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truth_n	gospel_n	hear_v	word_n	3,919	5	4.5807	4	true

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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

it were his pleasure his justice should be no loser but all do not obtain actual remission because most offenders do not take out nor plead their pardon as they ought to do If Christ had not assumed our Nature and therein made satisfaction for the injury offered to the divine Majesty God would not have come unto a Treaty of peace with us more than with the fallen Angels whose nature the Sonne did not assume But this way being made God holds out unto us the golden Scepter of his Word and thereby not onely signifieth his pleasure of admitting us unto his presence and accepting of our submission which is a wonderful Grace but also sends an Embassage unto us and entreats us that we would be reconciled unto him 2 Cor. 5. 20. Hence we inferre against the first extremity that by the vertue of this blessed Oblation God is made placable unto our nature which he never will be unto the Angelical nature offending but not actually appeased with any untill he hath received his son and put on the Lord Jesus As also against the latter extremity that all men may be truly said to have interest in the merits of Christ as in a Common though all do not enjoy the benefit thereof because they have no will to take it The well-spring of life is set open unto all Apoc. 22. 17. Whosoeever will let him take of the water of life freely but many have nothing to draw with and the Well is deep Faith is the vessel whereby we draw all vertue from Christ and the Apostle tells us That Faith is not of all 2 Thes. 3. 2. Now the means of getting this Faith is the hearing of the word of truth the Gospel of our salvation Ephes. 1. 13. which ministreth this general ground for every one to build his Faith upon Syllogisme What Christ hath prepared for thee and the Gospel offereth unto thee that oughtest thou with all thankfulnesse to accept and apply to the comfort of thy own Soul But Christ by his death and obedience hath provided a sufficient remedy for the taking away of all thy sinnes and the Gospel offereth the same unto thee Therefore thou oughtest to accept and apply the same to the comfort of thine own Soul Now this Gospel of salvation many do not hear at all being destitute of the Ministery of the Word and many hearing do not believe or lightly regard it and many that do believe the truth thereof are so wedded to their sinnes that they have no desire to bee divorced from them and therefore they refuse to accept the gratious offer that is made unto them And yet notwithstanding their refusal on their part we may truly say That good things were provided for them on Christs part and a rich price was put into the hands of a Foole howsoever he had no heart to use it Prov. 17. 16. Our blessed Saviour by that which he hath performed on his part hath procured a Jubilee for the Sons of Adam and his Gospel is his Trumpet whereby he doth proclaim Liberty to the Captives and preacheth the acceptable yeare of the Lord Luke 4. 18 19. If for all this some are so well pleased with their Captivity that they desire no deliverance that derogates nothing from the generality of the freedome annexed to that year If one say to sinne his old Master Levites 25. 24. Exod. 21. 5. Deut 15 26 I love thee and will not go out free he shall be bored for a slave and serve for ever But that slavish disposition of his maketh the extent of the priviledge of that yeare not a whit the straiter because he was included within the general Grant as well as others howsoever he was not disposed to take the benefit of it The Kingdom of Heaven is like to a certain King that made a marriage of his Son and sent his servants to those that were bidden to the Wedding with this message Behold I have prepared my Dinner my Oxen and my fatlings are killed and all things are ready Come to the Marriage verse 4. If we look to the event They they that were bidden made light of their entertainment and went their wayes one to his Farme and another to his Merchandize verse 5. but that neglect of theirs doth not falsify the word of the King verse 4. viz. That the Dinner was prepared and these unworthy Guests were invited thereunto For what if some did not believe shall their unbelief disannull the Faith and truth of God Rom. 3. 3 4. God forbid yea let God be true every man a lyar as it is written that thou mayest be justified in thy sayings and overcome when thou judgest Let not the house of Israel say the way of the Lord is unequall For when he cometh to judge them the inequality will be found on their side and not on his O house of Israel are not my wayes equal and your wayes unequal saith the Lord Ezek 18. 