OF my Choice of these Words on this Occasion, I hope there needs no other Account, than that it is more our Churches than mine.

The Time when our Apostle and his Bre­thren in Tribulation, as well as Faith, had this sentence of death in themselves, was in the Trou­ble which came unto them in Asia, (vers. 80) and this History whereto this is supposed to refer, we have, Acts xix.

The Honour of the great Goddess Diana, whom all Asia and the World then worshipped, and of the Image which fell down from Jupiter, had now received a deadly Wound: Her Temple was likely to be despised, and her Magnificence destroyed: for that This Paul had persuaded and turn'd away the People, saying, That [Page 2] they are no gods which are made with hands: A Pestilent Doctrine indeed! For it had this effect at Ephesus, That Demetrius's Sil­ver Shrines ( [...] They were [most probably] pretty Medals with Diana's Image, and her Temples, upon them; much finer and more valuable than our Neighbours Agnus Det's), and such like Trinkets, would not go off as they had done: The Craft by which the Silver-smith and his Fellow-Work­men got their wealth, was in danger to be set at nought; and now 'twas time for the Craftsmen to act at least the Zealots, to cry out two hours together, Great is Diana of the Ephesians, to raise no small stir; to put the City in confusion, and Countrey in an uproar; to lay hold on Paul's Companions, and him too, if they could catch him; and to rush with one accord into the Theatre, there to feed the Wild Beasts with the Bodies of God's Saints, and their own eyes with the Spectacle of them torn in pieces and devoured. At this Juncture, We had, saith the Apostle, the sentence of death in our selves.

The History indeed matches not the Bloodiness and Barba­rity of this Day.

Greece was a Civiler Countrey, though bigotted enough by Prophets of their own, Poets and Lyars. One Wandring Jew, our Apostle, and a Couple of poor Macedonian Travellers, Gaius and Aristarchus, his Companions, would have satisfied the Fury of that Conflux of Idolaters from all the World, then at Ephesus, One thousand two hundred eighty three persons a day, for an hundred and twenty days together (or one with another) that is, This is the Account in Sir John Tem­ple's Book; and as it was given in to the Parliament in England. But if from Octo­ber 23. on which Morning the Rebellion broke (out, we reckon to March 1. which is somewhat more exact there were 9 days above the four Calendar Months, that is 129 days. And then there fell only, one day with another, 1193 Persons a day, and 103 over in the whole. An hundred fifty four thou­sand Souls, Men, Women, and Children, in four Months time, as the Account was given in by the Actors themselves, lest they should have been thought to have been more bloody than they were, was a Sacrifice which none but Irish Priests and Popish Votaries could ever have thought of, or attempted.

Nay, Diana's Priests in the Acts, were yet more reasonable than we think of: For their People having got two Persons to make an Example of, [...] vers. 31. Certain of the Asiatic Priests, (such in all likelihood they were) stood so much Paul's Friends, as to preserve even him, though Principal, from the Theatre, and being there a real Tragedy. Admit then the Irish Priests in a certain Sacrifice to be no Idolaters, yet in Hu­mane Sacrifices they have far exceeded all the Idolaters in the World.

But however the History will not in all circumstances come up to our Case; the Habit of Mind, or Temper here avowed by the Apostle in himself and Brethren, will be most seasona­ble, and intimately becoming all, whose Condition at any time may have answered theirs, by having had a Sentence of Death in themselves.

We will therefore view, First, Their outward Condition, and God's Design upon them thereby, (vers. 9.) Then the Faith our Apostle avows, (vers. 10.) which are the main Considerables in these two Verses.

1. We had a sentence of death in our selves: That was their Condition. That we should not trust in our selves, but in God which raiseth the dead: That was God's Design upon them and us.—God in his Providence many times sees fit to bring his faithfullest Servants into such Plunges of Misery and Diffi­culties, whence none but an Almighty Unseen Power can re­trieve them; and this, to the end he may teach them, and others by them, dependance on himself alone. They are so re­duced, as that they must trust to Invisible Omnipotence or no­thing; as in the Text, To God that raiseth the dead: For their Condition is in effect such as that of men in the Grave, or un­der the Power of Death.

2. He avows, God had delivered, and even still to the instant in which he spoke, did deliver, and that they trusted he would yet deliver them.—When in Deplorable or Desperate Cir­cumstances, by an Almighty Hand people have been delivered, they ought, into whatsoever Condition they shall thereafter be [Page 4] reduced, for ever to trust to that Deliverer. However low the Faith of any other persons at any time may run without sin, the least Diffidence in those who have been thus Delivered, is high Ingratitude.

These two Observations are the proper Result of the Words, as far as from a singular Instance any general Rules can be drawn; and the Consequence of both is so strict, that neither much need a further proof: I shall therefore but touch on what I had prepared.

And the first being Matter of Fact, through several long con­tinued Ages, the properest proof of it would be Historical Re­cords, both as to Particular Persons, and that great Publick Bo­dy the Church.

