Lordships chief study and constant endeavour may be to promote the Lord's Glory by a constant tenour of Piety and Justice that the mountains may bring peace to the people and the little hills by righteousness Psal 72. vers 3. that ye may raise up the foundations of many generations and be called the repairer of the breaches Isa 58. vers 12. That the Church and Kingdom may long enjoy your Lordship as one of their great Blessings from the Lord That Mercy and Truth may meet together and Righteousness and Peace kiss each other Psal 85. So that by the good Hand of your God upon you Truth and Piety Order and Unity Peace and Prosperity in Church and State may abound that after many good days ye may obtain that Approbation Well done good and faithfull servant enter into the joy of thy Lord which is the sincere and fervent Prayer of Your Lordships most humble and devoted Servant ROBERT EDWARD Murrois the 20. of February 1683. ERRATA IN the Preface Page 4. Line 29. for who read which In the Contens p. 2. l. 9. for Cor. r. Chr. p. 6. l. 42. for Sam Satanius r. Samosatenus p. ibid. l. last for Serinium r. Syrmium p. 13. l. 8. for videbent r. viz. p. 23. l 43. for Rowa r. Tomo p. 41. l. 25. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. 18. for university r. universality p. 45. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. l. 27. for his r. this p. 73. l. 30. for care r. cure p. 80. l. 30. for Justinianum r. Institutionum p. ibid. l. last for saved r. received p. 89. l. 21. for Desart r. Desert p. ibid. l. 22. for vers 29. r. vers 20. p. ibid. l. 32. for Sins r. for their Sin p. 91. l. 39. for Isa 4. r. Isa 40. p. ibid. l. last for word or reproach r. words of reproach p. last l. 11. for Covenant r. covenanted p. ibid. l. 17. dele it As for other literal Escapes they are recommended to the discretion of the Christian Reader THE PREFACE TO THE CHRISTIAN READER HE whose Name shall be called Wonderful Counseller The Mighty God The Everlasting Father The Prince of Peace even He was truely called Wonderful because of His two Natures and there wonderful if not also unspeakable union 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfuse inconvertibiliter indivulse inseperabiliter Concil Chalcedon Act. 5. Anno Domini 451. Episcop 630. Quod confirmatur in Synodo 6. Aecomen Constantinop Anno 681. Epis 289. non modo quoad Christi duas naturas sed duas in eo voluntates naturales duas duarum naturarum voluntatum operationes vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 8. repetitum §. 9. quoad operationes Counseller for in Him dwelleth all the treasures of Wisdom and Knowledge Col. 2. 5. The Mighty God the same to us a Child born Isa 9. 6. The Everlasting Father and to us a Son given The Prince of Peace being our Peace Eph. 2. 14 15. and Peace-maker our Ranson and Redeemer wonderful in His love to us whose dimensions passeth Apostolick knowledge Eph. 3. 19. who loved not His life unto the death for his love was stronger then Death who by His death was the death of Death Hos 13. 14. who hated His life being put in the ballance with His love to us This wonderful Lover and Prince of Peace died in bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffabiliter simplex Iesus compositus est Dionys Areop lib. de Div. nominibus cap. 1. Cyril Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffabiliter incomprehensibiliter thirst but His soul thirsting much more for our Salvation in His last Supper which He left in Legacy to the Church His Spouse as a love Token Supper being ended He inculcates Love and Union as the badge of His Disciples John 13. 34 35. John 15. 12 17. the same again third and fourth time and in His Prayer John cap. 17. after that His farewell Sermon before His death ingeminates His Petitions to His Father that these whom thou hath given me may be one vers 11. and 21. and the third time vers 23. Should not the Commands and Prayers of a dying Lord and lover of His Brethren and Spouse be highly regarded and carefully obeyed backed with the intreaties of the Holy Ghost by his Pen-man most pathetically 1 Cor. 1. 10. I beseech you brethren by the Name of our Lord Jesus Christ that ye all speak the same thing that there be no divisions amongst you that ye be perfectly joined together in the same mind and in the same judgement Philip. 2. 2. If there be any consolation in Christ if any comfort in love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind So exceeding wonderfully the two Natures of God and Man were united to unite Christians to God in Christ and in them to one another and our Saviour His body was rent to keep His Church from rent His Soul and Body separate to keep His Church from separation He prayed before His death for their union He died to unite them and the Holy Ghost the God of Peace and Love charges them in the Name of the Lord Jesus to be united in one mind and in one judgement and yet alace how many in this Land who profess themselves the Brethren and Sisters of Jesus left their first Love and violated this commanded union with their Brethren and Mother Church of Scotland who did once hang upon her Breasts and sucked the Breasts of her Consolations Isa 66. 11. were dandled on her knees and nursed with the sincere milk of the Word 1 Pet. 2. 2. yet too many of these not only despise their Mother Church but also run from her in scattered and confused Troups as if they were fleeing in the day of Battel from the sword of the Pursuer yea some cry out and swear they will lend their ear no more to their Mothers Instruction they will have no more of her Milk nor eat of her Bread in the Lords Supper nor pollute their Children with her Baptism and albeit their Mother cry after them with bowels of tenderest Christian compassion they answer with disdain Stand by thy self come not near to me for I am holier then thou Isa 66. 5. see what is the Lords answer to these these are a smoke in my nose a fire that burneth all the day and behold it is written before me I will not keep silence but will recompense even recompense it into their bosome That your words to your Mother Church are the same in substance with these forecited in Isaiah is clear to any impartial Reader therefore I intreat you in the bowels of Jesus Christ let not that fire and smoke of your Separation provoke the Lord any longer At present
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
Trojano anno dom 120. formulam catechizandi catechimenos addisceret nam inducit Christianam siccine Ethnicos catechizantem licet animo blasphemo Deum alte regnantem magnum aetherium atque aeternum fiilium patris spiritum sanctum ex patre procedentem unum ex tribus ex uno tria Patres Concilii Constantinopolitani anno dom 383. mittunt libellum Synodicam Romam at Damasum aliosque Episcopos ibidem convicatos in quo exhibent fidei suae Confessionem Fidei Nicenae consentaneam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentaneam baptismati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzenus his contemporaâ—â—us orat 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socinus anno dom 1604. scribit epistolam Smaltio itidem Sociniano de baptismo ut non necessario remittendo atque ad synaxin excipiendis hominibus vitae honestae ac probatae religionem christianam professis quamvis nunquam baptizatis adeo abhorrent acfloccipendunt baptismum Satan ut fidem nostram ab ipsis radicibus convelleret partim de divina filii Spiritus Sancti essentia partim de personali distinctione ingentes pugnas semper movebat Calvin Institut lib. 1. cap. 13. §. 