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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A61980 Nine cases of conscience occasionally determined by Robert Sanderson. Sanderson, Robert, 1587-1663. 1678 (1678) Wing S618; ESTC R25114 76,581 200

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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-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-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
to her dying day and kept sensible of her great and sinful disobedience to her Father that the Father should cut off from his Daughter and her Posterity some meet portion of his Estate as perhaps a fifth part at the least or if a fourth or a whole third part I should like it the better and by a solemn deliberate vow dedicate the same to be yearly imployed in some pious and charitable uses These times will afford him choice of objects if God shall move his heart so to do and by so doing he may First in some sort redeem and make a kind of satisfaction for his former Rashness not Popishly understood and in regard of the Justice of God but in a moral sense and in regard of the world and his own Conscience Secondly it may be a good means to keep the Daughter in a continual fresh remembrance of her fault that she may not after a short and slight repentance as in such cases too often it happeneth forget the same whereof she ought to have some remorse all the days of her life Thirdly he shall thereby after a sort perform his first Vow I mean according to the general intention thereof and the rational part which was to make his Daughter repent her folly and to smart for it the over-plus more than this being but the fruit of rancor and perturbation Lastly he shall in so doing doubly imitate God our heavenly Father First when a rash or sinful act is made an occasion of a pious or charitable work it beareth some resemblance of or rather is indeed it self a gracious effect of that goodness and wisedom in God whereby he bringeth light out of darkness and good out of evil Secondly God Himself when he graciously pardoneth an high presumptuous sin as he did Davids great sin in the matter of Uriah commonly layeth some lasting affliction upon the offender as he did upon David who after the sealing his pardon for that sin by Nathan scarce ever had a quiet day all his life long The reason whereof seemeth to be double partly for admonition to others that none presume to provoke God in like manner l●st they smart for it also in like manner and partly for the good of the offender that he may by the smart be brought to the deeper sense of his error and be eft-soons reminded of it lest he should too soon forget it Thus have I with very much ado in that weak condition I have been in ever since the question came to my hands and wherein I yet contitinue declared my opinion fully concerning the whole business as far as I understand it More largely I confess than I intended or perhaps was needful and with greater severity than it may be the parties will well like of But truly I desired to do the part of a faithful Confessor and the sores on both parts seemed to be such as were not to be touched with too gentle a hand In the Daughter an act of high disobedience transported by the passion of inordinate love and in the Father an act of great Rashness transported by the passion of inordinate anger both beyond the bounds of right Reason and Religion and both to be deeply repented of Howsoever I cannot be suspected to have written any thing either out of favour for or prejudice against either party not having the least conjecture who the persons are that are concerned in the business nor so much as in what part of the Nation they live I shall pray that God would direct them both to do that which may best serve to his glory and bring the soundest comfort to their own souls Amen 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 loth 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 increase that I saw it would be a long work and take up far more time than 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 tolerable satisfaction either to my self or others Wherefore I was estsoons minded to have excused my self by Letter to you and 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 i● than I have for to questions of importance better nothing be said than not enough And the rather was I mided 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 Letters 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 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 have 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