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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

heard he was not so severe as to condemn and disown the Ministery of other reformed Churches or refuse Communion with them because in every particular as to some persons usually ordaining they were defective For Episcopacy he was not wanting with Saint Paul to magnifie his own office by two several Tractates he hath published none being more able to defend the ancient right of it for which he was by Letters importuned by some of the most eminent persons of his own profession yet how humbly without any partiality to himself and the eminent degree he had obtained in it did he declare his judgement is evident by the above-said Tractates and the Letter before mentioned And his prudence in the present accommodation of things in that Treatise of his viz. The reduction of it to the form of Synodical Government for the prevention of that disturbance which did afterwards arise about it is as apparent also if others concerned in these transactions had been of that moderation humility and meeknesse the wound given might have been healed before it grew incurable That the Annual Commemorations of the Articles of the faith such as the Nativity Passion Resurrection of our Saviour c. were fit to be observed which Saint Augustine saith in his time were in use through the whole Catholick Church of Christ and is now in some Reformed Churches as a means to keep them in the memory of the vulgar according to the pattern of Gods injunction to the Israelites in the Old Testament for the Types of them appeared sufficiently to be his judgement by his then constant preaching upon those subjects The Friday before Easter i e. the Resurrection East in old Saxon signifying rising appointed for the remembrance of the Passion of our Saviour he did duely at Drogheda in Ireland observe as a solemn fast inclining the rather to that choice out of Prudence and the security from censure by the then custome of having Sermons beyond their ordinary limit in England when after the publick prayers of the Church he first preached upon that subject extending himselfe in prayer and Sermon beyond his ordinary time which we imitated who succeeded in the duties of the day and which being known to be his constant custome some from Dublin as other parts came to partake of it which most excellent Sermons of his upon that occasion he was by many Godly Religious persons importuned much for the publishing of them and his strict observation of this fast was such that neither before or after that extraordinary paines would he take the least refreshment till about six a Clock and which did not excuse him from Preaching again on Easter day when we constantly had a Communion That Tractate of his entitled The Incarnation of the Son of God was the summe of two or three Sermons which I heard him preach at Drogheda at that Festivall when we celebrate the birth of our Saviour That he was for the often publike reading of the ten Commandements and the Creed before the Congregation according to the custome of other reformed Churches I suppose none can doubt of and not onely that which is commonly called the Apostles Creed but the Nicene and Athanasius his book of the three Creeds sufficiently perswade it What his judgement was of the use of the Lords Prayer his practice shewed it in the constant concluding of his prayer before Sermon with it And his approbation of that gesture of kneeling at the Communion was often apparent before many witnesses For confirmation of Children which Calvine Beza Piscator and others do much commend and wish it were restored among them he was not wanting in his observation as an ancient laudable custome by which was occasioned the more frequent having in memory the principles of religion with the yonger sort At his first publike giving notice of the time of that his intention it having been long disused in Ireland he made a large speech unto the people of the antiquity of it the prudence of the first reformers in purging it from Popish superstitions with the end of it and then such youths presented to him who could repeat the publike Catechisme were confirmed and so often afterwards and indeed the apprehension of his piety and holinesse moved the Parents much to desire that their Children might by him receive that Benediction which was seconded with good and spiritual instruction that stuck to them when they came to further yeares The publike Catechisme containing the summe of the Creed the 10. Commandements the Lords Prayer and Doctrine of the Sacraments despised by some for its plainnesse he thought therefore to be the more profitable for the vulgar And at Drogheda in Ireland gave me orders every Lords day in the afternoon beside the Sermon which was not omitted to explain it He was very exemplary in the careful observation of the Lords day in his family The Sermon preached by him in the forenoon being constantly repeated in the Chappel by his Chaplain about five of the Clock in the afternoon unto which many of the Town resorted For Habits he observed such which were accustomed by those of his profession for the Organ and the Quire he continued them as he found them in use before him And as in all things so in his ordinary wearing Garments he was a Pattern of gravity approving much of a distinctive Apparel in the Ministery that way Lastly for the Ecclesiastical Constitutions of Ireland as he was in An. 1634. being then the Primate the chief guide in their establishment so before he was a Bishop An. 614. being then a Member of the Convocation he was employed as a principal person for the Collecting and drawing up such Canons as concerned the Discipline and Government of the Church and were to be treated upon by the Arch-Bishops and Bishops and the rest of the Clergy of Ireland divers taken out of the Statutes Queen Elizabeths Injunctions and the Canons of England 1571. which I have lately found written then with his own hand The two first of which being in these words 1. That no other form of Liturgy or Divine service shall be used in any Church of this Realm but that which is established by Law and comprized in the book of common-Common-Prayer and Administrations of Sacraments c. 2. That no other form of Ordination shall be used in this Nation but which is contained in the book of ordering of Bishops Priests and Deacons allowed by Authority and hitherto practized in the Churches of England and Ireland make it apparent that his judgement concerning many of the above-mentioned subjects was the same in his yonger as Elder years And yet notwithstanding all this there were alwayes some and still are too many who are apt to blurre him with the title of a Puritane which is is one occasion of this enlargement though in none the sense of it is more uncertain then in his application and from none a greater lustre would be given unto it than by his