**[As to particular persons. The Holy Ghost singling out some of the most Faithful men, and greatest Favourites of Hea­ven, under the Old Testament, names especially three, who were in their days Wonders of Danger and Misery, and yet ob­tained as wondrous Deliverance, through the Faith which they learn'd and practis'd in their most desperate Circumstances: The Three were Noah, Daniel, and Job, Ezek. xiv. 14, &c. The Lives of each of these are so many Exemplifications or Prece­dents of the Case before us.

What could Noah trust to, or whence could he hope for (shall I say, or imagine) any help possible, but from a Power superior to Earth and Air, (from him that dwelleth in Heaven) when he saw the Fountains of the great deep broken up, and the windows of heaven opened, and continued mighty rains for forty days and forty nights? As far as flesh and blood can see, he had a sentence of death in himself; at least could trust in nothing but the Living God, to survive that Flood by which all man­kind, except himself and his, perished: And according to the Growth of his Dangers, no doubt was that of his Faith. By Dreadful Discipline he proceeded from Faith to Faith. By faith, faith the Author to the Hebrews, Noah prepared an Ark for the saving his house. And by that Faith continued, and advancing still, may I say, he saved both the Ark, himself, and all with him [Page 5] in it. For no more could he, and his, have lived in the Ark without a kind of Miracle of Faith, than the ark in such a De­luge, without a Miracle of Power.

Again, What could Daniel trust to in the Den of Lions, by Nature and Hunger merciless? What Power below God's, that made them, could have changed their Natures, or sent an Angel to have shut their mouths? But, through faith, saith the now mentioned Author; He stopped the mouths of Lions, Heb. xi. 33. He was taken out of the Den, and no manner of hurt was found upon him, because he believed upon his God, saith he himself, Dan. vi. 23.

Further: What could Job trust to, when besides his being, from the heighth of Wealth and Plenty, reduc'd to Nakedness and Nothing; besides his being bereaved of his Children in an instant, and no Relation left him, but one who seems to have si­ded with the Devil against him; forsaken too of all Friends, save those Miserable Comforters, who with one mouth told him the cause of all his Misery was his Hypocrisie; when besides such unheard-of, and united Calamities, his very Body was smitten with sore boils, from the sole of his foot to the crown of his head; and he sitting down among the ashes, took a Potsherd to scrape him­self withal: What could this Mirror, shall I say, or Miracle of Constancy and Patience, have recourse to, but him that kil­leth, and maketh alive; him that bringeth down to the grave, and bringeth up? And to him he resolutely applies, Chap. xiii. 15. Though he slay me, yet will I trust in him.

To this Great Triumvirate, we will only add the Man after God's own heart; Into what frequent Gulphs of Misery was he cast? The waters came in unto his very soul; he sunk in the deep mire, where there was no standing; and in the deep waters, where the flouds overflowed him; He was weary with his crying, and his eyes failed him while he waited on God, Psal. lxix. 1, 2, &c. Yet on God he waited, vers. 3. And, At what time I am afraid, I will trust in God. Psal. lvi. 3.

Finally, This has been all along verified, not only in parti­cular Saints, but in the great body of them, the Church. For brevity sake, let one Instance thereof suffice.

God had plac'd the Children of Israel, his then only visible Church, in the best part of Egypt, in Goshen; under the happy Government, at least prime Ministry, of their Brother Joseph: He could here have made them a numerous, and most Flourish­ing People; But this would not have brought them to the Ac­knowledgment of his Works, nor Dependance on his Power. They must therefore first be brought into Bondage, in Mortar, Brick, and all manner of service, (even to make Brick without Straw) under Taskmasters which made them serve with Rigour. Their Male-Children must be decreed to the River, cast therein­to, and destroy'd; insomuch that they must groan by reason of their Bondage. In this Condition they learn to cry unto the Lord, the God of their Fathers; and their cry came up unto him, Exod. ii. 23. But even yet they are not by sufficient Misery ripe for De­liverance. Pharaoh, and the Host of the Egyptians, must be Arm'd, all the Horses, and Horsemen, and Chariots of Egypt must be drawn out against them, and in pursuit overtake them: They must be shut up in the wilderness, in the Straits of Pihahiroth, with the sea before, and their enemies behind: And now they must stand still, and see the salvation of the Lord, that they may learn, It is the Lord that fights for them, and from Exod. xiv. 9, 10, &c. him alone cometh their help. But they did not all learn this, and therefore the Carcasses of them that believed not, fell in the wilderness, (though neither by Pharaoh, nor in the Red Sea, lest their Enemies should triumph.) Those few who did believe, recieved the promise, and were led into the Promised Rest, by that Mighty Arm which brought them out of their Bondage.

By these Personal Instances of Noah, Daniel, Job and David, Saints undoubtedly of the first Magnitude, and by the National Case of Israel, the People whom God had chosen to himself out of all People; it appears, as to the matter of Fact, That God often reduces his faithfullest and most beloved Servants to such critical depths of Misery, whence none but an Almighty hand can retrieve them; and wherein they must either trust in him, or give up all Trust, and be lost.]**

But why should God make any Peoples Course of Life so uneven? And why such Peoples especially?

