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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

in his Lawes taketh it for granted that our observation of the Lords day is founded upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fourth Commandement Statuimus saith he libro 1o. Capitularium cap. 81. secundum quod in lege Dominus praecepit ut opera servilia diebus Dominicis non agantur sicut bonae memoriae genitor meus in suis Synodalibus edictis mandavit And Lotharius likewise in legibus Alemannorum titulo 38. Die Dominico nemo opera servilia praesumat facere quia hoc lex prohibuit sacra scriptura in omnibus contradicit Accommodating the Law of God touching the Sabbath unto our observation of the Lords day by the self-same Analogy that the Church of England now doth in her publick Prayer Lord have mercy upon us and incline our hearts to keep this Law The Jewes commonly hold two things touching their Sabboth as Menasses Ben-Israel sheweth in his eighth Probleme de creatione which be published at Amsterdam the last year First that the observation thereof was commanded onely unto the Israelies where he speaketh also of the seven precepts of the sons of Noah which have need to be taken in a large extent if we will have all the duties that the Heathen were tyed unto to be comprised therein Secondly that it was observed by the Patriarchs before the coming out of Egypt For that then the observation began or that the Israelites were brought out of Egypt or the Egyptians drowned upon the Sabbath I suppose our good friend Mr. Mead will not be able to evince either out of Deut. 5. 15 or out of any other Scripture whatsoever And the Text Genes 2. 3. as you well note is so cleare for the ancient institution of the Sabbath and so fully vindicated by D. Rivet from the exceptions of Gomarus that I see no reason in the earth why any man should make doubt thereof especially considering withall that the very Gentiles both civill and barbarous both ancient and of latter dayes as it were by an universal kind of tradition retained the distinction of the seven dayes of the week which if Dr. Heylin had read so well proved as it is by Rivetus and Salmasius he would not have made such a conclusion as he doth that because the Heathen of the four great Monarchies at least had no distinction of weeks therefore they could observe no Sabbath whereas he might have found that the distinction of the dayes of the week did reach etiam ad ipsos usque Sauromatas for even of the Slavonians themselves while they yet continued in their ancient Paganisme thus writeth Helmoldus Chronic. Slavor lib. 1. cap. 84. Illic secundâ feriâ populus terrae cum flamine regulo convenire solebant propter judicia the same order of the dayes of the week being retained by them which Theophilus the old Bishop of Antioch noteth to have been observed by all mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he lib. 2. ad Antolycum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounding as it seemeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also doth Lacta●tius lib. 7 cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherewith we may joyn that other place of Johannes Philoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 7. Cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who with shewing the cause thereof thus shuts up the whole work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see it almost generally observed in all Nations though never so farre distant and strangers one to another that in their reckoning of Numbers when they come to ten they return to their Addition of 1. 2. and 3. again If it should be demanded how they did all come to agree upon this kind of Arithmetick and not some place their period at 8. some at 12. some at 15 I suppose this could not be better resolved than by saying they had this by tradition from the first Fathers that lived before the dispersion and that this is not an improbable evidence of that truth propounded by the Apostle unto the Philosophers of Athens Acts 17. 26. that God made of one bloud all Nations of men to dwell on all the face of the Earth How more when we finde a farre greater agreement among the Nations in the computation of the seven dayes of the week the self-same day which is accounted the first by one being in like manner reckoned so by all Notwithstanding that great variety of differences which is betwixt them in the ordering of their years and moneths how much more strongly I say may we conclude from hence that the tradition of the seventh day was not of Moses but of the Fathers and did not begin with the Common-wealth of Israel but was derived unto all Nations by lineal descent from the Sons of Noah Adde hereunto that those Heathens who were strangers from the Common-wealth of Israel though they made not the seventh day as Festival as the Jews did yet did they attribute some holinesse to it and gave it a peculiar honour above the other dayes of the week wherein they retained some Relicks and preserved still some clear foot-steps of the first institution Quinetiam populi jam olim saith Josephus sub fin lib. 2. contra Apion multùm nostram pietatem aemulantur neque est civitas Graecorum ulla usquàm aut Barbarorum nec ulla gens ad quam septimanae in qua vacamus consuetudo minimè pervenerit Jejuniaque candelabra accensa c. of which Rite of lighting of Candles or Lamps rather mention also is made by Seneca in his 95 th Epistle Accendere aliquam lucernam Sabbathis prohibeamus quoniam nec lumine Dii egent ne homines quidem delectantur fuligine And by Tertullian lib. 1. ad Nation cap. 13. where he noteth also those to be the Sabbaths observed by the Nations saying thus unto them Qui solem diem ejus nobis exprobratis agnoscite vicinitatem Non longè à Saturno Sabbatis VESTRIS sumus wherein though their devotion were somewhat like 〈◊〉 of the Jewes which is all that those words of Josephus do import Multum nostram pietatem aemulantur yet that it was not done by any late imitation of them or with any relation at all to their observance that other place of Tertullian doth seem to evince in the 16 th Chapter of his Apologeticum Aequè si diem solis laetitiae indulgemus aliâ longè ratione quàm religione solis secundo loco ab eis sumus qui diem Saturni otio victui decernunt exorbitantes ipsi à Judaico more quem ignorant And that they did not celebrate their Satturdayes with that solemnity wherewith themselves did their annuall festivities or the Jewes their weekly Sabbaths may appear by the words of this same Author in the 14 th Chapter of his book de Idololatriâ thus speaking unto the Christian who observed 52 Lords dayes every year whereas all the annual festivities

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