21. Servabat tamen Dominus in Papatu renascituri suo tempore populi semen manebat salvus baptismus in Patris Filii Spiritus Sancti nomen quamvis perigrinae linguae usu multis aliis conspurcatus superstitionibus manebat frustra toties oppugnatum unitatis essentiae trinitatis personarum fundamentum manebat doctrina de duabus Christi naturis Beza epist 81. Mysteries of Christian Religion which it hath pleased God in His infinite Wisdom Mercy Goodness to reveal to His Church on Earth on which they are to build their Faith and Salvation the Mystery of the Sacred Trinity one God in three Persons is the first in order and of great concernment even the three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one 1 Joh. 5. 7. These three bear witness to the truth of all the Scriptures then assuredly to this truth also that they are three Persons in one Godhead and among the twelve Articles of the Apostolick Creed this Mystery of the Trinity takes up three This sacred Mystery is most clearly manifested in our Saviour's Baptism Mat. 3. 16 17. Luk 3. 21 22. John 1. 32 33. The Father speaks from Heaven this is my well beloved Son while at the same time the Son is baptized in Jordan and the Holy Ghost came down from Heaven in the likeness of a Dove and lighted upon God the Son and abode upon Him Moreover The Sacrament of Baptism being ordained of God Father Son and Holy Ghost the first Sacrament of the Covenant of Grace in it all the Promises of Mercy and Salvation are sealed to Believers and by it Christians are solemnly entered into the Church and House of God so that the Contemner of this Sacrament debarreth himself from Salvation Therefore God Himself hath appointed this Program to be prefixed upon the Porch of His Church that this Almighty God in whose Name we are baptized and in whom we Believe is Father Son and Holy Ghost and It cannot be supponed but that these Men and Women who were Proselyted and being Pagans before admitted to the benefite of Christian Baptism behoved to take a time to learn the Grounds of their Religion therefore the the Doctors of the Church not only wrote Catechisms for these young Christians who therefore betwixt their first offering of themselves to the Christian Church until the time they were baptized were called Catechumeni These Doctors also wrote certain short Sums of Christian Faith commonly called Creeds that before these Pagan Catechume in received Baptism they were to give a confession of their Faith contained in their Creed in all which Creeds written by the Church whether longer or shorter and in their Catechisms the Doctrine of the Trinity was a special part and accordingly that Synod of Divines at Westminster in their lesser Catechism have not omitted the Trinity So the reformed French Church in Geneva have a little Catechism containing only twenty one short Questions on which they examine these who are at first to be admitted to the Lords Table which little Catechism begins with the Trinity and is bound in with their French Version of the Bible printed at Geneva 1567. The Sacred Trinity being the Program of Christian Baptism proved the strong and invincible Fort of the Christian Faith in the Trinity of Persons in the Godhead against the Arrians and other Antitrinitarian Hereticks wherefore Socinus who hath drunk much deeper in the poysonable Cup of Blasphemy against the blessed Trinity then the old Arrians hath very slightingly written of the Sacrament of Baptism The second great Mystery of Christian Religion is that the Word was made Flesh Joh. 1. 14. and this the Holy Ghost calls the great Mystery of Godliness God manifested in the Flesh 1 Timoth. chap. 3. vers 16. which Mystery viz. that the Word the second Person God the Son was incarnate and not the Father or the Holy Ghost this cannot be known and believed aright until first we know believe that there are three distinct Persons in the Godhead therefore our Saviour Joh. 17. 3. joyns these two together This is life everlasting to know thee the only true God and Jesus Christ whom thou hast sent and the Apostle Paul Coloss 2. 2. to the acknowledgement of the mystery of God and of the Father and of Christ. If it be objected that it seems to be a hard saying That the Knowledge and Faith in God and three Persons Father Son and Holy Ghost and in Christ God and Man in one Person is necessary to Salvation Seing both these are profound Mysteries so far above Humane Reason and Capacity I answer first Not only these two are great Mysteries but also the whole Gospel is a Divine Revelation of a continued tract of Mysteries Mark 4. 11. Rom. 16. 25. 26. Eph. 3. 9 16 19. Coloss 1. 26 27. called the great Mystery of Godliness 1 Tim. 3. 16. for there is no other Name under Heaven given among Men whereby we must be saved but the Name of Jesus Acts 4. 12. who is the Captain of our Salvation Heb. 2. 10. the Author of Eternal Salvation Heb. 5. 9. and the Gospel is called the Knowledge of Salvation Luk. 1. 77. the Word of Salvation Acts 13. 26. the Way of Salvation Acts 16. 17. the Salvation of God Acts 28. 28. the Power of God to Salvation Rom. 1. 16. the great Salvation Heb. 2. 3. so that whosoever will not believe these Gospel Mysteries is damned I answer secondly that to Divine and Saving Faith as such demonstrative knowledge in the Logical Sense far less comprehensive knowledge is required but the Lord condescending to Mans Humane weak Capacity accepts of Faith albeit apprehensive Knowledge go before it not alwayes requiring that they know how such a thing is true
Worship that we differ from them in our singing also which is not a divers part of Worship distinct from Prayer and Praises without Song but a divers manner of pronouncing it for example all that is in the Psalms that is sung to God with a Tone it is lawful for a Christian to worship God with these same words without a Tone or Song in Prayer and Thanksgiving so they differ not upon the matter but in the manner of pronouncing them But the adding of the Christian Doxology to the close of our singing of the Psalm makes a suitable difference betwixt the Christians singing of the Psalm with the Doxology and the Jew in their Worship singing the same Psalm without the singing of the Christian Doxology Moreover Is it convenient or decent that a Jew who blasphemes the Son of God and denies the blessed Trinity who are without the Communion of Saints that they shall have it to say or brag although I abhor to joyn with the Sow for so they call the Christian nor will I hear their Gospel read or preached nor will I joyn with them in Prayer for they abhor the Name of Christ yet says the Jew I will not abhor to joyn with them in singing the Psalm for they sing nothing but the Psalms of David just as we do they sing in their Mother Tongue as we do in the Hebrew would not the Christian think himself affronted at the Jews offer and if any in the Church refused to sing the Doxology he could say I am free to refuse the Doxology as some of your Christians refuse 2. Many of the Psalms close with a Doxology or Praise to God some one way some another and this Doxology is most often in the last Verse but sometimes in the penult Verse and then the last Verse is some particular reason and ground given for that particular Doxology These who please to search the Psalms more diligently will find it so to wit Psal 18. and 75. in their last and penult Verses and in all these Psalms following you may observe a particular Doxology in the last Verse of every one of them to wit Psalm 7 8 13 21 24 26 30 35 41 45 52 57 59 61 66 68 71 72 89 97 99 100 103 111 118 124 136 140 145. and besides there are other Psalms that all close with one and the same Doxology to wit Praise ye the Lord. Psalm 104 105 106 115 116 117 135 146 147 148 149 150. Hallelujah and in the Book of the Revelation chap. 19. three Companies end their Praises to God with that same Hallelujah retaining the Hebrew in the Greek Text. The first Company much People vers 1 2 3. close their Praises with Hallelujah Secondly The twenty four Elders and four living Creatures in the second Chore close Amen Hallelujah Thirdly Another great multitude vers 6. being commanded give their Hallelujah And as many of the Psalms close with a Doxology so some of the scriptural Songs as Exodus 15. 