In Answer hereto: Though we, who in our Delibera­tions and Consults, scarce many times know what it is, which most sways, and lastly determines us to a Resolution, may not presume to say, where God has not said it first, This or that mo­ved God thus to Act; yet with humble Reverence we may say in general, He does it undoubtedly for most holy and wise Rea­sons in the Government of the World. The Particulars we shall fully know at the day of the revelation of all things. Mean while, As in Giving Rain and fruitful Seasons, and thereby fil­ling our hearts with food and gladness; so sometimes in changing his hand and sundry wise giving us a Sentence of death in our selves, whence yet, as he sees fit, he grants Reprieves: In all these he leaves not himself without a Witness. Did all Humane Affairs move in one constant, even regular sort, as fixed Stars in an Orb, whither no Clouds or Storms arise, some would say, It is good for us to be here, and never think of another World, or of True Happiness: Others perhaps would cry out, All things come to pass of course; There's no such thing as Providence. Now, that we see such Eccentrical Motions and Epicycles, we must acknowledge there is an hand that agitates, governs and over rules the whole Frame: And those who demand Miracles, that they may believe, may find them in and upon themselves, in that they, among others, are now alive.

But it will be said, The Faithful need not these Testimonies; for according to the Hypothesis, they are already Faithful. True: they need them not to beget the first Faith, but they need them to quicken and confirm the Faith they have.

But still that part of the Challenge recurs, Why should God pitch upon his most faithful Servants thus to exercise? It seems fitter such Examples should be made on those, who have more deserved such Severities.

The Answer may be, Wicked men in such Difficulties would not trust in God, apply to Him, or glorifie Him at all: They would rather turn impatient and desperate. Let Saul be at a [Page 8] loss, and he'll seek to the next Witch or Devil, instead of sub­mitting all to God. And those in the Revelations, on whom some of the last Plagues came, gnawed their tongues for pain, and blas­phemed the God of Heaven, but repented not of their deeds to give him glory, Rev. xvi. 9, 10, 11. Wherefore to such who exercise no Faith, who apply not to God, or acknowledge Him, there is most justly no Deliverance: Out of one Misery they fall in­to another; out of a Temporal, into an Eternal Abyss.

But when Holy Men suffer, yet suffering submit with meek­ness to God's hand, call upon Him out of the deep, and in the Deep still trust in him, and are delivered, God is glorified eve­ry way: His Almighty Power and Veracity is glorified in their Deliverance; and the power of his Grace in them, is glorifi­ed in their adhesion to him, and dependance upon him, even while he delayed to deliver, and seemed not to succour them. The Devil and wicked men must see and acknowledge to their own confusion, God has such Children, who though he frown and chastise. [though he let loose wicked Men, and wick­ed Spirits upon them, which may vex them till they are tempt­ed to Curse God and die] yet they will still hold fast good Consci­ence, trust their God, love him, and wait his time. They be­lieve, and therefore will not make haste; will not by impati­ence put that God out of his own Methods, who has delive­red them from so great a death, and doth deliver them, [even at the very [...] or instant of their greatest oppression and an­guish, in that under that very anguish they subsist] and in whom they trust, that he will yet deliver them.

From whence we deduced our second Note; That when by an Almighty hand people have been delivered from the Extre­mity of Danger, into whatever Difficulties they shall after­wards be brought, they ought for ever to trust to that Deliverer.

** [For such Persons have the same Reasons in common with others to trust God, and they have besides Personal Rea­sons peculiar to themselves.

The Reasons which Christian people in common have to trust God, are his infinite Power, Wisdom and Goodness, by which he [Page 9] seems as it were in Honour bound to provide for, and preserve, whom he has put into being and dependance upon Him, while they own this dependance, begging and trusting to Him, that by his Visitation He will preserve the Spirit which He gave: And besides all this, His Word and Promise so to do. These Considerations make it Injustice in any who Know God, to Di­strust Him.

But besides these common Motives, such Persons whom God has more Signally Deliver'd have had experience of his Loving-Kindness and Good Will, Particularly to themselves; and this last, is all that Christians may, or that perhaps most of them are apt to doubt, That God is Able enough, and Wise enough to help us, none (who believe the Being of a God) can question; But whether He Will or no, by reason of our guilt, is the mat­ter to be doubted. Now such Persons having had experience of God's good Will in particular to them, as well as of his Power, Wisdom, Veracity and Goodness in general, are more exceed­ingly sinful, if Diffident. This makes it in them Ingratitude to Distrust Him.] **

But is it then the Duty of all Christian People, when in Dan­ger, simply to trust in God for Deliverance? Or is it not truly said, That Trust in God for such Particular Mercies as we want, is not (like Repentance, and the Faith of Assent, and some like Particulars) absolutely every Mans Duty who hears thereof, but the Duty only of some who are qualify'd; and of them to, with certain Cautions, and under certain Conditions?

The Answer shall be very brief, plain, and distinct, in Four Conclusions.

