his funeral oration was pronounced by Thomas Stapleton, like himself an Irishman, and a distinguished scholar at Louvain.

In addition to the works named, French also wrote The Doleful Fall of Andrew Sall and The Friar Disciplined, as well as a larger work entitled Religion in England. His critics generally concur in giving him credit for great ability, but for this very reason they are hard upon him. One speaks of him as "a waspish prelate," another calls him "seditious," and Harris dubs him "a foul-mouthed writer," a name which is not deserved. As specimens of their kind of literature, and also as characteristic of the period in which they were written, his works are deeply interesting. Until a few years ago, however, they were among the rarest of the rare books. A reprint of some of the more popular of them has been published by Duffy and Son of Dublin.]

THE IMPEACHMENT OF ORMOND.

(FROM "THE UNKINDE DESERTOR OF LOYALL MEN.")

To know when to speak, and when to be silent, is a commendable virtue. Solomon, the wisest of men, taught this lesson to men in these words: Tempus est tacendi, and tempus loquendi. He began with tempus tacendi, and his reason was, truth is first learned by silence, next published by teaching. Socrates, that famous Grecian, sapientissimus hominum pronounced by the Oracle, did much commend silence unto his disciples, and with great reason, inasmuch as there is greater wisdom and less danger in being silent than in speaking; wherefore Symonides, one of the wisest men of his own time, was often heard to say, "Often have I repented to have spoken, never for having held my peace;" notwithstanding all these great encomis of silence, celebrated by so many wise sages in all times, nevertheless a long and unseasonable silence is and may be as blamable as the other is recommendable.

To be silent and hold my peace when an open injury is done to my religion, country, and parents, is neither wisdom, piety, nor virtue to be commended; this is, and hath been (as I perceive), the long silence the Catholics of Ireland had with the Lord Duke of Ormond, giving him both time and leisure to work their ruin and downfall, without preventing the same (in a just form and seasonable time), by their instant addresses to the king, council, or any else.

We have kept longer silence (to our great detriment) than Pythagoras his scholars have done, their silence was limited to five years only, before their public Tentamens in school for the performance of which Magister dixit was sufficient to them; but we, poor souls! have been silent near now upon thirteen years, suffering with all patience the open wrongs, and manifest detriments this noble man have done us, so that under the notion of a friend we discovered him at long running to be our open enemy.

Seneca tells us the ambitious man receiveth not so much contentment by seeing many behind him, as discontent by seeing any before him; there are many great men in this age sick of this disease, such as cannot know when they are well, and though great they be, will strive still to be greater, so that they can at no time be at ease or at quietness, much like that Italian, who being well must needs take physic and died thereof, upon whose sepulchre this epitaph was engraved, "I was well, and would be better; I took physic and came to the phereter."

Plutarch expresseth naturally this unquietness of ambitious minds in Pyrrhus, king of Epirot, who having greatly enlarged his dominions with the conquest of the great kingdom of Macedonia, began also to design with himself the conquest of Italy; and having communicated his deliberation with his great counsellor Cineas he demanded his advice, whereto Cineas answered, that he greatly desired to know what he meant to do when he had conquered Italy? Sir, quoth Pyrrhus, the kingdom of Cicily is then near at hand, and deserveth to be had in consideration, as well for the fertility as for the riches and power of the island. Well, quoth Cineas, and when you have gotten Cicily, what will you then do? Quoth Pyrrhus, Africk is not far off, where there are divers goodly kingdoms, which partly by the fame of my former conquests, and partly by the valour of my soldiers, may easily be subdued. I grant it, quoth Cineas; but when all Africk is yours, what mean you then to do? When Pyrrhus saw that he urged him still with that question, then, quoth Pyrrhus, thou and I will be merry, and make good cheer; whereunto Cineas replied, if this shall be the end of your adventures and labours, what hindereth you from doing the same now? will not your kingdoms of Epyras and Macedonia suffice you to be merry and make good cheer? and if you had Italy, Cicily, Africk, and all

the world, could you and I be merrier than we are, or make better cheer than we do? will you therefore venture your kingdoms, person, life, honour, and all you have to purchase that which you have already? Thus said wise Cineas to Pyrrhus, reprehending his immoderate ambition, who knew not when he was well, neither yet what he would have, seeing he desired no more than that which he had already, which in the end cost him dear; for following his own ambition and unbridled appetite, to amplify his dominions, as he got much, so he lost much, being able to conserve nothing any time, and at length having entered the town of Ayros by force, he was killed with a brick batt thrown down by a woman from the top of a house; here you see the wretched end of Pyrrhus his ambition.

