reason and cause to sing Glory to the Father Son and Holy Ghost for His merciful Providence to them who knowing their weakness better then themselves hath preserved them from such an hour of temptation and fiery tryal not suffering them to be tempted above that they are able But furthermore I give you this warning that if ye affirm with the three Children you would sing in your fiery trial but refuse to sing now when ye are preserved from it Look to your selves that ye be not tempting God to cause you suffer Arian Persecution that then ye may praise the glorious Trinity better which now ye refuse because the Lord frees you from Arian Persecution this sore Trial the Lord avert In the last part of this Chapter we shall observe the Testimony given by God and His Church in this fourth Century chiefly against the Arian First As for the true Church they were not deficient to bear witness to the Truth but as opportunity served they conveened Orthodox Councils and among others one at Sardica a Socrat. lib. 2. cap. 16. of 370. Orthodox Bishops where the Arians Accusations against Athanasius and other Orthodox Bishops were examined and all found false and forged Another Council at Jerusalem b Socrat. lib. 2. cap. 19. Anno Dom. 351. A third at Millan of 300. Bishops c Theodoret. lib. 2. cap. 15. in which Councils they ratified the Orthodox Truth and Nicen Creed and before that Anno Dom. 363. a Council of about 200. Bishops at Ariminum ratified the same Orthodox Nicen Creed As the Orthodox Church during the time of the Arian Persecution notwithstanding of all the cruelty used against them the Church-men gave Testimony against the Arian by Preaching Writing and Disputes and both the Church-men and their Flocks by valiant suffering of Martyrdom and sealing the Truth with their Blood So the Lord Himself from Heaven divers ways did bear Testimony against the Arian and for His Truth first in granting Signs and Wonders to be done by the Orthodox Church in this fourth Century and in the Arians hottest Persecution when in the mean time the Arians had no Miracles amongst them nor did they pretend to any and although they had pretended to work Miracles yet the Arians Miracles had been nothing but Satans lying Wonders But God honoured even the persecute Orthodox to work glorious Miracles for instance the Arians having banished some Orthodox Christians to a remote Island in the Sea where the Pagans worshipped the Devil seated in a Grove these banished Orthodox Christians first cast a Socrat. lib. 4. cap. 19. out the Devil out of the Pagan Priests Daughter then converted her and her Parents and at last the whole Pagans of that Island to the Christian Faith So the Devil could not stand before these Orthodox Christians A second instance Moses an Orthodox Christian was famous for working of Miracles who coming to Alexandria refused to receive Consecration to a Bishoprick from Lucius Bishop of Alexandria b Socrat. lib. 4. cap. 29. because he was an Arian but reproved him sharply proving him to be altogether void of the true Principles of Christian Religion but that same worker of Miracles received Consecration from the Orthodox Clergy to the said Bishoprick As the Lord did bear Testimony to the Orthodox Christians and their Faith by giving them the gift of Miracles and not to the Arian so did that Lord as Judge of the World declare and manifest His Wrath against the chief Arian Persecuters in this Century First instance Constantius the first Arian persecuting Emperour who as he was false to God in turning Arian so his kinsman Julian whom he choised to be General of his Army turned false to him who having rebelled Constantius leads an Army against him but died by the way in Silicia sore lamenting and repenting of his Arian Heresie c Theodoret. lib. 2. cap. 32. Second instance The other Arian Emperour Valence was Satans evil Instrument perverting the Goths to Arianism of which Poyson they were not cured some hundreds of Years therafter d Socrat. lib. 4. cap. 27. and for the Emperours reward the Goths rebelling beat him and his Army in Battel and he flying to a little Tower they burnt the Tower and him with Fire a Theodoret. lib. 4. cap. 3. Hieronimus chronico ad annum 382. Third instance The Wrath of God was remarkable in the death of George the Arian Bishop of Alexandria whose cruelty is mentioned in this same Chapter before in the sixth instance of the Arian Cruelty where this Arian George was Ringleader for not many Years after the foresaid instance of Persecution the Pagans in Alexandria raised a seditious Tumult against the said George pulled him out of the Church by the Ears tied him to a Camel then did tear him in pieces and burnt him and the Camel to Ashes b Socrat. lib. 3. cap. 2. CHAP. IV. The unamimous practice and appointment of the universall Church for singing of the Doxology because Satan and his supposts mad and stupendious opposition of the Doctrine of the Trinity and so warring against God THe Glorious Trinity of Persons in the God-head being the great fundamental Article of our Christian Faith and that Christ is the Son of God the second Person of the blessed Trinity upon which Rock the Christian Church is built Matth. 16. 18. By which Name they are saved Acts 4. 12 Even the great mystery of godlinesse God manifested in the Flesh which Mystery cannot be known nor believed aright to Salvation unless we first know and believe that the Son sent by and from the Father was incarnat and not the Father John 17. 3. To this point we have spoken in the first Chapter Therefore Satan in the three first Centuries stirred up most Hereticks against the Sacred Trinity and the Incarnation of the Son of God to which we have spoken in the 2d Chapter Thirdly The Arians who rose in the Fourth Century being more Active and Subtil False Bloody and prevalent then any Hereticks which were before them persecuted the true Church of God in an Hellish manner for this cause the then Orthodox Church as they used many good means for strengthening the Christians in the Faith and confuting confounding of Hereticks as Preaching Disputs Writtings Councils and Church Censure by Excommunication all which Means the God of Heaven Countenanced and Blessed with good Success So in that Fourth Century the True Church in their Publick Worship did appoint that at the close of singing the Psalm they should sing this Doxology Glory to the Father to the Son and to the Holy Ghost in which Deed they have imitate the Lords own Example commanding Moses now therefore write ye this Song for you and teach it the Children of Israel put it in their mouths that this Song may be a witness for me against the Children of Israel Deut. 31. 19. So the Primitive Church perceiving by sad experience Satans incessant
where Satan had his Throne and Antichrist kept the Chair They wrote nine several Creeds not all confirming or explaining the former Creed but some of them containing Contradictions of which themselves were ashamed d Socrat. lib. 2. cap. 25. for a Liar should have a good Memory yea in the last of these Councils they ratifie their Council at Seleucia and its Creed and cursed the Creed at Ariminum because it was not Heterodox enough e Socrat. lib. 4. cap. 4. As we have seen the Activity Perfidity and Falshood of the Arian in spreading their Heresie so in the fourth place we shall take a view of their Hellish Cruelty practised against the Orthodox and true Church of God For they poysoned with their Arianism the Emperour Constantius who began his Reign Anno Dom. 336. and Valence who began his Reign Anno Dom. 366. thâ—se two Emperours they instigate to raise cruel and bloody Persecution against the Orthodox during the time of their Empire of which we shall only mention a few notable Instances First The Arians at Constantinople raised a great Tumult of Sedition that many Christians were troden under Foot to Death a Socrat. lib. 2. cap. 9. Secondly The Arian Emperour Constantius having banished the Orthodox Bishop of Constantinople the Arians strangled him in his Exile and the Orthodox Bishop of Adrianople died in Prison with Torments b Socrat. lib. 2. cap. 21. Thirdly Great Persecution was raised by the Arians in the Cities of the East against the Orthodox Christians by Banishment spoiling of their Goods and sundry kinds of Torments c Socrat. lib. 2. cap. 22. Fourthly The Arians at Alexandria upon the Lords Day invaded with Arms the Orthodox and having kindled a great Fire apprehended Orthodox Virgins who as they thought would soonest yield to them these they threatned with Burning unless they turned Arian but percelving these holy Virgins invincible Courage resolute to die Martyrs for the Glory of the Sacred Trinity they violently in the open Streets pulled off all their Clothes to put them to shame and mocked them in their nakedness but these Virgins being of undaunted Courage to suffer for the Name of Christ them the Arians so wounded on the Face that their nearest Relations did hardly know them and