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
THE DOXOLOGY Approven OR The singing Glory to the Father Son and Holy Ghost in the Worship of GOD Its lawfulness and expediency proven from the Holy Scriptures Councils and Fathers and the Scruples of the Weak thereanent cleared BY Mr. ROBERT EDWARD Minister of the Gospel of Christ at Murrois 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil in Liturgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostomus in Lyturgia 1 Cor. 11. 16. Quod si quis videtur contentiosus esse nos ejusmodi consuetudinem non habemus neque Ecclesiae Dei Doxologiam respuere Rom. 15. 5 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ EDINBVRGH Printed by the Heir of Andrew Anderson Printer to the King 's most Sacred Majesty Anno DOMINI M. DC LXXXIII A To the Right Honourable GEORGE Earl of Aberdence Viscount of Farmertin Lord HADDO METHLICK TARVES and KELLE Sheriff principal of Edinburgh and Aberdene Lord High-Chancellor OF SCOTLAND My Lord WHatsoever Maxim relating to Religion albeit it be neither Fundamental nor Orthodox yet these Persons who are entangled in Errour and Slaves to their Corruption if they fancy that Maxim to be both Fundamental and Orthodox close with it in their Judgment embrace it in their Will and dandle it upon the knees of their Affections yea they idolize it as fondly and furiously as these Pagan Ephesians did their Image of Diana Acts 19. 34 35. which they strongly believed fell down from Jupiter yea often they lay all the stress of their Religion upon that their Opinion and will concenter with none in Love but with these that will concenter with them in their Judgment and cry up their great Diana with them nay they are so transported with their Fancy that their Idol-Maxim is esteemed by them one of the noble Parts and lies so near to the Heart of Religion that there is no Salvation but in that way of theirs albeit it were a Path never beaten before and far from the true old Way wherefore they think they are obliged in Conscience to seperate and keep no Church-fellowship with these that are not of their Judgment hence a Schism and Separation in Worship flowing from Separation in Affection and that from Separation in Judgment and when once Altar is reared up against Altar follows Sword against Sword and Camp against Camp Division and Schism in the Church begetting Sedition in the State Therefore St. Paul among the wicked works of the Flesh Gal. 5. 19. hath coupled Seditions and Heresies together This sad truth is known to the Learned by many Histories in many Kingdoms and of the strong affinity betwixt Schism and Sedition St. Basil writes most pithily Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 2. lib. de Spiritu Sancto contra eunomium Arianum cap. 30. Sufficiens est inimicitiae causa opinionibus dissentire erroris similitudo res est quavis conjuratione fidelior ad seditionis societatem Twins were so near of Nature that always when the one was sick the other also but Church and State are of a nearer union for these same Persons both for Souls and Bodies are Subjects and Servants to God in Christ united by the same Faith and Worship in relation to Eternal Happiness and Subjects also to one and the same King on Earth united by the same Laws in relation to their civil and external Well-being and as the Spiritual Concernment and Eternal Salvation of that Body will more affect it then its short and external Well-being on Earth so any Member in that Body disjoynted in regard of Spiritual-union will cause such a stir and trouble as during the time of its dislocation the whole Body will be so tormented that no civil Bonds will prevail to compose them They will brag to sacrifise their Temporal Life for their Eternal Salvation hence ariseth debates envyings wraths strifes backbitings whisperings swellings tumults 2 Cor. 12. 20. then confusion and every evil work James 3. 16. Wherefore as a compassionate Member of the Mystical Body of Jesus the least of the sons of Levi whom the Holy Ghost hath made Overseer of a part of the Flock of God I have written this little Treatise for information of the Judgment of the weak Lambs of the chief Shepherd who being unskilful in the word of Righteousness refuse to sing the Doxology because of their Doubts and Scruples which by this Treatise through the help of God I have endeavoured to remove that there be no longer division in Judgment Affection and Worship upon that account My Lord All the Miseries and Confusions in this Land more than fourty Years continuance began at Schism in the Church which is well known by sad experience and its Tragical History is written with red Capital Letters of Blood that he who runs may read it with the blood of his Royal Majesty now a glorified Martyr with the blood of many Nobles and Worthies and thousands of other Subjects therefore the King of kings in His gracious Providence with his Vicegerent over these Kingdoms hath placed your Lordship in the civil Watch-Tower of this Kingdom to espy and prevent Sedition in the State and consequently to have a watchful Eye against Schism in the Church especially seing the great fundamental Maxim of some in this Kingdom was not only dangerous to the State consequentially and by its tendency but substantially such And seing the purpose of this little Treatise is for healing and preventing of further Schism and Error in Judgment tending to Sedition I have presumed to intreat your Lordships Patrociny for albeit it be little in quantity yet its Subject-matter is so glorious to wit Singing glory to our infinitely glorious God and the duty so unquestionable that the Universal Church will joyn in the Practice with your Lordship and say Amen not only the reformed Churches but also all these of the Greek and Latine Communion yea all Christians to the ends of the Earth My second Attractive Are the many and rich Talents of Grace and Gifts with which the Father of Lights hath eminently endued your Lordship of knowledge and prudence of Piety and Justice of Zeal to the true Christian Religion and Loyalty to his Majesty by which your Lordships knowledge and deep Judgment ye are able exactly to ponder the weight and validity of the Reasons brought to prove the lawfulness of singing the Doxology and the levity and weakness of the pretended Reasons brought against it Therefore trusting your Lordship will follow his steps on whom the Spirit of the Lord did rest the spirit of wisdom and understanding the spirit of council and might the spirit of knowledge and of the fear of the Lord Isa 11. 2. And that you will piously observe the holy ways and stately steps of the Lord's Providence towards you and so understand the loving kindness
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
nec Homines debere nec audere colere essentiam divinam non una colere tres personas ut supra probatum hoc idem Athanasius ait detestandos ac procul abigendosesse Arianos dicentes ac si ipsi interfuissent angelos illos in primis vocibus exclamandi sanctus maxima voce usos esse in secundis autem non tam magna voce in tertia adhuc submissiori ac primam sanctificationem propriam legittimamque esse secundam autem inferioris notae tertiam adhuc gradatim deterioris conditionis esse In eandem sententiam scribit Caesarius Gregorij Nazianxeni frater dialogo primo responsione ad interrogationem 13. Epiphanius in ancorato § 10. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic hymnus Isaiah 6. 3. quem Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant canitur in liturgijs Basil Chrisostom Gregorij ut Damascenus lib. 3. Orthodoxae fidei cap. 10. interpretatur quod ter sanctus sit tribus personis trinitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordine baptismi secundū Aethiopes habetur Sanctus Sanctus Sanctus Pater Filius Spiritus Sanctus nunc semper in secula seculorum Amen Anno Dom. 451. Hic hymnus trisagius in Concil oecumen Chaledon 630. Episcoporum fuit cantatus inter actu hujus Concilij refertur postea Ecclesia universalis to hymno est usa ut colligitur ex Constantinopolitana Sinodo 5. Praesidente Menua ejus sedis Patriarcha ubi Petrus Gnapheus Antiochiae Episcopus damnatus quod in suae Ecclesiae Lyturgia Heretice trisagio Sanctus Sanctus Sanctus addidisset qui pro nobis crucifixus est ubi per ter sanctus interpretantur tres Personas Trinitatis ut videre est in Epistola monitoria ad eundem Gnapheum prioribus consentiunt Theodoretus sermone 2do de curandis Grec affecto Cyrillus in tum textum Augistinus sermone 38 de tempore Et haec eadem est sententia theologorum modernorum Calvini institut lib. 1. cap. 13. Is 6. cap. § 11. 15. 28. Zanchij tomo 1. lib. 1. cap. 2. Isa 6. cap. Seraphim occinunt Patri Filio Spiritui Sancto quod etiamsi Antitrinitarij Transilvanij negent hunc textum nunquam mihi eripient Polani syntagmate lib. 9. cap. 15. Professores Leidenses disp 7. thesi 16. Bucan loco 3. § 7. Ames meduli lib. 1. cap. 5 § 17. The second Part of the Chapter containing the twelfth Reason it is taken from Isaiah cap. 6. v. 1 2. 