Had Ormond such a counsellor by him as Cineas was, and heard unto him, he had likely been happier than he is at present, such a counsellor I mean as would say unto him intrepidly, when he took the course of stripping honest gentlemen of their estates, My Lord, I would desire to know what you resolve to do when you have by hook and crook ingrossed the lands and inheritances of innocent persons, poor widows, and orphans unto yourself; when you have obtained all, is the thing you aim at only to make good cheer and be merry? if this be your design you need not trouble yourself so much, nor expose your conscience to danger, nor your honour to such an ignominious shame and infamy (which shall endure to all ages), in taking away that which is not your own; far better content yourself as you are, and feast upon that great patrimony your predecessors left. Cannot that estate which maintained them honourably (without damaging any other) maintain and content you? but I see this is an evil familiar, those exalted to the height of greatness and favour in the prince's eye have no counsellors that will speak freely the truth, as worthy Cineas did to Pyrrhus; few are near kings and princes can say that which Seneca excellently expressed to his friend Lucilius, thus, "They live not in courts and the houses of kings that will severly speak, and sincerely the truth." What man can without tears behold so many great personages, even Christians in this age, that live, and do far wickeder things than Gentiles or Pagans have done or do, which had more respect and regard to their idols (in whom they apprehended some deity) than those to the true and living God.

Titus Livius tells us Quintus Cincinnatus was carried from the plough to the dignity of a dictator, which war being ended, he returned cheerfully to the plough again; he relates also how the ambassadors of the Samnites found Curius Dentatus, another dictator, making ready and cleansing of roots for his supper, and even at that time, he says, there were no more in all the Roman armies of waiting men (such as we call calones) but two. Marcus Anthonius, not he (that fatal man to Cicero, and to the commonwealth), but another chosen consul of a great army designed into Spain, had but eight servants, so Carbo in the same dignity placed (as we read), had but seven; what shall I say of Cato the senior, who in the same employment, power, and commission for Spain, had but three; however, this Cato named the Censor (though contented wisely with such a small retinue) was captain general in their army, a famous orator, and a prudent counsellor reputed by the commonwealth (in the commonwealth) and by all Rome for his sober life, was called a good father to his children, a good husband to his wife, a frugal housekeeper, and a man (a great praise in those days) well skill'd in the plough.

Epaminondas, a famous captain, protector and flower of the Thebans, who fought so many battles valiantly, nevertheless it is written, he had but one suit of clothes, which, when required reparation, he was forced to keep house till mended and brought unto him. This Epaminondas I speak of died so poor, as not so much in his house could be had as to pay his funerals, which was performed by the commonwealth.

What need I speak in this place of Phocion, Socrates, Iphaltes, miracles of nature, and wisest of Athens? This Phocion, who fought twenty-six battles, victorious always, and triumphant over his enemies, yet a greater despiser of riches, honours, and titles (as histories do testify), refused one hundred talents sent unto him by Alexander the Great as a present, demanding of those who brought the present what was Alexander's meaning in sending to him alone, and only, that present; they replied, forasmuch as he takes you to be the only man of honour and merit amongst the Athenians; to this he answered briefly, Why then let Alexander leave me so during my life, which is a thing I cannot be if I receive and accept of his talents of gold.

These profane examples of those heroic

champions, I have brought here expressly to the great confusion of our Christian dissolute great personages, that they may see how these rare virtues shined, and were embraced by Pagans, which they abhor to exercise, or have seen in themselves, frugality, humility, honest and discreet poverty, zeal to their country, contempt of wealth and honours, moderation in their pomps, shows, and feastings. These are the virtues and the weapons with which those ancient heroes kept their commonwealth in peace and concord, glory, wealth, and prosperity; with these, I say, they have eternized their fame to future ages, not with pride, ambition, extortion, emulation, deceits, vain assentations, gluttonies, and the like vices familiar to Christian personages.

Certainly there is nothing procures in a commonwealth sooner, envy and discord betwixt person and person, than to see some very rich and others very poor (equality among fellow subjects is a precious pearl in a commonwealth), for commonly wealth puts men up to such a height of pride as to contemn and despise others beneath them, and they so despised cannot but bear envy and hatred to those despises them. Every apple has its own worm, the worm of wealth is pride. This age we live in is mounted to the height of ambition and pride; we are all going, or would fain go beyond our reach, pride in our eyes and pride in our thoughts, pride and ambition in all our actions; nowadays, forsooth, to set forth an ambassador we must have a whole legion of servants in their retinue, as if his embassy could bear no force otherwise unless the wealth of a commonwealth must be exhausted to support those extravagancies, retinues, and needless trains; whereas honest Cato the Consull (a greater man than they for dignity) contented himself with three servants.

Having spoken of the rewards given by Rome to Horatius Cochles, and to Mutius, for unparalleled services and attending upon the king in time of his exile, I dare say, in the first place, there is none of the adorers of Ormond's virtues (not one) will presume to say, that the greatest of all his services he did the king came, it could come near, those of the foresaid Romans; yet if we compare both their remunerations together, theirs will appear like a grain of sand, compared with Mons Olympus.

But I hear somebody say, Ormond hath done the king great service, though he hath

not preserved the monarchy of Brittaine, as Cochles and Mutius did that of Rome, and that his affection to king and country have been as great as theirs to the senate and commonwealth of Rome, occasion being only wanting: as for his affection to king and crown, I believe he had as much as another noble man (but to his country, where he hath his estate and lands, he had none at all). If affection to the king can draw rewards and remunerations, there be thousands loved the king and the interest of the crown of England as much as Ormond ever did, and appeared undoubtedly in all occasions against the king's enemies, nevertheless thousands of them never had an acre of ground, nor a cottage to shelter themselves in in frosty weather, in recompensation of such affection: therefore I do here conclude that Ormond was happily fortunate in his affections to the king and crown, and others were not, having obtained those extraordinary rewards from his royal majesty.

