Selected quad for the lemma: lord_n
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A61830
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Eight cases of conscience occasionally determined by the late Reverend Father in God, Robert Sanderson, Lord Bishop of Lincoln.
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Sanderson, Robert, 1587-1663.
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1674
(1674)
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Wing S598; ESTC R37202
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62,486
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160
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have therefore now sent you but a naked summary of my thoughts concerning the three Questions abstracted from all those Explanations Reasons Testimonies of Authors removals of Objections and other such Enlargements as might have given further both lustre and strength thereunto Howsoever by what I presently send you may sufficiently see what my opinion is which I shall be ready to clear so far as my understanding will serve in any particular wherein you shall remain doubtful and as ready to alter when any man shall instruct me better if he bring good evidence either of Reason or of Scripture-Text for what he affirmeth The Questions are 1. Which is the fittest Name whereby to call the day of our Christian weekly-rest whether the Sabbath the lord's-Lord's-day or Sunday 2. What is the meaning of that Prayer appointed to be used in our Church Lord have Mercy upon us and encline c. as it is repeated after and applied to the words of the fourth Commandment 3. Whether it be lawful to use any bodily recreation upon the lord's-Lord's-day and if so then what kind of Recreations may be used I. Concerning the Name Sabbatum or Sabbath I thus conceive 1. That in Scripture Antiquity and all Ecclesiastical Writers it is constantly appropriated to the day of the Jews Sabbath or Saturday and not at all till of late years used to signifie our Lord's-day or Sunday 2. That to call Sunday by the name of the Sabbath-day rebus sic stantibus may for sundry respects be allowed in the Christian Church without any great inconveniency and that therefore men otherwise sober and moderate ought not to be censured with too much severity neither charged with Judaism if sometimes they so speak 3. That yet for sundry other respects it were perhaps much more expedient if the word Sabbath in that notion were either not all or else more sparingly used II. Concerning the name Dominica or the Lord's-day 1. That it was taken up in memory of our Lord Christ's Resurrection and the great work of our Redemption accomplished therein 2. That it hath warrant from the Scripture Apoc. 1.10 and hath been of long continued use in the Christian Church to signifie the first day of the week or Sunday III. Concerning the name Dies Solis or Sunday 1. That it is taken from the courses of the Planets as the names of the other daies are the reason whereof is to be learned from Astronomers 2. That it hath been used generally and of long time in most parts of the World 3. That it is not justly chargeable with Heathenism and that it proceedeth from much weakness at the least if not rather superstition that some men condemn the use of it as prophane heathenish or unlawful IV. Of the fitness of the aforesaid three names compared one with another 1. That according to the several matter or occasions of speech each of the three may be fitter in some respect and more proper to be used than either of the other two As viz. 1. The Name Sabbath when we speak of a time of rest indeterminatè and in general without reference to any particular day and the other two when we speak determinately of that day which is observed in the Christian Church Of which two again 2. That of the Lord's-day is fitter in the Theological and Ecclesiastical and 3. That of Sunday in the civil popular and common use 2. Yet so as that none of the three be condemned as utterly unlawful whatsoever the matter or occasion be but that every man be left to his Christian liberty herein so long as so long as superior Authority doth not restrain it Provided ever that what he doth herein he do it without vanity or affectation in himself or without uncharitably judging or despising his Brother that doth otherwise than himself doth To the second Question V. The words of that Prayer Lord have mercy c. repeated after the fourth Commandment do evidently import as they do in each of the other ten 1. An acknowledgment of three things viz. 1. That the words of that particular Commandment contain in them a Law whereunto we are subject 2. That it is our bounden duty to endeavour with our uttermost power to keep the said Law 3. That our naughty hearts have of themselves no inclination to keep it until God by the work of his Grace shall encline them thereunto 2. A double supplication viz. 1. For mercy in respect of the time past because we have failed of our bounden duty heretofore 2. For Grace in respect of the time to come that we may perform our duties better hereafter VI. But how far forth the words of the fourth Commandment are to be taken as a Law binding Christians and by what authority they have that binding power is the main difficulty For the resolution whereof it may suffice every sober minded Christian to understand the Prayer appointed by the Church in that meaning which the words do immediately import and without over-curious inquiry into those things that are more disputable to believe these few points following which ought to be taken as certain and granted amongst Christians viz. 1. That no part of the Law delivered by Moses to the Jews doth bind Christians under the Gospel as by vertue of that delivery no not the ten Commandments themsâ—lves but least of all the fourth which all confess to be at least in some part Ceremonial 2. That the particular determination of the time to the seventh day of the week was Ceremonial And so the obligation of the fourth Commandment in that respect although it were Iuris divini positivi to the Jew yet is ceased together with other legal Ceremonies since the publishing of the Gospel and bindeth not Christian Consciences 3. That the substance of the fourth Commandment in the general viz. that some certain time should be set apart from secular imployments to be sanctified to an holy rest for the better attending upon God's publick and solemn worship is moral and perpetual and of Divine right as a branch of the Law of Nature whereunto Christians under the Gospel are still bound 4. That de facto the Lord's-day or Sunday is the time appointed to us for that purpose by such sufficient Authority as we stand bound in Conscience to obey absque hoc whether that Authority be immediately Divine or but mediately through the power of the Church This is sufficient to regulate the judgment and Conscience of every ordinary Christian yet is it not unlawful for Scholars soberly and fairly to argue and debate a little farther matteâ—s which are questionable for the better finding out of the Truth And the points in this Argument that are most in controversy are these two viz. 1. Concerning the observation of a weekly Sabbath whether it be of necessity to keep one day of every seven And by what right we are tied so to do 2. Concerning the change of the Jewish Sabbath into the Lord's-day and by what Authority