18. Isaiah 12. 6. Isaiah 38. 20. Habakkuk 3. 18 and 19. 1 Chronicles 16. 36. Now as in the Old Testament the Lord had teached the Jews to close their Songs and Psalms with a Doxology for in them I find a Doxology about fourty eight times so in the New Testament seing it hath pleased God to reveal Himself more fully then He was pleased to do in the Old Testament to the Jew and make the Doctrine of the Trinity the badge of Christian Baptism and that Doctrine being so much opposed and blasphemed by Jews Turks and Hereticks shall it not then be lawful and expedient for the Christian now the only Church of God to close their Psalms with such a Doxology as may not only be a confession of their Faith in that great fundamental of the Trinity and foundation of Christianity but also to discern the true Christian Church from the Jews Synagogue who are now Lo-ammi and Lo-ruhamah Hos 1. 6 9. and so distinguish them from all other Meetings who pretend to worship the true God and are but Antichristian Synagogues of Satan and Blasphemers of the glorious Trinity The last Reason may be thus grounded Amongst the ten several Names whereby God in the Old Testament hath been pleased to design Himself Jehovah Elohim are the two chief First Jehovah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est Dei nomen proprium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus contractum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 68. 4. nunquam legitur cum affixo ante vel post se ita ut ultima litera nunquam mutetur est à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod idem cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit est erit ita Spiritus Sanctus interpretatur Apocal. cap. 1. vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Dei esse existententiam Deo essentialem adeoque aeternam omnis entis creati causativam inesse conservari ita communiter exponunt Theologi Rabbini est tertium Dei nomen ab eadem radice Exod. 3. 14. inquit Moses si dicant Egyptij mihi quod nomen ejus Dei qui mi sit te ad nos respondet Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Arius montanus interpretatur ero quod ero quod Deus contraxit in immediate sequentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misit me ad vos ERO quod communiter interpretantur SUM in novissima Versione Vernacula I Am haec tria Dei nomina eandem Dei essentiam existentiam significant alia duo rarius usitata sed Jehovah saepissime quod habet nonnâ—nquam alia Dei nomina sibi adjuncta ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonai Judic cap. 16. v. 8. vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. cap. 1. vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. vers ult sed saepissime omnium associantur duo nomina Jehovah Elohim verbi gratia initio verborum Decalogi Ego Jehovah Elohim hinc in quibusdam Psalmis ac aliis Hymnis in Verbo Dei non raro est legere Jehovah Elohim itaque Doxologiam quasi Psalmi clausulam adjungere ad insinuandam sanctissimae Trinitatis glorificationem ver gra Psalm 144. vers ult beatitudines populi cujus Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Doxologiis tres sunt notabiliores prima circa initium regni Dividis primo libro Chronicorum cap. 16. vers 36. ubi Psalmum in publico cetu claudit Doxologia benedictus Jehovah Elohim à seculo usque in seculum tum dixerunt totus populus Amen 2. Doxologia Jehovah Elohim est primo libro Chron. cap. 29. ubi convocatis regni ordinibus qui cum Davide aurum argentum c. In Templi structuram liberaliter obtulerunt tum David benedixit publice Jehovah Elohim vers 11 c. deinde vers 20. edixit David toti congregationi benedicite nunc Jehovah Elohim sic benedixerunt tota congregatio Jehovah Elohim haec quidem Davidis congregationis
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
of the Lord Psal 107. Vers last and Psal 111. 2. The works of the Lord are great sought out of all them that have pleasure therein and the slighting of this pious and pleasant Duty is a great sin Psal 28. 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up I am confident your Lordship with much Spiritual-pleasure and joy in the Lord hath observed his loving Kindness to you as to another Moses drawn out of the Waters Exod. 2. 10. to be a selected Servant faithful in all the House of God Heb. 3. 5. another Eliakim on whose Shoulders the Lord hath laid the Government Isa 22. 20. and as your Lordships Father of blessed Memory died a Martyr for his Loyalty to his King with many other Worthies so our Kings Majesty matchless for Piety in Life and Death gave all these Worthies a meeting in dying a glorious and royal Martyr for the Liberty of his loving Subjects and as the wise and greatly beloved Daniel one of the children of the Babylonish Captivity of the seed of the Princes was so endowed with gifts and graces by the Father of the Fatherless that he was thought worthy to sit Judge in the gate of the Kingdom Dan. 2. vers last So your Lordship the son and heir of your Martyr Father being a Fatherless-child of the late sad Captivity in Scotland descending as the righteous heir from the ancient and honourable Family of the Barons of Haddo one of the ancient Families in this Kingdom of Scotland being cast upon the care of your heavenly Father having enabled you by more then ordinary gifts and graces and advanced you through many orderly steps of Dignity hath at last caused your Lordship to sit supream Judge in that very City and Judgment-seat where your Father suffered so sad and unjust a Sentence therefore shall Men say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58. last verse The Fountain of Civil Honour is the Kings Majesty and that Power and Priviledge he hath received from the King of kings and accordingly Esther 6. 6. the word of the King was What shall be done to the man whom the King delighteth to honour but it is sure that the supream Fountain of this honour is the King of kings who giveth forth a Rivolet of this Priviledge of Honour to all Kings under Him so that when the King of kings by His over-ruling and gracious Providence puts it in the heart and hand of a Christian King under Him to set his heart and eye upon a deserving and worthy Person then the Glory of Gods stately steps of over-ruling Providence and a work beseeming a gracious and a just King joyned together is conspicuous and notour to every good Christian within that Sphere of Jurisdiction and this same is the happy juncto of the King of kings and his Vice-gerent in these united Lands for advancing your Lordship What more suitable then this for the son and heir of a royal Martyr Father to advance the son and heir of a loyal Martyr Subject As the Kings of kings is the Giver of every good Gift so of Riches and Honour and the Receiver is obliged to be thankful to the Giver which thankfulness is best demonstrate in his improving these Talents to the glory of the Giver to the good and comfort of his Neighbour but the more comfortable advantage is that to his own Soul a Spiritual gain of Peace with God which passeth all understanding and joy unspeakable and glorious which is Heaven upon Earth and conversing with better then Angels having his conversation in Heaven having the Heart mortified and crucified to the World and all its Riches and Honours which to them are loss and dross being put in the ballance with Christ Phil. 3. â— 8. and as this is rare to be found to be honourable and honoured of all Men and yet to be