29 30. The Lord is right in all his wayes and holy in all his works All the wayes of our God are mercy and truth when we were in our sinnes it was of his infinite mercy that any way or remedy should be prepared for our recovery And when the remedy is prepared we are never the nearer except he be pleased of his free mercy to apply the same to us that so the whole praise of our Redemption from the beginning to the end thereof may intirely be attributed to the riches of his grace and nothing left to sinfull flesh wherein it may rejoyce The freeing of the Jewes from the Captivity of Babylon was a Type of that great deliverance which the Son of God hath wrought for us Cyrus King of Fersia who was Christus Domini and herein but a shadow of Christus Dominus the Authour of our Redemption published his Proclamation in this manner Who is amongst you of all his people the Lord his God be with him and let him go up 2 Chron 36. 23. and 1 Ezra 2. Now it is true they alone did follow this Calling whose spirit God had raised to go up Ezra 1. 5. But could they that remained still in Babylon justly plead That the Kings Grant was not large enough or that they were excluded from going up by any clause contained therein The matter of our Redemption purchased by our Saviour Christ lieth open to all all are invited to it none that hath a mind to accept of it is excluded from it The beautifull feet of those that preach the Gospell of peace do bring glad tidings of good things to every house where they tread The first part of their Message being this Peace to this house Rom. 10. 15. Luke 10. 5. Luke 17. But unlesse God be pleased out of his abundant mercy to guide our feet into the way of peace the Rebellion of our Nature is such that that we run head-long to the wayes of destruction and misery Rom. 3. 16. and the wayes of peace do

why I should be tied to follow him in every step wherein he treadeth And so much for Mr. Aimes The main error of the Arminians vid. Corvin in Defen Armini cap. II. and of the patrons of universal grace is this That God offereth unto every man those means that are necessary unto salvation both sufficiently and effectually and That it resteth in the free will of every one to receive or reject the same For the proof thereof they alledge as their predecessors the Semipelagians did before them that received Axiome of Christs dying for all men which being rightly understood makes nothing for their purpose Some of their opposites subject to oversights as well as others more forward herein then circumspect have answered this Objection not by expounding as was fit but by flat denying that famous Axiome Affirming peremptorily that Christ died onely for the Elect and for others nullo modo whereby they gave the adverse party advantage to drive them unto this extream absurdity viz. That seeing Christ in no wise died for any but for the elect and all men were bound to believe that Christ died for themselves and that upon pain of damnation for the contrary infidelity Therefore all men were bound to believe that they themselves were elected although in truth the matter were nothing so Non tali auxilio nec defensoribus istis Tempus eget Neither is their hope that the Arminians will be drawn to acknowledge the error of their position as long as they are perswaded the contrary opinion cannot be maintained without admitting that an untruth must be believed even by the commandment of him that is God of truth and by the direction of that word which is the word of truth Endeavouring therefore to make one truth stand by another and to ward off the blow given by the Arminians in such sort that it should neither bring hurt to the truth nor give advantage to error admit I failed of mine intent I ought to be accounted rather an oppugner than any wise an abettor of their fancies That for the Arminians Now for Mr. Culverwell That which I have heard him charged withall is the former extremity which in my Letter I did condemne viz. That Christ in such sort did die for all men that by his death he made an actuall reconcilement between God and man and That the special reason why all men reap not the fruit of this reconciliation is the want of that faith whereby they ought to have believed that God in this sort did love them How justly he hath been charged with this error himselfe can best tell But if ever he held it I do not doubt but he was driven thereunto by the absurdities which he discerned in the other extremity For what would not a man fly unto rather then yield that Christ no manner of way died for any Reprobate and none but the elect had any kind of title to him and yet so many thousand Reprobates should bee bound in conscience to believe that he died for them and tied to accept him for their Redeemer and Saviour yea and should be condemned to everlasting torments for want of such a faith if we may call that faith which is not grounded upon the word of truth whereby they should have believed that which in it selfe was most untrue and laid hold of that in which they