THE JUDGEMENT Of the late ARCH-BISHOP OF ARMAGH And I 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 D. D. and Preacher to the Honourable society of Grayes-Inne London Gather up the fragments that remain that nothing be lost Joh. 6. 12. London Printed for John Crook at the Ship in St. Pauls Church-yard 1658. TO THE READER THE first Treatise containing the Judgement of the most eminent Primate of Ireland concerning the True Intent and Extent of Christs death and satisfaction upon the Crosse was written by him at the request of a Friend a little before the Synod of Dort a Copy of which being taken was unknowne to him carried thither by a Member of it upon the multiplying of them exceptions were taken by divers and by one Penne contracted into a Letter to him which the second Treatise is an answer unto both these I had from him about twenty eight yeares agone and now upon the desire of such whose judgements I subscribe unto and the prevention of other mistaken Copies which possibly might be produced I have been hastened to the printing of them That which hath given the occasion is the mistake lately published of the change of his Judgement in it a little before his death But by the view of these I believe the Authour will receive satisfaction In the vindication of which two Letters being desired from me long agone which have been hitherto deferred the publick I have been importuned to permit them to be annexed Unto which I shall here adde but this That not onely in the forenamed subjects but in the rest relating to the Remonstrants the Primate concurred with Bishop Davenant whose Lectures Demorte Christi praedestinatione reprobatione he caused to be published only that little Treatise added in the conclusion of it entituled Sententia Ecclesiae Anglicanae de praedestinatione capitibus annexis c. taken to be Bishop Davenants and implyed so by the Printer ab eodem uti fertur Authore which possibly hath occasioned the apprehension of a change in him also I have been assured by a Person of Eminency who affirms it out of his own knowledge that it was Bishop Overals And now upon this occasion I have thought fit to publish a Learned Letter of the Primates wrote many yeares agone to Doctor Twisse concerning the Sabbath and Observation of the Lords day having two Copies corrected throughout with his owne hand with parts of two other Letters of the same matter which I had together with the former as also his judgement in divers other subjects both in Doctrine and Discipline with some Advertisements for the clearing and preventing of any further misapprehensions Unto which is added his Reduction of Episcopacy to the form of Synodical Government c. before published And at the request of the Printer a distinction of those Bo●kes which are owned by the Primate from such as are not If the Readers Opinion shall dissent in any of the above-named or swell into an opposition let him not expect any defensive Armes to be taken up by me it being my part to declare his judgement as I finde it Which with the most Pious and Learned I doubt not but will be as it hath been of a Reverend and high esteem If it may but moderate the heat which hath lately broken out among us about some of them the fruit expected is reaped And as these shall be of profit and acceptance I shall be encouraged to a further gathering up of the like fragments N. B. The Judgement of the late Arch-Bishop of Armagh and Primate of Ireland of the true Intent and Extent of Christs death and satisfaction upon the Crosse. Written in Answer to the request of a Friend March 3. 1617. The true Intent and Extent of Christs Death and Satisfaction upon the Crosse. THe all-sufficient satisfaction of Christ made for the sinnes of the whole World The true intent and extent is Lubricus locus to be handled and hath and doth now much trouble the Church this question hath been moved sub iisdem terminis quibus nunc and hath received contrary resolutions the reason is that in the two extremities of opinions held in this matter there is somewhat true and somewhat false The one extremity extends the benefit of Christs satisfaction too farre as if hereby God for his part were actually reconciled to all mankind and did really discharge every man from all his sins and that the reason why all men do not reap the fruit of this benefit is the want of that faith whereby they ought to have believed that God in this sort did love them Whence it would follow that God should forgive a man his sins and justifie him before he believed whereas the Elect themselves before their effectuall vocation are said to be without Christ and without hope and to be utter strangers from the Covenants of Promise Ephes. 2. 2. 2. The other extremity contracts the riches of Christs satisfaction into too narrow a room as if none had any kind of interest therein but such as were elected before the foundation of the World howsoever by the Gospel every one be charged to receive the same whereby it would follow that a man should be bound in conscience to believe that which is untrue and charged to take that wherewith he hath nothing to do Both extremities then drawing with them unavoidable absurdities The Word of God by hearing whereof faith is begotten Eph. 1. 13. must be sought uuto by a middle course to avoyd these extremities For finding out this middle course we must in the matter of our Redemption carefully put a distinction betwixt the satisfaction of Christ absolutely considered and the application thereof to every one in particular The former was once done for all The other is still in doing The former brings with it sufficiency abundant to discharge the whole debt the other addes to it efficacy The satisfaction of Christ onely makes the sinnes of mankind fit for pardon which without it could not well be the injury done to Gods Majesty being so great that it could not stand with his honour to put it up without amends made The particular application makes the sins of those to whom that mercy is vouchsafed to be actually pardoned for as all sins are mortal in regard of the stipend due thereunto by the Law but all do not actually bring forth death because the gracious Promises of the Gospel stayeth the execution even so all the sinnes of mankind are become venial in respect of the price paid by Christ to his Father so farre that in shewing mercy upon all if so