humble Riches to encrease and yet not to set the Heart upon them to abound in Plenty to the Cups running over and yet be temperate and the sensual and inferiour Powers of the Soul not to blind and then enslave the rational Powers thereof is rare to be found and flows from more then ordinary Grace hence your Lordship may well infer that all the external Honour and Dignity which the Lord hath conferred upon you which are good Gifts in themselves and not to be slighted yet they are of far less value then the inward Spiritual and Heavenly Graces wherewith the God of all Grace hath beautified your Soul As it is a matter of sad lamentation to the Godly and of mourning in secret when they see the evil example of great Ones so prevalent upon the lives of others as Prophaneness to lift up the Horn and Satan to erect his Throne and Piety be Heart-broken then slighted then mocked all which Sins kindle much Wrath and bringeth down sore and inevitable Judgments upon a Land so in the contrary it is matter of great joy to all the Godly in the Land for which they render hearty Praises to the God of Heaven and looks upon it as a token for Good that the Lord will make us glad according to the days wherein he hath afflicted us and the years wherein we have seen evil even your Lordships good example for the good example of the great is more prevalent and effectual upon the Hearts and Lives of Men then the most eloquent Oratry or convincing Reasons can prevail upon them for the Orator is not able constantly to be beating upon the Ears of his Hearers but will weary on his part and the Hearers nauseat on their part but for the good and holy example of the pious Life of the Great is not an exhortation to Holiness once a Week or once a Day but continually without Interuption and cries aloud without Noise and insinuates without Affectation Therefore every pious Ruler first and most considereth the All-seeing-Eye of his Maker to whom he must give account so in the second place he considereth the Eye of his Inferiour looking upon him and ready to make the Rulers life and actions his Pattern shining with all Grace and Vertue will be so prevalent and conspicuous that it will cause Prophaneness to be afraid and hide it self and cause Piety and Vertue receive their due estimation and honour that so the Lord's Glory and the Kingdom of Jesus may be advanced and many Souls gained and saved and thus the Lord may take pleasure in his People and yet delight to do us good and say Psal 132. vers 14. This is my rest here will I dwell for ever for I have desired it and make our land Hephziba and Beula Which God of gods and Judge of all the Earth as He hath multiplied Honours upon your Lordship so it is the Hope Expectation and Prayer of all good Subjects in this Land that your
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
scruple or alteration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen in his sixth Orration concerning the Holy Ghost we worship the Father Son and Holy Ghost one God-head and power to Him be all glory honour and power for ever and ever Amen In the Year of Christ 370. St. Jerome wrot to Damasus Bishop of Rome that in all the Churches of Rome Glory to the Father Son and Holy Ghost as it was in the a Rome 1. Council pag. 625. editionis Parisiensis beginning is now and for ever be sung alwayes at the end of the Psalm b Concilium Vasense provinciase sub Imperio Theodosij inmoris cap. 7. cujus titulus ac propter haereticorum incredulitatem post gloria Patri c. sicut erat in principio c. semper dicatur quia non solum in sede apostolica sed etiam per totam Orientem totam Africani vel Italiani propter Haereticorum astutiam qui dei filium non semper fuisse sed in tempore caepisse blasphemant in omnibus clausulis post Gloria Patri c. sicut erat in principio c. dicatur etiam nos universis Ecclesijs nostris ita dicendum esse decrevemus About the Year of our Lord 444. in the Council of Vason an Act is made because of the unbelief of Arian Hereticks Because not only in the Apostolick See but also throughout all the East and in all Africk and Italy to guard against the deceit of Hereticks Blaspheming that the Son of God was not ever with the Father but began to be in time therefore in all their closings of singings in the publick Worship after these Words Glory to the Father Son and Holy Ghost in all these other Churches is added as it was in the beginning so we appoint that the same Words as it was in the beginning be mentioned in the Doxology in all our Churches also c Symbolium Nicenium in sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we may observe That this addition as it was in the beginning was not first appointed at Vason for their Act bears the contrare that it was used in Churches far and near before that time which Jeromes desire to Damasus proves But this Act at Vason gives the clear reason of the addition viz. To guard the flock of Christ the better against Arian Hereticks whereof some said there was a time when the Son of God was not Alexander Patriarch of Alexandria one of the chief Fathers in the Nicen Council to refute the Arian brings that Text d Socrat. lib. 3. cap. 3. among many others John 1. 1. In the beginning was the word and the word was with God and the word was God by him all things were made and if he made all things then he was before the world and also before that beginning and consequently Eternal as that Father reasoneth well and St. Basil after him for It were nonsense to say that there were priority of time in Eternity For Arius said there was a time when God was not a Father Therefore the infallible Theologue of St. John began his Evangell with these words intending in his Gospel to assert Christs God-head against two abominable Hereticks in his time Ebion and Cerinthus at whom Arius had learned his Blasphemies and from this same Text Calvin refutes both the old Arian and Servetus a vile Blasphemer his own contemporary who was burnt at Genevah for a most blasphemous Heretick In the Year of Christ 627. in the third Council of Toledo consisting of the Church-men of Spain and Galatia inact whosoever sayes not Glory to the Father and the Son and the Holy Ghost let him be accursed by saying they mean singing For then four hundred years before that the Doxology was sung in all the Templet of the universal Church And so in this Council all of them in the close of the same in the praises of God they cryed Glory to the Father and the Son and the Holy Ghost as the Learned may read in the Tomes of Councils by this cursing mentioned in this Councill It appears they judged that no Orthodox Christian would refuse to sing the Doxology they did not imagine any will refuse except a Heretick In the Year of Christ 633 in the Fourth Councill of Toledo there are some accused for rejecting the Sacred Hymnes composed by Hilary and Ambrose two famous Saints and being received and used in the Churches yet these Men refused to sing them because they were not in the Holy Scripture for which refusal they were Excommunicat yet these same very Men did not scruple nor refuse to sing the Doxology which was then constantly sung in the Church at the close of every Psalm Hence it is probable that these men who refused to sing the Churches Holy Hymnes and were willing to sing the Doxology did estimat it of a higher rank and counted it in with Divine and Spirituall Songs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quocirca at mea fert sententia major merces praemium potius apud justum indicem reponitur quam veteribus illic martyribus cum illi in confessa positum reportarent martyrij apud homines existimationem laurealas á Deo acceperint suas vobis autem desint in certamine pari á populo collati honores Basil tom 2. Epist 303. pag. 1074. The Learned have observed that the Arian persecution which was in this Fourth Century was more bitter to the Souls of the Saints and true Christians then the Suffering during the ten Persecutions in the first 300. Years from Pagan Emperours for then the Christian Martyrs received their Crown of Martyrdome from their Lord in Heaven with acclamations of praise from all their contemporary Christians without all malignant murmure or obloquie which was a sharp sput to hasten Christians to run that race for ingenuous spirits know what humane applause will do even to the godly to encourage them to a good action and rouse them up to their Duty even allowed by God Phil. 4. 