had no kinde of interest If they who dealt with Mr. Culverwell laboured to drive out one absurdity by bringing in another or went about to stop one hole by making two I should the lesse wonder at that you write that though he hath been dealt withall by many brethren and for many yeares yet he could not be drawn from his errour But those stumbling-blocks being removed and the plain word of truth laid open by which faith is to be begotten I dare boldly say he doth not hold that extremity wherewith hee is charged but followeth that safe and middle course which I laid down for after he had well weighed what I had written he heartily thanked the Lord and me for so good a resolution of this Question which for his part he wholly approved not seeing how it could bee gainesayed And so much likewise for Mr. Culverwell Now for Mr. Stock 's publick opposition in the Pulpit I can hardly be induced to believe that he aimed at me therein If he did I must needs say he was deceived when hee reckoned me amongst those good men who make the universality of all the elect and all men to be one Indeed I wrote but even now that God did execute his Decree of Election in all by spirituall generation But if any shall say that by all thereby I should understand the universality of all and every one in the world and not the universality of all the Elect alone hee should greatly wrong my meaning for I am of no other mind than Prosper was lib. 1. De vocat Gent. Habet populus Dei plenitudinem suam quamvis magna pars hominum salvantis Gratiam aut repellat aut negligat in electis tamen praescitis atque ab omni generalitate discretis specialis quaedam censetur universitas ut de toto mundo totus mundus liberatus de omnibus hominibus omnes homines videantur assumpti That Christ died for his Apostles Luke 22. 19. for his sheep John 10. 15. for his friends John 15. 13. for his Church Ephes 5. 25. may make peradventure against those who make all men to have a share alike in the death of our Saviour but I professe my selfe to hold fully with him who said Etsi Christus pro omnibus mortuus est tamen specialiter pro nobis passus est quia pro Ecclesia passus est Yea and in my former writing I did directly conclude That as in one respect Christ might have been said to die for all so in another respect truely said not to have died for all and my beliefe is That the principall end of the Lords death was that he might gather together in one the Children of God scattered abroad John 11. 52. and That for their sakes he did specially sanctifie himselfe that they also might be sanctified through the truth John 17. 19. And therefore it may be well concluded That Christ in a speciall manner died for these but to inferre from hence that in no manner of respect he died for any others is but a very weak collection specially the respect by me expressed being so reasonable that no sober mind advisedly considering thereof can justly make question of it viz. That the Lamb of God offering himselfe a sacrifice for the sinnes of the world intended by giving satisfaction to Gods justice to make the nature of man which he assumed a fit subject for mercy and to prepare a Soveraigne medicine that should not onely be a sufficient cure for the sinnes of the whole world but also should be laid open to all and denied to none that indeed do

of the Pagans put together did come short of fifty Ethnicis semel annuus dies quisque festus est tibi octavo quoque die Excerpe singulas solemnitates nationum in ordinem texe Pentecosten implere non potuerunt And yet as I said that they accounted Satturday more holy and requiring more respect from them than the other ordinary dayes of the week may be seen by that of Tibullus Eleg. 3. lib. 1. Aut ego sum causatus aves aut omina dira Saturni SACRA me tenuisse die And that of Lucian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of boyes getting leave to play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Aelius Lampridius touching Alexander Severus using to go unto the Capitols and other Temples upon the seventh day Whereunto we may adde those verses of the ancient Greek Poets alleadged by Clemens Alexandrinus lib. 5. Stromat and Eusebius lib. 13. Praeparat Evangelic which plainly shew that they were not ignorant that the works of Creation were finished on the seventh day for so much doth that verse of Linus intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that of Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites by the Law of Moses were not only to observe their weekly Sabbath every seventh day but also their feast of weekes once in the year Which although by the vulgar use of the Jewish nation it may now fall upon any day of the week yet do the Samaritans untill this day constantly observe it on the first day of the week which is our Sunday For which they produce the Letter of the Law Levit. 23. 