The reverend gentleman gives us a further hint of the people who came thus running from the sheriff and the heavy hand of the law. He says: “In a few years there flocked such a multitude of people from Scotland that the Counties of Down, Antrim, Londonderry, etc., were in a good measure planted; yet most of the people made up a body—and it is strange—of different names, nations, dialects, tempers, and breeding, all void of Godliness, who seemed rather to flee God in this enterprise, than to follow their mercy; albeit at first it must be remembered that they cared little for any church.” People of many nations and dialects coming out of Scotland needs an explanation. Mr. Motley, in his history of the Dutch Republic, throws a great light on this subject. He says in effect that the religious wars of Protestant and Catholic, and the persecutions growing out of them of the ever-increasing sectaries, drove shoals of artisans from Germany, Holland, and France to England. Elizabeth of England had troubles of her own; and while she quarreled with the Pope and disputed his headship, she was jealously insistent of her own leadership of her state church and had no use for the pugnacious sectaries from across the Channel. In time, owing to the English jealousy of foreigners and rival manufacturers and the Queen’s abhorrence of rebels against divinely selected kings, Elizabeth shut down on the refugees and refused them asylum. In those days it was a much graver offense to insult the majesty of earth than heaven. Scotland, then in the throes of religious squabbles and the game of church plundering and under the practical guidance of the amiable John Knox, gave them a welcome as kindred spirits. When other days came, when Mary’s head had rolled from the block at Fotheringay, when her wretched son was enthroned, the foreign element found Scotland a poor land to live in. The settlement of Ulster gave them their chance, and they flocked there with Scotchmen and Englishmen, to settle down and intermarry and become—as all before them had become at that Irish crucible—Irish. The forms of religious dissent driven out of Europe to Great Britain, like Presbyterianism, had a common basis of agreement in their common Calvinism, and the foreigners naturally drifted into that form of ecclesiastical organization. Few went into the Anglican State Church, and many of that faith drifted away from it to Catholicity and Presbyterianism; and it was a special subject of reproach later that the state-beneficed clergy caused such a state of affairs by their indifference and greed. But it remains for American historians to find the terms race and religion synonymous, and to advise an astonished world that when an Irishman, Frenchman, Englishman, Dutchman, or Walloon, adopts Presbyterianism as his religious faith, he is at once transformed into that hyphenated hybrid, a Scotch-Irishman.