8. Whatsoever things are of good report if there be any vertue and if there be any praise think on these things But in this fourth Century the Christian suffering Persecution and Death It wat not from Pagans but from these that called themselves Christians even the Arian who being prevalent and putting to Death the Orthodox Christians yet the Arian cryes out these are not true Christians but we they are justly suffering Death for Errors in Christianity Therefore writs the Learned that the Martyrs in the fourth Persecution their reward will be greatest in Heaven And because this Persecution was so much the sadder to the Orthodox Christian and in this Century the King of Saints who promised His presence to His Church on Earth seemed to be asleep like that Matth. 8. 24. while the Ship is filled with waves yet in the mean time though thus he had decreed to let His brittle Vessel and His Disciples suffer a
Storm yet therefore he provided two excellent Pilots in this Century and indued them with so great a measure of Piety Learning undaunted Courage and Prudence that the one succeeding to the other in the Eastern Church where the Arian Storm did most rage by Dispute and Writing and couragious Sufferings they faced the Enemy and kept the Flock of Christ together Athanasius Patriarch of Alexandria and after him Basil Archbishop of Caesarea both which keep the Styl of Great untill this day for they got it because of their worth Athanasius even from the Arian Emperour Constantius and Basil from the Apostat Emper or Julian As is to be seen in both their Letters of record with St. Basils Letters of sharp rebuke which did become a pious Bishop to Julian an Apostat As for the Arian as ye read in this Chapter before in singing of the Doxology shuned to sing it according to the Scriptures Glory to the Father and to the Son and to the Holy Ghost but by the Son in the Holy Ghost which was a deceitfull Invention and the Church History tells us the thing it self but does not unfold the intrigue and mystery of it which St. Basil hath done at full length for that their singing in that their new devised way was a subtil trick of the Devil for under it they couched their Error and Blasphemy only giving Glory to God the Father and for the Son considering him only as the Fathers Instrument but not equal with Him in Glory and far less the Holy Ghost which depths of Satan are found out by St. Basil to the shame of the Arian of which he writs at large which the Learned do read a Basil tomo 2. lib. de spiritu sancto contra Arianus cap. 2 3 4 5. and 25. cap. 7. 10. And that they were so obstinat in their Errors that nothing could prevail to gain them to sing the Doxology according to the Scriptures b lib. de spiritu sancto cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet isti Citius abjectarent linguas quam hanc vocem recipeant idem cap. 25. Doxologiam Ariani recitat tibi Patri honor gloria per unigenitum filium tuum in spiritu sancto qui sermo nunc usitatior est istis ipsa ut ita loquar respiratione cap. 29. in oriente Orthoaoxi dignoscunt suos ab Arianis signo Doxologiae That they would as soon quite their tongue as quite that form of Doxology which they used where St. Basil grants that their way of singing the Doxology might be exponed in an Orthodox sense according to the Scriptures but was not to be suffered in these Hereticks because it was well known they sang them in an Heretical and Blasphemous sense against the Son and Holy Ghost Yet reflecting upon the Arian practice observe that they did choise it as a less evil and scandal to sing the Doxology with some change of the short syllabes of interjections conjunctions then not to sing it at all For to have refused the singing of it had been a shorter cut but the reason was publick shame would not suffer them altogether to seperat from the Orthodox Church in that so unquestionable a duty and so well known a part of the Christians publick worship then let these in Scotland who call themselves Orthodox and refuse altogether to sing the Doxology either one way or other see to it and I beseech them to commune with their own hearts and smit upon their own Breast and amend They who are pleased to read the History of the Arian Persecution in this fourth Century will perceive the true Church of Christ at a very low ebb and under one of the greatest eclipses that ever it suffered since the two Disciples said we trusted that it had been He Luk. 24. 21. and the eleven Apostles were weeping in secret Mark 16. 10. yet the Lord who brought David out of his Deeps and Daniel out of the Lions Den and the three Children out of the seven times hotter Furnace Jonah out of the Whales belly and Lazarus out of the grave and commanded the dry scattered Bones to stand up a strong Army Ezek. 37. 10. and in the beginning commanded Light to shine out of Darkness and bringeth Good out of Evil out of the Churches Persecution and low condition brought the more glory to His own Name and more strength of Faith to His Church whereby the Arians ungodly way of proceeding when they got the Power in their hand they declared to the World what they were even not the true Church of Christ but the Seed of the Serpent promoting their Religion by Injustice and Perjury the Children of Abaddon and Apollyon that Liar and Murderer from the beginning John 8. 44. promoting their hellish Religion by cruel tormenting and murdering of the Orthodox they being the first that usurped the name of Christian withall intending to propagate their Religion with Fire and Sword which is not Christs way nor of His true Christians but of Antichristians and therefore in persecuting of the true Church as they had learned it at the Pagans who lived before them so they were glad to take the help of the Pagans who lived with them therefore the Lord at last brought the Arian to confusion and put their lying Lips to silence so that ever thereafter they were hated and abhorred and despaired ever to prevail any more as they had done The second Good which the Lord brought out of this Evil was the perfite setling of the Christian Faith the Lord bestowing on the Orthodox such Courage to suffer such Faith and Constancy and heavenly Joy that the Arian was confounded thereby yea and while the Orthodox were suffering for the Glory of God and His Truth the Lord from Heaven did approve and seal His Truth which they believed and professed even making them His Instruments to work glorious Miracles but in the mean time the Arian wrought no Miracle nor so much as pretended to work any lying Miracle as Jannes and Jambres did against Moses to the hardning of Pharaoh wherein I observe the Lord 's wonderful Providence so over-ruling the Arian that they did not so much as mint to a Miracle whereas the Miracles of the Orthodox Church were undenyable and thus the Lord from Heaven did dicide the Contraversie betwixt the Arian and the Orthodox in favours of His Church and this the Lord 's doing did so confirm them in the true Faith of the blessed Trinity that the gates of Hell ever since was not able so to brangle it and also His Church which had used the Doxology to the blessed Trinity in their publick Worship before that time was now more confirmed in their Practice and resolute to make use of it without fail ever thereafter especially in the publick Worship In this Chapter at Page 24. we spoke anent the addition put to the Doxology mentioned in the Council of Vauson as it was in the Beginning If some object that