3. The Prophet Isaiah in a vision saw the Lord sitting on a Throne and the heavenly seraphims crying one to another holy holy holy is the Lord of hosts the whole earth is full of his glory Here the learned prove that this song is sung to the Sacred Trinity as if these Seraphims had said Holy Father Holy Son Holy Ghost for that same Lord of Hosts in the 8. v. speaks in the plural number who will go for us just so Gen. 1. 26. And God said let us make man after our likeness which speech the learned agree to be spoken by the Sacred Trinity Secondly We shall prove that glory to the three distinct Persons of the Trinity is meant here First That glory to the Father is meant none will deny no not the Arian nor Socinian Secondly we prove that glory to the Son is also meant here for God the Son was also here for the Prophet Isaiah saw His glory here which is proven John 12. 41. The Prophet Isaiah saw Christs glory and spake of Him even then when the Lord blinded their eyes and hardened their hearts Verse 40. which commission Isaiah received Isaiah 6. 10. after he had seen Christs glory then if God the Son was here the 2d holy is to him Thirdly the Holy Ghost was here which I prove it was the Holy Ghost here which spake to the Prophet Isai 6. 9. The Lord said go tell this people but Acts 28. 25. That same Lord is the Holy Ghost well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying Go unto this people and say hearing ye shall hear and shal not understand c. Then seing the Scriptures prove the three Persons expresly were here it cannot be denyed but the three holies were to the three Persons therefore the Doctors of the Ancient Church and universal Councills and approven Orthodox Divines unanimously teach that here the Seraphims in their Chore are singing a Doxology to the blessed Trinity and consequently this Doxology is a Scripture Song therefore the Divines of Westminster Synod in their Notes upon Revel 4. at the 8. Verse singing the like three Holies with them in the 6. of Isaiah 3. Verse which they also quoat and coment thus They contiually praise God and set out the Trinity of the Persons in the Godhead Did not the Angels in this 6. of Isaiah sing the Doxology to the Glorious Trinity The universall Church in their General Councill have taught so and also practised accordingly The Fathers both before and after that Councill with Calvine and the rest of the reformed Church teached so and the Synod of Divines in their Notes on the Revelation teached so will ye not then go along with the Universall and Reformed Church or will ye go along with the Synod of Divines on the Revelation to that Synod you gave the Credit to draw up your Creed or Confession of Faith and Catechisms and will ye not give them credit in the matter of the Doxology that the Heavenly Seraphims sang Glory to Father Son and Holy Ghost shall the Angels come from Heaven to Earth to give you a good example to sing the Doxology will neither the Universal Church on Earth nor Angels in Heaven move you to follow their holy example I answer it will move all these on whom that Judgement hath not fallen pronounced Isaiah 6. 9 10. Hear indeed but understand not make the heart of this people fat As ye love your Souls bewar of that Judgement which is my prayer for you at the Throne of Grace CHAP VIII 13. Reason from that Song Revel 5. 9. 14. From Gods Command 1 Chr. 16. 20. Illustrat by Councils and Fathers THe thirteenth reason is taken from the 5. Chap. of the Book of Revelation thus collected John the Divine saw a vision in Heaven and heard them sing a new Song vers 9. continuing to the end of the Chapter and vers 13. Every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever Here the university of singing is so great that it comprehends the universal Church of all Christians yea of all the Angels in Heaven and all Saints in Heaven and Earth both the Church Militant and Triumphant 2. What are they singing Blessing honour glory and power 3. To whom do
they sing this Doxologie I answer to him that sits upon the Throne and to the Lamb And that the weak may better understand that there are two Persons of the Godhead distinctly exprest here for them more clearly distinguished in the 6. vers In the midst of the Throne stood a Lamb who came and took the Book out of the right hand of him that sat upon the Throne Vers 7. And that both the Father and the Son sat upon the same Throne Revel 3. 21. at the end I am set down with my Father on his Throne And Revel 22. 3. and 1. verses both the Throne of God and of the Lamb and not Thrones But the weak may say that the Holy Ghost is not named in this Song To whom I answer that it is the Doctrine and Faith of the universal Church containing all Christians from the of the Sun to its going down Athanasius lib. 1. de Communi essentia trium personarum probat Trinitatem sedere in Throno Nazianzenus Orat. 26. Docet Spiritum Sanctum esse Patre Filioque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lyturgia Graeco Tomo 2. Bibliothecae Patrum Graec. Latin pag. 112. Ita Deum invocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expers principii Trinitas impartibilis essentia eidem incidens throno unitas Father Son and Holy Ghost one and that same glorious God sit and reign conjunctly upon one and that same glorious Throne in Heaven according to the lesser Catechism There are three Persons in the Godhead equal in power and glory So that here while they sing glory to him that sits upon the Throne the Holy Ghost is also necessarily to be meant and lawfully is to be expressed according to the orthodox Doctrine in the former reasons Seing then all the Saints and Angels in Heaven and in Earth joyn in this Song with a loud voice what a pity is it that some Christians should refuse to joyn in singing this Doxologie yea abhor it as a sinful action and by shuning it think they abstain from evil I beseech you in the fear of the Almighty consider that word Isai 5. 20. Wo unto them that call evil good and good evil The General Assembly of this Church Anno Dom. 1647. at Edinburgh August 28. Sess 25. did ordain Mr. Zacharie Boyd to turn the Scriptural Songs beside the Psalms in the Old and New Testament in Meeter for the use of the Church as Mr. Zacharie himself professes in the Preface to the said Songs Printed at Glasgow Anno Dom. 1648. But this Song in the Revelation 5. 9. I find not among the Scriptural Songs why he omitted it the reason I know not but this I know the Holy Ghost calls it a Song as expresly as any in the Bible 2. The singers are all Christians 3. The Subject is solemn and the duty undenyable to all that call themselves Christians Mr. Zacharie Boyd in his Letter to the Ministers of Scotland of the date Glasgow 27. of February 1648. which Letter he prefixes to his Scriptural Songs which he turned in Meeter sayes that the Church having the use thereof may in obedience to the Apostles Precept Eph. 5. 18. In Psalms and Hymns and spiritual Songs make melodie in their heart to the Lord. The 14th reason that we bring is from 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name whence with a little Explication the lawfulness of singing the Doxologie may be proven And first from Christs words in his Divine Institution of Baptism Mat. 28. vers 19. Baptize all Nations in the Name of the Father and the Son and the Holy Ghost So according to Christs words Father Son and Holy Ghost is the Name of God then seeing we are commanded to give glory to Gods name then to give glory to God the Father Son and Holy Ghost And if any would foolishly cavil here are three names let this suffice to stop their mouth that God who is truth it self hath called it in the Name in the Singular Number and not Names in the Plural a Justin in expositione fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doctrina baptismatis unite nobis Patris Filii Spiritus Sancti unum nomen traditum est Athanasius lib. 1. de unita Deitate Trinitatis ad Theophilum in eundem sensum Gregorius Nazianzenus Oratione 40. quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius haeraesi 62. § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uno nomine Trinieas appellata Arium refellat idem in Ancorato § 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitas in uno nomine nominata Gaudentius sermone 14. non ait in baptismi institutione in nominibus sed in nomine quia unum Trinitatis est nomen Ambrosius lib. 1. de Spiritu Sancto cap. 14. in baptismo unum nomen quia unus est Deus Augustinus lib. 3. contra Maximinianum cap. 22. unum nomen quia hi tres sunt unum Fulgentius ad Felicem notarum cap. 2. nomen unum Deitatis quod triplicari non potest idem observant Lombardus Aquinas Therefore the Doctors both of the Greek and Latine Church have piously and learnedly dived into the mysterious cause of this one Name and with one consent they agree that it is to teach the unity of the Essence together with the Trinity of the Persons then for our purpose if Father Son and Holy Ghost be the Name of God and three distinct Persons in the Godhead are to be known and believed necessarily to salvation by all Christians who are baptized in that Name and seeing God in his mercy and goodness hath made Baptism a Seal applying to Christians benefits of unspeakable value given by Father Son and Holy Ghost shall it not then be Gods due from man and mans duty to God to give God the glory due unto his Name even to this his Name Father Son and Holy Ghost yea and to sing it for proof of which amongst many Texts take the 23. Verse of the foresaid Chapter 1 Chron. 