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A53499
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An answer to the challenge of Mr. Henry Jennings (Protestant Arch-Deacon of Dromore) which evidently makes-out the present Church of Romes doctrine to have been maintain'd in the first five ages, & the adversarys principles to be only a heap of heresies lawfully condemn'd by the primitive Church. To which is annexed An answer to one Whealy. Set forth by James O Shiell reader of Divinity.
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O'Sheill, James.
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1699
(1699)
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Wing O530A; ESTC R214539
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82,791
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345
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is false as is manifest by that of the Acts c. 15. v 7 where we find the followiÌg words when there had been much disputing Peter rose up and said to them men bretheren ye know that a good while agoe God made choice among us that the Gentiles by my mouth should he are the word of the Gospel and believe c. as for that which Whealy adds that Peter writ his Epistles from Babylon and not to Rome c. it proves his ignorance and coÌfirms what he would faine deny for in Peter first Epist c. 5. v 1â by the word Babylon Rome is meant as Papias the Apostles Disciple cited by Eusebius in his 2. book of History c. 15. St. Hierome in his book de Viris Illustribus in Marco Eunomius Venerable Bedâ and all the Fathers that ever writ a commentary on that Epist do unanimously declare and it is evident out of the 17. c. of revelations where John sayes that Babylon was builded on seaven hills and that i'ts Impire did extend over the Kings of the earth which notwithstandig should fall down and be destroy'd all which has beeÌ verify'd of the City of Rome and of no other City in the whole world for it was foâerly and is at present builded on seaven hills and it's Impire only did then reach all parts of the world yet what John fore see came to pass for the Roman Impire was reduc'd almost to nothing the City wholly run'd by the Goths Wandals Hunns Longobards but what occasion'd people in them times to call Rome Babylon was a certain similitude that was between the City of Rome and that of Babylon when in the time of NabuchodoÌoâor BabyloÌ was an Imperial City whose King Nabuchodonoâor crully persecuted the people of God duriÌg their captivity there eveÌ so in the time of the Apostles Rome was an Jmperial City whose Improur was Nero who persecuted most cruelly the people of God during his reign it 's therefore the City of Rome was call'd another Babylon Whealy's fifth reason is grounded on the audieÌce given to Paul in the Apostles assembly Acts c. 15. v. 12. by which it seems that Peter till then was wholly a stranger to the wonders Paul told them he had perform'd amoÌg the Gentiles this consequeÌce is false for tho' General Ginkle related in a Council of war before the Prince of Orange how he behav'd himself at the breach of Agherim against the Irish it cannot be infer'd that the Prince of Orange himself was till then wholly a straÌger to the Irish affairs and that he never fought at the breach of the Boyne or elswhere against them tho' Peter gave audience to Paul telling the Miracles wonders which God had wrought among the Gentiles by him and Barnabas it does not follow that Peter never preach'd the Gospel to any of the Gentiles before that time as for Whealy's 6th reason that it was after Pauls said relation that the Apostles and Elders sent Barsabas and Silos with him to Antioch to assist in the ministry I allow that to be true but what Whealy would infer out of it is false for it does not at all follow out of this that the Gospel was never preach'd before in any of those Countryes but what might be lawfully infer'd is that Barsabas Silos were not commaÌded to go with Paul to Antioch till after the said relatioÌ but before this time beiÌg the 18. year after our Saviours PassioÌ the Gospel was preach'd not only in Antioch but also in Rome by Peter as I will shew hereafter as for Whealy's new commeÌtary on the words of our Saviour Mathew c. 16. v. 18. 19. John c. 21. v. 15. 