pag. 58. Thus he writs all men may see that many in England are Arians and Antitrinitarians he writs also pag. 136. a Letter from Holland to London dated 1646. Here we burn the Books of the Socinian Errors and they dare not be sold in these parts but at London is taught Blasphemy against God and his Christ and a Minister in Holland wrot a Letter dated October 18. 1646. to some Ministers in London that diverse English Merchants were seeking to buy Socinus Works and Crellius c. from a Stationer in Holland and when the Stationer answered that these Books were prohibit by the States General the Merchant replyed nevertheless you may transport them from other Nations and we shall give you for them what you will and the Generall Assembly in Scotland Anno Dom. 1648. Sess 43. Writs thus Socinianisme is now spread in England As for our sentiment upon the Socinian there was in the ancient Church two Heresies that were most dangerous and prevalent First the Arian then the Pelagian both which the Orthodox Church zealously opposed and justly condemned but the late Socinian hath drunk in all the poyson both of the Arian and Pelagian and much more Secondly That as the Ancient Church did condemne Arius and Pelagius in their Councils and being obstinat Excommunicat them So the Ancient Fathers b Athanasius oratione prima contra Arianos multis probat Arianos non debere dici christianos Idem scribit Theodoretus lib. 2. cap. 16. Fulgentius Hilarius ad Imperatorem Constantium denyed the Arian to deserve the name of Christian yea the moderns both Papists and Lutherians that wrot against the Socinians deny them also to be Christians the same doth Gomarus and Doctor Forbes in his Theological Instructions lib. 10. cap. 13 Sect. 14. denyes the Socinian Baptism to be valid The Professors of Leyden Anno Dom. 1598. gave their judgment of Osterodius the Socinian his Writs that they led Men very near to Turcism and Grotius writing of the Piety of the States of Holland saith Seing Heresie is the Venom of the Church and that suddenly working yet there are degrees in Heresies whereof some are more hurtful then others but a worse Heresie then Socinianism is not to be found at the very mentioning of which all the godly should shrink Against this Heresie not only the Civil Magistrate and Church but also the God of Heaven by His immediate Hand of Providence hath given Testimony the Magistrate hath put them to death not only in the reformed Church but also the Roman Church Thus the Parliament of Pole being informed Anno Dom. 1638. that the Socinians in Racovia had begun to print a Book of Blasphemies against the Sacred Trinity a Libri titulus Tormentum Throno Tritnitatem deturbans they did take from them their Bibliotheck Printinhouse and Press and being many banished them the Town As for the immediate Hand of God upon the Socinian it is remarkable both in Temporal and Spiritual Judgments that some of them were their own Murderers and others of them died in Despair others renunced Christ and turned Mahumetan Thus having spoken of the Socinian remains a word of the Anabaptist and Quaker who also are Blasphemers of the Trinity That the Anabaptists are such the Professors of Leyden are sufficient Witnesses b Profess Leidens disp 23. in antithesi Sabellius Praxias hodie libertini Anabaptistae quidam trinominem Deum statuentes personarum realem distinctionem tollentes modumque tantum patesactionis varium inducentes Patrem incarnatum passumque revera statuunt As for the Quakers who not only are in England and Jreland but even some of them scattered in Scotland It 's well known by many of their own printed Pamphlets and by the Books of others their mad Pranks and Blasphemies and Disputes against the Sacred Trinity for instance The Phanatick History printed at London Anno Dom. 1660. pag. 54. In a publick Dispute at Cambridge they denied the Sacred Trinity with Blasphemies that I abhor to write And Anno Dom. 1657. a Book printed at London by John Stalham called the Reviler rebuked wherein he refutes Quaker Richard Fairnworth who printed and spread a Pamphlet about that time wherein he denied the Holy Ghost to be a Person in the Trinity Therefore as the Universal Church of old did piously and wisely appoint and practise the singing of the Doxology to confirm the Flock of Christ against the dangerous Blasphemies of Arius and other Antitrinitarian Hereticks so to this day the Universal Church do still continue that practice to guard their Flocks against the Blasphemies of Anabaptists and Quakers but especially Socinians who in horrid and hellish Blasphemies out do the old Arian CHAP. VI. The lawfulness of Singing the Doxology 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 Man's Tongue His Glory 7. From the practice of the Saints and Angels 8. From God's 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 Persont illustrate by Fathers and Councils IN the former Chapters I having described the occasion upon which the Universal Church did appoint the singing of the Doxology to wit The abounding of Blasphemers against the Trinity proven in the first three Chapters Secondly The unanimous Agreement of the Church for singing the Doxology in the fourth Chapter and the reason of its continuance in the Church to this day even because the Church ever since hath never altogether wanted some blasphemous Hereticks within the Church besides the Turk and Jew both deniers of the Trinity without the Church Follows the second part of this Treatise which is subdivided thus First I prove by many Arguments the lawfulness of the singing of the Doxology in the sixth seventh eighth ninth and tenth Chapters Secondly I answer some Objections in the eleventh and twelfth Chapters Thirdly I show the many Evils from the refusing to sing the Doxology Lastly I close with an Exhortation to receive with all tenderness all that shall return from their Errors In this and some following Chapters I have accumulate Arguments because I supponed I did write to some Christians weak in Knowledge I say weak in Knowledge because I am loath to judge that any Christian strong in Knowledge will deny its lawfulness unless their Judgement be strangely overclouded by prevalent Prejudice and if any such there be we have also brought Arguments for their perusing We begin with Arguments for the Weak All who are baptized in
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
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
