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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64661	The judgement of the late Arch-Bishop of Armagh and Primate of Ireland 1. Of the extent of Christs death and satisfaction &c, 2. Of the Sabbath, and observation of the Lords day, 3. Of the ordination in other reformed churches : with a vindication of him from a pretended change of opinion in the first, some advertisements upon the latter, and in prevention of further injuries, a declaration of his judgement in several other subjects / by N. Bernard.	Ussher, James, 1581-1656.; Bernard, Nicholas, d. 1661.	1658 (1658)	Wing U188; ESTC R24649	53,942	189

Londini 1655. These four last are sold by John Crook at the Ship in St. Paul's Church-yard In English AN Answer to a challenge made by the Jesuite Malone in Ireland Anno 1631. A Sermon preached before the House of Commons Febr. 18. 1618. A Declaration of the visibility of the Church preached in a Sermon before King James June 20. 1624. A Speech delivered in the Castle-Chamber in Dublin the 22. of November 1622. The Religion profest by the ancient Irish and Brittains 4o. 1631. These five are bound together in Quarto Immanuel or the Incarnation of the Son of God 4o. Dublin 1639. A Geographical Description of the Lesser Asia 4o. Oxford 1644. The judgement of Doctor Reynolds touching the Original of Episcopacy more largely confirmed out of Antiquity An. 1641. His Discourse of the Original of Bishops and Metropolitanes in 4o. Oxford 1644. His small Catechisme re-viewed 12o. London 1654. ☞ His aforesaid Annals of the Old and New Testament with the Synchronismus of Heathen Story to the destruction of Jerusalem translated out of Latin into English now at the Presse Fol. to be sold by John Crook at the Ship in St. Pauls Church-yard In regard there have been and are divers books printed which go under the name of the late Arch-Bishop of Armagh but are not his and more may be obtruded to the injury of him I have thought fit at the request of the Printer to give the Reader this advertisement following IN Anno● 1640. There was a book printed entitled the Bishop of Armaghs direction to the house of Parliament concerning the Liturgy and Episcopal Government and Anno 1641. Another book entitled Vox Hiberniae being some pretended notes of his at a publick fast Both these at his Petition were suppressed by order from the House of Lords and Commons 11. Feb. 1641. and I hope will not be revived In Anno 1651. A book called A Method for Meditation or a manual of Divine duties which most injuriously is printed in his name but is none of his which he directed me then to declare publickly as from him yet in 1657. It is again reprinted to his great dishonour For his small Catechisme the Reader is to take notice that there was a false one Printed without his knowledge and is still sold for his The injury he received by it compelled him to review it with an Epistle of his own before it which is the mark to know the right Edition though being framed for his private use in his younger yeares about 23. he had no intention of it for the publick If any Sermon-Notes taken from him have been Printed in his life-time under his name or shall be hereafter which divers have of late attempted The Reader is to take notice that it was against his minde and that they are disowned by him which as he endeavoured to his utmost to suppresse while he was living so it was his fear to be injured in it after his death For a further confirmation of which I shall give you part of a Letter of his while he was Bishop of Meath upon the like intention of a Printer who had gotten into his hands some Notes of his Sermons said to be preached by him in London and was about to publish them which he wrote to Doctor Featly Chaplain to the then Arch-Bishop of Canterbury for the stopping of them in these words I beseech you to use all your power to save me from that disgrace which undiscreet and covetous men go about to fasten upon me or else I must be driven to protest against their injurious dealings with me and say as Donatus once did Mala illis sit qui mea festinant edere ante me But I repose cenfidence in you that you will take order that so great a wrong as this may not be done unto me Remember me to worthy Doctor Goad and forget not in your prayers Dublin Sept. 16. 1622. Your most assured loving friend and fellow labourer J. A. MEDENSIS THat book entitled the summe and substance of Christian religion some of the materials with the Method are his collected by him in his yonger years for his own private use but being so unpolished defective and full of mistakes he was much displeased at the publishing of it in his name And though it be much commended at home and by Ludovicus Crocius abroad yet that he did disown it as it is now set forth this Letter following wrote to Mr. John Downham who caused it to be printed doth sufficiently confirm as followeth SIR YOu may be pleased to take notice that the Catechisme you write of is none of mine but transcribed out of Mr Cartwrights Catechisme and Mr. Crooks and some other English Divines but drawn together