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A42331
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The Paschal or Lent-Fast, apostolical & perpetual at first deliver'd in a sermon preached before His Majesty in Lent and since enlarged : wherein the judgment of antiquity is laid down : with an appendix containing an answer to the late printed objections of the Presbyterians against the fast of Lent / by Peter Gunning ...
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Gunning, Peter, 1614-1684.
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1662
(1662)
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Wing G2236; ESTC R5920
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244,843
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370
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manner of celebrating used by the Papists The days may be with more Godliness and profit to the Church observed being cleansed from Superstition and erroneous Doctine then abrogated The place of S. Austin is in his Epistle ad Ianuar 118. Illa à quae non scripta sed tradita custodimus c. And for Recommendation Divine of the forty days Fast the Reverend Father in God Richard Mountague Bishop of Norwich Origin Eccles pars 2. n. 81. Numerum hunc mysticum dierum 40. sacrum ãâã Scripturis multa sunt quae decent testimonia Certè erat aliquid in eo cur dicbââ¦os continuis 40 apertis coeli catarectis abyssi ãâã bus resolutis invalescerent aquae super terram Quòd annos 40 ex Aegypto reduâ⦠Israel eremi erroribus destinebantur erat certè dispensatorius pluries quà m unâ vice Christi Domini actionibus consecraââ¦us Certè fortuitò non fiebat quod toties in Scripturis numerus ille per Deum consecrabatur Mihi rectè opinatus videtur Augustinus qui numerum quadragenarium totum praesentis vitae cursum significare dicebaâ⦠tempus nimirum jejuniis orationibus poenitentiae peccatorumque expiationi destinatum Et si per Novatores liceret illud adderem Ut ECCLESIAE QUADRAGESIMAM COMMENDARET And even such Learned Protestants who write its Original not Apostolical or from Christ yet prove it themselves from Antiquity to have been in the Church observed both by Clergy and Laity before his time who was a Bishop in the Church about 38 years after S. Iohn's death who himself 't is probable was born much about S. Iohn's death or a little after so Zanchius l. 1. in 4. Praeceptum p. 695. certè Telesphorus qui fuit septimus Romanae Ecclesia Episcopus martyr circa Annum Domini 139. hujus temporis Quadragesimalis supranominatiâ⦠mentionem facit tanquam ante se in Ecclesiâ observati Adââ¦ecit enim aliquot dies quos volebat à Clericis ac Sacerdotibus ampliùs quà m à ââ¦aicis observabantur observari Statuimus inquit ut septem hebdomadas plenas ante sanctum Pascha omnes Clerici i. e. in sortem Domini vocati à carne jejunent quia sicut discreta debet esse vita Clericorum à Laicorum conversatione ita in jejunio debet esse discretio These Learned Authors especially the four Revered Bishops of our own Church above I have produced not that I think there may not perhaps more then double the number be alledged of modern Authors differing in judgment from what I have asserted But by whomsoever they shall be alledged if they shall stand by themselves alone and my Replyer shall not first produce as I have done according to Vincentius Lirinensis's Golden Rule 1. Antiquity 2. Universality of practise generally speaking 3. The Consent of the generality of Learned Ecclesiastical Writers at least through the first 600. or 700. years the time wherein lawfull General Councels were who with Authority noted Heretical Writers and then if he please and not but then give us the Judgment of any Holy and Learned men Otherwise I here prescribe against any number of Moderns of one smaller part of the Christian world and of one or two Ages farthest removed from Antiquity except where Authority of our own Church to which we have subscribed doth interpose such testimonies I say standing alone by themselves Antiquity that appââ¦oaches nearer the Fountain not being first heard both to interpret Scripture and testifie of Tradition where that is part of the Controversie All such weak and trifling process of Arguments from Testimony I take to be but tyranny