taken in by that other unclean spirit of covetousness which reigns in the hearts of many amongst us, to defend him against the just smitings both of conscience, and of the tongues of men.  
Fourthly (and lastly for reproof) those are yet worse than the former (if worse may be) who instead of loving the Saints fervently, and with a pure heart, and with all demonstrations and rich expressions of this love as occasion requires, are still snarling and biting, and vexing them, with injuries, reproaches, backbitings, and all manner of evil entreatings. And yet there are of this generation also, that must be honoured before the Elders of their people too, with the Names, and reputations of good Christians. Any thing (it seems) will serve for the present to make Christians and Saints of: hay, and Stubble, and wood will serve to bear the name, and outside of Christianity, as well as silver, gold, and precious stones: but when they shall be made to pass through the fire of God's judgement, than that hay, and Stubble, and wood we speak of, will make no more Christians, but base hypocrites, and accursed unbelievers only. How far are these men from that strain of Christianity, which is required of all men in the Doctrine, from ministering richly, & with a large heart, and with an open hand to the necessities of the Saints, when their daily practice is to give them gall, and vinegar to drink, & to bring pressures, and to heap sorrows upon their head? instead of making their beds for them in their sickness, they cast them into beds of sickness and sorrow. If the ministers of Satan be angels of light, such men as these are good Christians: and when God shall 
Eze. 16. 53.  bring again the Captivity of Belzebub and his angels, and restore them to their first estate in Heaven, these shall have part and fellowship in Heaven with them.  
A third and last use of the Doctrine, shall be for 
use 3 for Exhortation.  exhortation, and that to all those that mean to do any good, upon the profession and trade of Christianity, that desire to raise themselves for ever by it: The duty I shall recommend unto you, is only this, that you would make it matter of conscience (as well as you do any other duty in the world, as to abstain from Murder, drunkenness, Adultery, or the like,) yea that you would make a solemn work and labour of it, to abound in that sweet and heavenly affection of love towards the Saints, and to give full and free testimony and account thereof both unto God and men, as their occasions shall from time to time require. Quit yourselves in this kind, (I beseech you) as the Disciples and followers of him, who when the necessity of the world (and of your souls particularly) required it, and could not be saved without it, freely emptied himself of all his greatness and glory, and poured out his dearest soul an offering for it; and was content to take rest and peace and glory in reversion, when as otherwise he might have had them in present possession. In a word, that you will count nothing of all you possess in this world dear unto yourselves, that your love to the Saints may reign and triumph in all the rich and glorious and high expressions thereof, as the condition of any of these shall require. Particularly (to turn in a little to that special occasion, which hath drawn out my heart and soul unto you this day, in this subject) that you will vindicate yourselves for Christians indeed, and your love to the Saints and servants of JESUS CHRIST, like itself, by your ready and free, and liberal contributions by way of lending (for your love for the present is not put to any greater trial than this) to redeem the lives and liberties and estates of your poor Brethren the Protestants in Ireland (if GOD will yet vouchsafe to honour your zeal and forwardness in this kind, with such an honourable vouchsafement as this) out of the merciless hand of those cruel, blood thirsty and implacable enemies both theirs and yours, that Butcherly, and bloody faction of Rome, who are now gathered together like an Army of chafed bears, and fierce lions against them, in an heat and ecstasy of revenge, and being led on by that Prince of darkness, that great roaring lion the devil, have their hands lifted up on high, to slay and kill, and to destroy, to commit all manner of insolences, and barbarous outrages, as they shall be inspired, and taught by that God of this world whom they serve in this spirit of revenge, which now possesseth them. The considerations, and motives that may strengthen your hand to this service that is recommended to you, are both more in number and greater in weight and consequence by far, than I am able to express. Give me leave to touch you with some few of them.  
First, that faction of Hell, the Romish party, are of a very formidable strength and power amongst them: they were some while since reported to have been an Army of about 30000 fighting men, and to be daily increasing, and gathering greater numbers unto them. They have already taken many strong towns and Castles, and have made themselves Lords and Masters of them: and many captains, and other Officers that have been trained up, and exercised in wars, are said to have come over from beyond the Seas unto them, to assist them in their enterprise: In so much that the fear and dread of them is fallen and ready still to fall upon many, that they have and are likely every day more and more to revolt and fall in unto them. So they are not like to be resisted, or withstood but with an high hand. The strength and power of the enemy, which is so formidable to your Brethren, and in itself also▪ let it not (I beseech you) be contemptible in your eyes, but gain proportionably upon your hearts and souls to consider them.  