16 17. I believe no man of sense will prefer it before the exposiâion of all the holy Fathers and Doctors which is coÌtrary to that of Whealy's as may be seeÌ in my Anâwer to Mr. JeÌniÌgs 4 poiÌt as for that word only which our Saviour would have added if he meant Peter in particular as Whealy pretends I would willingly know by what reason can he or any other shew that the word only would be requisite here to prove Peter's supremacy and not in that of John c 6. v. 50. where he the present Church of England do wrest the words of Christ to a figurative sence without the lest meÌtioÌ of the word only or siguratively by which it appears how incoherently Whealy argues aâd pretends to expouÌd the worâs of Christ in the said tâxts ' its apparent that it would be superfluous for Christ to express the word oÌly in either of these texts viz Matt c. 16. John c. 21 it was enough that he spoake to Peter personaly in the singular number in these words Blessed art tâou Simon Bârjona for flesh blood have not reveal'd it uÌto thee but my Father who is in heaven I say also unto thee that thou art Peter upon this râck I will build my Church the gates of Hell shall not prevaile agaiÌst it I will give unto thee the Keyes of the KiÌgdom of HeaveÌ what soever thou shall biÌd on earth shall he bouÌd in heaveÌ whatsoever thou shall loose on earâh shall be loos'd in heaveÌ Mat. c. 16 v. 1718. 19 so wheÌ they had diÌed Jesus said to Simon Peter Simon sonne of Jonas lovest thou me more than these he said unto him yea Lord thou knowest that I love thee he saith unto him feede my lambes he saith unto him again the second time Simon sonne of Jonas lovest thou me he saith unto him yea Lord thou knowest that I love thee he saith unto him feede my sheepe he said unto him the third time Simon sonne of Jonas lovest thou me Peter was grieved because he said unto him the third time lovest thou me and he said unto him Lord thou knowest that I love thee Iesus said unto him feede my sheep John c 21. v. 15. 16 17. which words do plainly prove that our Saviour then meant Peter and none else of the Apostles for he excluded them by the words Simon Peter sonne of Jonas levest thou me which as the reader may observe our Saviour thrice coÌsequeÌtly repeated and after Peter answer'd each time he gave him in charge his lambes and sheepe commanding him to feede them which he would not have done if he had then meant equally all the rest of the Apostles as Whealy falsly alleages but would speake to them Generally in the plural number as he did in that of Matt. c. 18. v. 19 when he commanded them to go and teach all nations as for that new explication which Whealy gives saying that our Saviour speake particularly to Peter more than to the other Apostles because they were not in the danger that Peter was of swearing cuâsing denying his blessed Master as Peter afterwards did Matt c. 26. v. 7â therefâre wanted not the consolation which the Saviour of the world judg'd nâedfull for the support of a faâlinâ
the said points if they had not understood and firmly believ'd that they taught false and erronious Doctrines neither wou'd all the aforesaid Councils of the Primitive Church which my adversary in his challenge acknowledges to have then retain'd the true faith of Jesus Christ condemn their Doctrines if they were not also Hethrodox contrary to the true faith which they and their forefathers receiv'd from Jesus Christ his Disciples therfore whosoever desires to find embrace a Church wherein the old incorrupted principles of Christianity are âaught and such Doctrines only as were maintain'd by the ancient pârâ Church even of Roâe for up-wards of 500 years after Christ let him embrace the present Church of Rome wherein the said principles are duely professâd the old and the present Church of Rome being still the same in priÌciples whereas the Doctrines of those who now call themselves reformers the Church of EnglaÌd PresbyteriaÌs Quakers c. wherein the said convinâicles do now diââer from the preseÌt Church of Rome ãâã never maintain'd by the ancient Church of Rome but ãâã ââpiously brought in by a serâes of Hereticks who for these very Doctrines were from time to ãâã condemn'd by many ãâã national Provincial Councils â also by the most eminent ãâã and Doctors of the primitive Church as the premisses do evidently make-out so that the reader may take noââce of my adversarys ignorance and presumption for censuring contradicting a religion so ancieÌt which lawfull mission acknowledgment of antiquity holy Fathers several Councils divine miracles the word of God do plainly demoÌstrate to be the only true and Apostolical line which leads Souls to the true way of everlasting glory happiness therefore reader if you have been heretofore of my adversarys opinion I beseech you for the love of Jesus Christ to compare seriously his principles and those of the Church of Rome togeather and then to consider âttentively the state and circumstances wherein you are out of âhe holy Catholick Church