fourty Men they scourged with Rods that some of them died yet they refused to give their dead bodies to their Friends to bury and these who outlived their Scourging part of them they Banished of others not banished the Chirurgians had great difficulty to pull out the Thorn Pricks out of their Flesh At that same time the Arians killed moe then thirty Orthodox Bishops in Egypt and Lybia and banished sixteen moe whereof some died in their cruel usage by the way others died in the place of their Banishment of which Martyrs the World was not worthy d Socrat lib. 2. cap. 23. Fifthly In Constantinople and the Country about many Orthodox Bishops were banished by the Arians and other of the Orthodox that refused to communicate with the Arians they cruelly tormented their Bodies and then scobbing their Mouths violently thrust in the sacramental Elements of the Lords Supper and that not only of Men and Women but also of Children and these who were most reluctant they detained in Prison and Torments that so the Arian intended by this his work to get the honour that the Orthodox did communicate with them but prophane forcing proved the Arian Communion to be the Table of Devils yea they thrust the Papes of some holy Women into a Chest and closing its lid cut off their Papes with a Saw and others they burnt off their Papes with a red hot Iron a Socrat. lib. 2. cap. 30. Theodoret. lib. 2. cap. 14. Sixthly The Arians in Alexandria conspired with the Jews and Pagans and all three raised great Persecution against the true Christians there they apprehended the holy Virgins stripped them naked as they were born and led them through the Streets obscenely mocking them and if any Beholder in Christian compassion did speak but one word in their favours they were driven away with Wounds thereafter many of the Virgins they ravished some they killed and refused to give their Bodies to their Parents to be buried yea in this Tumult the Arian and Pagan committed so great abomination that I am ashamed to render them in English b Theodoret. lib. 4. cap. 20. a most profane Pagan being a chief Acter of these Abominations acted both in the Pulpit and on the Altar of the chief Church of Alexandria it was too like a Stage-Play of Satans divising against God's Word and Worship the most profane the Devil could devise and all this acted in the presence of the Arian Bishop whom the Pagan Spokesman thus saluted O Bishop who denies the Son of God thy coming is welcome to us c Theodoret. lib. 5. cap. 22. our god Serapis embraceth thee and brought thee hither observe how well the Devil and the Arian does aggree like Heart and Joy This Pagan god Serapis had a Church in Alexandria where he was worshipped and in it a monstruous great Image at that time much worshipped by the Pagans there What true Christian can read the Perjury Falshood and hellish Cruelty of the Arian and their atheistical profaning of the Lord's Supper and not look upon them as incarnate devils against these antichristian and profane bloody Arians who blasphemed both the Son and Holy Ghost The Orthodox Church were most zealous to defend the Truth and for that cause to sing the Doxology in their publick Worship exactly according to the words of the Holy Scriptures For then the Arian also keeped the singing of their own Doxology but it was different from the Orthodox and Holy Scriptures Now considering the true Churches hard condition when the Arians persecute them and yet these holy Christians were most willing to suffer Martyrdom for the Name of Jesus and also to sing the Doxology therein professing their Faith in one God in three Persons Father Son and Holy Ghost equal in Power and Glory Now I would ask the Christian now a days If the Lord in His Providence did put them now in such a condition to be persecuted to the death by the prevailing Arian whether or not they would be content to suffer Martyrdom in defence of the honour of Christ and also with the Orthodox Christian to sing the Doxology would they both sing and suffer as these did who are now singing triumphant Songs to Father Son and Holy Ghost having trode Satan and Arians under-foot I willingly judge in Charity to these weak Lambs they would then with the Orthodox Christians both joyn in singing the Doxology and also in suffering with them for the Name of Jesus Then I ask them again if they would have sung the Doxology if they had been going to the Stake to die in desence of the honour of Christ against the cursed Arian then have they not as good
hanc questionem posse agitari num sit possibile aut saltem probabile Christianum posse esse certum de sua salute eundem non esse certum de hac veritate bonum est expedit Christianum psallere Doxologiam Patri filio spiritui sancto ratio dubitationis est haec probavimus nullum Christianum habere certitudinem propriae salutis nisi in cognitione religiosa scripturarum in fide sanctificatione fortem at vix est verisimile hunc fortem christianum acquisivisse certitudinem propriae salutis quae veritas est dissicillima acquisitu quia multum excedit lumen naturae solum fundatur in lumine gratiae at haec veritas Deus est licite hymno glorificandus Pater Filius Spiritus Sanctus haec propositio non solum fundatur in himine scripturarum gratiae sed etiam in lumine naturae ut probatum est Alia ratio probans certitudinem salutis esse veritatem acquisitu difficiliorem quam eam praedictam de Doxologia haec est plurimi quibus nunquam contingit certitude vera salutis quia impossibilis at ex eisdem non pauci qui callent sensum Scripturarum Literalem Historicum dogmaticum praecipâ—e si in Philosophia sunt bene versati quamvis vel Hypocritae vel flagitiosi tamen haec veritas licet glorificare Deum Patrem Filium Spiritum Sanctum hymno facillime potest ab ijs comprehendi quia Christiani millies milleni nec ad salutem credentes in Christum nec pij tamen has duas veritates certo credunt scilicet licet Deum hymno glorificare hanc assumptionem Deus est Pater Filius Spiritus Sanctus Simodo sint Philosophi nullatenus de conclusiâ—ne dubitabunt itaque possit mirum videri homines cognitionis fidei pietatis certitudinis propriae salutis multum jactantes attamen eosdem quasi sit mysterium incomprehensibile an sit licitum vel expediens saltem Deum Patâ—â—m Filium Spiritum Sanctum hymno glorificare dubitantes nec mirum videatur objectum fidei justificantis de sua salute Christiani certissimi hypocritae dogmatice solum credentis de sua salute incerti idem esse nempe Deum Patrem Filium Spiritum Sanctum nam justificatus credit in Deum toto corde Patrem Filium Spiritum Sanctum in Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi salvatorem at hypocrita credit esse Deum eumque esse Patrem Fiâ—ium Spiritum Sanctum Scripturas Dei Verbum esse veras at neutiquam credit in Deum Patrem Filium Spiritum Sanctum in Christum salutorem fidei justificante coâ— purificante renovante ipsum Deo in Christo vinculo Spiritus Sancti in Aeternum uniente hypocritae fides est more speculativa in cerebro fluctuans at credentis ad salutem in corde radicata pieque fiducialis practica that the Doxologie is of this nature which reason of the strong is thus framed whatsoever is clearly lawful from the light of Nature and the Word of God that to the religious Christian is lawful to do but to sing glory to God is clear from the light of Nature and from the holy Scriptures therefore it is lawful for the religious Christian to do it First It is clear from the light ol Nature because many learned Pagans who had no more but the light of Nature did sing holy Hymns of praise to their gods this is abundantly clear in Humane History and undenyable Secondly The Holy Scriptures are full of it especially the Book of the Psalms commanding us to sing praises to God now this proves infallibly the general that it is lawful to sing glory to God Which Conclusion being proven I make up a second Reason and takes the proven Conclusion for the Major and I reason thus It is unquestionably lawful to sing glory to God I assume God is Father Son and Holy Ghost then it is unquestionably lawful to sing Glory to Father Son and Holy Ghost and if any think themselves strong and being under prejudice are not satisfied with this reason I would ask them if their Infant-Baptism was not an act of lawful Worship and done in faith of the Minister that Baptized and of their Parent that required and received that Sacrament for their use in both which I judge the Minister consecrat and administrat the Sacrament lawfully and their Parents lawfully received them from the Laver of Regeneration and yet I would gladly know from these that are not content with singing the Doxologie because it is not express in Scripture that the Christian sing glory to Father Son and Holy Ghost why then do they not reject their Infant-baptism because it is not express in Scripture Baptize Infants but well proven to be lawful by necessary consequence from Scripture which with the universal Church we think a sufficient ground for Infant-baptism And what is the cause that Antipedobaptists have fallen in that error and separat from the true Church Even because they were too deep in that opinion that necessary consequence from Scripture is not sufficient warrand for an act of religious Worship of which error ye would be aware lest it draw you into other greater errors then you are aware of 2. What express Scripture had Rahab to receive the Spies conceal them and send them away safely Joshua 2. 