1. Particular Trust in God, being required to be proportio­nate to God's Promises, and there being nothing that the Faith­ful can want, which God has not promised, there is nothing that they can want which they may not trust to Him for: The young Lions do lack and suffer hunger, but they that fear the Lord shall not want any good thing: Psal. xxxiv. 9, 10. Only we must be careful, our Confidence take in all the Promise; That is,

[Page 10]2. They who would acceptably, or according to the will of God, trust in Him; must take heed they be not without the in­ward qualifications which bring Men. within the compass of the Promise. The Promise is to such who fear the Lord; not to them who lightly esteem Him. And again, Every Man, saith the Apostle, who hath this hope in him, purifieth himself even as He is pure, 1 John iii. 3. There is nothing more deplorable than to hear loose, impenitent, carnal Persons (by Carnal, I mean such who are without a sense of Godliness, or Religion, upon their Hearts) say upon every Exigent, I trust in God: you trust in God! What have you to do to trust in Him? Hear what God faith to you, What hast thou to do—that thou shouldest take my Covenant in thy Mouth, seeing thou hatest Instruction, and casiest my words behind thee, Psal. l. 16, 17. Cleanse your Hands, ye Sinners, and purifie your Hearts, ye Double minded; and then draw nigh to God, and He will draw nigh to you, James iv. 8.

3. Because God has no otherwise promised particular outward Blessings to us, than as He sees them good for us (They that fear the Lord shall want nothing that is good) In our trust to God for such things, we must always intermix submission to his Wisdom and Will. We need not doubt but He will certainly give the outward Goods we would have, if He sees us fit for them; and there is nothing fits us more, than Purity, or Universal Holiness, which we urged in the former Particular; and Humility, or perfect Submission to God, which we press in this,

Lastly, Inasmuch as God is without Variableness, or Shadow of Changing, constant unto Himself, and works not extraor­dinarily but upon extraordinary occasions, inasmuch as he alters not the Course of Nature by the usual Acts of his Providence, but Nature and Providence sweetly agree; they therefore, who trust in God to any Particular Purpose, must with such Holiness and Submission as directed, mix Diligence and the use of Means proper, in order to their End. He was, it's true, no very good Man, in whom I am about to instance; but in this point he seems to have been very Exemplary, for a right Procedure in his trusting in God, When Joab saw that the Front of the Battle was [Page 11] against him, before and behind, he chose of the choice Men of Israel, and put them in Array against the Syrians. And the rest of he People he deliver'd into the hand of Abishai his Brother, that he might put them in Array against the Children of Ammon. And he said, If the Syrians be too strong for me, then thou shalt help me: And if the Children of Ammon be too strong for thee, than I will come and help thee. Be of good Courage, and let us play the Men, for our People, and for the Cities of our God: And the Lord do that which seemeth good to Him, 2 Sam. x. 9, 10, 11, 12. Here's a Man now, supposing him otherwise Vertuous, that trusts for Delive­rance from his Enemies, as he ought to do. He uses all the Con­duct, and all the Courage he could, and then like a Brave Per­son, calmly submits the issue to God.

Prayer, in the Name of Christ Jesus, for the obtaining what we trust to God for, is but an act of true Christian Trust, or as I may say, the Venting of it; and therefore I say nothing particularly touching it: But supposing all the Conditions before set down (namely, That our Trust grounds it self upon God's Promise, That we honestly endeavour the Inward State and Temper required by the Promise, That we trust for Outward Blessings with Submission to God's Will, and that we be dili­gent in the use of Means proper to the designed Benefits, and particularly of Prayer) supposing, I say, these things observed, the Rule is, Trust in Him at all times, O ye People; pour out your Hearts before Him: God is a Refuge for us. On these terms to trust in God at all times, is our Duty as well as Interest.

** [And for us, who have been Delivered in such sort as both our selves and Predecessors have been, not to trust in our Deliverer; would be the vilest Ingratitude as well as injustice—He has delivered us from so great a Death, (from all the At­tempts of our Enemies) He does still Deliver us (from their pre­sent Malice:) Would it not now be the most abominable Re­quital, not to trust Him, that He will yet Deliver us (from all their Machinations] **

I am yet obliged by the Duty I owe the Day, and this Great Audience, to a more Particular Application: And I beseech [Page 12] You to continue Your Patience, on this more than common Occasion, a little space.

First then, As to matter of Particular Self-Reflection—We have had a Sentence of Death in our selves. This matter of Fact, as to our selves, I presume we are sensible is true.— That we should not trust in our selves, but in God which raiseth the Dead: That this was God's Design upon as many of us, as He saw Faithful Adherents to Him, we have seen to be no less certain. The only Question is, Whether this Design have taken effect? Whether we, by our Dangers and Miseries, have learn'd to lay aside Carnal Refuges and Confidence, and duely to trust in Him that. raiseth the Dead. To go over the Particulars.

