times, as they best knew what true union was, so in all addresses to the several Churches they wrote unto, not one word of this. The members of the Churches are styled brethren, and Saints of the same household of Faith: 'and' although they had orders and distinctions amongst them for administration of ordinances (of a far different use and character with yours), yet it nowhere occasioned them to say, contemptim, and by way of lessening in contradistinguishing, laity to clergy. It was your pride that begat this expression; and it is for filthy lucre's sake that you keep it up that by making the people believe that they are not so holy as yourselves, they might for their penny purchase some sanctity from you; and that you might bridle, saddle and ride them at your pleasure; and do (which is most true of you) as the Scribes and Pharisees of old did by their laity, -keep the knowledge of the Law from them, and then be able in their pride to say, "this people, that know not the Law, are cursed.” And no wonder (to speak more nearly to your differences and union) if it lie in the Prelates' power to make the clergy and the laity go together by the ears when they please, but that they may as easily make a simple and senseless reconciliation, which will last until the next Nuncio comes from Rome with supermandatory advices; and then this Gordian knot must be cut, and the poor Laity forced to dance to a new tune.

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say not this as being troubled at it. By the grace of God, we fear not, we care not for your union. Your covenant, 'if you understood it,' is with Death and Hell! Your union is like that of Simeon and Levi: Associate yourselves, and you shall be broken in pieces; take counsel together, and it shall come to naught. For though it becomes us to be humble in respect of ourselves, yet we can say to you: God is not with you. You say, your union is against a common enemy: and to this, if you will be talking of union, I will give you some wormwood to bite on; by which it will appear God is not with you.

Who is it that created this common enemy? I suppose you mean Englishmen. The English. Remember, ye hypocrites,

Ireland was once united to England. That was the original "union." Englishmen had good inheritances which many of them purchased with their money; they or their ancestors, from many of you and your ancestors. They had good leases from Irishmen, for long time to come; great stocks thereupon; houses and plantations erected at their cost and charge. They lived peaceably and honestly amongst you. You had generally equal benefit of the protection of England with them; and equal justice from the laws,-saving what was necessary for the State (out of reasons of State) to put upon some few people, apt to rebel upon the instigation of such as you. You broke this union! You, unprovoked, put the English to the most unheard-of and most barbarous massacre (without respect of sex or age) that ever the sun beheld. And at a time when Ireland was in perfect peace, and when, through the example of the English industry, through commerce and traffic, that which was in the natives' hands was better to them than if all Ireland had been in their possession, and not an Englishman in it. And yet then, I say, was this unheard-of villany perpetrated by your instigation, who boast of peace-making and union against this common enemy. What think you by this time, is not my assertion true? Is God, will God be, with you? I am confident He will not! 1

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1["As a contribution to Irish history, nothing could be more ludicrously beside the mark than these burning words. The idyllic picture drawn of Irishmen and Englishmen living together in peace till wicked priests stirred up the sleeping passions of the Irish has no foundation in the domain of fact. Cromwell knows nothing of the mingled chicanery and violence which made the Ulster Plantation hateful in the eyes of every Irishman. He knows nothing of lands filched away, of the injustice of legal tribunals by which judgments were delivered in an alien speech in accordance with an alien law, of the bitterness caused by the proscription of a religion clung to all the more fondly because it was not the religion of the English oppressor. Nevertheless, as an explanation of Cromwell's own conduct in Ireland, this Declaration is of supreme importance. Granted his honest belief in the view of Irish history which he here puts forth, it becomes impossible to convict him of anything worse than ignorance in ordering the slaughter of Drogheda. If the collective priesthood of Ireland had hounded on a peaceful people to outrage and massacre, every priest taken deserved to be knocked on the head. If Irish, or, still worse, English soldiers stood to arms to defend a system based on outrage and massacre they deserved all that the cruel law of war of that age allowed to the captors of a besieged fortress. Poisonous as in this case was the fruit which grew upon the tree of error, the error was not Cromwell's only. He said no more than was said by every writer in England who touched on Irish affairs (cf. May's History

And though you would comprehend Old English, New English, Scotch, or who else you will, in the bosom of your catholic charity, yet shall not this save you from breaking. I tell you and them, you will fare the worse for their sakes, because I cannot but believe some of them go against, some stifle, their consciences. And it is not the figleaf of pretence that they fight for their King, will serve their turn; when really they fight in protection of men of so much prodigious 'guiltiness of' blood; and with men who have declared the ground of their union and fighting (as you have stated it in 'this' your Declaration) to be Bellum Prælaticum et Religiosum, in the first and primary intention of it. Especially when they shall consider your principles: 'and' that except what fear makes you comply with,-viz. that alone without their concurrence you are not able to carry on your work ' of War,'-you are ready, whenever you shall get the power into your hands, to kick them off too, as some late experiences have sufficiently manifested!--And thus we come to the design, you being thus wholesomely united 'which is' intended to be prosecuted by you.