9. c. Heb. 11. 31. Jam. 2. 25. All which that she did in Faith is proven clearly from these quoted Scriptures then her faith was good and acceptable to God albeit only built on good consequences from Scripture 3. I ask of you John who comes to Church and Communicats taking the Lords Supper whether your worship be in faith which I in charity suppon it is but where is your express warrand in your Bible you John such a man come and worship and take the Lords Supper as the pledge of your salvation These words are not to be found in the whole Scripture why then dare ye come to worship and take the holy Sacraments I think ye will or should answer because in the express Word of God there is a general invitation Come to me all ye that labour and are heavy laden and I will give you rest Mat. 11. 28. From which gracious general invitation I suppon ye assume in sincere and good Conscience I John am heavy loaden and labours to be freed of my burden by all the good means appointed by God preparatory to that holy Sacrament which if you can truly affirm in the sight of God then I dare assure you in the Name of Jesus that your worshipping and communicating is in faith albeit you have not express warrand in your Bible for you such an one by name to communicate 4ly You John believes to be saved but no expresse warrand have you in your Bible that you John such a one shall be saved yet I suppon with you in charity your Act
meek and lowly Matth. 11. 29. So in all due humilitie as one of the least of the Sons of my Mother Church what I have written on this Subject in submission I lay it down at her Feet fully resolving to obey the Law of my Father in Heaven which is not to despise or forsake the Law of my Spiritual Mother on Earth Prov. 1. 8. and Prov 6. 20. That our Father in Heaven may have all the Glory His Church Edification and the Lambs of Christ their Milk which shall be my desire and Prayer at the Throne of Grace THE CONTENTS of the Several Chapters Chap. I. PRoveth the great Fundamentality of the Doctrine of the most blessed Trinity from the Sacred Scriptures and illustrateth it by Fathers and Councils and modern Divines and answers the common Objection Chap. II. Containeth a Catalogue of the chief Blasphemers of the Blessed Trinity the first 400. Years with the many evils of Sin and misery that followed thereupon and how the Lord from Heaven and His Church on Earth gave effectuall and prevalent Testimony against them Chap III. Containeth the rise of the Arian Heresy in the Fourth Century their Persecution and Activity their Fashood Injustice and Cruelty and the Testimonie both of God and His Church against them Chap. IV. The unanimous Practice and Appointment of the universall Church for Singing the Doxologie be Occasion of Satan and his Supposts great Opposition to the Doctrine of the Trinity and in that their War against God Chap. V. The cause of the continuance of the Doxologie in after Ages viz. The continuance of the Churches Persecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumitans without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Antitrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxologie Chap VI. The lawfulness of Singing the Doxologie proven by these Arguments 1 Because all Christians are Baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5 God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls mans tongue His Glory 7. From the practise of the Saints and Angels 8. From Gods Command 9. The Appointment and Practice of the universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persons Illustrat by Fathers and Councils Chap. VII The lawfulness of singing the Doxologie proven by the induction of all it's Parts 12. from the three Holies Isa 6. 3. Chap. VIII 13 Reason from that Song Revel 5. 9. 14. From Gods Command 1 Cor. 16. 20. Illustrat by Councils and Fathers Chap. IX 15. Reason from the necessar Difference of the Christians worship as in reading of the Word Prayer and Sacraments they exceedingly-diffet from Christians shal not then also be a difference betwixt the Christian singing of Psalms and the Jewes by singing the Doxologie 16. As the Jewes in their Psalms of David close many of them with a Doxologie answering to the measure of their Light dispensed to them in the Old Testament So it becomes the Christian to have a Doxologie answerable to their greater measure of light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxologie of the Old Testament Chap. X. A Reason given for singing the Doxologie satisfactory to every strong Christian and that born in also upon the weak Christian by Scripture Reason Chap. XI The Reasons why the General Assembly was not in power to lay aside the Doxologie proving their great reluctancy to their own deed with several other circumstances alleviating the same Chap. XII That invalid Scruple answered because the Doxologie is not to be found altogether in one place of Scripture and the conveniency of singing is proven Chap. XIII The many evils that flow from the refusing to sing the Doxologie Chap. XIV An exhortatory conclusion to the strong and orderly Christian to receive and imbrace with all Christian Love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosome of their Mother Church THE DOXOLOGY Approven CHAP. I. The great fundamentality of the Doctrine of the most blessed Trinity proven from the Sacred Scriptures and illustrated by Fathers Councils and Modern Divines and the great Objection answered AMongst all the Divine In symbolo Athanasil ab ecclesiae universali recepto utpote in principio fine fidem in trinitate personarum esse necessariam ad salutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asseritur Zanchius de Deo lib. 1. part 1. cap. 1. §. 2. quaestio de Trinitate ut est omnium in Theologia creditu maxime necessaria ita omnium cognitu dissicillima Meisnerus contra Socinianos scite probat plurimis argumentis primum magnum articulum fidei christinae esse unum Deum in Trinitate personarum quibus argumentis adstipulatur Hoorn Beek Socinianismi confutati 1. lib. 1. cap. 9. à pag. 226. ad pag. 243. Voetius select disp theol par 1. pag. 472. dogma de trinitate est fundamentale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imo fundamentum fundamenti quia fundat alia dogmata fundamentalia quod multis ibid probat Melanct. loc commun cap. 27. summa Evangelii erudite comprehensa est in verbis baptismi Eusebius Pamphilus in conc Niceno fatetur symbolum Nicenum paucis solum verbis differre à symbolo quod inquit nos ab episcopis antegressis accepimus cumque lavatro baptismatis abluti essemus audivimus Socrat. hist eccles l. 1. c. 5. Theodoret. lib. 1. cap. 12. Socrates Hist lib. 7. cap. 17. Judaeus requirens baptizari ante baptismi participationem multis diebus fidem christianam addiscere cum precibus jejuniis praecipitur idem cap. 30. lib. 7. gens Burgundorum à Paganismo conversa petit Baptismum quae post septem dies in eis catechisandis impensos cum praece jejunio votum obtinuere hinc canon 46. Conc. Laodicen anno dom 364. Baptizandos oportet fidei symbolum discere baptizanti reddere Symbolum Con. Nicen. anno dom 325. Constantinopolitani anno dom 381. Chalcedon anno dom 451. Symbolum Athanasii Symbolum quod habet Irenaeus lib. 1. adversus Haeresis cap. 2. primum concilium Toletan conc Lateranum in omnibus praedictis symbolis habetur articulus trinitatis tanta cura Paganos Catechimenos articulum trinitatis docuerunt ut Lucianus qui vixit sub