out of which there is no salvation to be expected as the following holy Fathers do openly declare St. Cyârian in his book de vnitate Ecclesiae speaking of those who are out of the Church sayes thus do they thinke Christ is amongst them âââ tho' they were drawn to torments âxecution for the confession of the name of Christ yet this pollutioÌ is not wash'd away noâ not with blood this inexpiable and inexcusable crime of schisââ is not purg'd away even by death itself St. Chrysostome in his 11. hoâ on St. Pauls Epist to the EphesiaÌs âayes also thus there is nothing so provokes the wrâth of God aâ the division of the Church iâ so âuch that tho' we shu'd have perform'd all other sort of good thiâgs yât we âhall inâurr apââisâment ââ lâss crâââ for dividing the vnity of the Church than those who have doââ who ãâã and divided Christs ãâã St. Augustin in his 4. book of âymbole Cap 10. sayes ââe following words If any man be soâââ sâparâted from her he shaâl be ãâã from âhe number of the childâân ââither shall âe have God for his Father ãâã wouâd not have the Church for ãâã ââther ând it will nothing ãâã him to have rightly beliâv'd oâ to ãâã ãâã so many good workes withâât the âââclusion of the soâeraign good ãâã sâpâr gâââa Emar he sayâ also the following âords out of the Church aâ heretick âay have all things but salvation ââ may have the sacraments he may âave faith and preach it only salvaâion he cannot havâ which may be âurther confirm'd by the words of ât James c. 2. v. 10. sayiÌg thus whoâiâver shall keep the whole law and âât offends in one point he is guilty of âll therefore being the salvation âf your soul doth wholly depend âf the true belief and intire obâervation of all those points of âith which the holy Catholick Church sufficiently proposes ââiversaly teaches I do earnestly âeseech you to open the eyes of âour understanding for I know âhat you have no invincible ignorance whereby yoâ might be excus'd to embrace the principles and Doctrines of that pure ancâent Church against which the gates of hell cannot prevail Matt. c. 16. v. 1â assure your self that I do not invite you to any old heresie as my adversary does noâ the Lord forbid but to the religion preach'd and taught by Jesus Christ and his Disciples to that I say where with your foreâ fathers and anteceslors have been still contented since eveâ they left Paganism untill in the 16. age they were deceiv'd by the erronious Doctrines of those false prophets Luther and Calvin hold fast the form of sound words which thou hast hard from me in faith and live which is in Christ Jesus 2. Timothy c. 1 v. 13 neither give heed to fables and endless genelogies which minister questions rather than Godly ââifying in the faith from which some having sweru'd have turn'd aside unto vain jaâgling desiring to be teachers if the law understanding neither what they say nor whereof they affirm 1. Timothy c. 1. v. 4. 6. 7. let not villfull or gross ignorance the temporal riches and vanity of this transitory world or complyânce to the request of your frieÌds deceive mislead you but consider seriously the very words of your Saviour and redeemer Jesus Christ Matt c. 16. v. 26. saying thus for what is a man profited if he âhall gain the whole world loose his own soulâ or what shall a man give in exchangâ for his own soul what will it then a ââil you after this life to be now for few years or dayes in great honour favour request in this deceitfull world afterward to be perpetually tormented in pain grief miseryes with out any hopes of mercy or redemption where neither frieds pompe nor riches can prevail in order to give you the lest dram of consolation from which punishment the Lord Jesus Christ of his infinite mercy defend both you me all Christians Amen FINIS An Answer to what oâe Wâealy âlleages in his Almanack against St. Peters Supremacy AFter having compos'd this little work Wheaây's Almanack for the year 1â99 came accidentally into my haÌds wherein he or some other malicious person in his name labours to infect the whole Kingdom with false pernicious Doctrine which he pretends to ground on some nonâensical arguments that he forms against St. Peter the Pope of Rome's Supremacy and tho' 't is hardly worth any mans while to coÌfute them yet because it concerns what I have said in my Answer to mr lennings fourth poit â thiÌke it fit to let him know his own ignorance and the errors of his pretended Doctrine First he offers to infer by a new invented consequence of his own that Peter was neither Bishop of Antioch or Rome because as he falsly alleages the Papists have not as yet agreed amoÌg themselves about the time he first remov'd from