over mens Judgements who are bound to none but to Gods Word who is Truth and the Churches Witness whom he hath set to be the Pillar of Truth whose witness is best learned from Antiquity and Universality of practise and consent of her Pastors of the Ages required and to submission of acquiescence to their own Church in such matters But why then have I brought those Five worthy Witnesses I answer 1. Because I had first in legitimate order premised such Antiquity Universality and Consent and so my Adversaries Testimonies ever shall be welcome 2. To shew that any the most faithfull Sons of the Church of England may be allowed to defend what I in this maintain 3. To prevent such Replyers who are wont to supply with railing what they want in weight of Argument or Testimony forasmuch as the World sees that so Reverend Zealous and Learned Protestants and such as have done as much service against the Papists aâ⦠all the Presbyterians put together in their Writings and Sermons have done have thus written Howbeit I deny not that many Reverend and Learned men and far from Presbyterians are herein of a different Judgment and have done very good service against the Papists in their gross Errours FINIS A TABLE of the Names of the Sundayes and other Chief Dayes of LENT and of some following in the Eastern and Western Churches Septuagesima The ninth Sunday before Easter-day ãâã ãâã ãâã ãâã ãâã Dominica Filii Prodigi Memoria 70 Annorum qui in significationem fuerunt exilii nostri à Domino Augustin l. 3. d. Doctr. Christ. And Memory of the 70 weeks Dan. 9. 26. in the end of which Messias the Prince was to be cut off but not for himself Sexagesima The eighth Sunday before Easter day ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Quinquagesima The seventh Sunday before Easter-day ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã Dominica Ingressââ¦s seu Introitûs Jejunii Hiââ¦c ãâã ãâã ãâã ââ¦sse Clââ¦is ãâã sui ãâã Quadragesima The sixth Sunday before Easter-day Memoria Jejunii Domini Ord. Rom. ãâã ãâã ãâã ãâã ãâã Hâc ãâã ãâã Graeci ãâã ãâã ãâã ãâã ãâã ãâã ãâã propter gulam Dominica Invocavit The whole week the Greeks call'd ãâã ãâã ãâã ãâã ãâã Shrovetuesday Fastness Tuesday Ash-Wednesday Caput Jejunii Dies ââ¦inerum Second Sunday in Lent ãâã ãâã ãâã ãâã ãâã Dominica Reminiscere Third Sunday in Lent ãâã ãâã ãâã ãâã ãâã Dominica Oculi Fourth Sunday in Lent ãâã ãâã ãâã ãâã ãâã Dominica Refectionis Dominica de Panibus Dominica Laetare ãâã ãâã ãâã ãâã ãâã Fifth Sunday ãâã ãâã ãâã ãâã ãâã Dominica Passionis propterquod Dominus praedixit câ⦠diâ⦠de instanti Passione suâ ââ¦ive Judica Friday in this week Praeparatorium Lazari Saturday ãâã ãâã ãâã ãâã ãâã Sabbatum Lazari Sixth Sunday ãâã ãâã ãâã ãâã ãâã Dominica Osannarum Dominica Palmarum Palm-Sunday The whole week was called ãâã ãâã ãâã ãâã ãâã Sancta hebdomada Septimana Passionis Hebdomas Xerophagiaââ¦um Hebdomada poenosa The great week Hâc hebdomada ãâã sicut ãâã ãâã ãâã ãâã ãâã ãâã Munday in this week ãâã ãâã ãâã ãâã ãâã Feria Secunda Passionis Tuesday ãâã ãâã ãâã ãâã ãâã Feria ãâã ãâã ãâã ãâã ãâã Feria tertia Passionis Wednesday ãâã ãâã ãâã ãâã ãâã Feria quarta in Proditione Judae Feria quarta Passionis Tenable Wednesday And these four dayes before Easter called ãâã ãâã ãâã ãâã ãâã Thursday ãâã ãâã ãâã ãâã ãâã Feria quinta Passionis Coena Domini Feria quinta in Coena Domini Feria mysterioââ¦um ââ¦avipedium Dies mandati Maundy Thursday Sheer Thursday Good Friday ãâã ãâã ãâã ãâã ãâã Dies Paschae Parascheue Crucifixionis Dies sanctus Passionis Domini Pascha quo passus est Dominus Augustin ep 119. ââ¦cclesia Smyââ¦ensis Ep. de ãâã Polycarp Saturday or Easter-Eve ãâã ãâã ãâã ãâã ãâã Sabbatum Sanctum Vigilia Paschalis ãâã ãâã ãâã ãâã ãâã Greg. Nazianz Easter-day ãâã ãâã ãâã ãâã ãâã S. Greg. Nazianz. Orat. in Pasch. ãâã ãâã ãâã ãâã ãâã Euseb. ãâã ãâã ãâã ãâã ãâã Conâ⦠Ancyr c. 5. Dominica Magna Resurrectionis The day which the Lord hath made Psal. 118. 