EIGHT CASES OF Conscience Occasionally Determined BY The late Reverend Father in god ROBERT SANDERSON Lord Bishop of LINCOLN HEB. XI 4. He Being Dead yet speaketh LONDON Printed for Henry Brome at the Gun in S t Paul's Church Yard 1673 EIGHT CASES OF Conscience Occasionally Determined BY The late Reverend Father in GOD ROBERT SANDERSON Lord Bishop of LINCOLN HEB. xi 4. He being Dead yet speaketh LONDON Printed for Henry Brome Iames Collins and Christopher Wilkinson 1674. A LETTER from a Friend concerning the ensuing CASES SIR HAving perused the Papers you sent me I can safely vouch them for Genuine and not in the least Spurious by that resemblance they wear of their Reverend Author and therefore you need not fear to bring them to the Publick Test and let them look the Sun in the face 'T is true their first Commission was but short and long since expired they being designed only to visit and respectively satisfie some private Friends yet I cannot see what injury you will offer to his sacred ashes if by renewing that you send them on a little farther Embassie for the common good Indeed the least remains of so matchless a Champion so invincible an Advocate in foro Theologico like the filings and fragments of Gold ought not to be lost and pity the world was not worthy many more of his learned Labours But Praestat de Carthagine tacere quà m pauca dicere far be it from me to â—pinion the wings of his Fame with any rude Letters of Commendation or by way of precarious Pedantry to court any man into a belief of his worth since that were to attempt Iliads after Homer and spoil a Piece done already to the life by his own Pencil the works whereof do sufficiently praise him in the gates All I aim at is to commend and promote your pious intention to give the world security by making these Papers publick that they shall never hereafter stand in need of any other hand to snatch them out of the fire a doom you say once written upon them I have no farther trouble to give you but to thank you for those excellent Pieces of the same Hand and Stamp as every Intelligent Reader will easily discern with which as an accession to this Edition your Care and Piety hath obliged the Publick Only again let me bespeak your vigilance over the Press which by her daily teeming and expertness or at least negligence of the Midwife is wont of late to spoil good births with monstrous deformities and unpardonable Errata so you will avoid a double guilt contracted by some without fear or wit of abusing your critical Reader on the one hand and your most judiciously exact Writer on the other and if that may contribute any thing more very much gratifie the most unworthy of his Admirers The Eight Cases Determined I. Of the Sabbath 1 II. Of Marrying with a Recusant 20 III. Of Unlawful Love 30 IV. Of a Military Life 59 V. Of Scandal 94 VI. Of a Bond taken in the King's Name 101 VII Of the Engagement 107 VIII Of a Rash Vow 134 Imprimatur Iohn Hall R.P.D. Episc. Lond. à Sac. Domestic May 30. 1665. ERRATA PAge 5. line 7. read not at all p. 6. l. penult dele so long as p. 15. l. 12. r. change p. 2. l. ult r. with p. 23. l. 16. r. she ibid. l. 22. r. it is p. 32 l. 4. r. unto p. 42. l. 24. dele of p. 43. l. 10. r. married p. 45. l. 21. r. sayings ibid. l. 24. r. muta p. 51. l. 7. r. Premisses p. 52. l. 9. r. to whom ibid. l. 25. r. should p. 53. l. 23. r. with all p. 56. l. 12. r. haply p. 57. l. 23. r. herself ibid. l. ult r. he p. 67. l. 3. r. doth but p. 72. l. 12. r. artis ibid. l. 17. r. nearer p. 84. l. 19. r. mediations p. 86. l. 11. r. a Prince ibid. l. 26. after right add belongeth to him and another to assume a power that of right p. 96. l. 23. r. or what means p. 99. l. 5. for to r. do p. 106. l. 7. r. whereunto p. 107. l. ult dele in p. 119. l. 13. dele to p. 120. l. 23. dele the p. 136. l. 19. r. maketh p. 137. l. 4. r. parts p. 141. l. 21. r. voideth p. 142. l. 6. r. place The Case of the Sabbath To My very Loving Friend Mr. Tho. Sa. at S. B. Nottingh March 28. 1634. SIR WHen by your former Letter you desired my present Resolution in two Questions therein proposed concerning the Sabbath although I might not then satisfie your whole desire being loath to give in my opinion before I had well weighed it yet that I might not seem altogether to decline the task imposed on me by you I engaged my self by promise within short time to send you what upon further consideration I should conceive thereof Which promise so far as my many distractions and occasions would permit I endeavoured to perform by perusing the Books you sent me in the one whereof I found written on the spare paper with your hand a Note moving a third Question about the Name of the Sabbath also and by looking up and reviewing such scattered Notes as I had touching that Subject But then I met with difficulties so many and great whereof the more I considered the more still I found them to encrease that I saw it would be a long work and take up far more time then I could spare to digest and enlarge what seemed needful to be said in the three Questions in such sort as was requisite to give any tollerable satisfaction either to my self or others Wherefore I was eftsoons minded to have excused my self by Letter to you from farther medling with these Questions and to have remitted you over for better satisfaction to those men that have both better leisure to go about such a business and better abilities to go through with it than I have for to questions of importance better nothing be said than not enough And the rather was I minded so to do when I perceived there were rumors spread in these parts occasioned as I verily suppose by some speeches of your good friend Mr. Tho. A. as if I were writing a Treatise of the morality of the Sabbath Which besides that it might raise an expectation of some great matters which I could in no wise answer it might also expose that little I should have done to the mis-censures of men wedded to their own opinions if after I had laid mine open it should have happened in any thing as in some things like enough it would to have disagreed from theirs Yet because by your late kind Letter wherein whilst I was slack in making it you have prevented mine excuse I perceive the continuance of your former desire I have therefore since resolved to do somewhat though not so much as I first intended hoping that you will in friendly manner interpret my purpose therein I