HAving lately perused a book printed at Kilkenny in the yeere 1649. containing divers Declarations and Acts of the Popish Prelates and Clergy, framed in a late Conventicle at Clonmae noise the 4 day of December in the yeere aforesaid; I thought fit to give a briefe Answer unto the same.

And first to the first, which is a Declaration wherein (having premised the reconciliation of some differences amongst themselves) they come to state their war upon the interest of their Church, his Majesty, and the Nation; and their resolution to prosecute the same with unity: all which will deserve a particular survey.

The meeting of the Archbishops, Bishops, and other Pre­lates at Clonmac noise is by them said to be proprio motu: By which term they would have the world believe that the secular power hath nothing to doe to appoint or superin­tend their spirituall conventions (as they call them) al­though in the said meetings they take upon them to inter­meddle in all secular affaires; as by the sequel appears.

And first for their Union they so much boast of: If any wise man shall seriously consider what they pretend the grounds of the differences to have been, and the way and course they have taken to reconcile the same; and their expressions thereabout, and the ends for which, and their resolutions how to carry on their great designe declared for; he must needs think slightly of it. And also for this, that they resolve all other mens consents into their owne, without consulting them at all.

The subject of this reconciliation was (as they say) the Clergy and Laity: The discontent and division it selfe [Page]was grounded on the late difference of opinion hapning a­mongst the Prelats and Laity. I wonder not at differences in opinion, at discontents and divisions where so Antichri­stian & dividing a term as Clergy and Laity is given and received: A term unknown to any save to the Antichri­stian Church, and such as derive themselves from her, ab initio non fuit sic. The most pure and primitive Times as they best know what true Union was; so in all addresses to the severall Churches they wrote unto, not one word of this. The members of the Churches are stiled Bretheren & Saints of the same houshould of faith, although they had orders & distinctions amongst them for administration of Ordinances (of a far different use and Character with yours); Yet it no where occasioned them to say contemptim and by way of lessening in contra distinguishing Layty to Clergy. It was your pride that begot this expression, And it is for filthy lucre sake that you keepe it up, that by ma­king the people beleeve that they are not so holy as your selves, they might for their penny purchase some Sanctity from you; And that you might bridle, saddle & ride them at your pleasure; And doe (which is most true of you) as the Scribes & Pharisies of old did (by their Laytie,) 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 eursed.

