ITS HISTORY, ENDOWMENTS, MISSIONS, SCHOOLS, &c. PART II. ITS DOCTRINE AND RELIGION, PROTESTANTISM, INDEPENDENCE, &c. BY REV. M. W. FOYE, M. A., OXON., LONDON: SEELEY, BURNSIDE, AND SEELEY, FLEET STREET BIRMINGHAM: B. HUNT AND SONS, 75, HIGH STREET. 1845. The Reader will perceive that reference is made in the following pages by letters to the foot notes, and by figures to the Appendix. PRINTED BY B. HUNT AND SONS, 75, HIGH STREET, BIRMINGHAM. PREFACE. THE HISTORY OF THE EARLY IRISH CHURCH is interesting on many accounts, but on none more than for its long independence of, and actual opposition to, the Church of Rome. Like the early British Church, and, indeed, like all those planted by the first heralds of the gospel and their early successors; which, though united in the bonds of faith and love, and a common hope and interest, yet were all alike independent of each other, and governed by their own ecclesiastical rulers, the Irish Church knew no master but Christ, and acknowledged no jurisdiction but that of her own synods and her own metropolitan. What more interesting than the fact, that the Church now established in Ireland is the literal descendent in succession and doctrine, and, consequently, the rightful heir of the endowments, of the early Irish? What more interesting than the fact, that it was not till the latter half of the twelfth century that the Irish Church first formally connected herself with the see of Rome, and became enslaved to a foreign master? And what more solemn than the lesson that the Irish people have not enjoyed a day's national peace or comfort since? These are important truths; and it is well they should be universally known and considered; and more especially so at the present crisis. Even intellectually considered, the facts are interesting; but religiously considered, they are extremely important. They are of themselves a refutation of all Romanism. We need not go to the remote regions of Asia for instances of primitive and independent Churches. We have one at home in our own land as it were, planted while Christianity was yet fresh and. pure, growing up and flourishing for a long succession of ages, apart from Rome; the retreat of sacred learning and piety, the abode of saints, and the teacher of Europe; preserving the simplicity of her first faith; maintaining her right to be free; and remaining substantially the same, after nearly a thousand years, as she was when she was first planted. The object of the following few chapters is to put some of the evidence of these important facts briefly, yet clearly before the reader. The subject was first handled by the author in two lectures, delivered to the Members of St. George's Instruction Society, in Birmingham; and afterwards revised and committed to the press at the earnest request of those members, and that of the clergy who were present. It is presented under a twofold aspect; first, that of the history, and next, that of the doctrine and religion, of the early Irish Church. The author has consulted the best authorities on the subject, and gives vouchers for every statement. He has been very sparing of comments; and the only merit his little work claims is that of avoiding the legends and fables with which the hagiologists and saint-makers of a late age have darkened the subject, and of aiming at a faithful compilation and lucid arrangement of authentic documents; from which the reader will be able to form his own judgement. No inference is drawn by the writer, but such as is amply borne out by the very words of the authors which he quotes. In the appendix the passages are given in the original, in all cases of importance; and no pains have been spared, consistently with brevity, to render the little work permanently useful, to make the character of the early Irish Church popularly known, and bring the facts of the case within the reach of every ordinary reader. From the proofs alleged it will be clearly seen, that that Church was for ages the same as the Church now established in Ireland: shall I say, in all respects, doctrinally and substantially, the same? the same, affirmatively and negatively? yes, the reader will judge. He will see that she was not only truly orthodox and evangelical, but literally protestant; not merely independent of, but actually opposed to, the see of Rome; and that it was only after a long series; first, of secret plotting and deception; then, of open agitation; and, finally, of impious war and merciless violence upon an unoffending people; that popery was at length propagated in Ireland, in the twelfth and thirteenth centuries. The author will only add, that if he could indulge a hope that any of his brethren, in his dear "father land," would allow themselves to read and ponder these pages with candor, he feels persuaded that, under God's blessing, they, too, would see, with deep penitence and sorrow, how widely they have swerved from the faith of their fathers, and what a bad and blind devotion that is with which they now cling to a religion, which was first insidiously brought in amongst them by the intrigue and cunning; and, finally, forced upon them by the treachery and violence, of the bishop of Rome. God grant that they may at length open their eyes to these things. FIRST CHAPTER. THE ORIGIN OF CHRISTIANITY IN IRELAND. 1. THAT Christianity was early planted in Ireland we know on unquestionable ancient testimony, though at what precise time the Gospel was first preached there, or who were its first heralds, it is now impossible to ascertain. But Ireland has fared no worse in this respect than many other countries, in which the origin of christianity is involved in similar remote obscurity. However, that the Christian Church was there before the time of Patrick, its reputed Apostle, we know, on the authority of Patrick himself. In a tract addressed to the Irish people, and to be noticed further on, he says—“I journeyed in all directions for your sake, even to those remotest corners of your Isle, to which no one had gone before me, to baptize or ordain ministers." Here you see Patrick does not claim the Apostleship of the whole of Ireland; but plainly intimates that some, at least, of the less remote places, had already been blessed with the Christian religion. We also know the same on the authority of a contemporary Latin Father. Two years before St. Patrick entered upon his labours, a missionary had been sent to Ireland by Pope Celestine; and Prosper, a friend of that Pope, recording this fact, has these words in his chronicle, A. D. 430, "Palladius is ordained by Pope Celestine, and sent as first (or chief) bishop to the Scots believing in Christ." (1) Here, then, is positive ancient testimony to the fact that there was a Christian Church in Ireland before the mission of Palladius, and consequently before that of St. Patrick. "The Scots believing in Christ." Now, as some of our northern neighbours below the Tweed have been so rash or vain as to claim this testimony of Prosper, as referring to themselves, it is important to notice here, once for all, that the name Scotia (a) was antiently appropriated to Ireland. In truth, no other country was known a The present Scotland was called Albania, Caledonia, or the Country of the Picts. A colony, however, from the North of Ireland, having possessed themselves of Argyle and Ayrshire, and set up a new kingdom there, A. D. 503, under the two royal brothers, Feargus and Loarn, these also, not long after, began to be called "Scots"; but at first generally with the distinction "Scots of Albania," or Albin Scots," the Irish still retaining the original name "the Scots." Subsequently the distinction grew to be "Irish Scots," "Albin Scots." And so the distinction continued even so late as the thirteenth century. This is now admitted by all who have given any attention to the matter. See Chalmers' Caledonia, Vol. 1, Book 2, c. 6. |