tesy. The place itself was very commodious for room and lodging, and there was also good company. Neither wanted there any provision, for by the care of the governor they were furnished with sufficient for their money. They had free liberty to exercise their religion together in a chamber for themselves, with very strict charge from the governor that none should interrupt them.”—(p. 116).

Soon after Christmas, on the occasion of an exchange of prisoners with the Scotch garrisons, Doctor Bedell and his friends were set at liberty, and he chose forhis residence the house of Denis Sheridan, of whom, as a singularly rare occurrence, it is remarked that though an Irishman, he was "a Protestant and a minister." This Sheridan livedabout one mile from Kilmore, and his house "was a common asylum or sanctuary to as many distressed English as it could contain. While the Bishop lived here, he had a desire to hearken after his library, and if it might be to have the use of some books and papers of his own. Wherein, by Mr. Sheridan's means, he had his desire. For he, having some familiar acquaintance with the Popish Bishop, had liberty to go where the books were, and so procured for our Bishop his desk and some other books and papers at several times."—(p. 121).

The incidents of Doctor Bedell's illness are foreign to our purpose. In the beginning of February, 1642, he was seized with the ague. Many of the Irish came to visit him, but especially Philip MacMoelmore O'Reilly, one of the leaders of the Irish in that county. He had from the commencement been opposed to the disturbances, and "he besought the Bishop if he wanted money or any other necessaries, to make use of anything that he was able to furnish him with."(p. 125.) Even after Doctor Bedell's death, the Irish continued to display the same kindness and courtesy. He had desired. to be interred without any funeral pomp: "only in one thing his will was not fulfilled, because the Irish would have their wills; and out of their affection to him would needs accompany him to his grave, not without some kind of pomp. The manner was thus. When the day appointed for his burial was come, the Irish, in a considerable number, resorted to the house, and some of the principal of them would needs be the bearers. When the company had passed something above half-way to the church, Edmund O'Reilly, that had imprisoned him and dispossessed him of all, being then resident in the Bishop's house, close to the church, came forth to meet the corpse, being accompanied with Moelmore O'Reilly, his son, then sheriff of the county, and some other gentlemen, and attended with a party of musketeers and a drum. The coming of this

company, in this warlike manner, was thought at first to be intended to hinder and oppose the burial of the Bishop's corpse. But when they met the bier, it proved no such thing. For O'Reilly and those with him applied themselves in most courteous and condoling language to the Bishop's sons, speaking respectfully and honourably of the dead, and comfortably to the living; and so commanding their drum to beat, as the manner is when a soldier is buried, and placing the musketeers before the corpse, they thus conveyed the Bishop to his grave. And being come thither, the sheriff told the Bishop's sons that they might use what prayers, or what form of burial, they pleased; none should interrupt them. And when all was done, he commanded the musketeers to give a volley of shot, and so the company departed."-(p. 128).

Such a narrative from the Bishop's own son, and extending over four months, the precise period of the supposed universal massacre, should of itself suffice to silence the traducers of our country. Mr. Bedell's narrative ends with the demise of the Bishop. We will add one passage from the "Life of Doctor Bedell," by his son-in-law, which is a fitting. sequel to the above:-"You may, perhaps, desire to know what became of Bedell's children after his death. They continued at Mr. Sheridan's house until the 15th June, 1642, on which day we marched away, above 1,200 men, women, and children, about 2,000 rebels accompanying us for our life-guard. The Scots, who had been compelled to surrender to the Irish, had about 300 horse under the command of Sir Francis Hamilton and Sir Arthur Jules. The country had orders to bring us provisions for money, which they did in great plenty. On the 22nd day of June Sir H. Tichborne, the Governor of Drogheda, met us with a party of horse and foot within ten miles of that town. The rebels that conducted us took solemn leave of us . . . . they offered us no violence, but were very civil to us all the way, and many of them wept at their parting from those that had lived so long peaceably among them."

Surely a nobler instance could not be desired of the inviolable fidelity of Irish Catholics to plighted faith in the face of the most inhuman cruelties perpetrated on their countrymen at this very time. It alone would suffice to prove that the statements of the modern maligners of our nation are groundless, and that the supposed premeditated scheme of massacre had no other foundation than the malignant hatred of the Puritans, who thus sought to screen the deeds of wickedness of their own countrymen, and to heap odium on the memory of their victims. I will, for the present, conclude with the words of a pamphlet published in London in 1642, which

makes some sound reflections on this head :

"The report,"

it says, "of the Irish killing women or men desiring quarter, and such like inhumanities, were inventions to draw contributions and make the enemy odious. But sure I am that there was no such thing done while I was in Ireland, about six months after these commotions began. And though unarmed. men, women, and children were killed in thousands by command of the Lords Justices, the Irish sent multitudes of our people, both before and since these cruelties were done, as well officers and soldiers as women and children, and carefully conveyed them to the seaports and other places of safety: so let us call them what we will-bloody inhuman traitors, or barbarous rebels-we have suffered ourselves to be much exceeded by them in charity, humanity, and honour."1

(To be continued.)

P. F. M.

HARMONY OF THE
OF THE PASSION.

INTRODUCTION.