16. Sing unto the Lord all the earth So that from these three Texts 1 Chron. 16. 23. and 29. with Mat. 28. and 19 I collect this conclusion all baptized in the Name of the Father Son and Holy Ghost should sing Glory to the Father Son and Holy Ghost and if any object that 1 Chron. 16. 29. by Gods name is meant himself I answer be it so but God himself is Father Son and Holy Ghost Now Christian when you have read these reasons I intreat you to lay them to heart especially the first nine being most plain and ponder in each reason the first two sentences which no Christian will or dare deny albeit he know no more but the common grounds of reason and Christianity and if you grant both the first sentences and yet deny the third sentence following on that reason then know that truth hath got the victory and you are convinced And if you assent not to sing
presume not to claim to this word for it is none of yours but the Childrens Bread 5thly Why do ye pretend your disguist of the Bishops to be the cause of your refusing to sing the Doxology did you not refuse to sing it before they were Re-established and that because the General Assembly laid it aside whom ye obeyed then ye refused to sing it before they returned and if they had not returned would you have resumed it I think you will not say it Then if the Bishops had not returned stil to this day you would have refused to sing it 6thly I will give you better Information ye with the rest of all this Kirk are desired to reassume the Doxology by Authority of the King's Majesty for ye know it is the will of God in His Word to invest the King with a power to restore the decayes of Religion when they happen and so did the good Kings of Judah Asah Jehosaphat and Josiah and accordingly our Kings Majesty being by the King of kings wonderfully and mercifully restored to his Crowns and Scepters according to his duty of thankfulnesse and Authority from the Lord given to Him He perceiving that the Doxology was laid aside in a time of confusion when there was no King in Israel even that part of the Kirk's publick Worship wherein we not only agree with the universall but more especially with the Reformed Kirks Therefore seing all the Reformed Churches with the Universall retained the Doxology and the General Assembly of Scotland laid it aside when they were not in power to do it therefore the Kings Majesty by His Authority wisely and piously recommended the reassuming of the Doxology therefore in refusing to sing the Doxology ye disobey the King in that which is lawfull and right therefore my request is to you to fear God and Honour the King by singing the Doxology and thereby you shall first honour God Father Son and Holy Ghost and then your King for albeit at the casting off the Yoke of the Popes usurped Power some of the Reformed Kirks did quite the Government of the Kirk by Episcopacy yet none of these Kirks did ever affirm that Monarchy or Kingly Government was unlawfull no nor yet Episcopacy for albeit some of them quite Episcopal Government because they had not Rents to sustain them yet they granted the Government to be lawfull I have more to writ upon this Point but it is not for the Babes who have need of Milk and not of strong Meat There remains one doubt to be answered because the Apostle Paul 1 Cor. 6. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reddit conducens Pastor spiritualiter utile hoc verbum invenitur John 16. 7. 1 Cor. 10. 33. 1 Cor. 12. 7. Heb. 12. 10. Anis medul Theolog. lib. 2. 6. 16. res media dicitur expedire cum omnibus circumstantiis consideratis ad gloriam Dei aedificationem proximi facit Hath a distinction All things are lawfull for me but all things are not expedient therefore some may say according to this distinction albeit the singing of the Doxology be lawfull for a Christian yet it will not follow that it is expedient to sing it for answer as we have proven by many Arguments the lawfulnesse to sing it so we shall clear the expediency which can be best cleared from the Holy Scriptures therefore 1 Cor. 10. 28. The Apostle sayes All things are lawfull for me but all things edifie not The Greek word which is rendered expedient may be rendered profitable or conducing that is for the Christians spiritual good and edification but so it is that the singing of the Doxology to the blessed Trinity is most conducing First To the glory of God 2dly To the edification of the Christian in the most fundamentall point of all Divinity and this was the true cause why the universall Church hath agreed so unanimously these many hundred years to retain the Doxology in the publick worship and for guarding of the Lords Flock against Aâ—itrinitarian Blasphemous Hereticks so that it cannot be objected it might be expedient then but not now for to the old Arians are now added Socinians Anabaptists and Quakers which Errors are come to our doors 2dly If any will yet be contentious to deny the expediency of it we Answer that the most competent Judge on earth to prove it's expediency is not this or that privat Man nor yet this or that privat Church but the universal Church which to this day retain it and use it and therefore by their practice they declare to all particular Christians that they judge it not only lawful but also expedient which is a satisfactory answer to all rational Christians CHAP. XIII The many evils that flow from the refusing to sing the Doxology HAving proven the Lawfulnesse and Expediency of singing the Doxology and answered the Doubts and Scruples to the contrare we shall hasten to a close having mentioned the evils that flow from the refusing to sing the Doxology the Apostle Paul 2 Cor. 12. 20. Mentions the evils that flowed from their divisions at the Kirk of Corinth to wit debates envyings wraths strifs back-bitings whisperings swellings tumults and all these are the sad effects of their divisions 1 Cor. 3. 3. That same Apostle writting to the Galatians hath yet sadder evils Galat. 5. 15. If you bit and devour one another take heed that ye be not consumeed one of another which judgement I pray God in his mercy to avert from this Land what bodily evils of Bloodshed Spoiling of Goods Desolation of Families many Widows and Fatherless Children these are the sad and sore evils that they are very dull and sensles who takes not this to heart but the spiritual evils of Sin and Scandal is far more provocking in the eyes of the Lord and First The sin of Sedition against the lawfull Magistrat which not only brings down the wrath of God upon a Land but if not repented of ends in damnation to Soul and body as appears Rom. 13. From the beginning another evil the great Scandal given to the grieving of the Strong and stumbling of the Weak when they see the Commands of the lawfull Magistrat commanding a thing so lawfull as to sing the Doxology yet to be contemned and slighted The Apostle Paul in that same place Rom. 13. Says we should obey the Magistrat not only for fear of Gods Wrath and the Magistrats Wrath but also for conscience sake is it not then strange Religion when the Lord bids oney the Magistrat in all things lawfull and that for Conscience sake that in the mean time they who call themselves Christians and conscientious will answer for Conscience sake we will refuse to obey the Magistrat can it here be supponed that their Conscience that will not obey is a good Conscience when the Conscience in the Word named Rom. 13. Is certainly meaned good conscience except ye will make it such Divinity as this It is good Conscience sayes
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