in one Method as a kind of common-place-Common-place-book where other mens judgements and reasons are simply laid down though not approved in all points by the Collector besides that the Collection such as it is being lent abroad to divers in scattered sheets hath for a great part of it miscarried the one half of it as I suppose well nigh being no way to be recovered so that so imperfect a thing Copied verbatim out of others and in divers places dissonant from mine own judgement may not by any meanes be owned by me But if it shall seem good to any industrious person to cut off what is weak and superfluous therein and supply the wants thereof and cast it into a new mould of his own framing I shall be very well content that he make what use he pleaseth of any the materials therein and set out the whole in his own name and this is the resolution of May 13. 1645. Your most assured loving friend JA. ARMACHANUS A Book entituled Confessions and Proofs of Protestant Divines of Reformed Churches for Episcopacy c. though it be a very Learned one yet it is not his Onely that of the Original of Bishops and Metropolitans Frequently bound up with the former is owned by him unto which he was earnestly moved by a Letter from Doctor Hall the late Reverend and Learned Bishop of Norwich then Bishop of Exeter which shewing the great esteem he had of him is annexed as followeth To the most Reverend Father in God and my most Honoured Lord the Lord Arch-Bishop of Armagh and Primate of Ireland Most Reverend and my most worthily Honoured Lord. THat which fell from me yesterday suddenly and transcursively hath since taken up my after-midnight thoughts and I must crave leave what I then moved to importune that your Grace would be pleased to bestow one sheet of paper upon these distracted times in the subject of Episcopacy shewing the Apostolical Original of it and the grounds of it from Scripture and the immediately succeeding antiquity Every line of it coming from your Graces hand would be super rotas suas as Solomons expression is very Apples of Gold with Pictures of Silver and more worth than volumes from us Think that I stand before you like the

unto and defended by the Primate in his works And to say no more the Articles of Religion Agreed upon by the Arch-Bishops and Bishops and the rest of the Clergy of Ireland in the Convocation holden at Dublin Anno 1615. which fully determine and declare all those points accordingly he had then the honour to be appointed by the Synode as a principal person to draw them up Now the last time I saw him which was after that pretended Testimony of the witnesses of his change either in publick or private he did fully confirm and commend them to me to be heeded and observed by me as the summary of his judgement in those and other subjects of which I have said somewhat more elsewheree That of Mr. Piercies drawing in more to bear him company viz. King James B. Andrews Melancthon in their changes also for the better as he is pleased to derermine doth not concern me to take notice of onely if he have found it as their last Will and Testament in their works he shall but Charitably erre to use his own words if he should be mistaken but no such matter appears here as to the Primate In a word I cannot but professe my respect to Mr. Pierce both for his own worth as the great esteem which in this Postsript more then in his former book he hath expressed of this Eminent Primate and can easily believe he would account it a reputation to his opinion that his might patronize it by the great esteem had of him in all parts of the reformed Church both for his learning and piety and I have so much Charity as to believe that this error is more to be imputed to his informers than himself and if I were known to him I would advise him not to insist any farther in it it being by these several circumstances so improbable but according to his own ingenuous offer to make an ample satisfaction and what he hath so highly extolled in the Primate to have been his glory and honour in preferring truth before error in that his supposed imaginary retractation I may without offence return the application to himselfe which with all prudent men will be much more his own commendation and though according to his profession he be innocent as to any voluntary injury thinking he did God and him good service yet it being a wrong in it selfe will deserve some Apology And indeed it wil be hard for any prudent impartial man to believe That what the Primate upon mature deliberation and long study for so many yeares had professed in the Pulpit and at the Presse he should be so soon shaken in minde as without any convincing force of argument from any other that is known at once renounce all he had formerly said and draw a cross line over all he had wrote and that in a Sermon not made of purpose for that end which had been very requisite and which must have been of too narrow a limit in relation to so many Subjects here intimated but onely as on the bye I say when his workes wherein hee is clearly seen and largely declared with a cloud of ear-witnesses for many yeares both in publick