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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
Godly honour Tho' the aforesaid argument might be a sufficient answer to this point yet I will produce the following Authorityes to confirm the same St Denis the Areeopagite who liv'd in the Apostles time in his book de Eccles. Hier. c. 3 makes mention of the IncenciÌg of the altar of the Priest washing his hands of âââ elevation of the blessed Host â the adoration thereof Origines whâ liv'd in the 3. CeÌtury in his 3. Hoâ in Exod. sayes thus I design to ââmonish ye with the examples of âââ own religion ye know who are accâââm'd to be present at the diviâ mysteries when ye receive the Lorâ body how with all caution ââ veneration ye take heed least â smal particle of it should fall down leââ any thing of the consecrated gift shââ slip out for ye belive your selves âââ guilty and ye rightly believe if â thing of it wou'd fall by your negligââce St Ambrose who liv'd in thâ 4th Century in his 3. book of thâ Holy Ghost c. 12. expounding thâ of the 98. Psal where we aâ bid to worship the footstool of his feeâ sayes thus therefore by the footstool the earth is understood and by the earth the flesh of Christ which also eveÌ at this day we adore in mysteries and which the Apostles ador'd in the Lord Jesus S. Chrysostome who also liv'd in the 4 Century in his â hom on S Pau'ls Epist to the Ephesians sayes thus we speake of the body and of him who differs nothing from it how many are made partakers of that body how many tastes of his blood remember that it is the body blood of him who refides above the heavens who is humbly ador'd by the Angels He also sayes the following words hom 24th on St. Pauls first Epist to the Corinthians the wisemen regarded thîs body laâing ân the âangeâ the iâpioâââaââarouâ men having leât thâiâ ãâã tâey home made along voyâ when they aâriv'd wiâh grâat ââ trembâing they worâhipp d â let us therefore the Citizens of heââ immitate the barbarous people do not see him in the mângeâ but onâ aâtââ not a woman keepiâg him ââ the Priest holding him let us theâfore weaken our selves anâ be grââ afraid let us shew a great deal nâ reveâece than these barbarous peopleâ for open the gates of heaven and lââ and then you will see that whiââ said to be true for that which iâ tââ most precious and most to be ador'â aâl thinks I do âhâw you the same ââ on earth even as in a Kiâgs palââ that which is most magnificeÌâ of thiÌgs not the âalls noâ ãâ¦ã ât the Kingâ ât that yââ ãâ¦ã do nât hâw yoâ thâ Aâgâlâ Arââgeâs oâ he heaves bât tââir masâer ââ have percââv'd hâw âou ãâã on the âââh that which is most excellent âest to be regarded of aâl things neiâher do âou only see hiâ but aâso yoââââh him you eaâ him after you âat him you return home clean puâifie your soul prepare your mind against the receiving of these mysteriesââor if a King's son wiâh a neat preâious ââown had been giveâ to you âo âe carri'd you wou'd slight all the thiÌgs ââ the world but now receiving not âhe son of a worldly King but the only âegottn son of Goâ c. St Augustin who liv'd in the begining of the 5th Century expounding the 9â Psal sayes that the earth is thâ Lords footstool according to thâ of Isaiah c 66 v. 1. saying thuâ the heaven is my throne the earâ is my footstool and he inquires hoâ is it lawfull to adore the earth with-out impiety and then hâ sayes the following words being troubl'd in mind I do turn myself Christ because I do seeke him I find how the earth is ador'd with-out impiety the footstool of his feet is ador'd for he receiv'd earth from the earth because the flesh is of the earth he receiv'd flesh from the flesh of Mary because he walk'd here in that flesh gave us the same flesh to eate for our safety none eats of that flesh if he adores it not before t is found-out after what ãâ¦ã ââotstool of ââ Lord may ãâ¦ã not only âât we doe not ãâ¦ã it but ââ we siân in not a âoriâg it More â S. Augustin's Authorââyes may â seen to the same purpose in âs 118. Epist c. 3. and in his 120 âpist c. â7 which I omit to produââ least I shu'd be too troubleâââe to the reader Chap. 7 Proving that TransubstaÌtiaââ was believ'd by those of the Primiââve Church I shall only here enlarge those âââts of scripture produc'd in my ânswer to the 5th point with the ââllowing Authorityes of the ââly Fathers and Doctors of the ârimitive Church Tertullian who liv'd in the begining of the 3. Cenâury in his 4. book agaiâ Mââcian c. 4â saâes ãâã ââ bâead taken and distributed ââ his ââsciples he maâe hâs owâ body St. ãâã martyr and S Iâeneus who boââ liv'd before âertulliaÌ do affââ the same as the reader may see ââ their Authorityes produc'd ââ my answer to the 5. point S ââprian who liv'd the year 25ââ his sermon of the Lord's supâââayes thus the âread which ouâ gave to his Disciples being changâ not in shâpe but in natûre bâ the âânipotency of the word was made âleââ S Cyrill of Jerusalem who liv'd in the 4. Century speaking ââ Christ in his 4. Catech. sayes thââ followig words he did once in Caââ of Galelee only by his will turn water ânto wine which is near blood aâd âhall he not be wârthy to be believ'd âo uâ that he tuân'd wine into blood ââerefore let us receive the body and ââood of Christ with all assurance for ânder the shape of bread the body is given to you and under the shape of âine the blood is given therefore let us not consider it as bare bread and bare wine for it is the body and blood of Christ according to the Lord 's own words for altho' your sense wou'd not represent this to you nevertheless let faith confirm you you ought not to judge these things by the taste therefoâe knowing this with all certainly holding the bread which is seen ây us not to be bread altho' the taste perceives it to be bread but to be the body of Christ the wine which is seeâââ altho' it may seem to the pallââ be wine notwithstandiÌg it is not ââ but the blood of Christ Let the ââder be Pleas'd to take notice ââ plainly St Cyprian affirms by ââ former words that the substaâââ of the bread wine is dissolââ at the intrance of Christ's bââ and blood and also how St. Cyââ bids us not to judge of this myââârie according to the apprehensioâ of our senses but to firmly believe the true and real presence of Christ's body and blood undeâ the shape of bread and wine that is to say under the accidents which the bread and wine had before cheir