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Your words are these: "That all and every of us the above "Archbishops, Bishops and Prelates, are now, by the blessing "of God, as one body united. And that we will, as becometh 'charity and our pastoral charge, stand all of us as one entire body, for the interests and immunities of the Church, and of every the Prelates and Bishops thereof; and for the honour, dignity, estate, right and possessions of all and every of the "said Archbishops, Bishops and other Prelates. And we will, as one entire and united body, forward by our counsels, actions of the Long Parliament, ii. 4). . . . For the rest, Cromwell's intentions were as benevolent to the mass of the Irish people as Strafford's had been." Commonwealth and Protectorate, i. 164. Moreover, not only was Cromwell not behind the other men of his day, but he and they were all immeasurably in advance of their predecessors of a generation or two before; as may be seen by studying the letters of the rulers of Ireland at the end of Elizabeth's reign; with their triumphant relations of the good killings" not only of men, but of women and little children; their cold-blooded proposals for subduing the country by absolute starvation; their utter callousness in fact, as regards the sufferings or the lives of the Irish people.]

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"and devices, the advancement of his Majesty's rights, and the "good of this nation, in general and in particular occasions, to our power. And that none of us, in any occasion whatsoever "concerning the Catholic religion, or the good of this Kingdom "of Ireland, will in any respect single himself; or be or seem opposite to the rest of us; but will hold firm and entire in one "sense, as aforesaid, &c."

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And 'now,' if there were no other quarrel against you but this, which you make to be the principal and first ground of your quarrel-to wit, as so standing for the rights of your Church (falsely so called) and for the rights of your Archbishops, Bishops and Prelates, as to engage people and nations into blood therefor this alone would be your confusion. I ask you, Is it for the lay-fee (so you call it), or 'for the' revenue belonging to your Church, that you will after this manner contend? Or is it your jurisdiction, or the exercise of your ecclesiastical authority? Or is it the Faith of your Church? Let me tell you, not for all nor any of these is it lawful for the ministers of Christ, as you would be thought to be, thus to contend. And therefore we will consider them apart.

For the first, if it were St. Peter's Patrimony, as you term it, that is somewhat that you lawfully came by, although I must tell you, your predecessors cheated poor seduced men in their weakness on their deathbeds; or otherwise unlawfully came by most of this you pretend to. 'Not St. Peter's Patrimony, therefore, whosesoever it may be!' Yet Peter, though he was somewhat too forward to draw the sword in a better cause,-if that weapon, not being proper to the business in hand, was to be put up in that case, he must not, nor would he, have drawn it in this. And that blessed Apostle Paul, who said the labourer was worthy of his hire, chose rather to make tents than be burdensome to the Churches. I would you had either of those good men's spirits, on the condition your revenues were doubled to what the best times ever made them to your predecessors!—The same answer may be given to that of your power and jurisdiction;

and to that preeminency of prelacy you so dearly love. Only consider what the Master of the same Apostles said to them: "So it shall not be amongst you. Whoever will be chief shall be servant of all!" For He himself came not to be ministered unto, but to minister.

what tribe you are.

And by this he that runs may read of

And 'now' surely if these, that are outward things, may not thus be contended for; how much less may the doctrines of Faith (which are the works of Grace and the Spirit) be endeavoured by so unsuitable means! He that bids us contend for the Faith once delivered to the Saints, tells us that we should do it by avoiding the spirit of Cain, Corah, and Balaam; and by building up ourselves on the most holy Faith, not pinning it upon other men's sleeves. Praying in the Holy Ghost, not mumbling over Matins; keeping ourselves in the love of God, not destroying men because they will not be of our Faith; waiting for the mercy of Jesus Christ; not cruel, but merciful!-But, alas, why is this said? Why are these pearls cast before you? You are resolved not to be charmed from using the instrument of a foolish shepherd! You are a part of Antichrist, whose Kingdom the Scripture so expressly speaks should be laid in blood; yea 'in the blood of the Saints. You have shed great store of it already :-and ere it be long, you must all of you have blood to drink ; even the dregs of the cup of the fury and the wrath of God, which will be poured out unto you!' 1—

In the next place, you state the interest of his Majesty, as you say, 'for a ground of this War.' And this you hope will draw some English and Scots to your party. But what Majesty is it you mean? Is it France, or Spain, or Scotland? Speak plainly! You have some of you lately been harping (or else we are misinformed) upon his Majesty of Spain to be your Protector. Was it because his Majesty of Scotland is too little a Majesty for your purpose? We know you love great Majesties. Or is it

1 Read in your Bibles, and consider that!