We have had, I say, A Sentence of Death in our selves. WE, that is, our Ancestors and Predecessors, this time was One and Fifty Years; and as many of us in our own Persons, as were then of Judgment. It was then, instead of a Confession, the Remors­less Beasts of a Principal Conspirator, when apprehended, That their Design was so far Advanced by that time, as it was not possible for Wit of Man to prevent it. So proud of themselves, of their own Wisdom, Counsels and Strength, so arrogant a­gainst God, so contemptuous and implacable against us, was (I wish I could not say, is) the Malice of the Irish Papists, and espe­cially of their Priests, who then had (God grant they still have not) Charm'd that People out of all Reason and Bowels. And truly all who then judged as men do, might justly have been of the Conspirators minds. For the Irish had the generality of the Castles, Forts, Sea-Ports and strong Holds of the Kingdom in their Possession. England was then as good as in Blood by their Arts, and so unable to help us; the Scots some while abused into a Neutrality; and Foreign Countries ready to pour in Suc­cours to them. So that most reasonably, in Forty One, had our Parents, Brethren, or We in our own Persons, a Sentence of Death in our selves.

Again, WE lately, in the End of Eighty Eight, and in the years—89 and 90, (a Second-Rebellion in little more than Half an Age; which yet if any will not allow to be another [Page 13] Irish Rebellion, we will, to gratifie them, at present style The Irish Tyranny; and perhaps more properly, for that Tyrants choose Methods of slow and lingring Murthers, Sentiat se Mori) We, I say, who were in this Kingdom during those years, had really a Sentence of Death in our selves. For we knew our selves in the hands of Bloody Enemies; Enemies by Nation, Manners, Religion, and Interest; Enemies Insolent, (and some few ex­cepted) Barbarous and Brutish; Enemies who never yet kept Faith, nor can it be presumed ever will. We were Naked even as to Defensive Weapon; Deprived of all manner of Refuge or Security; yea, many of us, often-times of the very Necessa­ries of Life. We were most causelesly either under Imprison­ment, or Restraints: and not seldom drawn out, and set forth as Men appointed for immediate Death. Our Surrounding Guards (not long before our Servants) standing ready with their Arms, and calling for, The Word, The Word; and sometimes the Commander in Chief Damning himself, that upon the first sight of the Enemy, he would sacrifice all our Heretick Souls to the De­vil. Thus stood it with many of us, who are thought to have fared best. Others, and those not a few, in several Places were under Formal Sentence of Death; Gallows and Executioners prepared and appearing. It was worse yet with those Forlorn Numbers driven before the Walls of DERRY, of whom God alone knows how many perished. And even those Brave Peo­ple within DERRY, and their Immortal Brethren of ENNIS-KILLIN, cannot but be esteem'd, with our Apostle, to have been pressed out of measure, above strength, insomuch as oftentimes to have despaired of Life; only resolving in those desperate Cir­cumstances, to fall into the Hands of God, and not of Men; not to sell Life with Dishonour, or to be made the Scorn of Fo­reigners and Faithless Men. These things are so manifest, that to use the words of our Town Clark in the Acts, They cannot be spoken against. It admits not Contradiction that we of late had a Sentence of Death in our selves.

Now as to the Point Questionable, and to be Examin'd. Has this Sentence of Death, according to God's Design thereby [Page 14] brought all of us, either us of Forty One, or us of Eighty Eight, off from our Carnal Refuges, and Carnal Life or Sense of things? Do we now not trust in our selves, but in God which raiseth the Dead? Are we all of us, as Men ought to be, who have had so long the Sentence of Death in themselves, prepared for Death? Have we in good earnest perswaded our selves, that God will raise the Dead; Ay, and bring them to Judgment too? Are we resolved to live as Men only Reprieved a while? For our Con­dition is at best no better. We are perhaps delivered from a violent Death; but tomorrow or next day; (at least we know not how soon) may we dye a Natural one. Behold (as Gen. xxvii. 2. good old Isaac said) I know not the Day of my Death. Now are we ready, Brethren? Has this Sentence of Death men­ded us? Can we each look up to Heaven, and say I trust in God that raiseth the Dead? If so, such Mens Miseries have made them Happy. But God knows, if we may judge by what appears to Humane Eyes, by the Face of things, by Peoples Manners, Talk, Habits, Air, and like Symptoms, the generality of us are as lewd, carnal, worldly, proud, vain and fantastick as ever. Some, I will hope, remember the Vows of their Misery, and will never forget them: And to such mainly belongs The second part of my Application, the Exhortation and Advice following.

God has deliver'd you from so great a Death: He does Deliver: Wherefore trust to Him that He will yet Deliver you.

1. He has Delivered.

'Twas His Hand, and His alone, in the Irish Rebellion; which that any Protestants did, or do here survive, is little less then a Miracle. The Nation was Confederate, and as one Man against us. They had every where prepared the Instruments of Death, of all sorts; and they as barbarously divers Months employed them; even till glutted with Blood, if English Blood could have glutted them. That they left us a Remnant, was God's over­ruling Act, not at all their Intent or Will. Their Design, At­tempt, and diligent Endeavour was, to have cut off Root and Branch, the Mother with the Child: And least our Ashes should have been a kind of a new Seedness of Protestants to the Land, they had forbid us so much as Burial.