And no wonder (to speake more neerely to your diffe­rences and union) If it lye in the Prelates power to make the Clergy and the Laity goe together by the eares when they please; but that they may as easily make a simple and senceles reconciliation which will last untill the next Nun­cio comes from Rome with supermandatory advises, And then this Gordion knot must be cut, and the poore Laity forced to dance to a new tune. I say not this as being trou­bled at it; much good may doe you with it; by the grace of God we feare not, we care not for your union: your cove­nant is with death and hell: your union is like that of Si­meon [Page]and Levi, Associate your selves and you shall be bro­ken in peeces; take councell together and it shall come to nought. For though it becomes us to be humble in respect of our selves, yet we can say to you, God is not with you. You say your union is against a common enemy; & to this If you will be talking of Union, I will give you some worm wood to bite on, by which it will appear God is not with you. Who is it that created this commonenemy? I suppose you mean Englishmen. The English [...] Remember ye Hipocrites, Ireland was once united to England; 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 therup­on; houses and plantations erected at their cost and charge. They lived Peaceably & honestly amongst you; You had generally equall benefit of the protection of England with them, And equall Justice from the Lawes, saving what was necessary for the State (out of reasons of State) to put up­on some few people apt to rebell upon the instigation of such as you. You broke this union; you unprovoked, put the English to the most unheard of & most barbarous mas­sacre (without respect of sexe 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 & traffique, that which was in the Na­tives hands, was better to them then if all Ireland had been in their possession; and not an English man in it. And yet, then I say, was this unheard of villany perpetrated by your instigation, who boast of peacemaking 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. And though you would compre­hend old English, new English, Scotch, or who else you will, in the bosome of your Catholique charity; yet shall not this save you from breaking. I tell you and them, you [Page]willfare the worse for their sakes; because I cannot but believe some of them go against; some stifle their Consci­ences. And it is not the figg leafe of pretence, that they fight for their King will serve their turn, when really they fight in protection of men of so much prodigious blood: And with men who have declared the ground of their uni­on and fighting (as you have stated it in your Declaration) to be Bellum Prelaticum & Religiosum, in the first and pri­mary intention of it; especially, when they shall consider your principles. That except what feare makes you com­ply with (viz.) that alone without their concurrence you are not able to carry on your worke, you are ready when ever 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 designe, you being thus wholesomely united, intended to be prosecuted by you. Your words are these, That all and every of us of the above Archbishops, Bishops & Prelates, are now by the blessing of God, as one body united. And that we will as becommeth charity and our Pastorall charge, stand all of us as one intire body for the interest and immunities of the Church, and of every the Prelats and Bishops thereof; and for the honour, dignity, estate, right, & possessions of all and every of the said Archbishops, Bishops, and other Prelats. And we will as one intire & united body forward by our counsels, actions, and devices, the advancement of his Majesties rights, and the good of this Nation in generall, and in particular occasions to our power. And that none of us in any occasion whatsoever concerning the Catholique Religion, or the good of this Kingdome of Ireland, will in any respect single himselfe, or be, or seem opposite to the rest of us: but will hold firm and intire in one sence, as aforesaid, &c. And if there were no other quarrell against you but this, which you make to be the principall and first ground of your quar­rell, to wit, as so standing for the rights of your Church (falsely so called) and for the right of your Archbishops, Bishops and Prelats, as to engage People and Nations into [Page]blood, therefore. This alone would be your confusion. I aske you, is it for the Lay fee (as you call it) or revenue be­longing to your Church, that you will after this manner contend? or, is it your jurisdiction, or the exercise of your Ecclesiasticall authority? or is it the faith of your Church? Let me tell you, not for all, nor any of these, is it lawfull for the Ministers of Christ as you would be thought to be, thus to contend. And therefore we will con­sider them a part.

For the first, if it were S. Peters patrimony as you tearm it, that is somewhat that you lawfully came by, although I must tell you, your Predecessors cheated poore seduced men in their weaknesse upon their death beds, or other­wise unlawfully came by most of this you pretend to. Yet Peter, though he was somewhat too forward to draw the sword in a better cause; if that weapon not being proper to the businesse 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, then be burthensome to the Churches. I would you had either of those good mens spirits, on the condition your reveneues 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 prehemenencie of Prelacie you so deerely love; onely consider what the Master of the same Apostles said to them; So it shall not be amongst you who ever will be chiefe shall be servant of all, For he himselfe came not to be ministred unto, but to minister. And by this he that runs may reade of what Tribe you are. And surely if these that are outward things, may not thus be contend­ed for; how much lesse may the Doctrines of faith (which are the works of grace, & the spirit) be endevoured by so unsutable means. He that bids us contend for the faith once delivered to the Saints, tels us that we should do it by a­voiding the Spirit of Cain, Core, and Balaam; and by building [Page]up our selves on the most Holy faith, not pinning it upon other mens sleeves, praying in the Holy Ghost, not mum­bling over mattens, Keeping our selves in the love of God, Not destroying men because they will not be of our faith, waiting for the mercy of Jesus Christ; not cruell but mer­ciefull. But alas why is this said? why are these Pearles cast before you. You are resolved not to be charmed, from using the instrument of a foolish shepheard. You are a part of Antichrist, whose Kingdome the Scripture so expresly speakes should be layed 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 drinke; even the dreggs of the cup of the fury and wrath of God, which wil be powred out unto you.