abhorred them the more So I wish every Christian Reader of this Little Catalogue to make the like good use of it for the Learned read them at length in the large Volums and from this Catalogue the Learned may Collect the Reason why the subtill Serpent the Enemy of Gods Glory and Mans Salvation was so much set against the Doctrine of the Trinity even because of it's great fundamentality in the Christian Saving Faith In the second Part of the Chapter follows the manyfold and sade evils both of Sin and Misery that were caused by these Blasphemous Hereticks 1. The Lord of Glory was in a High Degree dishonoured and greatly provoked to anger So that the Learned and Pious in there consuming Zeal and holy Indignation did admire the Lords long Suffering Patience crying out O God how long shal the adversary reproach shall the enemy blaspheme thy name for ever Psal 74. 10. 2. Too many followed those Blaspheming Hereticks and their Pernitious wayes and that often in the particular Kingdom where their Blasphemy was first invented and sometimes their Pestilentious Breath spread abroad and infected moe Kingdoms with their Poyson 3. Satan and the power of Darknesse sometimes seemed to triumph and Wickedness to lift up it's horn on high and the smoak of the Bottomless Pit to darken the Face of the Earth 4. Many weak Christians and tender Lambs of Christ staggered and stumbled being troubled with the Words of Hereticks almost to the subverting of their Souls now in a fainting condition their hearts being moved as the Trees of the Wood with a mighty Wind and many in danger to perish for whom Christ died 5. The sade condition of these Flocks no doubt moved their Pastors in holy Zeal like St. Paul to wish these incorrigible Hereticks who did what in them lay to destroy the Flock of God Accursed from the Lord as they were cut off from the Church Gal. 5. 12. even these wandring Stars to whom is reserved the blackness of darkness-for ever Jude v. 13. 6. Sometime unstable Church men were Deceived and Insnared who when Learned Eloquent or both they prevailed mightily both in City and Countrey Like that time when the Great Red Dragons Tail did draw the third part of the Stars of Heaven and cast them to the Earth Revel 12. 3 4. Hence a fearfull Rent and Schisme was made in the Church Hence came Biting Devouring and Consuming one another Gal. 5. 15. 7. The Jew and Pagan were hardened in their Errors and a stumbling block insuperable laid in the way of their Conversion 8. The Jew and in after Ages the Turk joyning with them did gladly â—rasp at the opportunity to increase the Fire of Conâ—ention by joyning with the Hereticks and Apostats and strengthning their hands against the Orthodox And took the more boldnesse to Blaspheme that worthy Name by which we ate named Iam. 2. 7. 9. The frequent and beautiful meetings of the Flocks of Christ being Seduced Diminished and Scattered caused their Faithful Pastors to offend Mourn and Lament these of their Flocks that had fallen Like the Loving Mother weeping over not One only but Many of Her Children dying together And to lyâ— all night in Sackcloath and weep betwixt the Porch and the Altar to be in great heaviness and continual sorrow of heart and almost to wish themselves accursed from Christ for the welfare of His Church and their Flocks therein Rom. 9. 21. 10. When sometime the Faction of Hereticks grew strong as in particular of the Arians having by the subtility of the Serpent obtained the Secular Power to joyn and side with them and so did many Years Persecute the true Church of Christ not only to the spoyling of their Goods Imprisonment or Banishment but also many thousands having suffered Cruel Torments at last Sealled the True Faith of Christ with their Blood and Death Of which Arian Persecution against the true Church of Christ we intend hereafter to give you a more particular accompt Follows the third part of the Chaâ—ter wherein we shall give you a Compendious accompt of the Good and Holy Means which the God of Truth who walks in the midst of the seven Golden Candlesticks and His Church the Pillar and Ground of Truth 1 Tim. 3. 15. Having the Truth dwelling in them and therefore were Fellow-helpers to the truth in this time of Jacob trouble Windowing and Fiery Tryal The Lord stirred up and inspired the Learned Doctors of His Church to plead the cause of their Mother against these Wolves and Foxes who made Havock of the Church which Doctors in their Generation were Burning and Shining Lights did earnestly contend for the Faith once delivered unto the Saints Jude 3. Were valiant for the Truth and suffered it not to fall in the Streets but gave those Hereticks publick Disput as they found Opportunity Refuted them by their Writings left to the Church in their several Volums to this Day wherein they Refuted not only the Heresies that rose in their own Dayes but also all the Heresies that Blasphemers had spread before their time and by Painfull and Zealous Preaching of the Truth they Confirmed their Flocks and furnished them with Powerfull preservatives against the Poyson of Seducers a Ignatius Justinus in suis Epistolis Justinus epistola ad Philippenses Dominus mittens Apostolos jussit baptizâ—re in nomen Patris Filij Spiritus Sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad c. Philadel-Phienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ad Ignatium in suis maltis epistolis ad varias Ecclesias perquam erudite omnes Hereticos se priores confutat confundit praesertim antitrinitarios 3. Irenaeus justo volumine summo labare scripsit polemice adversus Hereticos se priores contemporarios 4 Cyprianus justo itidem volumine multus est in veritate christiana stabilienda quam hi quatuor heroessanguine consignarunt A second Mean Beside the thousand thousand Christians that Sealed the Christian Faith of the Trinity with their Blood and Death among them many Pious and Learned Bishops not only defended the Truth of God by their Pen and Writings as a foresaid but also Sealed that Truth which they had Written and Preached by their Blood and Death As Ignatius Justin Irenaeus and Cyprian and many others who wrot learnedly in defence of the Sacred Trinity against Blasphemous Hereticks The third Means As these glorious Martyrs for the Glory of their Lord Father Son and Holy Ghost Sealed His Truth with their Blood So the Almighty who only does wonders appended His own Seall to His own Truth in their Death by many miracles of diverse sorts First of stupendious Courage and a Ignatius a militibus Romam conductus in Epist quam ad Romanos praemisit vehementer christianos hortatur Romanos adjurat ut eorumnullus solicitet magistratum Romanum ut Ignatium a morte liberate fassus se exultaturum tormenta mortem pro Christo submenta martyrium
that addition is obscure and does not clearly assert the Eternity of the Trinity before the World began as for ever in the close of the Doxology asserts the Eternity of the Trinity for ever after the World I answer we have proven indenyably from the Church History that these words as it was in the Beginning in the Doxology are taken from the first Chapter and first Verse of St. John's Gospel which words the Holy Ghost there made use of to assert the Co-eternity of the Son with the Father and therefore that same Text was used by the Fathers of the Nicen Council against Arius who denied the preceeding Eternity of the Son with the Father and the Fathers of the Council of Syrmium against the Arians writ that Ebion and Cerinthus who were blasphemous Hereticks in the days of the Apostle St. John denied the Godhead of the Son and consequently his Co-eternity with the Father And therefore as the scope of all St. John's Gospel is chiefly to prove Christ's Godhead against these two Hereticks so albeit that first Proposition in the Beginning was the Word taken alone by way of separation from the following words will not prove any Eternity or Co-eternity with the Father yet joyn it in coherence with the following words and that will clear the right Sense of this Beginning in the first of John and the Beginning mentioned in the Doxology and ye will find it the same in Sense with the first words in holy Writ Genes 1. 1. In the beginning God made Heaven and Earth and the same work of Creation is here attribute to the Son in the third following Verse all things are made by Him c. so that the Sense of these words in the Beginning both in the beginning of Genesis and beginning of John's Gospel is clearly this as from the Beginning was the Word and that Word was God so is now and ay shall last And as in the Beginning all things were made by Him and so He was Eternal before the World that He made in the beginning of Time as in the beginning of Genesis God was Eternal before the making of the World for to take any single Proposition in Scripture and admit no Sense to it but that which that one single separate Proposition will afford and so admit no further clearing of its Sense from antecedent and consequent Scriptures The Fathers and Doctors of the Church have ever made that practice the mark of a Heretick or at best of a heretical and contentious Spirit so that the meaning of the words as it was in the Beginning compared with the rest of the Verse In the beginning was the Word and the Word was God is asmuch in Sense as if the Doxology had said as it was from Eternity is now and ay shal last a Vide sis Basil in Tomo primo in locum 1 John 1. Prov. 8. 23. CHAP. V. The cause of the continuance of the Doxology in after Ages viz. The continuance of the Churches Perfecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumetanes without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Andtrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxology IN this fifth Chapter I intend to give a brief account of the Molestation and Persection that the Church of Christ suffered from the remnant of Arians and other Antitrinitarian Blasphemers beginning at the fifth Century and continued to this very present time therefore I divide it in two parts The first containing the Antitrinitarians for 1000. Years even to the sixteenth Century The second part containing a list of the chief Socinians Quakers and others who deny the Sacred Trinity In the beginning of the fifth Century the great Tempest of the Arian Power and Persecution was much abated in the Mercy of God who will not suffer the rod of the Wicked to ly always on the lot of the Righteous lest the Righteous put forth their hand to iniquity Psal 125. 