24. Munday in Easter-week ãâã ãâã ãâã ãâã ãâã Greg. Nazianz. Feria 2 da. Resurrectionis Domini Secundus Dies Festi Tuesday Feria 3 ia Resurrectionis Domini Tertius dies Festi S. Aug. d. Civ D. l. 22. c. 8. Wednesday Feria 4 a. ãâã ãâã ãâã ãâã ãâã Candidatorum Thursday Feria 5 a. ãâã ãâã ãâã ãâã ãâã seu Candidatorum Sunday after Easter ãâã ãâã ãâã ãâã ãâã Greg. Naz. ãâã ãâã ãâã ãâã ãâã Gregor Nazianz. Dominica quasi-modo-geniti Dominica in Albis Octava Paschalis Low-Sunday Low-Easter-day or the Octaves of Easter The 2. Sunday after Easter Wednesday after ãâã ãâã ãâã ãâã ãâã The 3. Sunday from Easter ãâã ãâã ãâã ãâã ãâã The 25 day of the fifty Dies Disputationis Christi cum Doctoribus ãâã ãâã ãâã ãâã ãâã Sunday before Ascension Dominica Rogationum ãâã ãâã ãâã ãâã ãâã Ascension-day ãâã ãâã ãâã ãâã ãâã Holy Thursday Sunday after Ascension ãâã ãâã ãâã ãâã ãâã Dominica Expectationis Dominica hebdomadae Expectationis Whitsunday ãâã ãâã ãâã ãâã ãâã Evagr. l. 1. c. 3. ãâã ãâã ãâã ãâã ãâã Festum Pentecostes Wied-Sunday Wh. Munday ãâã ãâã ãâã ãâã ãâã quae dicitur ââ¦tiam Graecis ãâã ãâã ãâã ãâã ãâã Wh. Tuesday ãâã ãâã ãâã ãâã ãâã Wednesday Friday c. Iejunium Pentecostes The four Ember weeks of Fasting are called Iejunia quatuor temporum quae imbrem vocat Concil Aenhamensâ⦠can 16 Iejunium primi mensis Iejunium Pentecostes Iejunium septimi mensis Iejunium decimi mensis Anciently the Wednesday and Fryday saith Lâ⦠but since the Wednesday Friday and Saturday next A Cruce post Cineres post Pentecos atque Luciae The weekly lesser Fasting-days of Wednesday and Friday are called Stationes Stationum semijejunia ãâã ãâã ãâã ãâã ãâã seu ãâã ãâã ãâã ãâã ãâã The Fasting-Eves before certain Holy-days ãâã ãâã ãâã ãâã ãâã Anteferiales Vigiliae FINIS Some Errata of the Press to be thus amended PAg. 33. lin 12. pro Eusebius lege Philo. p. 48. l. 11. pro ãâã ãâã ãâã ãâã ãâã lege ãâã ãâã ãâã ãâã ãâã p. 165. l. ult pro ãâã ãâã ãâã ãâã ãâã lege ãâã ãâã ãâã ãâã ãâã p. 219. pro ãâã ãâã ãâã ãâã ãâã lege ãâã ãâã ãâã ãâã ãâã p. 226. pro ãâã ãâã ãâã ãâã ãâã lege ãâã ãâã ãâã ãâã ãâã p. 453. l. 20. dele 2. pro l. 1. lege c. 1. p. 463. lege Religââ¦ous ãâã religions p. 475. l. 26. lege quidam pro alii ibid. l. 28. lege pluribââ¦s pro ââ¦ibus ita pro etiam ibid. in marg ãâã ãâã ãâã ãâã ãâã pro ãâã ãâã ãâã ãâã ãâã In the Table pro Fastness Tuesday lege Fastens eve
oppose this will discern that they do full ill service to Christianity if they consider what now I shall propound unto them for the strength of mine and weakness of their Allegation And that in brief is this As the Asseveration of some one or two Fathers of the Church in the behalf of the Canonical Authority of the Books of the Maccabees or of the 3 d Book of Esdras I not needing at this time to name any other which yet from the generality and consent of the rest of the Fathers we know notwithstanding sufficiently not to be Canonical yea I add the positive rejection by some one or few Fathers of the Epistles of S. Iames and S. Iude which yet we know from the Generality and consent of the rest of those ancient Writers certainly to be Canonical is no bar to the sufficiency of the Testimonies of the Churches Records to make undoubted evidence which Books of Scripture are Canonical and which are not so as that he who should reject that evidence would disserve our common Christianity in a very high and dangerous degree So the Allegation of some one or few Fathers for something as Tradition Apostolical which yet is not yea the possible Rejection by some one Socrates or other Ecclesiastical writer a Vincentius Lirinensis c. 39. Quicquid unus vel alter Patrum quamvis ille sanctus doctus quamvis Episcopus praeter omnes auâ⦠etiam contra omnes senserit id inter proprias occultas privatas opiââ¦iunculas â⦠communis publicae ac generalis sententiae autoritate secreââ¦um fit whatsoever one father only or a second albeit he be both holy and learned shall opine beside or against all the rest that is to be severed among the singular obscure and private opinions from the authority of the common publick and general judgement of something from being Tradition Apostolical which yet is is no bar or hinderance but that we may rest assur'd that we have made undoubted evidence concerning the Tradition Apostolical of this Paschal Fast of Lent from such generality and consent of Testimonies of the Fathers of those seven Ages next the Apostles which we have produc'd Furthermore if ought further need be said let us now suppose a while that no one of the Testimonies above by me collected made any mention at all in express