guard the Flocks of Christ against Antitrinitarian Hereticks but in Heaven there is no danger for no Devil nor Antitrinitarian will be there to tempt and the glorified Saints will be made perfect in Holinesse I answer when Isaiah 6. 2 3. The Seraphims cryed one to another by way of Authem Holy Holy Holy is the Lord of hosts the whole earth is full of his glory Here I hope was neither Arian nor Antitrinitarian yea I affirm according to the Seraphims singing a Doxology to the Trinity that although there had never been Antitrinitarian Heretick nor danger of Devils to tempt them to that heresie seing the Angels in Heaven did sing a Doxology to the blessed Trinity which is granted by the universal Church then shall it not be lawfull expedient and comely for Christians to sing Glory to Father Son and Holy Ghost whose motto in Baptism is to be Baptized in Name of Father Son and Holy Ghost Therefore to conclude this Chapter these who have Scruple or Doubts to sing the Doxology for want of knowledge my prayer is to God Father Son and Holy Ghost who is the Father of Lights to reveal even this unto them that we may with one Mind and with one Mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15. 6. Now to God Father Son and Holy Ghost be glory in the Church by Christ Jesus throughout all Ages world without end Amen Ephes 3. Chap. at the last verse 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 Bosom of their Mother Church BEing now to conclude this little Treatise As its scope and aim is for healing and helping home of the wandring Sheep so my work in this Chapter is to remove all Stones and Stumbling-blocks out of the way of the weak Lambs returning to their Folds again and I beseech you put not the blame so much upon these Lambs as upon these Men wâ—o drew them away and missed them and let all good Christians rejoyce in their return and welcome them home and that because of the manifold Evils that this Kingdom was groaning under which now God in His Mercy hath almost removed Was not in many Families the Father against the Son and a Man's Enemies these of his own Houshold did not many Flocks forsake their Fold and resting Place and strayed in the gloomy and dark Day was not the empty Walls of many empty Paroch-Churches mourning and the Stones of-emptiness crying out and Pastors lamenting that their Flocks were departed and a few left yea sometimes the Pastor so evil intreated by his Flock turning Wolves that he must needs convey himself away out of that place some being spoiled some wounded some killed some like desolate Widows mourning in secret in a desolate Retirement like Jeremiah in his wished Cortage in the Wilderness Jer. 9. 2. and for a long time the Magistrate loath to use rigour which made them the more inexcusable and at last they display an open Banner of Rebellion whereby they wilfully run themselves into a Labyrinth of Miseries to be killed and spoiled and many impoverished and not a few suffered death by the hand of Justice whose infatuate Souls with that four leaven of their dangerous Doctrines was at their death a far more sad spectacle to the Godly then their bodily death which remembers me of David's bitter mourning for his traiterous son Absalom's death and this Malady and sore Disease came to so great a height that it threatned death which was more then once prevented by opening of a Vein and many thought our Disease incurable and that it would turn at last to be a rooted Hectick to the consuming of the Marrow but blessed be our kind Samaritan who beyond the expectation of many and much more beyond our deservings hath pitied us for it was a time of love and when we were lying in our Blood he said Live again he said Live Ezek. 16. 6. even when the Enemy was saying there is no help for him in God yet he hath poured in Wine and Oyl in our Wounds and letten us by sweet experience know that there is both a Physician and Balm in Gilead and the God of our Health hath rebuked that Feaver and hath commanded and created deliverance Then let every one of us rejoyce in God and count it our glory to be workers together with God Is this a time of healing let us concur and contribute our help Is the Lord's Flock returning then cast up cast up gather out the Stones Hath the Lord Jesus awakened out of sleep and rebuked the Winds and Seas so that now there is a great Calm then let us all help to row to bring the Vessel to a safe Harbour when the Lord is bringing back the captivity of His People let our Mouthes be filled with laughter and our Tongue with singing behold and see not one Dove alone returning to the Ark of their Mother Church with an Olive branch Gen. 8. 11. but a whole cloud of these Doves are flying to their Windows Isa 60. 8. Are not the Pastors returned to their Flocks with joy who went away weeping returning with the full blessing of the Gospel of Christ now to bring forth the peaceable fruits of Righteousness of their sad and desolate retirement and widow-head Lam. 3. 27 28 29. like St. Basil returning from the Desart and St. Athanasius from his Exile and now that promised Blessing shall be given them Isa 30. v. 29. your eye shall see your Teachers And now my Brethren who had precious retirement to read meditate and pray and a sad cross to put you to it then with Timothy 1 Tim. 4. 15. let your profiting appear to all Ye know what Luther writes Prayers Meditation and Temptation made good Theologues and the Flocks that have been mispending their time had the more need to redeem the time Now I turn my speech unto you in this Church who are strong and have overcome that evil one and have obtained Grace to live orderly before God and His Church during the time of these Confusions as your compassionate Souls did grieve for Sin weep in secret before the Lord to enlighten inform and reform them to reclaim and reduce them therefore hath the Lord given you a gracious return of your Prayers in returning them then open your loving Hearts and embrace them and these hands that were with outstreached arm lifted up to God for them let your arms embrace them and by word and deed and contenuance express the sincerity of your love to them and as the Lord hath given you more knowledge then to them let it be your generosity not to insult over them or despise them but with all tenderness not to look down but to stoop down to their Weakness and let the strong elder Brother stoop down
I intend not to survey all the particulars of the present Schism but only this viz. the refusing to sing the Doxology in the publick Worship of God which makes a sad and unchristian-like Rent for in one Paroch-Church you may hear the Doxology Christianly sung but in the next Paroch-Church no mention of it non in the wandring Conventicle at the Hill side or in the Den they have gone from Mountain to Hill they have forgotten their resting place Jer. 50. 6. and have forgotten the Doxology as if they were all Antitrinitarians Jews Turks or Pagans yea and too often in the same Church-Assembly both in City and Country when it comes to the closing of the Psalm some sing the Doxology decently others sitting by who did sing the Psalm instantly turn silent at the Doxology yea some are worse deriding and scoffing the Singers of it this among Christians is a lamentation and shall be for a lamentation Ezek. 19. 14. tell it not in Gath but no doubt it is proclaimed at Rome long ago who rejoice in our halting and say aha aha our eye hath seen 2 Aquinas in locum 1 Job 2. 19. Erant de Ecclesia sacramentorum perceptione non charitatis communione non erant ex nobis predestinatione aut electione ideo ex recessu eorum Ecclesia non est damnificata sicut nec corpus damnificatur cum humores pravi exeunt de corpore nam si suissent ex nobis praedestinatione aut electione mansissent utique nobiscum i. e. finaliter mansissent in consolatione fidei idem summae parte 1. quaest 23. art 4. in concl omnes à deo praedestinati sunt electi dilecti art 3. post concl praedestinatio includit voluntatem conferendi gratiam gloriam resp ad 2. Praedestinatio est causa gratiae in hac vita gloriae in vita sutura imo Tridentini Sess 6. can 15 16. Collatis fatentur praedestinatos ad vitam infallibiliter perseveratures itaque Tridentini cum Aquinate sunt in hoc puncto Remonstrantibus multo Orthodoxiores Lomb. itidem Sent. lib. 1. dist 40. capitulo 1. Nullus praedestinatus potest damnari at labi postmodum converti salvari nam Schisma Haeresis qua tales non sunt peccatum istud irremissibile at Ecclesia universalis penitenti absolutionem nequaquam negavit quum Deus misericors hanc tabulam penitenti post naufragium concessit cui Doctrinae S◠Claro adstipulatur Problem 30. pag. 255. But lest the Roman Church insult against us because some have separate from our Church and thence infer that we are not of the true Church I answer that albeit a Church be Orthodox some may depart from them and no fault be in the Church but in them that separate from her dare any man impute a blot to the Christian Church in St. John's days when there went some out from the Apostolick Church when they were not of us says the Apostle 1 Joh 2. 19. for if they had been of us they had no doubt continued with us 2. I answer These who are separate from their Mother Church and died in that time I judge they have repented before the searcher of Hearts and obtained Mercy but the secret things belong to God Deut. 29. 29. as for these of the Separation as yet alive albeit they have fallen they may arise they have left their Fathers House with the Prodigal but they may repent and return for albeit they were bent on their Separation as St. Paul on Persecution before his Conversion so as he did it ignorantly and therefore obtained Mercy upon his repentance 1 Tim. 1. 