3. And among the many other means used by the Church against these blasphemous Heresies the Lord blessed that mean especially of the Churches Councils especially these General Councils of Nice Ephesus Constantinople and Chalcedon which as Beza well characterizeth them holiest Meetings the Sun saw since the days of the Apostles who proved against these Blasphemers terrible as an Army with Banners and like a Rock on the Sea shore that breaks all the Waves that violently beat upon it but it self remains whole and immovable a Beza Epist 81. Amplissimus ille Nicenae Ephisinae Chalcedonensis Synodi concessus quo nihil unquam sanct us nihil Augustius ab Apostolorum excessu Sol unquam aspexit qui putat fundamentum omnis Religionis id est veri Dei cognitionem maximos illos praestantissimos angelos Dei non tenuisse sanâ— indignus est qui in Ecclesia Dei sentiatur for why the Christian Faith of these General Councils was built upon the Rock against which the Gates of Hell shall never prevail Mat. 16. 18. In this fifth Century and some following not only the Arians were not altogether extinct but still remained a Prick in the side of the true Church especially these barbarous Nations who were not under the command of the Christian Emperours to wit Goths and Vandals who were turned Arians and persecuted the true Church so far as they had Power or Opportunity Secondly In the midst of this Century arose another sort of Hereticks called Eutichians Blasphemers against Christ who vexed the true Church about 300. Years and sometimes were cruel Persecuters b Beza Itidem exercuit Ecclesiam crassissimum illud Eurichis delirium annos plusminus trecentos subinde interpolatis novo quodam suco oblitis erroribus renascens Before the Arian and Eutichian Hereticks were crushed Satan stirred up the Mahumetans who are professed Blasphemers of the Sacred Trinity In the Year of Christ 441. The Vandals in Africk being Arians put to death the Orthodox Christians by cruel Torments c Prosper in chronico Anno Christi 447. arose a mad Monk who falsly taught the mixing together of Christ's two Natures and so destroying them both he was condemned by a General Council at Chalcedon of 630. Bishops Anno Domini 451. This Heresie continued the longer and prevailed the more because of two Emperours Anastatius and Heraclius favourers of the same d Evagrius lib. 265. cap. 8. cap. 10. lib. 3. cap. 5. add 22. lib. 4. cap. 9 10. Anno 489. Many Orthodox Bishops in Africa were banished by the Arians who were prevalent there e Palmerius in chron Honoricus King of the Vandals Arians in Africk banished more then 400. Orthodox f Antonius chronico
parte 2. Bishops some he burnt to Ashes and some of them their Tongues were pulled out who flying to Constantinople spoke miraculously as if they had had Tongues g Evagrius lib. 4. cap. 14 15. Anno 448. The Eutichians in Alexandria slew the Orthodox Bishop Proterius in the Church harled his body throgh the Streets and gnashed his Bowels with their Teeth a Evagrius lib. 2. cap. 8. Anno 496. Many Manicheans who also were Blasphemers of the blessed Trinity were detected at Rome and their Books burnt Honoricus King of the Vandalls in Africk being Arian banished at once 5000. Orthodox Christians b Centuria Magdeburgesis Anastasius the Emperour Anno Dom. 520. Commanded not a Trinity but a Quaternity to be worshipped he was smitten with a thunder bolt and so dyed in his wicked Reign 300. Orthodox were killed and some Orthodox Bishops banished c Petrus Diaconus Platina d Centuria Magdeburgensis Centuria 6. cap. 8. Theodoricus Arian King of the Gothes in Italy persecuted the Orthodox there and the King of the Arian Gothes in Spain slew his own natural Son for turning Orthodox e Magdeburgensis Centuriâ—s centuria 6. cap. 9. The Gothes in Spain who had long persecut the Orthodox Christian they were at last converted to the true Faith Anno 585. In the seventh Century the Monotholites which were a Branch of the Eutichian Heresie troubled the true Church for the Emperour Constance was a Monotholite and also Heraclius Arjovaldus King of Lambards was an Arian Anno Dom. 640. Rotharius another of their Kings was Arian also in the seventh Century beside the trouble that the Church endured from the Eutichian and Monotholite Hereticks which were chiefly in the Eastern Church at Constantinople and Alexandria so be the Arians in Italy In this Century arose Mahamet and composed his Alcaran Anno Dom. 622. In which Blasphemously they deny the blessed Trinity These not only spread and prevailed mightily in Asia and Africk but also crossed the Hellespont and molested Greece both with the Sword and Blasphemies yea also they crossed the Mediterranian over against Spain and Italy at last Anno Dom. 829. came over with a Navy from the Coast of Barbary and spoiled Rome and returned to Africk with the Prey and again Anno Dom. 845. f Palmerius in chronico came over and spoiled Rome the 2d time and Anno Dom. 933. came over the third time and spoiled Genoa In the 7th Century the Orthodox Church gave Testimony against Hereticks in a Council held at Rome Anno Dom. 650. of a 100 Bishops and upward where the Monotholites and the Antitrinitarians were condemned and another there of 125. Bishops and a third at Constantinople Anno Dom. 681. of 150. Bishops And as the true Church gave Testimony against the Antitrinitarian Hereticks so the Lord from Heaven by His signal Judgements For First Honoricus King of Vandalls in Africk an Arian and cruel persecuter of the Orthodox was long tormented with Venemous Boils at last was consumed with Worms and so ended his wretched Life Secondly in this same Century Theodoricus King of the Gothes in Italy a vile Arian having murdered an Orthodox Noble Man Senatour named Symachus thereafter shortly sitting at Table the head of a great Fish dressed in a Dish set before him which he imagined to be the head of Symachus and was so stupified that he dyed with fear Abaliardus a professor in Paris about the year 1143. wrot Blasphemously against the blessed Trinity whom Bernard refuted and then there conveened a Council of Church-men in France where he was confuted convinced converted a Caranza folio 258. In the Year 1215. in the Council of Lateran Joachim Abbas his Erronious Book against the Trinity was condemned to which he submitted b Caranza folio 260. If it be objected that seing in the Church History and Councils from the seventh Century to the fifteenth there is only mention of two Antitrinitarian Hereticks and consequently these Blasphemous Heresies being now banished and buried and seing it is granted that the Doxology was first appointed to be sung in the Church by occasion of Antitrinitarian Hereticks for confirming in the Faith the Lords People against their Blasphemies why then was it any longer continued after the cause was removed I answer because the Church then perceived by comfortable experience that the constant singing of the Doxology in the Publick Worship of God had proved an excellent mean to confirm Christians in the Doctrine and Faith of the Trinity and to guard them against the temptations of Satan and his supposts and their own corruption who were all yet lying in wait to blow at the Ashes of the little spunks of the said old Blasphemies that seemed to be buried many hundred years before This is Calvins Metaphore and accordingly it came to passe for in the year of Christ 1531. Satan did fill the heart and furnished the pen of a Spaniard Servetus with the Blasphemies and black Venome of that Old Serpent and now we intend to begin the 2d Part of this Chapter and to manifest to every Christian Reader that if the universal Church had good cause to appoint the singing of the Doxology because of the Blasphemies of the Arians against the Sacred Trinity So now in this old and doting Age of the World the Church have much cause to continue that ancient practice for the new and late opposers of this blessed Trinity in this Age are more blasphemous then ever the old Arian was of which the rise and growth in Europe we intend to give you a summar account First That Spaniard Servetus being a Physician by profession travelled 30. Years in Pole Hungary and Transalvania practising Medicine but infecting Souls with his Blasphemies a worse disease then all his Bodily Cures For which he was first apprehended and imprisoned at Lions in France but escaped Prison there afterward having written some Books against the Sacred Trinity he was apprehended at Geneva for his Blasphemies and obstinancy in them was condemned by the Magistrat and burnt quick Anno Dom. 1553. a Beza Epist 81. Genevas just punishing of him is approven by the Cantons of Tygurie b Calvin Epist 157. Scaffusium c Calvin Epist 158 Melancton and d Calvin Epist Aecolampadius rcfuts him and Calvin also in his Institutiones Opuscula and Melanthon in his Fourth Volumne who in the Year 1556. writs to the Vesalians vulgo the Veisle that if any maintained Servetus Errors he should be expelled out of their Town and Cardinal Hosius one of the three that presided in the Council of Trent in his Works follo 352. Writs that Servetus justly deserved so to die for his Blasphemies and Beza gives a just but black Testimony of him e Beza Epist 81. In unico Serveto revocati sunt ab inferis Somasatenus Arius Eutiches Marcion Apollinaris quod ibidem erudite probat inductione comparativa Servetus having strongly fermented
