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account of the subsequent proceedings is thus given by Dr. Leland: "With a strict attention to economy the additional recruits were destined to fill up the old instead of forming any new bodies: yet still unable to supply the necessary expence and unassisted by Parliament, the King without scruple recurred for the present to prerogative. He ordered the army to be quartered on the different counties and towns of Ireland, who were to maintain them in turn, for three months at a time, with money, cloaths, and victuals. To reconcile the people to an imposition so extraordinary and so severe, letters were addressed by his Deputy to the several communities, recommending a chearful submission, promising that the usual composition should be suspended, and that the King should grant other graces, which should amply repay this their extraordinary expence. The hopes of extorting some favourable concessions from the King's necessities induced the Irish subjects to submit, with less reluctance, to the present burden. They were still exposed to vexatious inquisitions into the titles of their estates, and were impatient to be freed from the apprehensions of litigious suits. The popish party were not more solicitous for the interests of their religion, than to extricate themselves from the disadvantages and mortifications to which they were exposed by the penal statutes. Their brethren in England were assiduous to recommend themselves to the King, by supporting zealously his unconstitutional measures. With the same policy the recusants of Ireland affected an extraordinary solicitude to provide for the necessities of his Irish government. They conferred with the State at Dublin. They gave Lord Falkland assurances, that if some indulgence were granted to those of their religion, a voluntary contribution might be obtained for the maintenance of the King's army. Those of the Protestant party, who had their grievances to be redressed, and their apprehensions to be quieted, concurred in these assurances. They were favourably received. A grand meeting of the principal nobility and gentry, in which the popish party was by far the more numerous, assembled in the castle of Dublin: they offered large contributions to purchase security to their lands, and a suspension of the penal statutes. Lord Falkland, far from discouraging their overtures, advised them to send agents into England to make a tender of their dutiful services to the King, and to submit the grievances and inconveniences to which they were exposed, to his granerous consideration. The bare hopes of indulgence were sufficient to elevate the spirits of the popish party, even to extravagance. Reports were spread that they were now to be gratified with a full toleration of their religion, and it was exercised with an offensive triumph, as if that toleration were already granted."

It is not to be supposed that these proceedings were suffered to pass unheeded by the Protestant party in Ireland. Their religious feelings taught them that the danger of selling the truth and establishing idolatry in the land was a sin against God, while their political sagacity could not but foresee the danger to their peaceful settlement, of giving additional powers to their bitterest enemies, already too strong in their numbers. These apprehensions were deeply felt by the clergy of the Established Church, and the awful crisis which seemed approaching called forward the Primate to assemble his brethren, and deliberate upon the measures which ought to be pursued. Twelve of the Prelates assembled, and drew up a form of protestation, which was as follows:

"The Judgment of divers of the Arch-Bishops, and Bishops of Ireland, concerning Toleration of Religion.

"The religion of the Papists is superstitious, and idolatrous; their faith and doctrine, erroneous and heretical; their Church in respect of both, apostatical. To give them therefore a toleration, or to consent that they may freely exercise their religion, and profess their faith and doctrine, is a grievous sin, and that in two respects: For,

"1. It is to make our selves accessary, not only to their superstitions, idolatries, and heresies, and in a word, to all the abominations of Popery; but also (which is a consequent of the former) to the perdition of the seduced people, which perish in the deluge of the Catholick apostacy.

"2. To grant them toleration, in respect of any money to be given, or contribution to be made by them, is to set religion to sale, and with it, the souls of the people, whom Christ our Saviour hath redeemed with his most precious blood: And as it is a great sin, so also a matter of most dangerous consequence: the consideration whereof we commend to the Wise and Judicious. Beseeching the God of Truth, to make them, who are in authority, zealous of God's glory, and of the advancement of true religion: zealous, resolute, and courageous against all Popery, superstition and idolatry.

"JA. Armachanus.

MAL. Casellen.

ANTH. Medensis.

THO. Fernes, and Leghlin.
Ro. Dunensis, &c.

GEORG. Derens.

Amen.

RICHARD, Cork, Cloyne, Rossens.
ARCH. Alachadens.

Тно. Kilmore, & Ardagh.
THEO. Dromore.

MICHAEL, Waterford & Lysmore.
FRAN. Lymerick."

It does not appear why the other bishops did not sign this document. The bishopric of Clonfert was at this time vacant, and the Bishop of Ossory most probably was unable to leave Kilkenny, as he was upwards of eighty years of age; yet still seven bishops remain to be accounted for. Dr. Smith states that the Primate summoned the meeting at Drogheda', which may have rendered it inconvenient for some of them to attend.