THOUGH all Christians are familiar with the events of our Lord's Passion, there are few, perhaps, who would not find themselves embarrassed, if they undertook to arrange these events according to the exact order of historical sequence, and to fit together, into one consecutive narrative, the various incidents recorded by the several Evangelists. We purpose, therefore, to offer, in a convenient form, to the readers of the RECORD, the materials for constructing a narrative of this kind, and to give such aid, towards the accomplishment of the task, as our feeble powers and slender stores of learning will allow.

To this end we shall set forth all the leading events of the Passion in distinct sections, arranging them, as far as may be, according to the order of time. Each section will exhibit, in the first place, the Gospel Text; so that the reader may see, at a glance, how many Evangelists have recorded the event under consideration, and what each one has said. Next will follow the Harmony, in which we endeavour to combine the

1 From Carte Papers, vol. iv., n. 154, Prendergast, "Cromwellian Settlement," p. 71.

several narratives into one; omitting no incident, and adhering closely, but not scrupulously, to the exact words of the text. Then come the Notes, which are intended (1) to explain briefly any difficulties that may exist about the order of events; (2) to reconcile with one another those passages in the different Gospels which seem, at first sight, to involve some contradiction or inconsistency; and (3) to give such information about the places and persons referred to, the laws and usages of the time, the meaning of obscure words and phrases, as may seem necessary for a clear and full perception of the sense of the Inspired narrative.

In carrying out this plan, we shall have to face many questions which, for ages, have been the subject of animated controversy, and on which much learning and ingenuity have been expended. Such questions we must dispatch, in our Notes, with almost discourteous brevity: for it is our desire, not to raise up a barrier of learning between the reader and the Sacred Text; but rather to let the touching narrative of the Gospel stand forth, in all its simplicity, and speak for itself. Some of them, however, which have more than ordinary interest and importance, we hope to deal with, from time to time, in the form of Dissertations, which may be read apart, and will not disturb the general character of our work. If, as we trust, we should be favoured, now and again, with suggestions and corrections, by the readers of the RECORD, it is hardly necessary to say they will be always gladly welcomed and carefully considered."

Before proceeding to consider in detail the various events of the Passion, it may be useful to sketch out roughly, as it were in outline, the last week of our Lord's life upon earth. When the festival of the Pasch was drawing near, He came up to Jerusalem with his Apostles, and, on the way, announced to them his approaching Passion, Death and Resurrection. "Behold we go up to Jerusalem, and the Son of Man shall be betrayed to the chief priests and the Scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to be mocked, and scourged, and crucified, and the third day He shall rise again."1

Towards evening, on the Friday before He was crucified, He arrived at the village of Bethania,2 where Lazarus dwelt, with Mary and Martha his sisters. Here He rested the Sabbath day, and supped, in the evening, at the house of Simon the

1 Matt. xx. 18, 19; Mark, x. 33, 34; Luke, xviii. 31-34.

2John, xii. 1.

Leper.1 Lazarus sat at table with the guests; while Martha served; and Mary, taking a pound of precious ointment, made of costly spikenard, poured it on the head of Jesus, and then annointed also his feet and wiped them with her hair.

On the morrow, the first day of the Jewish week, He went towards the city, riding on an ass; and the people came out in crowds to meet Him; some carrying branches of palm in their hands, which they strewed in his path, whilst others spread out their garments beneath his feet; and all cried aloud, Hosannah to the Son of David! Blessed is He who cometh in the name of the Lord! And when He came near to the city, and looked down upon it from the last crest of the mount of Olives, He wept over it, and foretold, in touching words, its approaching desolation. Then going into the temple, He healed the blind and the lame. And the Pharisees, hearing the acclamations of the people, and seeing the wonders that He wrought, were filled with envy. But Jesus, when evening was come, left them, and went back to Bethania, where He abode.2

The following days were spent by our Lord, teaching in the temple, but He returned each evening to Bethania,3 which was distant about two English miles, on the slopes of the Mount of Olives. And all the people used to come to the temple early in the morning to hear Him. As He came towards the city on Monday He cursed the barren fig tree, which withered away upon the spot. Then entering into the temple, He cast out those who were buying and selling therein, and overturned the tables of the money changers. When evening was come, He went forth again from the city.8

The incidents of Tuesday are related with great minuteness. On their way to the city, Jesus and his Apostles pass by the barren fig tree, which they see withered away to the roots :9 then coming to the temple, Jesus teaches there according to his wont. The Pharisees, and the Sadducees, and the Doctors of the law, seek to lay snares for Him and to catch Him in his discourse. But He defeats their crafty designs, and then assuming a tone of authority, He rebukes their pride and arrogance, their avarice, their hypocrisy. Seeing that they could not entrap Him by their subtilties, they would gladly seize

Matt. xxvi. 6; Mark, xiv. 3; John, xii. 2.

Matt. xxi. 1-11, 14-17; Mark, xi. 1-11; Luke, xix. 28-44; John, xii. 12-50; see also Milman, Hist. of Christianity, vol. i. pp. 280-284; Stanley, Sinai and Palestine, pp. 186-190.

Luke, xix. 47; xxi. 37, 38; Matt. xxi. 17;

4

John, xi. 18.

5 Luke, xxi. 38.

Mark, xi. 11, 19.

6 Matt. xxi. 19; Mark, xi. 13. 14. xix. 45, 46. 8 Mark, xi. 19.

VOL. IX.

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