The Irish articles were not repealed; Ussher's own course (and that of some other bishops) was to require subscription to both sets of articles, a practice which fell into abeyance at the Restoration. The adoption of the Anglican canons of 1604 was proposed by John Bramhall [q. v.], bishop of Derry. Ussher strenuously resisted this, as inconsistent with the independence of a national church; ultimately a hundred canons, mainly drafted by Bramhall, but ‘methodised’ by Ussher, were adopted. They exhibit no concession to puritan scruples, and their enforcement became the main grievance of the Scottish settlers in the north. It is curious that when Strafford visited Ussher at Drogheda in 1638, he found no communion table in his private chapel. In 1638 may perhaps be placed Ussher's famous visit to Samuel Rutherford [q. v.], at Anwoth, Kirkcudbrightshire; no date will exactly fit the story as given by Wodrow.
Ussher's relations with Bedell at this period are perplexing. The Irish canons had allowed the use of the Irish language (concurrently with English) in the service, and Ussher had recommended to Bedell, as translator of the Old Testament, Murtagh King, a convert from Roman catholicism. But he certainly did not support Bedell in his difficulties about King's preferment, which led to what Burnet calls the ‘unjust prosecution’ of Bedell in the prerogative court.
In March 1640 Ussher preached at the opening of the Irish parliament, and immediately left Ireland, finally as it turned out. He spent a short time at Oxford, lodging in Christ Church, and preaching at St. Mary's on 5 Nov., but was called up to London to aid in composing the ecclesiastical revolution which began with the opening of the Long parliament (November 1640). He prepared the draft of a modified scheme of episcopacy, which was surreptitiously printed (1641, 4to, and again 1642, 4to) with a misleading title, implying that Ussher had issued ‘Directions’ affecting ‘the Lyturgy’ as well as church government. Instead of putting forth his own edition, he obtained an order (9 Feb. 1640–1) of the House of Commons suppressing the pamphlet, a course which has thrown doubt on the authenticity of one of the most important ecclesiastical documents of the time. The scheme was submitted to the sub-committee of divines appointed (12 March) by the lords' committee for accommodation. It was accepted by the puritan leaders, then and subsequently; Charles I fell back upon it in 1648; Charles II made it the basis of his ‘declaration’ in October 1660; Robert Leighton (1611–1684) [q. v.] took it as the model of his experiments in the dioceses of Dunblane and Glasgow. Another surreptitious edition, with more correct title, having been issued in 1656 (after Ussher's death), the original was published from Ussher's autograph, with his ‘last correction,’ by Nicholas Bernard, D.D. [q. v.], as ‘The Reduction of Episcopacie unto the form of Synodical Government received in the Ancient Church,’ 1656, 4to. The text, as actually presented in 1641, is given in ‘Reliquiæ Baxterianæ,’ 1696, ii. 238 sq., with bracketed amendments suggested by Richard Holdsworth [q. v.] and afterwards adopted by Ussher. The marginalia, showing parallels with the Scottish system, were Ussher's own, but he had forbidden Bernard to print them; in fact, the parallels were not real, for Ussher's synods were purely clerical, except the meeting of parochial officers, which had no jurisdiction. The 1660 reprint has a careless title-page, but follows the original in every material particular. A Latin version was edited by John Hoornbeek, Utrecht, 1661.
Ussher was one of the five bishops consulted by Charles before passing the bill of attainder against Strafford. Not only did he warn the king against giving his assent unless he were satisfied of Strafford's treason, but after the assent he reproached Charles ‘with tears in his eyes.’ He was sent to Strafford with the last message from Charles, and to Laud with the last message from Strafford, attended him to the block, and brought the account of his last moments to the king.
The rebellion of October 1641 made havoc of all Ussher's Irish property (except his library). He declined the offer of a chair at Leyden. On 22 Dec. he preached before the House of Lords, and obtained an order (11 Feb.) for the suppression of a surreptitious print of his sermon. On 16 Feb. 1641–2 Charles made him a grant of the bishopric of Carlisle in commendam on the death of Barnaby Potter [q. v.] He administered the diocese by commission, and received the revenue till the autumn of 1643. On 21 Sept. 1643 parliament granted him a pension of 400l. a year, but no payment was made till 10 Dec. 1647. In London he had preached regularly at St. Paul's, Covent Garden; he removed in 1642 with parliamentary sanction to Oxford, occupying the house of John Prideaux (1578–1650) [q. v.], and frequently preaching at St. Aldate's or at All Saints'. His name was included in the ordinance (20 June 1643) summoning the Westminster assembly, not without de-