the Jews Acts 3. 17. and Joseph his Brethren Gen. 50. 20. Secondly He will â—ear with the froward Speeches of the Weak as the Lord does with Jonah chap. 4. vers 9. For he that covereth a transgression seeketh love Prov. 17. 9. yea Love covereth all sins Prov. 10. 22. to wit of Infirmity Thirdly They will answer â—he froward words of the Weak with Meekness for a soft tongue breaketh the bone Prov. 25. 15. Eli in his imprudent rashness did mistake holy Hannah 1 Sam. 1. 14. by her soft and humble answer Elies mistaken reproof was instantly turned into a prophetical blessing of her which the Lord fulfilled This Duty of the Strongs bearing with the infirmities of the Weak must always be subordinate to our pleasing of God which two are very well consistent for our Saviour and so should every good Christian increased in favour with God and Man Luke 2. 52. The Babes and Lambs of Christ must be ranked in two sorts First Some weak in Knowledge but not so weak in sanctifying Grace others some more Knowledge but less sanctifying Grace and accordingly the strong should carry toward them but they will find it much easier and sweeter to converse with these weak ones who have some measure of Sanctification though their Knowledge be weak and these weak ones again must be suboivided some only Weak some both Weak and Sick that is not only weak in Knowledge but also Sick by reason of Desertion or Soul perplexiâ—iesâ— tending to Despair these of all the weak Lambs must be and should be most tenderly dealt with and of these especially our Saviour speaks in His Gospel better a Milnstone be hanged â—bout his Neckâ— and he be drowned in the deep of the Sea then he offend one of these little ones that believe in me Be cautious to try out and careful to oversee these Lambs by any others As for you that are Strong because you are not all of one size I confesâ— the talk of bearing with the Infirmities and gaining of the Weak to râ—quiâ—e strong Shoulders and the Graces abovementioned required in the Strong for that Duty proves no less And therefore ye that are strong in Kâ—â—wledge but weâ—k in Mortification and Sanctification no doubt that â—â—sk will be more difficult to you and therefore my humble advice to you is that if you find you are not sufficiently strong in Mortification and Patience as to bear with the Infirmities of them beware oâ— falling in reasoning or disputing with them for that will make no Healing but rather more Strife But withall I would charge you to make this choice rather to bear with the weak Lambs then for pleasing of Men to bear too much with Sinners which is a displeasing of God and thou who will not stoop to bear with the infirmities of the Weak does not thy Father in Heaven bear with thy infirmities and grosser sins does not thy Neighbour with whom thou converseth bear with thee also nay he deserves not to be born with or live in Christian Society who is â—o passionate and wrathful that he will neither bear word or look for in many things we sin all especially in sins of infirmity beware thou be not like Job's Friends who had some measure of Knowledge and came with real purpose to comfort their Friend but for want of Charity they proved miâ—erable Comforters and instead of binding up his Soul wounds ranckled them more As for you who are strong both in Knowledge and Grace though the task be hard and difficult sometime to the strongest Christian as upon this account sometimes ye will have to do with a Lamb so weak in Knowledge that they will think you scarce deserve the name of Christian or that you have Grace or are walking in the way to Heaven the best confutation of these is to live with them and before them in all good Conscience and by time they will be convinced of their Error towards you As for you who are prophane in your Lives and yet have more Knowledge in Religion then the weak Lambs beware ouâ— take it not upon you to reproach these Lambs for in so doing you serve the Devil ye break the heart of the tender Lambs ye grieve the Spirit of God and who gave you authority to insult over them for to do these Lambs any good to their Soul condition thou has no Grace to do it being a slave to Satan and his Lusts thy self beware of the cuâ—se of Amalâ—k 1 Sam. 13. 3. his name to be blotted out from under Heaven bâ—cause with a cruel heart he pursued and smâ—â—e the hindmost sâ—eble faint and weary of Israel and Ezek. 34. 20. 1. because the strong Caâ—â—el thrust with side and shoulder and push'd all the diseâ—sed with their horns therefore will I destroy the fat and the strong I will â—ed them with judgment I will seek that which was lost bring again that which was driven away bind up that which was broken strengthen that which was sick As for you Lambs when you consider all this care that your Heavenly Father takes of you draw not hence this weak conclusion That because your Father in Heaven commands the Strong to bear wiâ—h your Infirmities and to please you for your good to Edification do not overwean upon that as if your Father in Heaven love you better then the Strong Christian know you not that the Father on Earth when he hath a young tender Child very sick or in danger of Death he will command his elder Brother who is yet more beloved of the Father then that young Child yet he will command him to sit up in the night and attend his sick Brother forbid him to speak a word to offend him why then is all this care of the Father even because the young one is weak and sick and in danger of Death and therefore has need to be tenderly dealt with therefore on the other hand when thou considers thy Heavenly Fathers tender care of thee and thy salvation give him this thankfull meeting to wit when any Strong Christian accosts thee in Christian love to gain thee from thy Errours to tender the Information and Instruction beware thou reject not such a Messenger Commissionated from thy Father but with all Meekness and Gentleness lend thy Ear and thy Heart to sound Instruction and if thou wilt keep Church Communion and live orderly thy Heavenly Father will more and more clear thee of thy doubts and mistakes and resolve to follow the advise of the Apostle Philip. 3. 16. Which comes to this that seing thy Neighbour Christian and you agree in the Fundamentals and saving Truths of Religion to wit one Catechism and Confession of Faith which are the compleat Rule to lead you both to Heaven walk joyntly together in that way of Faith and Holy Life and for any other difference in opinion till ye be cleared of your doubts there is no danger for your Soul to let them lye asleep And for you that are Strong remember that Precious Promise in the Covenant of Grace Their sin I will remember no more Heb. 8. 12. And none of his sins that he hath committed shall be mentioned unto him Ezek. 18. 22. and 33. 16. So in this be ye followers of God as dear Children Ephes 5. 1. Therefore I charge you that their bygone escapes be mentioned no more as you would have your Heavenly Father keep that Covenant of Grace to you in the day of your accounts therefore let an Act of Oblivion in the Souls of the Strong in Gifts and Grace be passed in favours of the Weak who have returned or are in the way of returning to the Bosom of their Mother Church that so these Weak Lambs reflecting with an holy and inward Indignation against themselves for their bygone Mistakes and Wandrings may rejoyce in the Lord for the kindness and Christian Brotherly Love Humanity and Acceptance that they find even from these whom before they looked upon during their separation as castawayes and and now they find that Truth confirmed Charity suffereth long and is kind all which Christian Kindnesse they finding in you who are Strong it may prove a strong Convincing and Gaining Argument upon their Spirits that you have been and are still in the Right Way to Heaven For by this shall all men know that ye are my disciples if ye love one another John 13. 35 And he that dwells in love dwells in God and God in him 1 John 4. 16. And for you beloved in the Lord who through the good hand of God upon you are returned to your Mother Church to Communion in Word and Sacraments let there be no Schism in your Worship but joyn with your Mother Church and Holy Church Universal in singing the Doxology with them make straight paths for your feet least that which is Lame be turned out of the way but rather let it be healed Heb. 12. 13. Do not so far as in you lyes make lame and halting Worship if you be silent when others are singing Glory to their God shall your loving Mother Church receive you again in her bosome and will ye be unthankfull and grieve her Soul in retaining that halt which ye learned straying on the Mountains and retain still to be a scandall to your Brethren and a grief to her that bare you God forbid As the Lords Covenant with Noah and with mankind in him and Sealled it with a visible Sign to continue to all Generations that he would not any more destroy the earth with a flood and according to that Covenant hath â—terat His Promise I have placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves tosse themselves yet cannot it prevail though they roar yet they cannot passe over it I beseech the Lord if it be His will that such another Inundation of Errours with such Confusion and disorder never overrun these three Kingdoms again untill that day that the Lord send forth His Angells and gather out of His Kingdom all things that offend and the King shall seperat the Sheep from the Goats and there shall be perfect Union in singing one Song with one Heart and Mouth unto all Eternity To Him that sits upon the Throne and to the Lamb and to the Holy Ghost be Glory and Praise And shall be Glory and Praise by all glorified Angels and Saints World without End AMEN FINIS