and private confirming his constancie in them through the diverse changes of the times to his last shall be produced and laid in one ballance And a few witnesses of some few passages at one Sermon who in a croud might be mistaken and the apter to be so by the interest of their own opinion put into the other will not all unbyassed persons cast the Errata into the latter I shall conclude with a course complement to your selfe That I have not thus appeared for your sake to whom I am a stranger nor out of any opposition to Mr. Pierce who appeares to me to be a person of value but onely out of my duty and high account I must ever have of the memory of that judicious holy and eminent Primate and so commit you to Gods protection and direction and rest Your assured Friend N. BERNARD Grayes-Inne June 10. 1657. A Learned Letter of the late Arch-bishop of Armagh to Dr. Twisse concerning the Sabbath and observation of the Lords day Worthy Sir YOur Letter of the first of February came unto my hands the seventh of April but my journy to Dublin following thereupon and my long stay in the City where the multiplicity of my publick and private employments would scarce afford me a breathing time was such that I was forced to defer my Answer thereunto untill this short time of my retiring into the Countrey Where being now absent also from my Library I can rather signifie unto you how fully I concurre in judgement with those grounds which you have so judiciously laid in that question of the Sabbath than afford any great help unto you in the building which you intend to raise thereupon For when I gave my selfe unto the reading of the Fathers I took no heed unto any thing that concerned this argument as little dreaming that any such controversie would have arisen among us Yet generally I do remember that the word Sabbatum in their writings doth denote our Saturday although by Analogy from the manner of speech used by the Jewes the term be sometimes transferred to denote our Christian festivities also as Sirmondus the Jesuite observeth out of Sidonius Apollinaris lib. 1. Epist. 2. where describeing the moderation of the Table of Theodorick King of the Gothes upon the Eves and the excesse on the Holy day following he writeth of the one that his convivium diebus profestis simile privato est but of the other De luxu autem illo Sabbatario narrationi meae supersedendum est qui nec latentes potest latere personas And because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement pointeth at the Sabbath as it was in the first institution the seventh day from the Creation therefore they held that Christians were not tied to the observance thereof Whereupon you may observe that S. Augustine in his speculum in operum tomo 3o. purposely selecting those things which appertained unto us Christians doth wholly pretermit that precept in the recital of the Commandements of the Decalogue Not because the substance of the precept was absolutely abolished but because it was in some parts held to be ceremonial the time afterwards was changed in the state of the New Testament from the seventh to the first day of the week as appeareth by the Authour of the 25 Sermon de Tempore in 10 o tomo Operum Augustini and that place of Athanasius in homil de semente where he most plainly saith touching the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon Caesarius Arelatensis in his twelfth homily doubted not to preach unto the people Verè dico Fratres satis durum prope nimis impium est ut Christiani non habeant reverentiam diei Dominico quam Judaei observare videntur in Sabbato c. Charles the Great

the genuine Epistles of Ignatius are fouly depraved by a number of beggarly patches added unto his purple by later hands there is an ancient Latine translation to bee found in the Library of Caies Colledge in Cambridge which although it be very rude and corrupt both in many other and in this very same place also of the Epistle to the Magnesians yet is it free from these additaments and in many respects to be preferred before the common Greek Copy as well because it agreeth with the Citations of Eusebius Athanasius and Theodoret and hath the sentences vouched by them out of Ignatius and particularly that of the Eucharist in the Epistle to the Smyrnians which are not at all to be found in our Greek and hath in a manner none of all those places in the true Epistles of Ignatius against which exception hath been taken by our Divines which addeth great strength to those exceptions of theirs and sheweth that they were not made without good cause Now in this Translation there is nothing to be found touching the Sabbath and the Lords day in the Epistle to the Magnesians but these words only Non ampliùs sabbatizantes sed secundùm Dominicam viventes in quâ vita nostra orta est whereunto these of our common Greeke may be made answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those other words alleadged by Dr. Heylin part 2. pag. 43. to prove that Ignatius would have both the Sabbath and the Lords day observed being afterwards added by some later Grecian who was afraid that the custome of keeping both