Again, 'Twas God's Hand, and His alone, that in the Irish Tyranny deliver'd us the Posterity, Brethren, or Successors of those who fell in the Irish Rebellion. Their Priests indeed are said this time not to have given such Bloody Instructions as in the former day. Alas good Natur'd Men! They only at high Mass (that is at their most sacred Office, and in the highest pitch of their Charity) bid all their People Arm, at least with Ruppe­ries and Bagonets pretty innocent Weapons!) and what other Arms they could get. They only interdicted them, under pain of Suspension from Mass, to be seen again after such a short day, unarm'd. Their Orders for Action only were, Plunder and Strip all Protestants, spoil and burn what you cannot possess; but spare Blood. That is, Kill not the Protestants, but starve them with Cold and Hunger. O Merciful Priests! Quid resert, ferro pereamne ruina But even this their Mercy lasted not long: When many of our Brethren had saved themselves by timely retiring out of the Kingdom, how frequent Consults were held, to have put to Death us the poor Remainder? And herein the Irish Papal Clergy were constant and importunate to this bloody purpose, and their People (no doubt too many of themselves) as ready for acting it. Now how a Clergy, and a head strong, blind, abused Nation, who denyed even to their own King, as they call'd him, his Power, as often as he would use it in favour of Protestants; how, I say, both these came to be restrain'd from executing their own Will, we to this hour are at a loss. It was not, as some have thought, a care of Preserving the English Ro­man Catholicks, which swayed them; for they had no regard to them, and those of them whom they had in their Army or Councils, they scorned, hated, and to their power turn'd out of Place, little otherwise than they did English Protestants. It was not fear of an After-Reckoning: For by this means only they accounted they would have prevented all After-claps. Some times I have thought it was our Paucity: They scorned us, and esteemed us too Few, considering their own Numbers, for them to sacrifice. And really upon After thoughts herein, I believe those, who left the Kingdom, did a Publick Service: For had the [Page 16] whole Body of the English stayed, so that our Number had made us Formidable, I question not but there had been a Se­cond General Massacre: Which what prevented, as to us, who were in their hands; especially at that Critical Point of Time, when our Blessed Deliverer, and their Conqueror, appeared; cannot, as far as I am able to see, be assigned; except we say, It was God's Almighty Hand. He disheartned them, and as in the case of those Cities, through which Jacob and his Family journeyed (Gen. xxxv. 5.) The Terrour of God was upon them. He perfectly amused them, so that their Men of Might found not their Hands, nor their Wise Men their Counsels. He (then) De­livered us from so great a Death. And,

2. He doth Deliver.

How we have subsisted, even since the Reduction, especially in the Country, where for the most part both Towns and Fields were in a manner totally desolate and waste; where Hou­ses and Stock, and, in many places, even Trees and Hedges, were destroyed; so that we might have rationally despaired of Food and Shelter; is to me next door to a Miracle. But when the Bush burns, and burns, and continues still burning, yet con­sumes not, 'tis plain God is in it. He doth Deliver us.

3. Let us therefore trust in Him that He will yet Deliver us.

'Tis sure, only the Power of our Enemies is abated, not their Malice or bloody Minds; I may add most justly, not their Pride or Expectations. Their very common People stick not to our face to tell us, They will yet have a Day for it; and they are as confident of an Army from France, as ever they were. It vexes, no doubt, the considerative part of their whole Nation, that they should have been able from the Rebellion in Forty One, to main­tain a War of Twelve Years, and yet that this much more an Universal Effort of their whole Nation to have shaken off for ever the English Yoak, of which they had such assurance, should be fruitlesly over in so few years. They are therefore without question busie to retrieve our Confusions; and that, amongst themselves, with their usual Confidence. But let our Confidence be in God that raiseth the Dead, from whence in a figure we have been raised.

Only let us remember, trusting in God is, as said, a kind of conditionate Duty; and we must take care, first, that we be duly qualified to trust in God for the Deliverance we de­sire: Secondly, that we do not contravene, or in our Actions contradict such Trust.

For our being duly qualified to trust in God in any respect, we have heard we must cleanse our Heaats; repent of all known, or even by us suspected Evils, allowing our selves in neigher: If our Hearts condemn us not, then have we confidence towards God, 1 John iii. 21.

And particularly for qualifying our selves to trust in God for Deliverance still from our Irish Enemies, we must take care we repent of, and live not in those Sins for which we may ra­tionally conclude God gave us of late into Subjection and Op­pression under them. I will not enter into particular Mens par­ticular Sins; I leave that to their own Consciences, which will easily tell them, Such and such a Sin has God visited upon me and mine. Instead of that attempt, I will only touch such publick Sins which were open and bare-fac'd amongst us; and not all of them neither, for time will not permit. As principal ones then, I must tax,

1. A cursed Conjunction of Worldliness, Sensuality and Haughtiness, with meer Formality in Religion; most of us con­tenting our selves with the Name of Reformed, without any real practical Reformation, or Zeal for promoting it. We were intent on getting Estates, on raising Families, on living in Plen­ty, on having all stoop to us; and we in heart regarded not him that had set us up, and both put, and so long kept our E­nemies under our Feet. In plain terms, had we Protestants been as industrious, first, our selves to have lived according to the Truth and Power of the Reformed Religion, and then to have instructed the Irish therein, as we were to secure our selves the Irish Lands; had we been as careful to make them knowing good Christians, as our selves rich and great; we had, in all probability, never seen the Rebellion of Forty One, nor the Ty­ranny of the late Eighty Eight, and following years. I must but name things.