the Lord is His Word to obey the Magistrat in things lawful and also according to your refusal it is good Conscience to disobey the Magistrat therefore be pleased to consider that there is a twofold superstition First positive which is most ordinar to which the old Pharisees were much addicted There is also a negative superstition of which we have example Colos 2. 19. Touch not taste not handle not there is an other example of the same Rom. 14. 3. Where ye will find a superstidious eat not upon consideration of which two Texts see that your refusing to sing the Doxology come not in in that category sing not in which place ye may find a controversy betwixt two sorts of Christians the strong in knowledge and the weak the strong Christian believes that he may can any thing and not ask question or scruple for Conscience sake and him the Apostle approveth and alloweth for him the Apostle defends against the weak Christian in the end of the 3. verse God hath received him to wit the strong Christian and albeit the weak Christian who is stiff through his ignorance to eat not yet the Apostle condemns him because he proudly and ignorantly thought these things unclean whereas the Apostle sayes they were not unclean and therefore the strong made no scruple but eat and is approven of God So in the 14. verse of this 14. Chapter the weak thought that unclean which was not unclean and therefore refused to eat it then apply this to your own Consciences who sayes sing not because your Conscience thinks it unlawfull to sing when we have proven already that it is both lawfull and expedient See then that ye are not as wrong with your sing not as these weak Christian Romans were with their eat not The strong Christian thinks it clean to sing and dutifull and is approven of God ye think it unclean and unlawfull and are not approven of God because ye obey not the Magistrat in that which is lawfull and I pray you consider in the 14. verse of that Chapter the Apostles vehement and emphatick expression I know and am perswaded by the Lord Jesus Christ that there is nothing unclean of it self So I know and am perswaded with the universall Church that the Doxology is not unclean nor the singing of it an unclean Action and though ye judge him that singeth God hath saved him In these two ranks of Christians strong in knowledge and weak I perceive a fault in each of them mutually toward the other vers 3. The weak judged or condemned the strong for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both as if they had been sinning in their eating and as people that made no conscience of their doings So beware it be not your sin proudly and ignorantly to condemn them that sings as it were a sin There was a sin also on the other hand in the strong that despised the weak for their refusing to eat because of their scrupulous and ignorant conscience therefore it is my humble request to all that sing the Doxologie that none of them despise or set at nought him that singeth not upon meer ignorance his conscience being sincere for despising is a sin against Christian love therefore even these who in great weakness sing not yet bestow Christian love on them and still the more if ye see any sign of Christ in them and be willing to instruct them in the spirit of meekness for which cause I have written these lines for your information and am to exhort you to tenderness with them in the last Chapter And if any object that there is some diversity and difference betwixt particular Churches which viosits not Christian union as in some Churches they kneel at the receiving of the Lords Supper in another Church they sit in the third they stand I answer albeit diverse Churches in diverse Kingdoms have diverse wayes yet no Church in one and the same Kingdom allows such a latitude as this receive the Communion standing or not standing as you please but every Church have their settled way and uniformity otherwayes it would violat the Apostles rule let all things be done in order and decency 1 Cor. 14. vers last and make confusion of which God is not the Author as it is vers 33. of that same Chapter and according a Justinianum lib 4. cap. 10. § 27. Si Ecclesiae incolumitati bene prospectum volumus diligenter omnino curandum est ut decenter omnia secundum ordinem fiant at cum in hominum moribus tanta in sit diversitas tanta in animas varietas tanta in ingeniis judiciisque pugna neque politia ulla firma est nisi certis legibus constituta nec nisi stata quadam forma servari ritus quispiam potest Calvin writes judiciously that there cannot be order and decency unless there be one certain state form so that this difference in some Churches one from another will not allow in the same Church some to sing the Doxologie some not For as Calvin did sing it to the day of his death so neither at that time nor never before it was the singing of the Doxologie called in question 2 Answer Albeit the universal Church hath judged some things of less moment then that the universal Church should be tyed to an uniformity in them because Church Communion might be kept firm amongst diverse Churches notwithstanding that they differed in some smaller particulars of which Socrates in his Church History lib. 5. cap. 21. writes at length which the Learned know yet there are some things belonging to the Church of so weighty and important concernment that the universal Church judged it no wayes expedient that particular Churches should be left to their own choise but that the universal Church should agree upon one certain way wherein all particular Churches might keep uniformity according to the rule of Gods Word for order and decency and peace and therefore the learned know what contentions fell out in the second Century betwixt the Church in the West and the Churches in lesser Asia for these in lesser Asia kept their Feast of Easter the same day that the Jews kept their Passover but the Christians in the West kept their Feast of Easter upon the first Sabbath day thereafter And albeit in this mean time the foresaid West and East Churches their judgement and practice was diverse upon that matter yet on both sides they who were strong in knowledge still kept Church Communion one with the other as Socrates proves learnedly in the foresaid Book and Chapter so that Polycarpus Bishop of Smyrna afterwards a glorious Martyr of Jesus Christ albeit he did celebrat Easter in that same day with the Jews Passover as ordinarily did all his Neighbour Bishops in lesser Asia yet coming to Rome he Communicat with their Bishop upon their Christian Sabbath day which differed from his day of giving the Communion at home but because there