13 so I judge in Charity their Seperation flowed from their ignorance also and therefore is a large door of Hope opened for Mercy to them upon their repentance This answer will satisfie the most rational of the Roman Church 3. I answer Blessed be the God of order who stilleth the noise of the Seas the noise of their Waves and the tumult of the People Psal 65. 7. who hath reduced the proud and swelling Waters of that deludge of Disorder which threatned the overtopping of the Mountains to abide within their wonted Channels I wish these Waters may abate more and as with their Bodies they give external obedience to Order so all this Church may be of one Heart and Soul keeping the unity of the Spirit in the bond of Peace it being observed that the refusing to sing the Doxology is the most known Sibboleth Judg. 12. 6. whereby these of the Seperation are known from these that are orderly and the refusing to sing it proves a demonstration of too strong inclination to Separation Therefore we resolve to take pains for its refutation and if this opinion of the unlawfulness to sing the Doxology were meerly a speculative question in Divinity and did not tend to practice the knowledge thereof might safely and prudently be kept up from the Vulgar for many such questions are wisely kept close within the walls of the Divinity School which the Vulgar although they did hear them dispute in their Mother Tongue could not understand them Not the less in these same questions the learned can dispute pro and contra and be of contrary Judgements and yet keep Love and Charity but this Question anent the Doxology tends to Practice and that in the publick Worship of God and that not only on the Christian Sabbath but also on the Week day and therefore the refusing to sing the Doxology is a daily stumbling to the Weak If any particular man or particular metting of Church-men although they were a Body Representative of many Particular Churches yet it were Presumption in them to press any Duty upon their Christian Brethren who were not within their Line of Jurisdiction but surely the Singing of the Doxologie is far otherwayes for it hath the Authority Approbation and Practise of the Universal Church more then 1300. Years by past which with the Lords assistance we shall clear from Antiquity for in the 2. Greek Liturgies of St. Basil and St. Chrisostome who both lived in the 4. Cent. after our Lords Incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost Litur Pag. 20. grlat Eandem Doxologiam habet Basilius in sua Lyturgia The Doxologie is to be Seen and Read unto this day For these 2. Greek Liturgies are used in the Publick Worship of God dayly or weekly sometime the one sometime the other in all the Churches of the Greek Communion which contains thousand thousand Christians In which Greek Liturgies this Prayer is to be found in Greek their Mother Tongue give unto us That with one Mouth and with one Heart we may Glorifie and Sing Praise together to the most Honourable and Magnificent Name of the Father Son and Holy Ghost now and ever and to all Ages Amen The beginning and foundation of which Prayer is indyted by the Holy Ghost Rom. 15. 6. That we may with one mind and with one
mouth glorifie God even the Father of our Lord Jesus Christ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this Prayer from the rising of the sun to the going down of the same throughout the whole World where ever Christianity is truly professed the Doxologie is Sung with one Heart and with one Mouth unto this day except by a few of late in Brittain whom I intreat seriously to consider these Questions from that Text Rom. 15. 6. Is it not God Father Son and Holy Ghost who indyts that Prayer 2dly The hearing and granting of that Prayer throughout the Christian World is it not the blessing of God Father Son and Holy Ghost in fulfilling the Christians Prayer indyted by God Himself then dare any Christian deny that it is lawfull to sing Glory to God Father Son and Holy Ghost with one heart and mouth seeing God Father Son and Holy Ghost commands and allowes Christians to glorifie Him with one heart and mouth Upon consideration of the Blooding Wounds and Torn Bowels of my Mother Church in Christian compassion I am pressed in Spirit to speak a word in Her behalf which I intend chiefly for two sort of Christians First To these Babs in Christ and of lesser knowledge who are obedient to their Mother Church and do not forsake this Her Law Prov. 6. 20. of Christianity but sing the Doxologie Be ye stedfast and immoveable be not drawn away from that Duty by the evil Example or Counsel of any who would intise or mislead you to increase their Soure Leaven and Prosylits I declare to you as an Ambassadour of Christ that you shal not have cause to repent you of singing Glory to Father Son and Holy Ghost in the Day of your Account to Father Son and Holy Ghost when the Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost shall be with you and your Grace consummat in Glory and your Prayers turned into Hallelujabs As for these who refuse to Sing the Doxologie and think it a Sin to Sing it or at least have their doubts anent it for want of better Information these are of three Sorts 1. The weak Lambs who yet are seeking the way to Zion and to please God in all good Conscience to these I am willing to tender the sincere Milk of the Word because of the Command of the Great Shepherd of our Souls John 21. 15. If you love me feed my Lambs these I intreat in the bowels of Jesus Christ to consider the danger of an Erronious Conscience For St. Paul was once yet more zealous then ye are in a wrong way of which he gave prudent and Christian warning to other Zealots Acts 26. 9. I verily thought with my self that I ought to do many things contraire to the Name of Jesus of Nazareth which thing I also did of which Erroneous Zealot Jews he bears record Rom 10. 2. That they have a zeal of God but not according to knowledge So of you I judge in charity that your Zeal is sincere and abundant but the defect is in your knowledge and in such a case the more Zeall the more danger and therefore be not Children in understanding 1 Cor. 14. 20. Be no more children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. Be aware to despise or reject the Light of sound Instruction and side no longer with Antitrinitarians and the like Blasphemous Hereticks all which the universall Church hath declared Excommunicat as such from the Communion of Saints and forgivenness of Sins side no more with these Monsters The God of Truth reveall His Truth unto you and give you understanding in all things for to you I owe great compassion and tendernesse of bowels As for the 2d Sort called Christians to wit the cunningly painted Hypocrite and the openly Prophane I have a word alloted for them reserved till near the close of the Treatise Here I have an Apologie to make to the Learned who may object what needed so much to be written to prove or defend that Practice which none in the universal Church for 1300. Years did call in question to whom in all humility I reply these are not written for Information or Reformation of the Learned in this Point who stand in need of neither being assured both of the Lawfulness and Experiency of this Duty but they also know that there is too many of late years in Scotland who refuse to sing the Doxologie to whom I am resolved to become all things to them all whether weak or more knowing that by all means I may gain some for whose cause I have multiplyed Arguments to prove the lawfulnesse of the Doxologie having to teach these weaned from the Milk and drawn from the Breasts to whom Precept must be upon Precept and Lyne upon Lyne Isa 28. 9 10 I hope none will say that the Holy Ghost useth either Tautologie or Battologie in the foresaid 10. verse when he doubles both the Precept and the Lyne So I have brought for Information of these little Ones and Lambs of Christ Reason upon Reason redoubled For as the strong should have their stronger Food So the Bab's their Milk And some be more moved with one Reason and some with another herein I intending that great Postorall Duty to do all things for Edyfying 1 Cor. 14. 26. 2 Cor. 12. 19. And in Citing modern Divines I have made most use of these who will be most acceptable and convincing to the Refusers of the Doxologie And if at any time for defence fo Truth I bring Proof from any bygone Practice of themselves and their way I here declare that it no wayes to irritat but to bear in the Truth with the more power my purpose being to do all in Love and what makes for Peace and Healing The Servant of the Lord must not strive but be gentle unto all Men apt to Teach patient in meekness Instructing those that oppose themselves 2 Tim. 2. 28. and 25. That which is not written in the Vulgar Tongue in this following little Treatise in a distinct Section towards the Right Hand is intended for the Learned Finally I ingenuously declare That my first and chief End is the Glory of God and I pray through the Lords blessing it may prove the End and Essect of the work In the next place I intend the furtherance of the Peace and Prosperity of my Mother-church in Clearing and Removing of mistakes among the Children at least to make the Rent and Breach less that the weak might be strengthened and confirmed in their Judgement in their Singing the Doxologie that the Scruplous may be informed the Averse convinced and Reclaimed Contentions and Swellings pacified and removed as far as Relates to the Doxologie that all with one Heart and Mouth may Sing Glory to God Father Son and Holy Ghost and as my God and Saviour was subject to his Blessed Virgin Mother and hath commanded me to be