SAGE COUNSELS.

(FROM THE BLEEDING IPHIGENIA.")

A table of sage counsels, that hung by the bed of Ptolomeus Arsacides, king of Egypt (by him religiously observed all the time of his reign), was delivered by a priest of the idols to the wise Emperor Marcus Aurelius, who, dying, gave it to his son with this short speech:-My son, leaving you emperor of many kingdoms, I presume you will with that great power be feared of all, and if you will faithfully keep the godly counsels in this table you shall be infallibly beloved of all.

THE TABLE OF COUNSELS.

1. I never denied (said the virtuous King Ptolomeus) justice to a poor man for being poor, nor pardoned a rich man for being rich. 2. I never loved a rich wicked man, nor hated a poor just man.

3. I never granted favours to men for affection, nor destroyed men to satisfy my passion.

4. I never denied justice to any demanding justice, nor mercy to the afflicted and miserable.

5. I never passed by evil without punishing it, nor good without rewarding it.

6. I never did evil to any man out of malice,. nor villany for avarice.

7. I was never without fear in prosperity, nor without courage in adversity.

8. My door was never open to a flatterer, nor my ear to a murmuring detractor.

9. I endeavoured still to make myself beloved of the good, and feared of the evil.

10. I ever favoured the poor that were able to do little for themselves, and I was evermore favoured by the gods, that were able to do much for all.

Those rare counsels should be exposed in the houses of kings and all public places to the view of men, to be known of all in their respective dignities and callings, and it would be a pious and noble action if our gracious sovereign' would be pleased to consider seriously with himself how far these just and laudable counsels have been regarded during the time of his reign, especially in conferring of estates and lands from one part of his subjects to another part of them contrary to all due course of law, and without hearing of the parties oppressed, which hath been procured to be done by the undue information and persuasion of certain of his councillors and ministers of state, and chiefly of the chancellor, the Earl of Clarindon.

If his majesty shall do this grace and justice to his Catholic subjects of Ireland, thousands of widows and orphans will be eased and relieved who now sit down in great poverty, lamenting extremely their lands, houses, and all they had wrongfully taken from them, and this day possessed and enjoyed by those invaders.

God binds all kings and judges by this commandment: Thou shalt not do that which is unjust, nor judge unjustly; consider not the person of a poor man, neither honour thou the countenance of him that is mighty. Judge justly to thy neighbour (Lev. xix.). God also forbids to give away one subject's bread to another; reason, virtue, and the laws of God, nature, and nations, are the rules that ought to guide all princes and magistrates in the government of the people under them. Did not God himself complain of evil judges in this kind: How is the faithful city, full of judgment, become a harlot? Justice hath dwelled in it, but now man - killers. The princes are unfaithful, companions of thieves; all love gifts, follow rewards. They judge not for the pupil [fatherless]; and the widow's cause goeth not in to them (Is. i.). And again

1 Charles II.

our Lord saith, They are made gross and fat, and have transgressed my words most wickedly. The cause of the widow they have not judged; the cause of the pupil [fatherless] they have not directed, and the judgment of the poor they have not judged. Shall I not visit upon these things, saith our Lord? or upon such a nation shall not my soul take revenge? (Jer. v.). Certainly it is against God's just judgment to omit such things and crimes unpunished. There are thousands of distrest Catholics' pupils [fatherless] and widows (his majesty cannot chuse but know it) that have not got justice, whose cause and complaint had no entrance into his courts; they cried out for justice, and were not heard; they cried for mercy, and found it not; and such as live of those oppressed souls are still crying to heaven and the king for remedy. Poor, desolate, and dejected, they are waiting at the door of the king's palace, and no regard is had of their tears, prayers, and petitions.

We are indeed become the reproach of all nations round about us, by the craft and iniquity of statesmen, that have poisoned the fountain of justice. It is said of some of those that their vices have far exceeded their virtues, and that in all their proceedings against our nation there was found in them no truth, no integrity, no religion, no shame, but an insatiable covetousness, and a flaming ambition of making themselves great and powerful; and are not such men, say you, able to poison the fountain of justice (and of mercy too) in a kingdom?

A REMONSTRANCE.

(FROM THE SETTLEMENT AND SALE OF IRELAND.")

To give some colour to this apparent partiality the first minister of state is forced to betake himself to his last refuge, telling, as for a final reason, that the Protestant English interest cannot be maintained in Ireland without extirpating the natives, and therefore, that the counties and corporations undisposed of by the Commonwealth must not be restored to the natives upon any account. The preservation of this interest is now become ultima ratio, and the non plus ultra to all political debates; and seeing the learned gownman will needs establish it for a first principle, not to be denied, it is not amiss to consider more attentively this idol that occasions so much impiety. As for the Protestant interest, I must confess his majesty is bound to maintain