In the next place you state the interest of his Majesty as you say; And this you hope will draw some English and Scots to your partie. But what Majestie is it you meane? Is it France or Spaine or Scotland? speake plainely! you have some of you lately been harping (or else we are mis­informed) upon his Majestie of Spaine to be your Prote­ctor. Was it because his Majesty of Scotland is too little a Majestie for your purpose? Wee know you love great Majesties. Or is it because he is not fully come over to you in point of Religion? If he be short in that, you will quickly find out upon that score, an other Majesty. His Father who complied with you too much, you rejected; & now would make the world believe, you would make the Sons Inte­rest a great part of the State of your quarrell. How can we but thinke there is some reserve in this? and that the Son is agreed to doe somewhat more for you then ever his Fa­ther did. Or else tell us whence this new Zeale is? That the Father did too much for you, in all Protestants Judge­ments; instead of many instances let be considered what one of your own Doctors, Dr. Enos of Dublin, who (writing against the agreement made between the Lord of Ormond and the Irish Catholiques) findes fault with it, and sayes it [Page]was nothing so good as that the Earle of Glamorgan had warrant from that King to make, but exceeding far short of what the Lord George Digby had warrant to agree with the Pope himselfe at Rome, in favour of the Irish Catho­liques.

I intend not this to you; but to such Protestants as may incline to you & joyn with you upon this single account, which is the onely appearing inducement to them, seeing there is so much probability of ill, in this abstracted: And so much certainty of ill in fighting for the Romish reli­gion against the Protestant; And fighting with men under the guilt of so horrid a massacre; from perticipating in which guilt, whilst they take part with them, they will never be able to assoyle themselves, either before God or good men.

In the last place you are pleased, having after your usuall manner remembered your selves first, his Majesty (as you call him) next, like a man of your Tribe, with Ego & Rex me [...]s, you are pleased to take the people into considerati­on, least they should seem to be forgotten; or rather you might make me believe they are much in your thoughts. Indeed I think they are. Alas poore Layety! That you and your King might [...]ide them and jade them as your Church hath done, and your King hath done by your means almost in all ages. But it would not be hard to prophesie that the beasts being stung and kicking, this world will not last alwaies; Arbitrary power, men begin to be weary of in Kings & Churchmen; their juggle between them, mutually to uphold Civill and Ecclesiasticall tyranny begins to be transparent. Some have cast off both, and hope by the grace of God to keep so. Others are at it. Many thoughts are layed up about it; which will have their issue & vent. This principle, that People are for Kings and Churches, and Saints for the Pope or Churchmen (as you call them) begins to be exploded; and therefore I wonder not to see the Fraternity to be so much enraged. [Page]I wish the people wiser, then to be troubled at you, or solicitous for what you say or doe. But it seem notwithstanding all this, you would faine have them beleeve, that it is their good you seek. And to cozen them indeed and in much is the scoap of your whole De­claration, & of your Acts & decrees in your foresaid printed book. Therefore to discover and unvaile those falsities, and to let them know what they are to trust to from me, is the principall end of this my Declaration: That if I be not able to doe good upon them which I most desire (and yet in that I shall not seek to gain them by flattery, but tell them the worst in plainenesse, and that which I am sure will not be acceptable to you. And if I cannot gaine them) I shall have comfort in this that I have freed my owne soule from the guilt of the evill that shall ensue. And upon this subject I hope to leave nothing unanswered in all your said De­clarations and Decrees at Clonmacnoise.

And because you carry on your matter somewhat confusedly, I shall therefore bring all that you have said into some order: that so we may the better discerne what every thing signifies; and give answer thereunto. You forewarne the People of their danger, which you make to consist. First in the Extirpation of the Catho­lique Religion. Secondly in the Declaration of their Lives: Thirdly in the ruine of their fortunes.