meek and lowly Matth. 11. 29. So in all due humilitie as one of the least of the Sons of my Mother Church what I have written on this Subject in submission I lay it down at her Feet fully resolving to obey the Law of my Father in Heaven which is not to despise or forsake the Law of my Spiritual Mother on Earth Prov. 1. 8. and Prov 6. 20. That our Father in Heaven may have all the Glory His Church Edification and the Lambs of Christ their Milk which shall be my desire and Prayer at the Throne of Grace THE CONTENTS of the Several Chapters Chap. I. PRoveth the great Fundamentality of the Doctrine of the most blessed Trinity from the Sacred Scriptures and illustrateth it by Fathers and Councils and modern Divines and answers the common Objection Chap. II. Containeth a Catalogue of the chief Blasphemers of the Blessed Trinity the first 400. Years with the many evils of Sin and misery that followed thereupon and how the Lord from Heaven and His Church on Earth gave effectuall and prevalent Testimony against them Chap III. Containeth the rise of the Arian Heresy in the Fourth Century their Persecution and Activity their Fashood Injustice and Cruelty and the Testimonie both of God and His Church against them Chap. IV. The unanimous Practice and Appointment of the universall Church for Singing the Doxologie be Occasion of Satan and his Supposts great Opposition to the Doctrine of the Trinity and in that their War against God Chap. V. The cause of the continuance of the Doxologie in after Ages viz. The continuance of the Churches Persecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumitans without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Antitrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxologie Chap VI. The lawfulness of Singing the Doxologie proven by these Arguments 1 Because all Christians are Baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5 God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls mans tongue His Glory 7. From the practise of the Saints and Angels 8. From Gods Command 9. The Appointment and Practice of the universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persons Illustrat by Fathers and Councils Chap. VII The lawfulness of singing the Doxologie proven by the induction of all it's Parts 12. from the three Holies Isa 6. 3. Chap. VIII 13 Reason from that Song Revel 5. 9. 14. From Gods Command 1 Cor. 16. 20. Illustrat by Councils and Fathers Chap. IX 15. Reason from the necessar Difference of the Christians worship as in reading of the Word Prayer and Sacraments they exceedingly-diffet from Christians shal not then also be a difference betwixt the Christian singing of Psalms and the Jewes by singing the Doxologie 16. As the Jewes in their Psalms of David close many of them with a Doxologie answering to the measure of their Light dispensed to them in the Old Testament So it becomes the Christian to have a Doxologie answerable to their greater measure of light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxologie of the Old Testament Chap. X. A Reason given for singing the Doxologie satisfactory to every strong Christian and that born in also upon the weak Christian by Scripture Reason Chap. XI The Reasons why the General Assembly was not in power to lay aside the Doxologie proving their great reluctancy to their own deed with several other circumstances alleviating the same Chap. XII That invalid Scruple answered because the Doxologie is not to be found altogether in one place of Scripture and the conveniency of singing is proven Chap. XIII The many evils that flow from the refusing to sing the Doxologie Chap. XIV An exhortatory conclusion to the strong and orderly Christian to receive and imbrace with all Christian Love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosome of their Mother Church THE DOXOLOGY Approven CHAP. I. The great fundamentality of the Doctrine of the most blessed Trinity proven from the Sacred Scriptures and illustrated by Fathers Councils and Modern Divines and the great Objection answered AMongst all the Divine In symbolo Athanasil ab ecclesiae universali recepto utpote in principio fine fidem in trinitate personarum esse necessariam ad salutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asseritur Zanchius de Deo lib. 1. part 1. cap. 1. §. 2. quaestio de Trinitate ut est omnium in Theologia creditu maxime necessaria ita omnium cognitu dissicillima Meisnerus contra Socinianos scite probat plurimis argumentis primum magnum articulum fidei christinae esse unum Deum in Trinitate personarum quibus argumentis adstipulatur Hoorn Beek Socinianismi confutati 1. lib. 1. cap. 9. à pag. 226. ad pag. 243. Voetius select disp theol par 1. pag. 472. dogma de trinitate est fundamentale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imo fundamentum fundamenti quia fundat alia dogmata fundamentalia quod multis ibid probat Melanct. loc commun cap. 27. summa Evangelii erudite comprehensa est in verbis baptismi Eusebius Pamphilus in conc Niceno fatetur symbolum Nicenum paucis solum verbis differre à symbolo quod inquit nos ab episcopis antegressis accepimus cumque lavatro baptismatis abluti essemus audivimus Socrat. hist eccles l. 1. c. 5. Theodoret. lib. 1. cap. 12. Socrates Hist lib. 7. cap. 17. Judaeus requirens baptizari ante baptismi participationem multis diebus fidem christianam addiscere cum precibus jejuniis praecipitur idem cap. 30. lib. 7. gens Burgundorum à Paganismo conversa petit Baptismum quae post septem dies in eis catechisandis impensos cum praece jejunio votum obtinuere hinc canon 46. Conc. Laodicen anno dom 364. Baptizandos oportet fidei symbolum discere baptizanti reddere Symbolum Con. Nicen. anno dom 325. Constantinopolitani anno dom 381. Chalcedon anno dom 451. Symbolum Athanasii Symbolum quod habet Irenaeus lib. 1. adversus Haeresis cap. 2. primum concilium Toletan conc Lateranum in omnibus praedictis symbolis habetur articulus trinitatis tanta cura Paganos Catechimenos articulum trinitatis docuerunt ut Lucianus qui vixit sub
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
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
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
parte 2. Bishops some he burnt to Ashes and some of them their Tongues were pulled out who flying to Constantinople spoke miraculously as if they had had Tongues g Evagrius lib. 4. cap. 14 15. Anno 448. The Eutichians in Alexandria slew the Orthodox Bishop Proterius in the Church harled his body throgh the Streets and gnashed his Bowels with their Teeth a Evagrius lib. 2. cap. 8. Anno 496. Many Manicheans who also were Blasphemers of the blessed Trinity were detected at Rome and their Books burnt Honoricus King of the Vandalls in Africk being Arian banished at once 5000. Orthodox Christians b Centuria Magdeburgesis Anastasius the Emperour Anno Dom. 520. Commanded not a Trinity but a Quaternity to be worshipped he was smitten with a thunder bolt and so dyed in his wicked Reign 300. Orthodox were killed and some Orthodox Bishops banished c Petrus Diaconus Platina d Centuria Magdeburgensis Centuria 6. cap. 8. Theodoricus Arian King of the Gothes in Italy persecuted the Orthodox there and the King of the Arian Gothes in Spain slew his own natural Son for turning Orthodox e Magdeburgensis Centuriâ—s centuria 6. cap. 9. The Gothes in Spain who had long persecut the Orthodox Christian they were at last converted to the true Faith Anno 585. In the seventh Century the Monotholites which were a Branch of the Eutichian Heresie troubled the true Church for the Emperour Constance was a Monotholite and also Heraclius Arjovaldus King of Lambards was an Arian Anno Dom. 640. Rotharius another of their Kings was Arian also in the seventh Century beside the trouble that the Church endured from the Eutichian and Monotholite Hereticks which were chiefly in the Eastern Church at Constantinople and Alexandria so be the Arians in Italy In this Century arose Mahamet and composed his Alcaran Anno Dom. 622. In which Blasphemously they deny the blessed Trinity These not only spread and prevailed mightily in Asia and Africk but also crossed the Hellespont and molested Greece both with the Sword and