terms that this Paschal Fast of Lent was a Tradition Apostolical that no one Author of all those had said in any word That it was from God or Christ or the Apostles but that only they testifie that the universal Church had ever practis'd it what force such practise alone so well witnessed hath in it to infer my conclusion That it was from the Apostles I will now proceed briefly to shew S. Augustine is the man who is brought to say but nothing against what we say nor other then what we have said Non invenimus in literis Novi Testamenti evidenter praeceptum of this or any other certain daies of necessary fasting and hereupon as S. Basil of another matter spake l. d. Sp. Sancto c. 10. ãâã ãâã ãâã ãâã ãâã They clamour and call for Demonstrations from written Testimonies a This was the very objection of Socrates concerning the Fast of Lent l. 5. c. 22. against both the one side who pleaded their observance from S. Iohn the Apostle and the others who pleaded theirs from the Apostles S. Peter and S. Paul which when Socrates had recited he adds ãâã ãâã ãâã ãâã ãâã But none of these saith he can shew a demonstration concerning these things from their writings or from the written word So that Socrates his very objection and ground is answer'd in these following pages and send away with disgrace as nothing worth the unwritten witness of the Fathers and c. 27. ãâã ãâã ãâã ãâã ãâã c. But they cease not up and down clamouring that this is not witnessed in any written word of God Yet the same S. Augustine beside that he professed to find Authority for it ex veteribus libris ex Evangelio out of the Old Testament and out of the Gospel though not Authoritatem Evidentem Praecepti yet Habet saith he Quadragesima jejuniorum authoritatem in V. L. ex Evangelio had he found it neither evidently nor obscurely or at all in the written word of God yet he would never have allow'd the opposers to have abused so his words to their conclusion as shall now appear from his Doctrine not in one but many of his undoubted works never retracted nor in their Allegations from him contradicted This holy Father thus writeth speaking of a certain custome of the Church l. 2. de Baptismo contra Donatistas c. 7. Quam consuetudinem credo ab Apostolicâ Traditione venientem Sicut MULTA QUAE NON INVENIUNTUR IN LITERIS EORUM neque in conciliis posteriorum tamen quia per Universam custodiuntur Ecclesiam non nisi ab ipsis tradita commendata creduntur Which custome I believe to have come from Tradition of the Apostles as MANY THINGS WHICH ARE NOT FOUND IN THEIR WRITINGS nor in the Councels of following times and yet because they are observed through the Church universal are believed to have been by them delivered and commended Ibid. l. 4. c. 6. Illa consuetudo quam etiam tunc homines sursum versus respicientes non videbant à posterioribus institutam rectè ab Apostolis tradita creditur That custome which even then men looking back upward did not observe to have been instituted by any following Ages is rightly believ'd to have been delivered from the Apostles And again c. 23. Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi Apostolicâ autoritate traditum rectissimè credimus That which the universal Church observeth and was not instituted by Councels but hath been ever retained we most rightly believe to have been no other then a Tradition from Apostolical Authority To this his Thesis if you will subsume his Hypothesis see it above p. 62. Sicuti quòd Domini Passio c. anniversariâ solennitate celebratur As for example saith he that the Passion of the Lord is celebrated in Anniversary solemnity Which we have shewn not to have been first instituted by any General Councel Which he there reckons up Inter illa quae non scripta sed Tradita custodimus quae quidem toto terrarum orbe observantur Again that he thought somethings may be non evidenter praecepta ab Apostolis not evidently commanded by the Apostles nor yet in their writings at all commanded and yet commanded by the Apostles and rightly so believed see his words l. 5. de Baptis con Donat. c. 23. Apostoli nihil quidem exinde praeceperunt sed consuetudo illa ab eorum Traditione exordium sumpsisse credenda est sicut sunt multa quae universa tenet Ecclesia ob hoc ab Apostolis praecepta benè creduntur