To avoid all which Evills, you forewarn them first, That they be not deceived by the Commander in Chiefe of the Parliaments forces; And in the next place (having stated your War as afore­said) you give them your positive advice and Councell to engage in blood; and lastly bestow upon them a small Collation in 4. Ec­clesiasticall decrees or orders, which will signify as little being per­formed by your spirit, as if you had said nothing, and the obligation to al this you make to be your Pastoral relation to them over your flocks. To which last a word or two. I wonder how this relatiō was brought about; if they be Flocks, and you ambitious of the relative Tearme; You are Pastors: but it is by an Antiphresis a minime pascendo; you either teach them not at all, or else you do it, as some of you came to this Conventicle who were sent by others tanquam Procuratores, or as your manner is by sending a Company of sily [Page]ignorant Priests, who can but say the Mass & scarcely that intelli­gibly; or with such stuffe as these your sencelesse Declarations & Edicts. But how dare you assume to call these men your Flecks, whom you have plunged into so horrid a Rebellion by which you have made both them & the Countrey almost a ruinous heap, and whom you have fleeced and pol'd and peel'd hitherto, and make it your businesse to doe so still; You cannot seed them, you poyson them with your false abhominable & Antichristian doctrin and practices; You keep the Word of God from them, and instead thereof give them your senceless Orders and Traditions, you teach them implicite belief: he that goes amongst them may find many that doe not understand any thing in the matters of your Religion. I have had few better Answers from any since I came into Ireland, that are of your flocks then this, That indeed they did not trou­ble themselves about matters of Religion, but left that to the Church. Thus are your flocks fed: and such Credit have you of them. But they must take heed of loosing their Religion. Alas I poor Creatures! what have they to loose? concerning this is your grand Caveat; and to back this, you tell them of Resolutions and Covenants to extirpate the Catholique Religion out of all his Ma­jesties Dominions. And you instance in Cromwells Letter of the 19. of October 1649. to the then Governor of Rosse, repeating his words which are as followeth, viz. For that which you mention con­cerning Liberty of Religion, I meddle not with any mans Conscience, but if by liberty of conscience, you mean a liberty to exercise the Masse, I judge it best to use plain dealing; and to let you know where the Parlia­ment of England have power, that will not be allowed of.

And this you call a Tyrannicall resolution; which you say, hath been put in execution in Wexford, Rosse, and Droghedah.

Now let us consider. First you say, that the design is to extirpate the Catholick Religion. Let us see your honesty herein. Your word extirpate is as ill collected from these grounds and as sencelesse as the word Catholique, ordinarily used by you, when you mention Catholique Roman Church. The word Extirpate supposes a thing to be already rooted and established; which word, made good by the proof of Covenants, your Letter which expresses the Non [Page]Tolleration of the Masse, wherein it seems you place all the Catho­lique Religion (and therein you shew some ingenuity) and your instance of what was practised in the three Towns aforementioned; Doe these prove, either considered a part, or altogether, the Ex­tirpation of the Catholique Religion? By what Law was the Mass exercised in these places, or in any the Dominions of England or Ireland or Kingdom of Scotland.

You were Intruders: you were herein open violaters of the knowne Lawes. And yet you will call the Covenant, that in the Letter, and these practices, Extirpations of the Catholique Re­ligion thus again set on foot by you by the advantage of your Re­bellion and shaking off the just Authority of the State of England over you; whereas I dare be confident to say, you durst not own the saying of one Masse above these eighty yeares in Ireland; and through the troubles you made, and the miseries you brought on this Nation and the poor people thereof, (your numbers which is very Ominous encreasing with the Woolves, through the de so­lations you made in the Countrey) you recovered again the pub­lique Exercises of your Masse: And for the maintenance of this, thus gayned, you would make the poore people believe, that it is Ghostly Councell, and given in love to them as your flocks; That they should runne into Warre and venture lives and all upon such a ground as this; But if God be pleased to unveile you of your sheeps clothing that they may see how they have been deluded and by whom, I shall exceedingly rejoyce; and indeed for their sakes onely have I given you these competent Characters (if God shall so blesse it) for their good.

And now for them I doe particularly declare what they may expect at my hands in this point; wherein, you will easily perceive, that as I neither have nor shall flatter you, so shall I neither goe about to delude them with specious pretences, as you have e­ver done.

First therefore, I shall not where I have Power, and the Lord is pleased to blesse me, suffer the exercise of the Masse where I can take notice of it; nor suffer you that are Papists: where I can find you seducing the People, or by any overt act violating [Page]the Lawes established; but if you come in my hands I shall cause to be inflicted the punishments appointed by the Lawes (to use your own Tearme) secundum gravitatem delicti upon you, and to reduce things to their former state on this behalfe.