Blasphemies yea also they crossed the Mediterranian over against Spain and Italy at last Anno Dom. 829. came over with a Navy from the Coast of Barbary and spoiled Rome and returned to Africk with the Prey and again Anno Dom. 845. f Palmerius in chronico came over and spoiled Rome the 2d time and Anno Dom. 933. came over the third time and spoiled Genoa In the 7th Century the Orthodox Church gave Testimony against Hereticks in a Council held at Rome Anno Dom. 650. of a 100 Bishops and upward where the Monotholites and the Antitrinitarians were condemned and another there of 125. Bishops and a third at Constantinople Anno Dom. 681. of 150. Bishops And as the true Church gave Testimony against the Antitrinitarian Hereticks so the Lord from Heaven by His signal Judgements For First Honoricus King of Vandalls in Africk an Arian and cruel persecuter of the Orthodox was long tormented with Venemous Boils at last was consumed with Worms and so ended his wretched Life Secondly in this same Century Theodoricus King of the Gothes in Italy a vile Arian having murdered an Orthodox Noble Man Senatour named Symachus thereafter shortly sitting at Table the head of a great Fish dressed in a Dish set before him which he imagined to be the head of Symachus and was so stupified that he dyed with fear Abaliardus a professor in Paris about the year 1143. wrot Blasphemously against the blessed Trinity whom Bernard refuted and then there conveened a Council of Church-men in France where he was confuted convinced converted a Caranza folio 258. In the Year 1215. in the Council of Lateran Joachim Abbas his Erronious Book against the Trinity was condemned to which he submitted b Caranza folio 260. If it be objected that seing in the Church History and Councils from the seventh Century to the fifteenth there is only mention of two Antitrinitarian Hereticks and consequently these Blasphemous Heresies being now banished and buried and seing it is granted that the Doxology was first appointed to be sung in the Church by occasion of Antitrinitarian Hereticks for confirming in the Faith the Lords People against their Blasphemies why then was it any longer continued after the cause was removed I answer because the Church then perceived by comfortable experience that the constant singing of the Doxology in the Publick Worship of God had proved an excellent mean to confirm Christians in the Doctrine and Faith of the Trinity and to guard them against the temptations of Satan and his supposts and their own corruption who were all yet lying in wait to blow at the Ashes of the little spunks of the said old Blasphemies that seemed to be buried many hundred years before This is Calvins Metaphore and accordingly it came to passe for in the year of Christ 1531. Satan did fill the heart and furnished the pen of a Spaniard Servetus with the Blasphemies and black Venome of that Old Serpent and now we intend to begin the 2d Part of this Chapter and to manifest to every Christian Reader that if the universal Church had good cause to appoint the singing of the Doxology because of the Blasphemies of the Arians against the Sacred Trinity So now in this old and doting Age of the World the Church have much cause to continue that ancient practice for the new and late opposers of this blessed Trinity in this Age are more blasphemous then ever the old Arian was of which the rise and growth in Europe we intend to give you a summar account First That Spaniard Servetus being a Physician by profession travelled 30. Years in Pole Hungary and Transalvania practising Medicine but infecting Souls with his Blasphemies a worse disease then all his Bodily Cures For which he was first apprehended and imprisoned at Lions in France but escaped Prison there afterward having written some Books against the Sacred Trinity he was apprehended at Geneva for his Blasphemies and obstinancy in them was condemned by the Magistrat and burnt quick Anno Dom. 1553. a Beza Epist 81. Genevas just punishing of him is approven by the Cantons of Tygurie b Calvin Epist 157. Scaffusium c Calvin Epist 158 Melancton and d Calvin Epist Aecolampadius rcfuts him and Calvin also in his Institutiones Opuscula and Melanthon in his Fourth Volumne who in the Year 1556. writs to the Vesalians vulgo the Veisle that if any maintained Servetus Errors he should be expelled out of their Town and Cardinal Hosius one of the three that presided in the Council of Trent in his Works follo 352. Writs that Servetus justly deserved so to die for his Blasphemies and Beza gives a just but black Testimony of him e Beza Epist 81. In unico Serveto revocati sunt ab inferis Somasatenus Arius Eutiches Marcion Apollinaris quod ibidem erudite probat inductione comparativa Servetus having strongly fermented
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
benedictio videtur absque cantu Deo oblata 3. Davidis Doxologia solemnior Jehovah Elohim videtur prorsus ultima jam moribundi inquit Tremellius sanctam ipsius animam Deo reddentis Psal 72. 18 19. benedictus sit Jehovah Elohim v. 19. benedictum nomen gloriae ejus in seculum impleaturque gloriâ ejus tota terra Amen Amen huic Davidis Doxologiae seraphim Isai cap. 6. vers 3. stantes clamabant Trinitati Doxologiam ut supra probatum est hujus tractatus pagin◠47. plena est omnes terra gloria ejus quod quam belle respondet quasi implet verba Davidis nempe impleaturque gloria ejus tota terra Gods most proper Name most often used in the Old Testament it comes from an Hebrew word that signifies To Be and so Jehovah signies Gods Essence and Being of Himself and the giving of Being to all His Creatures therefore Exod. 6. 3. the Lord prefers His Name Jehovah to His other Name God Almighty for this Name implyes Gods Almighty Power to wit Elshaddai but Jehovah importeth Gods infinite Perfections therefore Psal 83. 18. God alone His Name is Jehovah and Isa 42. 8. I am Jehovah that is my Name and Exod. 15. 3. Jehovah is His Name therefore Num. 6. 24 25 26. when God endites the words of the Blessing to Moses how the Priest should pray over his People it is all in the Name of Jehovah and so the Lord puts His Name Jehovah upon His People The second Name of God most frequent in the Old Testament is Elohim it is the Plural Number and is sometimes indeed used in the Old Testament in the Singular Number but not so often by far as it 's in the Plural Number It is dispute among Divines what can be the reasons why the Lord should take to Himself so often a Name signifying Moe to wit a Plurality and to joyn that to another of His Names to wit Jehovah which is of the Singular Number for albeit often in the Old Testament God design Himself by other moe Names as God Almighty Lord of Hosts God of Israel c. yet most often He designs Himself Jehovah Elohim which is ordinarily rendered in the Bible Lord God For answer to the question proponed generally it is this That albeit from these two words there cannot be demonstrate the Unity of the Godhead and Trinity of the Persons by a convincing Argument against obstinate Jews and Antitrinitarian Hereticks yet from it may be brought a probable Argument to moderate and sober spirited Christians to prove that Moses and other Pen men of the Old Testament who themselves undoubtedly did know the Mystery of the Trinity as Moses David Isaiah c. and therefore when they did so often write these two Names of God together Jehovah Elohim the first being the Singular Number the second the Plural did thereby intimate the Unity of the Essence in the Godhead with the Trinity of Persons therefore Pareus on Genesis pag. 23. having dispute the question at length concludes No godly Man will deny the probability of this reason drawen from Elohim joined with another word of the Singular Number as it is here with Jehovah and so think the Westminster Synod Notes on the first two words of Genesis Elohim Bara the first Elohim being in the Plural Number jovned with Bara in the Singular Number He did creat and that Moses and the rest of the Pen-men of the Holy Scriptures in the Old Testament did know this Mystery is out of question to the Doctors both of the Reformed and Roman Church all which with the Fathers and Councils bring many strong and clear Arguments from the Old Testament to prove the Mystery of the Sacred Trinity Therefore Tremellius a Jew born in his Notes upon Gen. 1. 26. Let us make Man after our own image saith God Note this here God Father Son and Holy Ghost one God in three distinct Persons so appoint Let us here saith Tremellius is a Testimony of the Sacred Trinity and that not an obscure one And therefore the Westminster Notes prove from the Scriptures that Moses was not ignorant of the Doctrine of the Trinity and it is observable that in the first three Chapters of Genesis Moses nineteen times calls God Jehovah Elohim and who will deny that Abraham saw Christs day John 8. 56. and did not David call Him Lord when in the Spirit of Prophecy he spake of Him Mat. 22. 