The Archbishop of Armagh had a residence in Palace-street, Drogheda, and another at Termonfechen, within a few miles, from which many of Archbishop Ussher's letters were written. The house at Termonfechen was destroyed in the Rebellion of 1641, and never afterwards repaired. Archbishop Bramhall had collected materials for repairing the house and enclosing the park, but his death interrupted the work. He left by his will the materials to his successor, but the work was not completed. A small part of the wall was standing a few years ago, but it is now entirely destroyed. It is a very general mistake that the castle which still remains was the residence of Archbishop Ussher. It is so stated by Wright in his Louthiana, by Grose, and by every succeeding writer. The archiepiscopal residence stood close to the river on the west side. The castle is on the east side of the river, and is the property of the Rev. William Brabazon, whose estate is separated by the river from that of the Archbishop of Armagh. The palace in Drogheda was repaired, after the Restoration, by Primate Bramhall, and subsequently enlarged by Primate Margetson,

The judgment of the Bishops was not made known at the time it was drawn up; its publication was reserved for a very solemn occasion. On the 23rd of April, 1627, the Assembly met again, and the Bishop of Derry (Downham) preached at Christ Church before the Lord Deputy and Council. Dr. Bernard states that his text was St. Luke, chap. 1, vv. 23, 24, 25, and that "he spake much against mens subordinating religion and the keeping of a good conscience for outward and worldly respects and to set their souls to sale for the gain of earthly matters." He then proceeds, from the Bishop's notes, to give the following account of the sermon: "The preamble he made was thus: 'Are not many among us for gain and outward respects, willing and ready to consent to a toleration of false religion, and thereby making themselves guilty

and continued the residence of the Primate until the appointment of Primate Boulter. The prominent part which that Prelate took in the government of the country made it more convenient for him to reside in or near Dublin, and in this practice, most injurious to the Church, he was followed by his successors, Primate Hoadly and Primate Stone. During this period the palace at Drogheda was suffered to go to ruin, and there is now considerable difficulty in tracing its former site. Archbishop Hampton seems to have been the first prelate who made any arrangements for fixing the episcopal residence at Armagh, and he separated three hundred acres for mensal lands. Nothing further was done till Primate Marsh rebuilt a house in Armagh, as a residence for himself and his successors. From some mistake, a lessee of the Archbishop got possession of the house, and Primate Lindsay could not recover it, but left £300 to assist in procuring a residence, on condition of the lease not being renewed to the tenant, Mr. Dawson. The house was recovered, but remained in a very unfit state for the Primate's residence. When Dr. Robinson was removed from the See of Kildare to the Primacy, he built on the mensal lands, separated by Archbishop Hampton, a handsome residence for himself and his successors. It is greatly to be regretted that the liberality and munificence of Primate Robinson was not guided by good taste, or by any respect for the ancient remains of the country to which he had been removed. When Bishop of Ferns, he had part of the venerable old cathedral pulled down, in order to build the walls of the churchyard, and he surrounded the ruins of the ancient abbey at Armagh with the farm-offices. The present Primate, Lord John Beresford, has expended very large sums of money in endeavouring to remove the original defects, but many of them are incurable. The farm-yard is removed, and the abbey is now enclosed, so as not to offend the good taste or good feeling of the visiter. The Abbey, however, is a very rude structure, without any pretension to architectural beauty.

of a great offence, in putting to sale not only their own souls but also the souls of others. But what is to be thought of toleration of religion, I will not deliver my own private opinion, but the judgment of the Archbishops and Bishops of this kingdom, which I think good to publish unto you, that whatsoever shall happen the world may know, that we were far from consenting to those favours which the Papists expect.' After he had published it, and the people had given their votes also with a general acclamation, crying, Amen; he added as followeth: 'But some may object in saying you hinder the King's service. I answer, God forbid, that what is spoken for the maintenance of religion and the service of God, should be thought to be an hinderance of the King's service; but we are so far from that, as with all our hearts we desire not only that the sole army of five thousand five hundred may be maintained, but also a far greater army, besides that of trained soldiers, be settled for the defence of the country: only this we desire, that his gracious Majesty will be pleased to reserve to himself the most of those peculiar graces, which of late have been offered, the greatest whereof might much better be spared than granted for the dishonor of God and the King, to the prejudice and impeachment of true religion, and countenance of the contrary; and what is wanting may be supplied by the country, and I shall exhort all good subjects and sound Christians to shew their forwardness in this behalf.' The Lord Primate, the next Lord's day, preached before the same auditory; the text was 'Love not the world nor the things that are in the world,' when he made the like application with the Bishop, rebuking those who for worldly ends like Judas, sell Christ for thirty pieces of silver, or as Balaam following the wages of unrighteousness: foretelling, as he had often done, of judgments for these our inclinations to such permissions and tolerations, that wherein men might think to be gainers, at the end they would be losers; that speech of Jeremiah to Baruch, of Gods being about 'to pluck up what he had planted,' and to break down what he had built, and his bidding him 'not to seek great things for himself,' he applied to these present times."

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