15 16. where the feast of the first fruits otherwise called Pentecost or the feast of weeks is prescribed to be kept the morrow after the seventh Sabbath which not they onely but also amongst our Christian Interpreters Isychius and Rupertus do interpret to be the first day of the week Planiùs saith Isychius Legislator intentionem suam demonstrate volens ab altero die Sabbati memor ari praecepit quinquaginta dies Dominicum diem proculdubiò volens intelligi Hic enim est altera dies Sabbati in hâc enim resurrectio facta est qua hebdomadae numerantur septem usque ad alterum diem expletionis hebdomadae Dominicâ rursus die Pentecostes celebramus festivitatem in quâ Sancti Spiritus adventum meruimus Where you may observe by the way that although this Authour made a little bold to strain the signification of altera dies Sabbati which in Moses denoteth no more than the morrow after the Sabbath yet he maketh no scruple to call the day of Christs Resurrection another Sabbath day as in the Councel of Friuli also If I greatly mistake not the matter you shall find Satturday called by the name of Sabbatum ultimum and the Lords day of Sabbatum primum with some allusion perhaps to that of St. Ambrose in Psal. 47. Ubi Dominica dies caepit praecellere quâ Dominus resurrexit Sabbatum quod primum erat secundum haberi caepit à primo not much unlike unto that which Dr. Heylin himself noteth out of Scaliger of the Aethiopian Christians that they call both of them by the name of Sabbaths the one the first the other the latter Sabbath or in their own Language the one Sanbath Sachristos i. e. Christs Sabbath the other Sanbath Judi or the Jews Sabbath But touching the old Pentecost it is very considerable that it is no where in Moses affixed unto any one certain day of the moneth as all the rest of the feasts are which is a very great presumption that it was a moveable feast and so varied that it might alwayes fall upon the day immediately following the ordinary Sabbath And if God so order the matter that in the celebration of the feast of weeks the seventh should purposely be passed over and that solemnity should be kept upon the first what other thing may we imagine could be praesignified thereby but that under the State of the Gospel the solemnity of the weekly service should be celebrated upon that day That on that day the famous Pentecost in the 2. of the Acts was observed is in a manner generally acknowledged by all wherein the truth of all those that went before being accomplished we may observe the type and the verity concurring together in a wonderfull manner At the time of the Passeover Christ our Passeover was slain for us the whole Sabboth following he rested in the grave The next day after that Sabbath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sheaf of the first fruits of the first or barly Harvest was offered unto God and Christ rose from the dead and became the first fruits of them that slept many bodies of the Saints that slept arising likewise after him From thence was the count taken of the seven Sabbaths and upon the more after the seventh Sabbath which was our Lords day was celebrated the feast of weeks the day of the first fruits of the second or wheat Harvest upon which day the Apostles having themselves received the first fruits of the spirit begat three thousand Soules with the word of truth and presented them as the first fruits of the Christian Church unto God and unto the Lamb. And from that time forward doth Waldensis note that the Lords day was observed in the Christian Church in the place of the Sabbath Quia inter legalia saith he tunc sublata Sabbati castodia fuit unum planum est tunc intrâsse Dominicam loco ejus sicut Baptisma statim loco Circumcisionis Adhuc enim superstes erat sanctus Johannes qui diceret Et fui in spiritu die Dominicâ Apocal. 1. cùm de Dominicâ die ante Christi Resurrection nulla prorsùs mentio haberetur Sed statim post missionem Spiritus sancti lege novâ fulgente in humano cultu sublatum est Sabbatum dies Dominicae Resurrectionis clarescebat Dominica The Revelation exhibited unto St. John upon the Lords day is by Irenaeus in his fifth book referred unto the Empire of Domitian or as S. Hierome in his Catalogue more particularly doth expresse it to the fourth yeare of his Reigne Which answereth partly to the forty ninth and partly to the ninty fifth year of our Lord according to our vulgar computation and was but eleven or twelve yeares before the time when Ignatius did write his Epistles Of whom then should we more certainly learn what the Apostle meant by the Lords day then from Ignatius who was by the Apostles themselves ordained Bishop of that Church wherein the Disciples were first called Christians and in his Epistle to the Magnesians clearly maketh the Lords day to be a weekly holy day observed by Christians in the room of the abrogated Sabbath of the Jews than which can we desire more But here you are to know beside the common edition wherein