As for the People what thoughts they have in matters of Religi­on in their owne breasts I cannot reach; but thinke it my duty, if they walke honestly and peaceably, not to cause them in the least to sul­fer for the same, but shall endeavour to walke patiently and in love towards them to see if at any time it shall please God to give them another or a better minde. And all men under the power of Eng­land within this Dominion, are hereby required and enjoyned strictly and religiously to doe the same.

To the second which is the distruction of the Lives of the Inhabitants of this Nation. To make it good that this is designed, they give not one reason; which is either because they have none to give, or else for that they believe the people will receive every thing for truth they say; which they have too well taught them, and God knows the People are too apt to doe. But I will a little helpe them. They speake indeed of rooting out the Commons, and also by way of consequent, that the extirpating of the Catholique Religion is not to be effected, without the Massacring, destroying or bani­shing the Catholique Inhabitants; which how an allogicall an Ar­gument this is, I shall easily make appeare by and by. Alas the Generality of the Inhabitants are poore Laytie (as you call them) and Ignorant of the grounds of the Catholique Religion. Are these then so interwoven with your Church Interest as that the ab­sence of them makes your Catholique Religion fall to the ground? We know you thinke not so; you reckon your selves (and your selves only) the pillers and supporters thereof, and these as far as they have the exercise of club Law, and like the Asse you ride on, obey your commands. But concerning these relation of your Religi­on enough hath been spoken in another place; only you love to mix things for your advantage.

But to your Logick, here is your Argument. The Design is to extirpate the Catholique Religion. But this is not to be done; but by the massacring, banishing or otherwise destroying the Catholique [Page]Inhabitants; Ergo it is designed to Massacre, banish and destroy, the Catholique inhabitants.

To prove this no concluding Argument (but yet well enough a­greeing with your learning) I give you this Dilemma, by which it will apear; That whither your Religion be true or false, this will not follow; If your Religion be the true Religion, yet it a Nation may degenerate from the True Religion and apostatiz (as too many have done) through the seducements of your Roman Church: then it will not follow, that men must be massacred, banished or otherwise destroyed, necessarily, no not as to the Change of the true Religion in a Nation or Country. Only this argument doth wonderfully well agree with your principles and practice, you having chiefly made use of fire and sword, in all the changes in Religion that you have made in the world. If it be change of your Catholique Religion so called, it will not follow, because there may be found out another means then Massacring destruction and banishment, to wit the word of God, which is able to convert, (a means that you as little know as practice which indeed you deprive the People of,) Together with humanity, good life, equall and honest dealing with men of a diffe­rent opinion, which we desire to exercise towards this poore people (if you by your wicked Councell make them not uncapable to re­ceive it, by putting them into blood.) And therefore, by this also your false and twisted dealing may be a little discovered.

But wel, your words are Massacre, destroy and banish, good now, give us an instance of one man since my comming into Ireland, not in armes, massacred, destroyed or banished; concerning the two first of which, justice hath not been done or endeavoured to be done: But for the other of banishment, I must now speak unto the People whom you would delude (and whom this most con­cernes) that they may know in this also what to expect at my hands.

The Question is of the destruction of life; or of that which is but little inferiour to it, to wit banishment.

I shall not willingly take or suffer to be taken away the life of a­ny man not in arms, but by the Triall to which the People of this Nation are subject by Law, for offences against the same. [Page]And as for the banishment, it hath not hitherto been inflicted upon any; but such who being in Arms upon the Terms they were taken might justly have been put to death, as those instanced in their de­claraion to be sent to the Tobacco Islands. And therefore I do de­clare, that If the people be ready to run to Arms by the instigation of their clargy or otherwise such as God by his providence shal give into my hands, may expect that or worse measure from me, but not otherwise

Thirdly, to that of the ruine of their fortune you instance in the act of subsctiption whereby the estates of the Inhabitants of this nation are sold, so as there remaineth now no more but to put the purchasers in possession, and that for this cause are the forces drawn out of Eng­land.

And that you might carry the Interest farre to engage the com­mon sort of People with you, you further say to them, that the moderate usage exercised to them is to no other end but to our private advantage, and for the better support of our Army: inten­ding at the close of our Conquest (as you terme it) to roote out the Com­mons also, and to plant the land with Collonies to be brought hither out of England.

