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by sir Henry Sydney, in the letter already quoted. "In choice of ministers for the remote places," he writes, "where the English tongue is not understood, it is most necessary that such be chosen as can speak Irish, for which search would be made first and speedily in your own Universities; . . . . if there be no such there, or not enough (for I wish ten or twelve at the least) to be sent, who might be placed in offices of dignity in the church in the remote places of this realm, then I do wish that you would write to the Regent of Scotland, where, as I learn, there are many of the reformed church that are of this language, that he would prefer to your highness so many as shall seem good to you to demand, of honest, zealous, and learned men, and that could speak this language. The great desire that I have to have such from thence is, for that I hope to find them not only grave in judgment, but void of affection [partiality]."

In the reign of King James, efforts were made on a larger scale to induce some of the English clergy to settle in Ireland; but there was much to deter those who had a comfortable home to enjoy from engaging in so hazardous an enterprise, when ignorance of the language debarred them from the hope of extensive usefulness: and it is probable that few went over, excepting such puritans as, being persecuted in England, were tempted to accept the benefices offered to them in Ireland, and some Scotch ministers, who accompanied colonies of their countrymen into the northern parts of the island.

From these circumstances it is manifest that the tenets of Calvin had many adherents in the church of Ireland; and, as they did not consider that the English articles spoke their opinions, they resolved to have a distinct confession of faith, and fixed upon Dr. Usher, then Professor of Divinity in the University, to draw them up.

When finished, they "passed both houses of Convocation, and Parliament," says Neal, "with great unanimity." The same writer reasonably considers, that they were contrived to compromise the difference between the church and the puritans, and says that they had that effect till they were set aside in the year 1634.

But this formulary contained many opinions which were unwelcome to the English court, and attempts were made to prejudice the king against the compiler of them. It was reported to king James that Dr. Usher was a puritan ; and as that was a designation which conveyed to this jealous monarch's mind the idea of a disturber of the public peace and an enemy to his kingly power, the way to Dr. Usher's promotion seemed for the present to be closed. But in 1619 the lord deputy of Ireland and his council desired him to bear a letter to the privy council of England, in which they express their desire to "set him right with his majesty," who has been informed, they hear," that he is somewhat transported with singularities and unaptness to be conformable to the rules and orders of the church." They then proceed to bear the following high testimony to his character and merits:"We are so far from suspecting him in that kind, that we may boldly recommend him to your lordships, as a man orthodox and worthy to govern in the church, when occasion shall be presented. And his majesty may be pleased to advance him, he being a man who has given himself over to his profession; an excellent and painful preacher; a modest man abounding in goodness, and his life and doctrine so agreeable, as those who agree not with him are yet constrained to love and admire him!"

Soon after the delivery of this letter, the king took an opportunity of conversing with him, and was so well pleased with that interview, that he nominated him to

the bishopric of Meath, which had become vacant during Dr. Usher's stay in England; observing at the same time that "Dr. Usher was a bishop of his own making; and that although, indeed, the knave puritan was a bad man, the knave's puritan was an honest man."

The lord deputy was delighted at this appointment, and wrote to the bishop elect, saying:-"I thank God for your preferment to the bishopric of Meath; his Majesty therein hath done a great favour to his poor church here; there is none here but is exceeding glad that you are called thereto; even some papists themselves have largely testified their gladness of it." From Gataker, also, and other distinguished friends, he received the warmest congratulations, mingled with prayers for his usefulness in his new charge.

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Before his return to Ireland he preached before the House of Commons, on the 20th of February 1620, in St. Margaret's church, and the sermon was printed by desire of the House.

When he went back to Ireland, and had been consecrated to execute the sacred office of a bishop, he considered how he might best promote the interests of the protestant faith in his new capacity. Union, zeal, and knowledge, were the means of effecting this purpose, which he wished to combine in his clergy. His views of episcopacy were very moderate, and he studied to avoid giving offence to those who had been educated in the church of Scotland, allowing presbyters to participate with him in ordaining them, if they desired to have it so. Nay, he even carried this liberality so far, as not to eject from their benefices those who followed the Scottish system of public worship, and declined to adopt the liturgy of the church. If he had acted otherwise, he must have declared many livings void, without being able to provide

ministers to serve them; and even with such assistance his diocese was very unlike the rest of Ireland, if many parishes were not still unprovided with pastors. His views of episcopacy certainly were not so exalted as those embraced by most of his brethren; but he thought that the churches which have no bishops are defective in their government, and therefore desired by some concessions to render that system less obnoxious to those who had been brought up with other prejudices, and so to strengthen the protestant cause by union. He bitterly lamented the ill conduct alleged against some of the clergy, and used all his efforts to train up a virtuous, earnest, and learned body of ministers. He took pains to be acquainted with the characters of those who offered themselves for the ministry, and endeavoured to follow St. Paul's injunction to Timothy -"Lay hands suddenly on no man."

His opinions and advice were ever at the command of the students who were preparing for the sacred office. He recommended them to become acquainted with the early christian writers, and to read them, as he had done himself, in the order of time in which they were written, taking the Fathers and church-historians together, that they might trace the origin and growth of heresies, and judge correctly what doctrines, ceremonies, and opinions prevailed in the church in each age, and at what time, and by what means, errors and innovations were introduced. He thought that the authors of the middle ages, commonly termed schoolmen, need only be read so far as might show the state of the controversy between the Reformed and Romish churches; and warned his young scholars that the heathen philosophers ought not to be blindly followed, since they were much mistaken as to the true principles of morality, and ignorant of the means of sub

stantial happiness, which were brought to light by the Holy Scriptures alone.

"I never heard," says Dr. Parr, "that he ordained more than one person who was not sufficiently qualified in respect of learning; and this was in so extraordinary a case, that I think it will not be amiss to give a short account of it. There was a certain English mechanic living in his diocese, who constantly frequented the public service of the church, and attained to a competent knowledge of the Scriptures, and gave himself to read what books of practical divinity he could get, and was reputed among protestants thereabouts a very honest and pious man. This man applied to Dr. Usher, and told him that he had a very earnest desire to be admitted to the ministry; but the bishop refused him, advising him to go home and follow his calling, and pray to God to remove this temptation. After some time he returned again, renewing his request, and saying that he could not be at rest in his mind, but that his desires towards that calling increased more and more. Whereupon the lord primate discoursed with him, and found, upon examination, that he gave a very good account of his faith and knowledge in all the main points of religion. He then questioned him further if he could speak Irish; for if not, his preaching would be of little use in a country where the greatest part of the people were Irish, who understood no English. The man replied, that indeed he could not speak Irish, but that, if his lordship thought fit, he would endeavour to learn it: which he bade him do; and as soon as he had attained the language, to come again, which he did about a twelvemonth after, telling my lord that he could now express himself tolerably well in Irish, and therefore desired ordination. Whereupon the lord primate, finding, upon examination, that he spake truth, ordained him accordingly,

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