Secondly, the Protestant party of your Brethren, are but very weak in comparison of their enemies, they are but few in number, in respect of the swarms of those Antichristian hornets that nestle amongst them: and that which is yet of sadder consideration, they are but naked, and unarmed, and no ways appointed or provided to defend themselves; having not long since had their arms, and means of defence, most cruelly taken from them, by him, who hath made some part of atonement for that and other his outrages, with his head. In which respect they are but as a flock of Kids, before an Host, or Army of lions. Let this consideration also of the weakness of your Brethren, strengthen the hand of your love and make tender your respects unto them.  
Thirdly, their enemies are of a bloody, barbarous, and revengeful spirit: all mercy, pity, and compassion, yea humanity itself is hid from their eyes: there is neither age, nor sex, neither young men, nor Maids, neither old-men, nor Babes, but all are one before the rage of their cruelty. They have shut up all the bowels of their compassions as it were with bars of iron, that neither cries nor tears, nor miseries, nor extremities, nor the Law of GOD, nor the laws of men, nor the laws of nature or humanity itself, can do any thing to open them. I beseech you let the shutting up of the compassions of the enemies of your Brethren against them, be the opening of your compassions so much the more freely, so much the more abundantly unto them.  
Fourthly, they are deeply, indeed most desperately engaged to go through with their enterprise, and are under a vow, to make as clear riddance of Protestants and Protestant Religion out of the kingdom, as their lying Legend reports that their Saint Patrick made of Serpents & toads, & all venomous creatures. They have made a covering of their breaden God, wherewith to hide all repentance from their eyes: so that all relentings, all doubtings, all faintings or feebleness of spirit, all hanging down of hands from the work in hand, are no less than deadly sins with them▪ if they look back from the Plough whereunto they have now put forth their hand, they are afraid they shall fall into Hell immediately. That God and creature of theirs which they make of bread is amongst them of as great authority and power, as the Poets made the Rivers Styx in Hell, to be among their Heathen God's, when they swore by it: Timor et Deus ille Deorum est. It is the inspiration of their Religion and teachers, that it is no less than damnable sin, and to be punished with Hell fire, once to doubt or question whether it be meritorious or no, to murder, Kings and Princes, when the advancement of the Catholic cause requireth it. I beseech you let the height of their resolutions, and the depths of their engagements to do evil, be both heights and depths of engagements and resolutions unto you, to do good, to the countermanding (if it be possible) of their evil.  
Fiftly, they have already consecrated themselves unto the devil and his service upon the lives and blood of many of the servants of GOD, your Brethren in the Faith, hewing, and hacking some in pieces (as it were on purpose to quench, and smother all sparks of humanity that might yet be alive in their breasts) after they had murdered them, and by other most barbarous villainies, and outrages committed upon them; setting themselves a copy (as it were) for their future proceedings, and giving those that yet remain to understand, what measure they must expect, and look for, if they make resistance, and mean to keep their Religion. I beseech you let the lives, and cruel and cursed usages of those that have already perished by their intercede & mediate with the bowels of your compassions on the behalf of the remnant which is yet left.  
Sixtly, It is the holiness, purity, and truth of that Faith and Religion which yourselves profess, and wherein you hope to be saved, that hath kindled that fire of hatred and revenge in those Romish spirits, which is now broken out, raging and devouring, as you have heard. These servants of God whose cause we now plead before you, are for no other cause, nor in any other respect made the miserable objects of the wrath and fury of their enemies, exposed to that fiery storm and tempest of blood that hangs over their heads, but because they are your Brethren, and Professors of the same Precious Faith with you: They suffer not as evil doers, but only because they have given the right hand of fellowship unto you in the things of GOD, and of the Lord JESUS CHRIST. I hope the power of that Religion which you profess, will set you on fire to make up the breaches, which the Profession of it hath made, or further shall make upon others.  