they sing this Doxologie I answer to him that sits upon the Throne and to the Lamb And that the weak may better understand that there are two Persons of the Godhead distinctly exprest here for them more clearly distinguished in the 6. vers In the midst of the Throne stood a Lamb who came and took the Book out of the right hand of him that sat upon the Throne Vers 7. And that both the Father and the Son sat upon the same Throne Revel 3. 21. at the end I am set down with my Father on his Throne And Revel 22. 3. and 1. verses both the Throne of God and of the Lamb and not Thrones But the weak may say that the Holy Ghost is not named in this Song To whom I answer that it is the Doctrine and Faith of the universal Church containing all Christians from the of the Sun to its going down Athanasius lib. 1. de Communi essentia trium personarum probat Trinitatem sedere in Throno Nazianzenus Orat. 26. Docet Spiritum Sanctum esse Patre Filioque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lyturgia Graeco Tomo 2. Bibliothecae Patrum Graec. Latin pag. 112. Ita Deum invocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expers principii Trinitas impartibilis essentia eidem incidens throno unitas Father Son and Holy Ghost one and that same glorious God sit and reign conjunctly upon one and that same glorious Throne in Heaven according to the lesser Catechism There are three Persons in the Godhead equal in power and glory So that here while they sing glory to him that sits upon the Throne the Holy Ghost is also necessarily to be meant and lawfully is to be expressed according to the orthodox Doctrine in the former reasons Seing then all the Saints and Angels in Heaven and in Earth joyn in this Song with a loud voice what a pity is it that some Christians should refuse to joyn in singing this Doxologie yea abhor it as a sinful action and by shuning it think they abstain from evil I beseech you in the fear of the Almighty consider that word Isai 5. 20. Wo unto them that call evil good and good evil The General Assembly of this Church Anno Dom. 1647. at Edinburgh August 28. Sess 25. did ordain Mr. Zacharie Boyd to turn the Scriptural Songs beside the Psalms in the Old and New Testament in Meeter for the use of the Church as Mr. Zacharie himself professes in the Preface to the said Songs Printed at Glasgow Anno Dom. 1648. But this Song in the Revelation 5. 9. I find not among the Scriptural Songs why he omitted it the reason I know not but this I know the Holy Ghost calls it a Song as expresly as any in the Bible 2. The singers are all Christians 3. The Subject is solemn and the duty undenyable to all that call themselves Christians Mr. Zacharie Boyd in his Letter to the Ministers of Scotland of the date Glasgow 27. of February 1648. which Letter he prefixes to his Scriptural Songs which he turned in Meeter sayes that the Church having the use thereof may in obedience to the Apostles Precept Eph. 5. 18. In Psalms and Hymns and spiritual Songs make melodie in their heart to the Lord. The 14th reason that we bring is from 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name whence with a little Explication the lawfulness of singing the Doxologie may be proven And first from Christs words in his Divine Institution of Baptism Mat. 28. vers 19. Baptize all Nations in the Name of the Father and the Son and the Holy Ghost So according to Christs words Father Son and Holy Ghost is the Name of God then seeing we are commanded to give glory to Gods name then to give glory to God the Father Son and Holy Ghost And if any would foolishly cavil here are three names let this suffice to stop their mouth that God who is truth it self hath called it in the Name in the Singular Number and not Names in the Plural a Justin in expositione fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doctrina baptismatis unite nobis Patris Filii Spiritus Sancti unum nomen traditum est Athanasius lib. 1. de unita Deitate Trinitatis ad Theophilum in eundem sensum Gregorius Nazianzenus Oratione 40. quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius haeraesi 62. § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uno nomine Trinieas appellata Arium refellat idem in Ancorato § 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitas in uno nomine nominata Gaudentius sermone 14. non ait in baptismi institutione in nominibus sed in nomine quia unum Trinitatis est nomen Ambrosius lib. 1. de Spiritu Sancto cap. 14. in baptismo unum nomen quia unus est Deus Augustinus lib. 3. contra Maximinianum cap. 22. unum nomen quia hi tres sunt unum Fulgentius ad Felicem notarum cap. 2. nomen unum Deitatis quod triplicari non potest idem observant Lombardus Aquinas Therefore the Doctors both of the Greek and Latine Church have piously and learnedly dived into the mysterious cause of this one Name and with one consent they agree that it is to teach the unity of the Essence together with the Trinity of the Persons then for our purpose if Father Son and Holy Ghost be the Name of God and three distinct Persons in the Godhead are to be known and believed necessarily to salvation by all Christians who are baptized in that Name and seeing God in his mercy and goodness hath made Baptism a Seal applying to Christians benefits of unspeakable value given by Father Son and Holy Ghost shall it not then be Gods due from man and mans duty to God to give God the glory due unto his Name even to this his Name Father Son and Holy Ghost yea and to sing it for proof of which amongst many Texts take the 23. Verse of the foresaid Chapter 1 Chron. 16. Sing unto the Lord all the earth So that from these three Texts 1 Chron. 16. 23. and 29. with Mat. 28. and 19 I collect this conclusion all baptized in the Name of the Father Son and Holy Ghost should sing Glory to the Father Son and Holy Ghost and if any object that 1 Chron. 16. 29. by Gods name is meant himself I answer be it so but God himself is Father Son and Holy Ghost Now Christian when you have read these reasons I intreat you to lay them to heart especially the first nine being most plain and ponder in each reason the first two sentences which no Christian will or dare deny albeit he know no more but the common grounds of reason and Christianity and if you grant both the first sentences and yet deny the third sentence following on that reason then know that truth hath got the victory and you are convinced And if you assent not to sing
the Doxologie ye detain the truth in unrighteousness Rom. 1. 18. and rebel against the light and hate the light John 3. 20. And they who wilfully harden themselves would not embrace the truth albeit Christ the wisdom of the Father were Preaching it unto them unlesse he did apply his Almighty gracious power as he did to Saul in his conversion Acts 9. ver 5 6. Which he does not ordinarily on those that harden themselves and close their eyes against the light darting in upon their understanding for he resists the proud but giveth grace to the humble and lowly The Apostle speaks of unreasonable men by which are meant the unbeliever and unregenerat For the true believer his saving Faith clears up and fortifies his reason Therefore if thou be a furnished and true believer and grant the truth of the first two sentences of any one or all the reasons then thou will assent to the third sentence which is to sing Glory to the Father Son and Holy Ghost and if thou find thy heart inclining to consent then blow at that spunk that is kindled in thy soul by the Holy Ghost and go to thy knees in all humility sincerity and self-denial and beg of him to lead thee in all truth and to shew thee the good and the right way and whether it will tend more to the glory of God to sing Glory to the Father Son and Holy Ghost or to be dumb and silent and say in your heart I will not sing glory to God even when my fellow-Christians are singing it Do you believe with all your soul that God sent his Son from Heaven to earth to bring you from earth to Heaven that Christ suffered the sorrows of death and hell to save thee from endless torments and will ye refuse to sing glory to him for so doing and suffering for you If a poor brother of Jesus were asking an alms from you and you would not give him one mite and yet would say at that same time to standers by if that poor man were going to Prison I would give him a great sum of money to relieve him would they believe you or rather laugh you to scorn So when you are desired to sing glory to the blessed Trinity and ye refuse to do it who would believe you that you would suffer tormenting flames for the glory of that blessed Trinity I know you will say you have some reasons why you refuse to sing the Doxologie but ye would have no reason to refuse martyrdome I answer your corruption that prompts you with excuses to refuse to sing the Doxologie which is the easier duty would furnish you with more excuses to shun burning so that ye who will not give God his due honour to sing glory to him it is too like would never suffer martyrdome for him and so the true ground of your refusing is want of true Faith Phil. 1. 