I tax [2] Frequent Oppression of, or Squeezing, our poor Bre­thren, and making our English Tenants Vassals. Many of us, to this day, much more affect and court the Irish, than our own Countrey-men; and will these at any time for Twenty Shillings a year: I say nothing of the Imprudence herein, and Publick Detriment hereby; But such Landlords sure remem­ber not, that though we ought to do good unto all, yet especially to those who are of the Houshold of Faith.

I cannot forbear, Lastly to tax the Notorious Excess of all De­grees in their Habit, Tables, Furniture and Equipage, conside­ring the Rank of each. We have been, many of us, reproach'd for this, of late, in England; yet we are at it again, as fast as may be. These and the like Evils we must repent of, and take care we return not to, if we would be qualified to trust in God that he will yet Deliver us.

Secondly, As we must be qualified for such Trust, so if we would, that our Trust for Deliverance from Irish Papists should be successful, we must beware we do not practically contradict that Trust. Now that All do.

1. Who mixt with them, either in Sin, Society, Blood, or Religion.

Those who mix with them in Sin, must expect to be Sharers in their Vengeance, and to perish one day With them; therefore By them, at least by such Mixture.

Those who mix with them in Society, will soon mix with them in sin; and in its fore mentioned Consequents, Vengeance and Ruine.

Those, who mix with them in Blood, are thereby most in­timately mixt in Society, and consequently cannot avoid mixture in Sin. Nor is there any Probability, but that such should especially mix with them in Religion; at least, if they themselves do not, the Posterity of such will. For in all such Compositions, the Production does usually Sequi Deteriorem partem; partake most strongly of the III Leaven.

2. It is another Practical Inconsistance in this Case, to Trust God, that He should deliver us from our Irish Popish Enemies; [Page 19] and yet to Trust Them, 'Tis very true, we ought to be such good Christians as to keep Faith with them, (and God forbid we should do otherwise) but we ought not to be such Fools, af­ter so many Tryals of them, as to believe they will ever keep Faith with us. Our Lord Jesus indeed has taught us to forgive our Enemies, and that even in Repeated Wrongs, Luke xvii. 3. If thy Brother trespass against thee—if he repent, forgive him. The same is repeated, vers. 4. If he turn again to thee, saying, I repent, thou shalt forgive him. In which regard it would be con­sidered, Whether the body of the Irish, (I speak not of particu­lar Persons, but whether, I say, the Body of the Irish Nation) e­ven by the letter of the Evangelical Law, be so qualified for forgiveness, that we are obliged thereto. God himself forgives not Impenitents. But let the matter of a publick Forgiveness of them stand how it shall, Christ no where commands us to trust our Enemies. Praying for Enemies and Trusting them, are two very different things. The former, we acknowledge our Duty, and we hope with pure Consciences, (Hearts purged from all malice (we daily practice it to all the Enemies we have in the World: To the latter, as no Obligation can be pretended, either from Scripture or Reason, so neither can the Inveterate hatred of the Irish towards us be denied, or even fairly palliated. And to make it more notorious, they are now become, as one Man, sworn Votaries to our most Potent Enemy, the Grand Enemy of West Christendum; having by this means a separate Interest from most of the Roman Catholicks of Europe; and so not to be trusted by us, for that very reason, for which we trust divers Nations of the Roman Communion. Further, what must make them eternally False to us in any seeming Reconciliation, is, That as their Priests are the Vilest of Men, so they are most absolutely at the Command of their Priests; and perhaps no Nation under Heaven so much as they. And the Falseness and Irreconsileableness of Irish (indeed I may say of any) Popish Priests to us Protestants, is most constant and necessary. For however sundry of the Layity may be, and are, too much Gen­tlemen, to practice all the Consequents of so Corrupt a Reli­gion; [Page 20] yet as their Clergy, let all men say what they will, they are both Sworn to the very worst Principles of the Roman Faith, and True to them all those Ill Practices which such Ill Principles draw with them.

For instance: There is not a Romish Priest in the World, who has not, in their Creed, as much sworn to believe and Teach that Point,— Ecclesia Romano Catholica extra quam non est salus, (That no Person out of the Roman Catholich Church can be saved) as that Christ Jesus died for our Sins. And how far they practice it, in pursuance of, and agreeably to such Faith, judge from that passage of no less a Man than the great Cardinal Baronius; who being to put an end to his Paraenesis to the State of Venice, (which yet never forsook the Roman Faith, only disobeyed the Usurpation and pretended Laws of the Church, in punishing with the temporal Sword an Eclesiastick Miscreant or two) concludes, (Doleo vehementer quod abs (que) valete) I am very sorry I must end this Letter without Farewel. For saith he, St. John the Apostle, and with him all the Church, justly adjudgeth those unworthy of Salutation, who not communi­cating with the Roman Church, Omnis penitus salutis sunt expertes) have altogether forfeited all Salvation.