Seventhly, Consider, that the cause, for the maintenance whereof you are now solicited, being so clearly and entirely as it is, the cause of your Religion, and you of this city looked upon as the greatest Friends, as the solemnest and most serious Professors which it hath not only in this, but in all other kingdoms also under Heaven, and withal many of you being of known estates and sufficient abilities to do much for it in that way, which is now expected from you; if then you shall now discover any backwardness in ministering to the necessities of it, if you shall give the least suspicion to the world, that your estates are competitors for your hearts with your Religion, if your contributions towards the maintenance of it shall either fall low, or come off heavily from you, you shall much quench the glory and esteem of it in the hearts of men, and represent it unto the world as a Religion weak and contemptible and of a doubtful assureanc, upon the service whereof silver and gold were too great to be sacrificed. The truth is, that the opportunity that is before you, enableth you to set the prize and estimate of your Religion, at what rate, or height you please: you have the world at such an advantage to compel them to think highly and honourable of that truth which you profess, the loss and neglect whereof would be an inexpiable strain of unworthiness in you, and which you can hardly ever redeem, no though you should sacrifice yourselves and your whole estates in the flames of the greatest zeal for it afterwards. Nay if you shall sin against the crown and dignity of the Religion you profess, by being remiss, and low and cold in the service recommended unto you, all the Professors it hath in the world besides, though they should rise up in their might and cloth themselves with double zeal to do their uttermost for it, will not be able to build up what you will throw down, nor exalt the glory of it according to the measure of your abasements. Therefore if your Religion be of that inestimable worth and value whereof you have given information unto the world hitherto by your profession of it, seal to these informations of yours this day, and rejoice in free and liberal contributions over it: cause your silver and gold to do homage to it, and to acknowledge the Divinity of it.  
Eightly, Your zeal and open-handedness for the relief of the distressed, may strike a damp of fear and terror into the hearts of their enemies, when they shall either by hearing of seeing, come to know it, and so weaken their hand to their work. When they shall perceive what deep and dear interest in your hearts and affections those have, whose confusion and ruin they hope to reap as the recompense and reward of their present rebellions, this may, cut the sinews, and strength of their expectation this way, and take off the fiery edge of their presuming confidence. The interpretation of what you shall do in this kind like yourselves, may be of much more consequence to your friends, than the text itself. I beseech you give not those bloodthirsty wretches any scope or liberty of hope or thought, but that those whose lives and fortunes they seek to ruin and trample under foot, are a generation very precious in your eyes, and that your hearts are fully set and bent upon their preservation and deliverance. Little (perhaps) do you think or imagine, of how rich a concernment such a conceit as this begotten in the spirits of their enemies, may be for the peace and safety of your friends.  
Ninthly, By casting on sufficient quantities of water to quench the fire that is kindled in that kingdom, you may prevent the kindling of the like, or a worse, in your own. Jreland is not unfitly termed, a back door into England: and of what dismal portendance it must needs be to you and your Nation, to have the Pope keeper of the keys of your back door, I shall not need to represent unto you. If Jreland ever be brought under the power of the Romish faction, the Sun of England's prosperity will suddenly be darkened in the midst of the Heavens thereof: that Land and kingdom will receive immediate consecration from the triple crown, for a Sanctuary unto those that shall undertake or attempt the ruin or molestation of this: it will so one be a receptacle for Ijm and Oijm, I mean for the furies and firebrands of Rome, to lodge in. Besides, the neighbourhood of such a confederate kingdom as Ireland will be, if ever that generation of vipers we speak of, should Lord it there, will foment and cherish those seeds of seditions, Treasons, conspiracies, and Rebellions, which are sown in the natures and dispositions of that Popish gang amongst ourselves. If you let Ireland go, the peace and safety of your own Land and Nation (it is much to be feared) will soon follow after it. I beseech you be not backward to do the best you are able for those who are now recommended unto you: that which you shall part with, may be the price of the redemption of your own land.  
Tenthly, There is no better foundation can be treasured up for yourselves against an evil day, then by a compassionate and tender consideration of those that are in distress, in the mean season. Bowels of compassion towards the afflicted, make the best shelter and covert from a storm and tempest, of any other material whatsoever. By the same shield which you shall hold forth to defend others from evil, you shall protect yourselves also. The Scripture is abundant in the testimony of this truth. Blessed is he that considereth the poor: the Lord will deliver him in the time of trouble. The Lord will preserve him and keep him alive▪ &c. Psal. 41. ver. 1. 2. you know not what evil times, what days of darkness GOD may yet please to bring upon your Land and Nation: take heed I beseech you, lest by leaving your Brethren naked to that storm and tempest which now threatens them, and in part lieth sore and heavy upon them, you do not consult nakedness to yourselves, against the day wherein the like storm or tempest shall fall upon you▪ He shall have judgement without mercy, that showeth no mercy. Jam. 2. 13. Take heed, he that hath said i●, will do it accordingly.  
