enjoyed during the reigns of James and Charles, of exercising their religion almost as publicly as the protestants, they manifested their hostility to the principles of the Reformation in the most open and offensive manner, and aimed at their extermination. Ingus odil u lesb

On some public occasions, Dr. Usher openly expressed the feelings of the clergy respecting the conduct which the papists were suffered to pursue. At the recall of Sir Oliver St. John, (soon afterwards created lord Grandison,) from the government of Ireland, in 1621, the Romanists expected from his successor, some indulgences which he had not thought proper to grant; and, elevated with these hopes, they proceeded to erect monasteries, to seize the churches for their own worship, and to thrust out the authorized ministers of religion. Bishop Usher, as the most distinguished of the reformed clergy, and the man whose sentiments were of the greatest weight, was appointed to preach before lord Falkland, the new lord deputy, on his arrival; and took the opportunity of recommending such restraints as might keep the Romanists within the bounds of a decent reserve, and protect the protestants from public affronts and forcible ejection from their churches. But at the same time he "made public protestation," to use the language of one of his own letters, "that it was far from his mind to excite the magistrate unto any violent courses against them, as one that naturally did abhor all cruel dealings, and wished that effusion of blood might be held rather the badge of popery, than of the church of God.";

This sermon, however, served to irritate the papists; and they took occasion from the words of his text, He beareth not the sword in vain, to persuade their followers that he then declared that the sword had rusted too long in its sheath. This calumny he indignantly repelled; but, as a great clamour had been industriously excited, he followed the advice of archbishop Hampton, and preached an explanatory discourse, in which he declared the lenity de donde

of his intentions, so as to "give peace to the congregation, and glory to God."

Soon afterwards, he was appointed to enforce the nature and lawfulness of the oaths of supremacy and allegiance, before some magistrates who had been cited to the castlechamber for refusing to take them. He treated the subject with a powerful eloquence, and although the party were strong in their prepossessions, and moreover, exulted in their numbers, power, and consequence, his arguments were attended with some success.

In 1624, literary pursuits induced the bishop to make a voyage to England; during his stay, the archbishopric of Armagh became vacant by the death of Dr. Hampton, and Dr. Usher was immediately fixed upon to occupy that distinguished station in the church. Some time after his return, king James died, and the accession of a prince involved in foreign wars, and embarrassed by domestic factions, raised an unusual ferment among the discontented in Ireland. The time seemed favourable for the popish party to extort some concessions; and since a considerable increase of the forces in Ireland was deemed requisite to be made, they gave lord Falkland assurances that, if some indulgences were granted to those of their religion, a voluntary contribution might be obtained for the maintenance of five thousand foot and five hundred horse.

The protestants heard with dismay, that lord Falkland had not discouraged these overtures, and the new archbishop of Armagh assembled several of the Irish prelates, to determine what course they ought to pursue in this time of danger and offence, and to bear their conscientious testimony against the concession to popery meditated by the state. The result of this meeting was a protest, signed by twelve prelates, and entitled, "The judgment of divers of the archbishops and bishops of Ireland concerning toleration of religion."

This document sets forth, that to accede to the proposals of the papists is to promote the errors and superstitions

of the Romish religion, to dishonour God, and mislead the ignorant; and that to grant such favours for money is equivalent to setting religion to sale, and with it the souls of the people. It was made public at the next general meeting of the principal nobility and gentry, which took place in the early part of the year 1627, and it had a powerful effect upon the protestants.

The project being thus likely to be defeated, lord Falkland requested the archbishop to use his best endeavours to persuade the assembly to make an unconditional grant for the supply of the king's necessities; which he accordingly did, although with but small success. He set a good example, however, by raising from his own lands a contribution towards the public service, for which he received a letter of thanks from the king's representative.

Having much to disappoint and disturb him from without, it was well for archbishop Usher that his habits were studious; and the learned world had also reason to be satisfied.

Before his removal from the see of Meath, he had published his Answer to the challenge of Malone the jesuit*; and, by desire of king James, had commenced his noble work, De Primordiis Ecclesiarum Britannicarum, [On the Original State of the British Churches,] which is said to be still one of the best treatises against Romanism. In 1631, he published the first Latin book ever printed in Dublin, a History of the learned monk Gotteschalcus, and of the predestinarian controversy which his tenets provoked. In this work the archbishop laments that men are so prone to assert their opinions in a positive manner respecting the deep mysteries of religion. About the end of the same year, he published, in London, A Treatise upon the Tenets of the ancient Irish, NorthernScottish and British Churches; which he proved to be identical in all material points, with the protestant faith, and far removed from the "novel and foreign doctrines

* Lately reprinted, with other tracts on the same subject.

introduced by the Pope in later times." A year after, he threw further light upon the same subject, by publishing a collection of ancient letters from Irish bishops and clergy, which he had taken much pains to gather from various quarters.

In 1638, he published a sermon, entitled Immanuel, or the Mystery of the Incarnation of the Son of God, from which, as it is one of a very few which he caused to be printed, a few extracts may not be unwelcome to the reader, as showing the style of his preaching :-after noticing the union of two distinct natures in the person of Christ, and the necessity for receiving with meekness such mysterious truths as are revealed in the Bible, he proceeds thus to speak of our reconciliation with God. "How dangerous a matter it is to be at odds with God, old Eli showeth by this main argument. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall plead or entreat for him? And Job, before him, He is not a man as I am, that I should answer him, and we should come together in judgment: neither is there any days-man, or umpire, betwixt ՊԱՏ, that may lay his hands upon us both. If this general should admit no manner of exception, then were we in a woful case, and had cause to weep much more than St. John did in the Revelation: when none was found in ·heaven, nor in earth, nor under the earth, that was able to · open the book which he saw in the right hand of him that sat upon the throne, neither to look thereon. But as St. John was wished there to refrain his weeping, because the Lion of the tribe of Judah, the root of David, had prevailed to open the book, and to loose the seven seals thereof: so he himself elsewhere giveth the like comfort unto all of us in particular: If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

"For as there is one God, so is there one Mediator between God and man, the man Christ Jesus, who gave

himself a ransom for all; and who, in discharge of this his office of mediation, as the only fit umpire to take up this controversy, was to lay his hand as well upon God, the party so highly offended, as upon man, the party basely offending. In things concerning God, the priesthood of our Mediator is exercised. For every high Priest is taken from among men, and ordained for men in things pertaining to God. The parts of his priestly function are two,satisfaction and intercession; the former whereof giveth contentment to God's justice; the latter soliciteth his mercy, for the application of this benefit to the children of God in particular. Whereby it cometh to pass, that God in showing mercy upon whom he will show mercy, is yet for his justice no loser: being both just, and the justifier of him which believeth in Jesus.

"By virtue of his intercession, our Mediator appeareth in the presence of God for us, and maketh request for us. To this purpose, the Apostle noteth in the 4th to the Hebrews, I. That we have a great high Priest, that is passed into the heavens, Jesus the Son of God (ver. 14). II. That we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted as we are, yet without sin (ver. 15). Betwixt the having of such, and the not having of such an Intercessor; betwixt the height of him in regard of the one, and the lowliness in regard of his other nature, standeth the comfort of the poor sinner. He must be such a suitor as taketh our case to heart: and therefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest. In which respect as it was needful he should partake with our flesh and blood, that he might be tenderly affected unto his brethren, so likewise for the obtaining of so great a suit, it behoved he should be most dear to God the Father, and have so great an interest in him, as he might always be sure to be heard in his requests: who therefore could be no other, but he of whom the Father testified from heaven; This is my beloved Son,

VOL. I.

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