Selected quad for the lemma: lord_n
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A61980
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Nine cases of conscience occasionally determined by Robert Sanderson.
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Sanderson, Robert, 1587-1663.
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1678
(1678)
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Wing S618; ESTC R25114
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76,581
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200
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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 intline 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 Sabboth-day rebus sic slantibus 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 motion were either not at 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 days 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 indeterminate 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 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 superior Authority doth not restrain it Provided ever that what he doth herein he do it without vanity or affectation in himself or without uncharitable 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 utmost 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 incline them thereunto 2. A double supplication viz. 1. For Mercy in respect of the time past because we have failed of 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 virtue of that delivery no not the ten Commandments themselves 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 Juris 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 and to be sanctified to an holy rest for the better attending upon Gods'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 matters which are questionable for the better finding out of the Truth And the points in this Argument that are most in controversie 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 ate tied so to do 2. Concerning the change of the Jewish Sabbath into the Lord's day and by what Authority it was done VII As touching the observation of a weekly Sabbath there are these three different opinions viz. 1. That it is de jure naturali as a branch properly of the Law of Nature 2. That it is properly and directly de jure divino positivo established by God's express positive Ordinance in his Word 3. That it is merely de jure humano Ecclesiastico introduced by Authority and established by the custom and consent of the Catholick Church Touching which three opinions I leave it to the judicious to consider 1. Whether the last of them might not hap to be of evil consequence by leaving it in the power of the Church at her
NINE 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 1679. NINE 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 H. Brome J. Wright and C. Wilkinson and are to be sold at the Gun at the West-end of S. Pauls the Crown upon Ludgate-hill and the Black-boy in Fleet-street 1678. 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 Public 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 quam pauca dicere far be it from me to 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 public that they shall never hereafter stand in need of any other hand to snatch them out of the first a doom you say once written upon them I have no farther trouble to give you but to thank you for these excellent Pieces of the same Hand and Stamp as every intelligent Reader will easily discern with which as an accession to this Edition yourCare and Piety hath obliged the Publick Only again let me be speak your vigilance over the Press which by her dayly 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 Marrying with a Recusant 1 II. Of Unlawful Love 11 III. Of a Military Life 40 IV. Of Scandal 75 V. Of a Bond taken in the King's Name 82 VI. Of the Engagement 88 VII Of a Rash Vow 114 VIII Of the Sabbath 137 IX Of the Liturgy 157 Imprimatur John Hall R. P. D. Episc. Lond. Ã Sac. Domestic May 30. 1665. The Case of Marrying with a Recusant SIR YOurs of July 2. I yesterday July the 6. received In Answer to the Contents whereof desiring that my Services may withal be most humbly presented to my very much Honoured Lord I return you what my present thoughts are concerning the particulars therein proposed First for Marrying a Daughter to a professed Papist considered in Thesi and as to the point of Lawfulness only I am so far from thinking the thing in it self to be simply and toto genere unlawful that I dare not condemn the Marriage of a Christian with a Pagan much less with any other Christian of how different Persuasion soever as simply evil and unlawful in as much as there be Causes imaginable wherein it may seem not only lawful but expedient also and as the exigence of Circumstances may be supposed little less then necessary so to inter-marry But since things lawful in the General and in Thesi may become by reason of their inexpediency unlawful pro hic nunc and in Hypothesi to particular persons and that the expediency or inexpediency of any action to be done is to measured by the worthiness of the end the conjuncture of present Circumstances and the probability of good or evil consequents and effects prudentially laid together and weighed one against another I conceive it altogether unsafe for a Conscientious person especially in a business of so great concernment as the Marrying of a Child to proceed upon the General Lawfulness of the thing without due consideration of circumstances and other requisites for the warranting of particular Actions Now as for the Marriage of a daughter with one of so different Persuasion in point of Religion as that they cannot joyn together in the same way of God's Worship which is the case of a Protestant and a Papist it is very rare to find such a concurrence of Circumstances as that a man can thence be clearly satisfied in his Judgment without just cause of doubting the contrary that it can be expedient to conclude upon such a Marriage and how dangerous a thing it is to do any thing with a doubting Conscience we may learn from Rom. 14. 13. For the evil consequents probably to ensue upon such Marriages are so many and great that the conveniences which men may promise to themselves from the same if they should answer expectation as seldom they do to the full laid in an equal ballance there-against would not turn the scale and in one respect the danger is greater to marry with a Papist than with one of a worse Religion for that the main Principle of his Religion as a Papist is more destructive of the comfort of a Conjugal Society than are the Principles of most Hereticks yea than those of Pagans or Atheists for holding that there is no Salvability but in the Church and that none is in the Church but such as acknowledge Subjection to the See of Rome it is not possible but that the Husband must needs conclude his Wife to be in the state of Damnation so long as she continueth Protestant whence one of these two great inconveniences will unavoidably follow that either he will use all endeavours engins and artifices to draw her to the Church of Rome as indeed who can blame him to bring his Wife into a capacity of everlasting Salvation the restless importunity whereof together with the ill advantages they of that party can make from the sad Confusions that are amongst us in these times it will be very hard for one of the weaker sex perpetually to resist or else in case she stand firm in her Religion against