Lastly, to make my motion unto you greater than denial (if it may be) be pleased to consider this one thing further, that if you shall deal unworthily in that work of Christ whereunto you are now called, and shall love the wages of unfaithfulness, and resolve to keep your money by you, notwithstanding the importunate and loud cries of your brethren's blood and lives for it, you may justly fear that it will soon alter the property of it; and that, that which was life and strength unto you hitherto, will from henceforth be but labour and sorrow, in comparison. Whatsoever God calleth for at any time at the hands of any man for his glory, if it be denied unto him; whether it be a man's credit, friends, liberty, estate, life, or whatsoever, it seldom or never prospers; nor is itself afterwards any more unto him. There may well be an insinuation or breathing of this truth, in that of our Saviour, He that will save his life (and so his credit, estate, liberty, &c. when the gospel and my affairs require it) shall lose it: meaning (haply) that after such a saving it, a man's life will be no more itself, no more a life, but rather a death to him, and shall never have the like contentment or sweetness in it, which it had before. I beseech you put this consideration also to heart with all the former. Whatsoever it be that God now requireth of you for the support of his cause and servants, it is to little purpose, I mean in respect of the flesh itself, or any outward accommodation, for you to withhold it, or to deny it unto him: This call of God for it, hath made it good for nothing, but for consecration: it is no more for any civil or natural use or service unto you, till God hath been served by it, and shall return it again into your bosoms. That bread which God commands to be cast upon the waters, will certainly mould and putrify, if it be not cast upon them: but if his voice be obeyed concerning it, so that it be cast upon the waters accordingly, when it shall be found and taken up again from the waters (as his promise is it shall be) it shall be unto the owners, or him that cast it, as the bread of Angels: there will be more nourishment and sweetness in one morsel of it, then in full tables of other provision.  
All these things duly weighed, I beseech you consider what you have to do in the service propounded and recommended to you. It will be of sad consequence unto you to seek out pretences and excuses, why you should not willingly take this yoke upon you: the exigency of the occasion is such, that no pretences or reasons whatsoever are to be known or once regarded against the motion that hath been made unto you. It seldom or never falls out, but if God hath one request to make to us, the flesh and the world have another to make in opposisition and bar to it; and that (for the most part) very plausible and satisfactory to the Conscience of him that desires to decline the work and service of God▪ Nay rather if pretences and excuses shall offer themselves unto you, hide them from your eyes, and bury them like your dead, out of your sight: tread them down under your foot as oft as they offer to rise up against you to trouble you in your way. Wife and Children, and charge, and poverty, and want of moneys, and occasions of disbursements otherwise, with a thousand other such insinuations as these, must with Satan himself be commanded to get them behind us: these are not to be admitted into this consultation. Ireland must be looked after, and provided for, as if we had neither Wives, nor Children, nor charge, nor were poor, nor wanted Moneys, nor knew what to do with our Money otherwise. uniform and standing occasions, are but nences, in the presence of great exigencies, and precipitate exigences, and precipitate occasions. And know that you are not yourselves, except you be more than yourselves, and above yourselves in this work: you do not that which you are able to do, and consequently not that which is your duty to do, except you do more than you are able to do, upon such an occasion as this. To their power, I bear them record (saith Paul concerning the Churches of Macedonia) yea, and beyond their power they were 
2 Cor. 8. 3.  willing of themselves. The meaning is not (as perhaps the face of the letter seems to import) that they were desirous & willing to have done more than they did, in case they had been better provided: but that out of an abundant willingness that was in them to promote such a service as was now proposed to them, they stretched themselves in their contributions, beyond what the line of their outward estates would well bear. We know that exigencies and extremities, and ecstacies of fears in other kinds, will intend and raise the natural strength and abilities of men far above themselves. In a plunge of danger, and by the help & advantage of some great fear, many have been able to leap ditches, and to take up weights, and to run with that swiftness, which by their standing strength & abilities they were never able to do. And doubtless such a spiritual exigency as is now presented to us, if we took the impressions of it kindly & fully, would raise the powers of grace also within us above themselves, and enable us to work miracles, in comparison of our ordinary expressions of ourselves, it would make even our most extreme poverty (in case our poverty were such) to abound to the riches of our liberality; as the Apostle records concerning the Churches of Macedonia which we speak of. The Lord grant that the efficacy and power of what hath been said unto you, may be found in your deportments and behaviour in that great work that is before you.  
FINIS.