This consisting of divers parts will aske distinct Answers.

And first to the act of Subscription; It's true, there is such an act and it was a just one. For when by your execrable Massacre and Rebellion you had not onely raised a bloudy warre to justifie the same, and thereby occasioned the exhausting of the treasure of England in the prosecution of so just a war against you; was it not a wise and just act in the State to raise monies by escheating the Lands of those who had a hand in the Redellion; was it not fit to make their estates to defray the charge who had caused the trou­ble? the best therefore that lyes in this Argument is this (and that only reaching to them who have been in Arms, for further it goes not) you have forfeited your estate, and its likely they will be­escheated to make satisfaction, and therefore you had better fight it out then repent, or give off now, or see what mercy you may find from the State of England: and seing holy Church is en­gaged in it, wee will by one means or other hooke in the Com­mons, [Page]and make them sensible that they are as much concerned as you, though they were never in arms or came quickly off. And for this cause doudtlesse are these two coupled together, by which your honest dealing is manifest enough.

But what? was the English Army brought over for this purpose as you alledge? Doe you thinke that the State of England will be at five or six Millions charge meerely to procure purchasors to be invested in that for which they did disburse little above aquarter of a milion; Although there be a Justice in that also which ought, and I trust will be seasonably performed to them. No, I can give you a better reason for the Armies comming over then this; Eng­land hath had experience of the blessing of God in prosecuting just and righteous causes, what ever the cost and hazzard be. And if e­ver men were engaged in a righteous cause in the VVorld, this wil be scarce a second to it; we are come to aske an accompt of the in­nocent blood that hath been shed, and to endeavour to bring them to an accompt (by the blessing & presence of the almighty, in whom alone is our hope and strength) who by appearing in arms seeke to justifie the same. VVe come to breake the power of a company of lawlesse Rebells, who having cast of the authority of England, live as enemies to humane society, whose Principles (the world hath experience of) are to destroy and subjugate all men not com­plying with them. We come (by the assistance of God) to hold forth and maintaine the lustre and glory of English liberty in a Nation where we have an andoubted right to doe it; wherein the people of Ireland (if they listen not to such seducers as you are) may equally participate in all benefits to use liberty and fortune equally with English men, if they keepe out of arms. And therefore having said this to you, I have a word to them; That in this point which concerns them in their Estates and fortunes, they may know what to trust to.

Such as have been formerly, and are not now in Arms, may (sub­mitting themselves) have their Cases presented to the State of Eng­land; where no doubt the State will be ready to take into conside­ation the nature and quality of their actings, and deal mercifully with him.

For those that are now in Arms, and shall come in, and submit, and give engagements for their future quiet and honest carriage and submission to the State of England, I doubt not but they Will find like mercifull consideration, excepting only the leading per­sons and principle contrivers of this Rebellion, whom I am con­fident they will reserve to make examples of justice, whatsoever hazards they incurre thereby.

And for such private Souldiers as lay down their Armes and shal live peaceably and honestly at their severall homes, they shall be permitted so to doe.

And for the first two sorts, I shall humbly and effectually re­present their cases to the Parliament, as farre as becomes the duty and place I beare.

But as for those who notwithstanding all this persist and conti­nue in armes, they must expect what the Providence of God (in that which is falsely called the chance of Warre) will cast upon them.

For such of the Nobility, Gentry, & Commons of Irel. as have not been actors in this rebellion; they shall and may expect the pro­tection in their goods, Liberties, and Lives that the Law gives them and in their husbandrie, merchandizing, manufactures & other tra­ding whatsoever, the same; They behaving themselves as becoms honest and peaceable men, testifying their good affections upon all occasions to the service of the State of England; equall Justice shall be done them with the English, They shall bear proportio­nably with them in Taxes. And if the Souldiery be insolent up­on them, upon complaint and proof, it shall be punished with ut­most severitie, and they protected equally with English men.

And having said this, and purposing honestly to perform it: If this People shall headily run on after the Councells of their Pre­lates and Clergy and other Leaders, I hope to be free from the misery and desolation, blood and ruine, that shall be fall them, and shall rejoyce to exercise utmost severity against them.