44. and Isaiah saw His Glory John 12. 41. And if some object If there be so many clear Testimonies in the Old Testament of the Doctrine of the Trinity how came it to pass that now the Jews who have and read the Old Testament deny the Sacred Trinity The Scriptures will answer you our Saviour in the Gospel pronounces them blind Mat. 15. 14. the blind lead the blind and often elsewhere and so the Apostle calls them Rom. 11. 7. were they not broken off for their Unbelief Rom. 11. 20. till the fulness of the Gentiles come in and since their rejection and breaking off the Vail is on their Eyes until this day while they read the Old Testament 2 Cor. 3. 13. yet it will not follow but that the Mystery of the Trinity was known to the Saints and saved in the Old Testament who believed the Covenant of Grace made with Adam in Paradice the seed of the Woman should tread down the head of the Serpent which our blessed Saviour was to the Saints in the Old Testament as well as to us the Way the Truth and the Life Joh. 14. 6. and the same to day yesterday and for ever Heb. 13. 8. So that as the believing Jews and Church of God in the Old Testament did believe the Doctrine of the Trinity albeit we grant that that Mystery of the Trinity was not so clearly revealed to these Saints in the Old Testament as it is now to us Christians under the New Testament asserted to them in many Testimonies of Scripture so they reading and hearing the Hebrew Text which was their Mother Language and therein two Names of God so often joyned together Jehovah Elohim the one in the Singular the other in the Plural Number the Holy Ghost and His Pen-men did thereby insinuate to them the Doctrine of the Sacred Trinity and according to this in many of the Hebrew Psalms and some Spiritual Songs there is a Doxology to Jehovah Elohim closing the Psalm to wit these Psalms following 76 80 84 90 92 99 144 146 and 1 Chron. 16. 36. and Chap. 29. vers 20. and Psal 72. vers 18 and 19. If then the Jew closed many Psalms with the Doxology to the blessed Trinity shall not the Christian to whom the Mystery is more clearly revealed and in which he is baptized and without which he cannot be saved for no Salvation without Christ Acts 4. 12. and he who denieth the Son hath not the Father 1 John 2. 23. and as the Holy Ghost proceeds from the Father and the
the deserved reproof of Ignorance â—ride and Perversness therefore Mr. Baxter in his Method of Peace of Conscience paâ— 411. writes thus In my weak judgment if Hymns and Psalms of Praise were new invented as fit for the state oâ— thâ— Gospel Church and Worship to laud the Redeemer come in the Flesh as expressly as the work of Grace is now express As Davids Psalms were fitted to the former state and infancy of the Churchâ— and more obscure Revelations of the Mediator and His Grace it would be no sinful humane invention or addition nor any more want warrand then ouâ— inventing the form and words of every Sermon we preach or every Prayer that we make or any Catechism or Confession of Faith nay it seems oâ— so great usefulness as is next to a necessity and if there be any convenient parcels of the ancient Church that are fitted to this use they should deservedly Petrus Martyr Comment in quintum caput Judicum v. ◠§ 4. curandum ne in templis quaevis promiscue canantur sâ—d illa tantummodo quae divinis literis continentur aut quae inde justis conclusionâ—bus eliciuntur cum verbo Dei ad amiusium consentiunt nam si senestra inventis hominum aperiaâ—ur verendum est ne musica ecclesiastica tandem ad nugas fabulas reâ—idat at approbat Hymnos Ambrosii cani in Templis Symbolum Athanasii Psalmos Augustini contra Donatistas be preferred for doubtless if Gods usual solemn Worship on the Lords days were fitted and directed to a pleasant delightful praising way it would do very much to frame the spirits of Christians to joyfulness thankfulness and delight in God than which there is no greater care for the doubtful pensive and self-tormenting frame of some Christians O try this Christians at the request of one who is moved by God to importune you to it Isa 58. 14. Thou shall delight thy self in the Lord compare this with Zeph. 3. 17. The Lord will rejoice over thee with joy he will rest in his love he will rejoyce over thee with singing If it be objected that the Doxology is defective because it expresseth not the unity of the Essence in the Godhead with the Trinity of the Persons to wit that we do not express glory to God Father Son and Holy Ghost to which I answer first That it is beyond all question that these three Persons Father Son and Holy Ghost are one glorious God and so all true ChrisTians from the rising of the Sun to its going down do firmly believe and unanimously profess therefore to sing it after that manner no doubt were Orthodox then ye will urge why was it not so appointed at first to be sung in Churches for answer to which question I perceive that the Westminster Synod in their Directory Anno Dom. 1645. for Baptism have appointed the Sacrament of Baptism to be administrate in the Name of the Father and of the Son and of the Holy Ghost without adding one word more albeit they did well know and believe that these three are one God which no doubt they have done following closs to the example of that great cloud of Witnesses to wit the Universal and particularly the reformed Churches lest otherwise they had presumed to teach our Saviour who is the wisdom of the Father to speak better and more full Divinity And this leads us to the chief Answer to wit Why the Doxology Ecclesia antiqua fidem suam in tres personas divinas aequales ejusdemque trinitatis Doxologiam super Christi verbis baptisma instituentis accuratius fundarunt patres concilij Constantiâ—op secundi oecumen ab Ecclesia universali in hunc diem approbati mittunt libellum synodicum Roman ad Damasim aliosque Epis copos ibidem convocatos in quo exhibent fidei suae de Trinitate confessionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentaneam baptismati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Hist Eccles lib. 5. cap. 9. Nazianzen his contemporandus oratione 32. Anno Dom. 381. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem Nazianzâ— Oratione 6. de Spiritu Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod ad Arianorum perversam ac haereticam Doxologiae corruptionem ab Ecclesia Orthodoxa damnatam consule Theodoretum Hist Eccl. lib. 2. cap. 24. ex Athanasio does not express the unity of the divine Essence with the Trinity of Persons even because these ancient Doctors of the Church and Apostolick Men in their holy and due reverence given to our Saviours words when he appointed Christian Baptism baptizing them in the Name of the Father and of the Son and of the Holy Ghost to the Doxology would neither add nor alter from that divine Pattern and accordingly Basil the great writes Epist. 78. We must as we have received even so Baptize and as we Baptize even so Believe and as we Believe even so give Glory As for the Arian about the Year of Christ 360. in the Cathedral Church of Antioch the Arians singing the Doxology were observed to change the words appointed by our Saviour in Christian Baptism and instead of singing Glory to the Father and the Son and the Holy Ghost did sing Glory to the Father by the Son in the Holy Ghost which presumptuous change the Orthodox Church did condemn as flowing from an Antichristian heart inspired from Hell yet pretending somewhat of an Angel of Light for their heretical Spirit was seen through their Mask in that they did not keep fast the form of sound words 2 Tim. 1. 13 Others object To oblige Christians to sing the Doxology is to take away their Christian liberty who should have it still in their option to sing it or not sing it when they please I answer God never appointed Christian Liberty to warrand disorderly Confusion which God disowneth for according to this Objection in a Church Meeting there is one half at such a Diet that will not sing the Doxology because of their Christian Liberty and the other half will sing it at that same Si Ecclesiae incolumitati bene prospectum volumus diligenter omnino curandum est ut diligenter omnia secundum ordinem siant ut cum in hominum moribus tanta insit diversit as tanta in animis varietas tanta in ingeniis judiciisque pugna neque politia ulla firma est nisi certis legibus constituta nec nisi stata quaedam forma servari ritus quispiam potest Institut lib. 4. cap. 10. §. 27. time because of Christian Liberty and then who will deny this to be horrid and scandalous Confusion very dishonourable to the God of all Glory who is not the Author of Confusion 1 Cor. 4. 33. and hath commanded all things to be done decently and in order and therefore hath given power to His Church to appoint such and such things to be done decently and in order as is clear in Calvin's words If it be objected to the Christians to sing the Doxology so often
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