Now from him, whom I know so certainly to believe me Damn'd, that he cannot in Faith or Duty allow me a Good Wish, I am unjust to my self if I expect a Good Office, that is, if I trust him: And consequently, if I trust any that will ge­nerally be govern'd by him.

Thirdly, It is another Inconsistency for us to trust God will Deliver us from our Irsh Popish Enemies, and yet to maintain them in a Capacity to hurt us. 'Tis to desire (for trust includes Desire) God should bestow upon us, what we employ the most likely means we can to defeat. Believe it, the Irish Papist will mischieve us as soon as they can, and if they are one moment innocent, 'tis (as with some kindred of theirs of another World) sore against their Will,

O let us not erre against our Old Error. Let us not provide that still once in Thirty or Forty Years, Thirty or Forty Thou­sand [Page 21] fresh Englishmen must come over hither to find untimely Graves. Is there no Manure for the Land of this King­dom, but English Blood? Do we find the Soil so Fer­tile as to answer the Cost of being so often thus fatned? Pity, ye Princes and Nobles of our Israel, ye Heads of our Tribes and Cities, as many as are here present; Pity your brave Countrymen; Pity your Selves; Pity your Ladies and Children; Pity your Babes which are yet un­born; Pity all, and secure all. Resolve on effectual Counsels; Counsels and Provisions which may bear just Proportion, not only to the Christian Trust which we profess, but to the Opportunity we now have. Never must we of this Age expect the like Opportunity will re­cur to us. And if a Price be put into our Hands, and we have no heart for it, remember what Character the Ho­ly Ghost sets on us, Prov. xvii. 16. 'Tis known, I need not name it.

Lastly, It is inconsistent to trust in God for Deliverance from our Enemies, (that is, for Preservation of the English Interest here) and to neglect the proper Means of such Pre­servation. Now when I speak of Proper Means, I would be understood in a Moral Sence (for as to Politick Means, they are out of my Element:) Proper Moral Means hereto, I take to be especially these following Vertues: Publick Spiritedness, Publick Sobriety, and Zeal for the true Reformed Religion; or if you please, for the truly old Religion, namely, the Holy Scriptures (or the Sum of the Faith in them, the Apo­stles Creed) and Holy Life.

As to publick Spiritedness, Let this Mind be in you, which was also in Christ Jesus: Look not every Man at his Own Things, but every Man also on the Phil. ii. 4. 5. Things of others. And remember it is the Cha­racter of the worst of Men in the latter Days, 2 Tim. iii. 2. That they should be Lovers of themselves. Now Lovers of themselves can never preserve a publick Inte­rest. Dum singuli pagnant omnes Vincuntur: Which I am [Page 22] content to English, While each looks but to one, all are lost.

As to publick Sobriety: Let each of us be careful to maintain a Serious and Considerative Temper; attentive to all our Concerns of Soul and Body; abandoning the Airy, Thoughtless, Revelling, Negligent Humour of the Age. Take heed to your selves, lest at any time youn hearts be over-changed with Surfieiting and Drunkenness. Luke xxi. 34. Be Sober and Vigilant; your Adversaries of all 1. Pet. v. 8. kinds daily walk about, seeking to devour. Let your Loyns be girt about, and your Lights burn­ing. Luke xii. 35. Remember the Inhabitants of Laish. Judg. xviii. 7. The People dwelt careless, after the manner of the Sido­nians, quiet and secure; and so they became an easie Spoil to Six hundred Danites; a Party perhaps not much more considerable, than so many of our Choice and well appoint­ed Rupperees.

Finally, As to Zeal for simple plain Christianity (for in the Appendages and Circumstantials of it, in fine Scholastick improved Notions, Charity, Peace and Meekness becomes us, not Zeal) It is needful (saith St. Jude, verse 3.) to exhort you, that you earnestly contend for the Faith once delivered to the Saints: Once, namely, by Christ to his Apostles, and by them and their Direction, now extant in Holy Scripture. Ho­ly Scripture is the True Reformed, the truly, Old Religion. And I need not tell you what Enemies the Irish are to your Bibles. Only give me leave to demand of the World a Reason, Why Christian Communion should not be left at that Latitude, at which Christ and his Apostles in Holy Scripture have left it? [Strictness in Manners, and a Scripture Latitude as to the Conditions of Church-Communion, will contribute more to the strengthning the English Interest in this Kingdom, than all the Laws we can make without them. And being that these soon resolve themselves into Holiness and Universal Christian Charity, I must be bold to say, We shall not easily find better Preservatives of our Church.] To this, if [Page 23] Men would addict themselves, (and why should they not?) All Schisms would soon be at an end.

To conclude, I see not but these Vertues, duly practiced, would unite, and so secure us. In the practice then of them, Let us Trust in that God who has delivered us from so great a Death; who doth deliver, and who, on these terms, will yet Deliver.