29. To you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake As for your pretences and excuses you bring for not singing the Doxologie lay it to heart that your excuses which your prejudged Conscience it may be accepts of so as to give you a seeming and deceitful peace for a time yet trust not that he who is greater then your Conscience will accept of these excuses which in this life men who are blind and partial Judges in their own cause thinks to be good and relevant Our Saviour in the Gospel gives a list of excusers of themselves but the Judge of quick and dead tells the true reason which the excusers would not have told Mat. 22. 5. they made light of it But I intreat you make it not a light thing to refuse to sing Glory to Father Son and Holy Ghost for these reasons I have set before you are founded on the Word of God by which we shall be judged and your pretences and excuses in that day will be burnt with the hay and stubble 1 Cor. 3. 12. CHAP. IX 15. Reason from the necessary Difference of the Christians Worship as in Reading of the Word Prayer and Sacraments they exceedingly differ from Christians shall not then also be a difference betwixt the Christian singing of Psalms and the Jews by singing the Doxology 16. As the Jews in their Psalms of David close many of them with a Doxology answering to the measure of their Light dispensed to them in the Old Testament so it becomes the Christian to have a Doxology answerable to their greater measure of Light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxology of the Old Testament TAke three Reasons more to be pondered by the judicious and unbyassed Christian The first is thus grounded the Worship of God consists in two parts either God speaks to us or we speak to God God speaks to us in the Word read or exponed by Preaching We speak to God by Prayer suiting things needful to Soul and Body or by Praises of His infinite Excellencies and for His Benefites These two last to wit Petitions or Praises are either done without Song or in a Song but so it is that God in His infinite Wisdom and Goodness hath made the Christian Worship in the New Testament to differ from the Jews Worship in the Old Testament in fulness clearness and comfortableness they had only the Old Testament we have the New Testament added to it they had the Old Testament read and exponed by the Church-men and Prophets we have Old and New Testament both read exponed and preached more plainly and fully to our greater saving Knowledge and Comfort for the least in the kingdom of Heaven is greater then John Baptist Matth. 11. 11. Secondly Our Prayers and Praises of God in the New Testament are proportional to the Word read and preached even more full clear and comfortable then the Jew had in the Old Testament but so it is that the obstinate and impenitent Jew refused to joyn with us Christians in any of these three parts of the Worship of God they will not hear the Gospel read because it is the Gospel of Christ whom they reject and blaspheme they will not hear the Word preached because we preach Christ crucified which is to the Jews a stumbling-block 1 Cor. 1. 23. Thirdly They will not joyn with us in Prayer for they refuse to pray to Father Son and Holy Ghost and they will seek nothing from God in the Name of Christ Fourthly They reject our Sacraments for they refuse to be baptized in the Name of Father Son and Holy Ghost nor yet will they communicate with us because it is the Communion of the Body and Blood of Christ Seing then the all-wise Lord hath made the Christian to differ from and excell the Jew in the Word and Sacraments in Preaching and Praying is it not convenient and suitable to the other parts of our Christian
is infirmity and weakness in many Christians therefore after that diverse day of keeping of Easter raised such broils and contentions betwixt the East and West Church that there was no visible nor seasible way for preventing a fearful rent and schism in the universal Church until the general Council of Nice did appoint all to keep one day which the universal Church hath kept ever since therefore Beza in his 24. Epist and 14. § thereof distinguisheth well betwixt Ecclesiastick constitutions some are universal some particular and without all controversie the singing of the Doxologie is of universal constitution for as we have proven from antiquity of Fathers and Councils the singing of the Doxologie was the practice and judgement of the universal Church therefore as the universal Church resolved to keep Easter upon a differing day from the Jew who crucified the Lord of glory and still blasphemes him as Constantine the Great insinuats in his pious Letters after that Council of Nice so that same universal Church resolved to keep the Doxologie as a testimony against the Arians and all such blasphemous Antitrinitarian Hereticks Then to apply the singing of the Doxologie is like the keeping of Easter on the Christian Sabbath day and not with the Jew on their day to which both the Civil Magistrat by their Authority and the Church by their Spiritual Authority did agree at the Council of Nice as for that Text which we cited Rom. 14. of Christians in two contrary opinions about meat and dayes the Civil Magistrat nor Church had not as yet interponed their Authority but it was still Arbitrary for the Magistrats external power they being then all Pagans to them both the Jewish and Christian Religion were accounted superstition about words and names as said the Pagan Magistrat Acts 25. 19. and they thought it below them to take notice of these things as for the Church Authority which was then Apostolick the Learned know the reason why they did not determine these questions of meats and dayes because there was a time allotred of interim betwixt the death and honourable burial of the Jews Ceremonies which time of their honourable burial was not yet expired and the Epistle to the Romans was written in this interim during which time the Jewish Ceremonies of meats and dayes c. were mortui to the strong Christian Jew and they were freed of their yoak by taking on Christs easie yoak and to the weak Christian Jew who was not clear to quite these Ceremonies as yet during this interim they were indifferent and not mortiferi So that place foresaid Rom. 14. I fear be misapplyed by these that refuse to sing the Doxologie for the case alters in this the Doxologie is determined to be used both by the universal Church and all civil Christian Powers but these meats and dayes when St. Paul wrote to the Romans were yet left arbitrary therefore St. Paul reproved these weak Christians for their ignorance in not eating but how much more bitterly had he reproved and condemned them if their not eating had been a breach of the command of the Church and State as now it is in refusing to sing the Doxologie Yet as the singing of the Doxologie agreed upon by the universal Church differs from the keeping of Easter on the Christian Sabbath and not on the Jewish Sabbath in two particulars 1. The universal Church did more then 200. years differ in keeping the Christian Easter but all that time not one iota of objection or scruple against the singing of the Doxologie 2. The Scandalizing Act of difference of keeping Easter was but once in the year but the refusing to sing the Doxologie is a scandal every weekly Sabbath This your refusing to sing the Doxologie which the universal Church judgeth to be lawful and expedient is offensive and evil both to these within and these without the Church for these within the Church I make this Hypothesis that there being many thousand Protestants beyond Seas who hear that some in Scotland have made a separation from their Mother Church and yet these same beyond Seas do not study the particular grounds or pretended causes of that separation yet these same persons being certainly informed that these of the Scots separation among other differences refuse to sing the Doxologie which refusal of theirs is so notorious in their Publick Worship that it is like the Oyntment upon