mouth glorifie God even the Father of our Lord Jesus Christ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this Prayer from the rising of the sun to the going down of the same throughout the whole World where ever Christianity is truly professed the Doxologie is Sung with one Heart and with one Mouth unto this day except by a few of late in Brittain whom I intreat seriously to consider these Questions from that Text Rom. 15. 6. Is it not God Father Son and Holy Ghost who indyts that Prayer 2dly The hearing and granting of that Prayer throughout the Christian World is it not the blessing of God Father Son and Holy Ghost in fulfilling the Christians Prayer indyted by God Himself then dare any Christian deny that it is lawfull to sing Glory to God Father Son and Holy Ghost with one heart and mouth seeing God Father Son and Holy Ghost commands and allowes Christians to glorifie Him with one heart and mouth Upon consideration of the Blooding Wounds and Torn Bowels of my Mother Church in Christian compassion I am pressed in Spirit to speak a word in Her behalf which I intend chiefly for two sort of Christians First To these Babs in Christ and of lesser knowledge who are obedient to their Mother Church and do not forsake this Her Law Prov. 6. 20. of Christianity but sing the Doxologie Be ye stedfast and immoveable be not drawn away from that Duty by the evil Example or Counsel of any who would intise or mislead you to increase their Soure Leaven and Prosylits I declare to you as an Ambassadour of Christ that you shal not have cause to repent you of singing Glory to Father Son and Holy Ghost in the Day of your Account to Father Son and Holy Ghost when the Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost shall be with you and your Grace consummat in Glory and your Prayers turned into Hallelujabs As for these who refuse to Sing the Doxologie and think it a Sin to Sing it or at least have their doubts anent it for want of better Information these are of three Sorts 1. The weak Lambs who yet are seeking the way to Zion and to please God in all good Conscience to these I am willing to tender the sincere Milk of the Word because of the Command of the Great Shepherd of our Souls John 21. 15. If you love me feed my Lambs these I intreat in the bowels of Jesus Christ to consider the danger of an Erronious Conscience For St. Paul was once yet more zealous then ye are in a wrong way of which he gave prudent and Christian warning to other Zealots Acts 26. 9. I verily thought with my self that I ought to do many things contraire to the Name of Jesus of Nazareth which thing I also did of which Erroneous Zealot Jews he bears record Rom 10. 2. That they have a zeal of God but not according to knowledge So of you I judge in charity that your Zeal is sincere and abundant but the defect is in your knowledge and in such a case the more Zeall the more danger and therefore be not Children in understanding 1 Cor. 14. 20. Be no more children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. Be aware to despise or reject the Light of sound Instruction and side no longer with Antitrinitarians and the like Blasphemous Hereticks all which the universall Church hath declared Excommunicat as such from the Communion of Saints and forgivenness of Sins side no more with these Monsters The God of Truth reveall His Truth unto you and give you understanding in all things for to you I owe great compassion and tendernesse of bowels As for the 2d Sort called Christians to wit the cunningly painted Hypocrite and the openly Prophane I have a word alloted for them reserved till near the close of the Treatise Here I have an Apologie to make to the Learned who may object what needed so much to be written to prove or defend that Practice which none in the universal Church for 1300. Years did call in question to whom in all humility I reply these are not written for Information or Reformation of the Learned in this Point who stand in need of neither being assured both of the Lawfulness and Experiency of this Duty but they also know that there is too many of late years in Scotland who refuse to sing the Doxologie to whom I am resolved to become all things to them all whether weak or more knowing that by all means I may gain some for whose cause I have multiplyed Arguments to prove the lawfulnesse of the Doxologie having to teach these weaned from the Milk and drawn from the Breasts to whom Precept must be upon Precept and Lyne upon Lyne Isa 28. 9 10 I hope none will say that the Holy Ghost useth either Tautologie or Battologie in the foresaid 10. verse when he doubles both the Precept and the Lyne So I have brought for Information of these little Ones and Lambs of Christ Reason upon Reason redoubled For as the strong should have their stronger Food So the Bab's their Milk And some be more moved with one Reason and some with another herein I intending that great Postorall Duty to do all things for Edyfying 1 Cor. 14. 26. 2 Cor. 12. 19. And in Citing modern Divines I have made most use of these who will be most acceptable and convincing to the Refusers of the Doxologie And if at any time for defence fo Truth I bring Proof from any bygone Practice of themselves and their way I here declare that it no wayes to irritat but to bear in the Truth with the more power my purpose being to do all in Love and what makes for Peace and Healing The Servant of the Lord must not strive but be gentle unto all Men apt to Teach patient in meekness Instructing those that oppose themselves 2 Tim. 2. 28. and 25. That which is not written in the Vulgar Tongue in this following little Treatise in a distinct Section towards the Right Hand is intended for the Learned Finally I ingenuously declare That my first and chief End is the Glory of God and I pray through the Lords blessing it may prove the End and Essect of the work In the next place I intend the furtherance of the Peace and Prosperity of my Mother-church in Clearing and Removing of mistakes among the Children at least to make the Rent and Breach less that the weak might be strengthened and confirmed in their Judgement in their Singing the Doxologie that the Scruplous may be informed the Averse convinced and Reclaimed Contentions and Swellings pacified and removed as far as Relates to the Doxologie that all with one Heart and Mouth may Sing Glory to God Father Son and Holy Ghost and as my God and Saviour was subject to his Blessed Virgin Mother and hath commanded me to be
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
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
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
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
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