dayes observed in his time should appear otherwise to be directly opposite to the sentence of Ignatius whereas his main intention was to oppose the Ebionites of his owne time who as Eusebius witnesseth in the third book of his Ecclesiasticall History did both keep the Sabbath with the Jewes and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whose imitation of the Church herein the antiquity of the observation of the Lords day may be further confirmed Ebion being known to have been St. Paul's Antagonist and to have given out of himself that he was one of those that brought the prices of their goods and laid them down at the Apostles feet as the universality of the observance may be gathered by the argument drawn from thence by Eusebius towards the end of his Oration of the praises of Constantine to prove the preeminency of our Saviour Christ above all the gods of the Heathen because this prescript of his touching the celebration of this day was admitted and submitted unto not within the Dominions of Constantine onely but also throughout the compasse of the whole world Quis n. saith he cunctis totius orbis terrarum incobis seu terra seu mari illi sint praescripserit ut singulis septimanis in unum convenientes diem Dominicum festum celebrarent instituentque ut sicut corpora pascerent cibariis sic animos Divinis Disciplinis refi●erent We see then that the Doctrine which the true Ignatius received immediately from the hands of the Apostles was the very same with that was delivered by the Fathers of the Councel of Laodicea about 250 years after for the profs produced by the Authours to whom my Lord of Eli pag. 73. refereth us for having it to be held before the first Nicene are nothing worth Non oportet Christianos Judaizare in Sabbatho otiari sed ipsos eo die operari diem autem dominicum praeferentes otiari si modo possint ut Christianos the contrary whereunto Pope Gregory the first in Registr lib. 11. Epist. 3. esteemeth to bee the Doctrine of the Preachers of Antichrist qui veniens diem Dominicum Sabbatum ab omni opere faciet custodiri which my Lord of Eli pag. 219. rendreth upon the old Sabbath-day or upon the Sunday by a strange kinde of mistake turning the copulative into a disjunctive A Letter of Doctor Twisse to the Lord Primate thanking him for the former Letter and his Book de primordiis Brit. Eccles. The History of Goteschalcus c. where the honour and respect he gives him is exemplary unto others Most Reverend Father in God I was very glad to hear of your Grace his coming over into England and now I have a faire opportunity to expresse my thankfull acknowledgement of that great favour wherewith you were pleased to honour me in bestowing one of your books upon me de origine Britannicarum Ecclesiarum which I received from Sir Benjamin Rudierd in your Grace his name about the end of Summer last wherein I do observe not onely your great learning and various reading manifested at full but your singular wisdom also in reference to the necessitous condition of these times taking so fair an occasion to insert therein the History of the Pelagian Heresie so opportunely coming in your way Your History of Goteschalcus was a piece of the like nature which came forth most seasonably we know what meetings there were in London thereupon by some and to what end to relieve the reputation of Vossius who laboured not a little when he was discovered to have alleadged the confession of Pelagius for the confession of Austin As also in fathering upon the Adrametine Monkes the Original of the Praedestinarian Heresie I was at that time upon answering Corvinus his defence of Arminius and had dispatcht one digression upon the same argument and in the issue concluded that it was but a trick of the Pelagians to cast the Nick-name of the Praedestinarian Heresie upon the Orthodox Doctrine of St. Austine But upon the coming forth of your Goteschalcus I was not onely confirmed therein but upon better and more evident grounds enabled in a second digression to meet with the Dictates of who endeavoured to justifie the conceit of Vossius but upon very weak grounds Thus I have observed with comfort the hand of God to have gone along with your Grace for the honouring of the cause of his truth in so precious a point as is the glory of his Grace And I nothing doubt but the same hand of our good God will be with you still and his wisdome will appear in all things you undertake whether of your own choice or upon the motion of others There being never more need of hearkening unto and putting in practice our Saviours rule Be ye wise as Serpents and innocent as Doves And have I not as great cause to return your Grace most hearty thanks for the kind Letters I received in answer to the motions I was emboldned to make had it been but onely to signifie the great satisfaction I received thereby in divers particulars but especially in two principal ones the one the mystery of the feasts of first fruits opened to the singular advantage of the honour of the Lords day in the time of the Gospel the other in correcting Ignatius by a Latine Manuscript of Caies Colledge which since I have gotten