the right hand which cannot be hid Then what will Protestant Strangers over Seas conclude Even this that seing there is in Scotland some who without just cause have abandoned the Doxologie contrary to the judgement and practice of the universal Church then it is very like that their other pretences for their separation are as unwarrantable this refusing to sing the Doxologie is also evil to these without the Church which I thus illustrat a Turk Jew or Pagan being in the way of conversion to Christianity and having learned that there is one God and three Persons Father Son and Holy Ghost for in this Name he is to be baptized and being thereafter informed that these same men who are to Baptize him refuse to sing Glory to the Father Son and Holy Ghost in their Publick Worship in what a demurr and doubtful perplexity would that Turk be Or would he receive Baptism from these who were to Baptize him in the Name of Father Son and Holy Ghost and yet would not themselves sing Glory to Father Son and Holy Ghost and also forbid him to sing it would not that doubt debarr him from Christian Baptism and Salvations or else upon better information that these who refused to sing the Doxologie were but a hanâ—ful who did separate themselves from the many thousand thousands of Christians who did gladly sing the Doxologie Would not that Turk joyn himself gladly to that Church whose Word and Works Sacraments of God and his other Worship was harmonious where they did Baptize in the Name of the Father Son and Holy Ghost did also in their Publick Worship sing Glory to Father Son and Holy Ghost This bygone information as I directed is only to the weak and gracious Lambs of Christ yet because I know there are other sort of Christians to whom though I owe not so great respect as to the Lambs yet I will tender them this word ye who refuse to sing the Doxologie pretending Conscience for your refusing ye are either painted Tombs and cunning Hypocrites or openly prophane ones who proclaim your sin like Sodom First I speak to the Hypocrite thou gravely assevers that you dare not sing the Doxologie leâ—â— you should wrong or grieve your Conscience but how comes it to pass that against thy knowledge and Conscience thou lives in secret hainous sins wilt thou in that day when thou gives account of thy self to the all-seeing God the searcher of hearts and the eye-witness of thy secret sins pretend Conscience as thy defence for thy schism now in refusing to sin the
and legs to the lame therefore strive thou so to do with holy Job 29. 15. And beware on the other hand to deserve the curse for laying a stumbling block before the blind or make them wander out of the way Deut. 27. 18. Is our blessed Saviour binding up that which was broken strengthning that which was sick Ezek. 34. 16. For he will not break the bruised â—eed nor quench the smoaking flax Mat. 12. 21. Then thou strong Christian follow that same trade strengthen the weak hands and confirm the feeble knees of these Lambs Did the Son of God assume soul and body flesh and blood that he might give his flesh to feed his Lambs and charges Peter as he loved him feed his Lambs Joh. 21. 19. And what kindness thou shews to his Lambs in the day of thy accounts he will count it up to thee as done to himself Mat. 25. 45. Lay hold of this opportunity as a good Mere at to imploy to the uttermost all thy talents of gifts and graces lay them out in helping to bring home the Lambs of Christ and in learning to bear with the infirmities of the weak Lambs Look to thy perfect copy that hath no blot in it Joh. 3. vers 1. and downward what pains our Lord takes on Nicodemus bearing with his rudeness and weakness in knowledge though some of his Questions were most childish but our Saviour will not put out the spunk of his smoaking flax which kept kindling from that time forth for he pleads Christs cause behind his back Joh. 7. 5. And as a true believer his faith kythed when the Apostles were weaker in faith durst not be seen nor kyth and with Joseph of Arimathea waited on Christ at a dead life and with living faith helped to enbalm and bury his Saviours body What knows thou but some of these weak Lambs whom now thou helps to come home but hereafter when they grow stronger they may help thee at a dead lift Our Saviour did decree it and foresee it in Nicodemus no doubt but thou can do neither The woman of Samaria Joh. 4. 7. when our Saviour is hungry thirsty and weary about mid-day after his journey she not only refuses him a poor drink of water but checks him for requiring it notwithstanding he did not only bear with her uncivility but also he offers her better water which she not only refuses but gives him two checks in stead of thanks for his offer but he who did bear our sicknesses did bear with her infirmities although he said How long shall I be with you how long shall I suffer you and this was a part of his pennance for thy sins then thou proud worm shall thou storm or skunner at thy Lords command and example to bear with the infirmities of the weak It is probable thou will propound this doubt shall I show all that kindness to these of which I may have probable grounded doubts that they are not gracious For answer to thee thou art not a fiâ—â— Judge of hearts if their Lord and thine hath bestowed on them the priviledges of the visible Church and they profess faith in that same Saviour with thee then he allows thee to judge charitably of them and converse with them in Christian fellowship and love yea doth not our Lord Mat. 9. 10. who hates all workers of iniquity Psal 5. 5. as such yet he did converse with them he condescends to eat with Publicans and sinners as their spiritual Physician who loved mercy better then sacrifice for the prudent Physician will bear with many morosities in speech and behaviour from his Patient and all for their good intending their health And if some would object granting it to be a point much belonging to the Physicians Calling and Trade yet they doubt if ordinary Christians be to tyed I answer Thou art as strongly bound as he by thy Christian Calling bear ye one anothers burden and so fulfil the Law of Christ Gal. 6. 7. Rom. 15. 1. The great Physician will examine thee upon this his Law as well as the Physician upon his Cures for thou will find in the day of thy accounts thou will be as well examined how thou imployed thy Talents of knowledge mortification patience and charity in winning and strengthning thy weak brother as well as the Physician how he imployed his skill for healing of his sick Patients See how the Creator of Angels condescends to converse eat and drink with Publicans and sinners to the admiration and ignorant sinful stumbling of the proud Pharisees these whited Tombs See and admire how that Lamb of God admits that woman a great sinner known for such in all the Town she lived in Luk. 7. 39. to kâ—s his feet without ceasing when Simon the Pharisee in the mean time who had invited Christ to dinner wondered that such a holy Person suffered such a vile sinner to touch him but the Pharisees were utterly ignorant of this Doctrine the strong to stoop and support the weak and their Satanical pride made them uncapable of it for our Saviour who knew what was in man describes them Luk. 18. 11. They trusted in themselves that they were righteous and dispised others which two sins are inconsistant with true Grace then let the strong Christian beware of these two sins and thus hitherto we have set before the eyes of your Soul the blessed example of our blessed Redeemer then I beseech you who are strong in Christ by the meekness and gentleness of Christ that ye bear with the infirmities of the weak Lambs and count it your glory But it is probable that some unwilling to this Duty will strive to shune the yoak as being absurd and so no binding Duty why say they to bide the strong counterfite and dissemble and fain themselves to be weak when he is strong I answer their is a great difference betwixt simulation and dissimulation for the first is lawful and our Saviour practized it Luk. 24. 28. Christ made as though he would have gone further Beza renders it fingebat which I like not so well the Syriack Interpreter faciebat eos putare But Aretius simulabat For clearing up of this Christian policy of simulation for the good of the weak Christian First All the time our Saviour was upon the stage of this World did he not hide the glory of his divine Nature under the Rags of the mortality infirmities and misery of His humane nature Isaiah 53. 2 3. He hath no form nor comliness there is no beauty that we should desire him verse 4. We did esteem him stricken smitten of God and afflicted for he did not manifest His Glory but only to his own and that only in some degrees as and when it pleased himself John 1. 14. And when the two Disciples were going to Emmaus Luke 24. 16. their eyes were held that they did not know our Saviour who dare challenge any fault here And when a Christian in his lawfull actions propones