evadere se ommnino abnuere sed instexibiliter desiderare qualis fortitudo in pluribus martyribus fuit conspicua Joy given them from above to the Admiration and Confusion of their their tormenting Enemies 2dly Miracles manifested without them in their Death as the Learned may read in the Church History often the wild beasts refusing to devour them and sometimes the fire to burn them b Hujus instantia in Polycarpi martyrò commemorantur haec miracula in itinere ad ignem voce è Coelo confortatur 2. dum stat in igne ingens flamma ad distantiam corpus circumvallat quasi sanctum dei attingere renuens ita ut miles illud observans flamma crudelior Policarpi corpus hastâ confoderit 3 sancti combusti corpus suavissimum fragrantissimum emisit odorem Euseb hist Eccles lib. 4. cap. 14. Yea 3dly the Lord wrought many Glorious Miracles at the Graves of Martyres after their Death of which there are many Examples in the Church History The Fourth Mean whereas Solomon saith in the multitude of counsellers there is safety Therefore the Doctors of the Primitive Church did meet in Councils as they saw need in this or that Kingdom but sometimes also they did meet more solemnly in greater numbers sometimes 3 or 4. sometimes 600 Bishops together besides moe then the double number of Presbyters and these of the most Learned and Pious Divines that were in the Christian World out of Asia Affrica and Europe by long and perilous journies crossing Sea and Land beginning with a Patres Synodi Nicerni jejunium indixerunt ut Deus utilitati Ecclesiarum consultum vellet Teo doret in ancorato fasting and praying To which Councils respective the then reigning Hereticks were Summoned to appear and appearing were examined anent their Errors their Errors refuted and sometime yet seldome themselves converted but if obstinat their mouths stopped their Errors and Blasphemies condemned and accursed themselves Excommunicat and sometimes also Banished by the supream civil Magistrate and for the furder confirmation of the Faith of following Generations and establishment of the Posterity in the Truth The Church did put in register the proceedings of these famous Councills whether Nationall or Generall against these severall Hereticks As also their severall Acts for Order and Decency which Books are extant to this day in great Volumes As for these Hereticks albeit the Lord did permit them for a season to try His People if they would cleave to His Truth or not Deut. 13. 3. And that the approved might be made manifest 1 Cor. 11 13 Yet the Lord blessed the pains of His faithfull Servants against them So that these Storms were turned to a Calme and these Hereticks wholly made known and He who sets bounds to the proud waves of the Sea set also bounds to Satans Malice and put a hook in the nose of these Blasphemers The Fifth Mean The Lord from Heaven did manifest His Wrath and Indignation signally against some of the speciall Ring-leading Hereticks or else by the hand of the civil Magistrat b Eus lib. 2. cap. 1. 13 14. Egesippus lib. 3. cap. 2. Epiphanius lib. 2. her 22. Simon Magus at Rome by the help of Devils did flee in the Air but fell down and was bruised to death at the prayers of the Apostle Peter Secondly Elimas the Sorcerer was by God miraculously smitten with blindness for his Anti christian perversness Acts 13. 11. c Eus lib. 5. cap. 15 18. Thirdly Montanus and his Prophetess Maximilla hanged themselves d Eus lib. 5. cap. 14. Fourthly Theodotus by force took his flight towards Heaven but fell down and died miserably Fifthly Buddas or Terebinthus Nicen through Sorcery did flie up in the Air but fell down and brake his neck e Socrat. lib. 1. cap. 17. Sixthly Manues a Persian Heretick the King of Persia caused take off his skin flayed alive filled it with Chaffe and hanged it up at the Gate of the City f Socratas lib. 1. cap. 21. Seventhly Arius being observed by the Bishop of Alexandria that he was a dangerous Heretick and mighty proud while he is under Process intends to come to the Church of Alexandria to morrow in a presumptuous manner wherefore the Bishop all that night stayed in the Church with Fasting and Prayers and Tears wrestling against Arius who to morrow going to that Church a sudden Terror of Conscience and vehement louseness of Belly did assault him that he was forced to go aside to the next publick Jacks where all his bowells gushed out a fit Death-bed for so vile an excrement of Satan whose breath had bred the most deadly pestilency that ever was in the World whose manner of Death was a mercy to the World and a Beaken of his Shipwrack fixed by the Almighty upon the dangerous Rock of his Blasphemous Heresie g Prosper in chronico Eightly Priscbillianus Anno Dom 400. being condemned by a Church Council at Burdeaux for his Blasphemies against the Trinity with others of his Stamp was beheaded by the Emperour Maximus All the foresaid Blasphemers of the Trinity the Lord stigmatized with a miserable death to the terror of others CHAP. III. Containeth the rise of the Arian Heresie in the Fourth Century their Persecution and Activity their Falshood Injustice and Cruelty and the prevalent Testimony both of God and His Church against them AS in the first 300. Years after our Lord's Ascension His Church was sore vexed by Ten bloody Persecutions raised by Pagan Emperours and molested by Antitrinitarian Hereticks of which we have given you a short view in the former Chapter So in this fourth Century Satan the Father of Lies Anno Dom. 324. filled the Heart of Arius a proud Presbyter in Alexandria with Blasphemies against the second Person of the Blessed Trinity wherefore the famous Council of Nice consisting of 318. Bishops conveened partly for examining and confounding of Arius Error in the Year 325. where after long dispute granted to the Adversary his blasphemous Error was condemned and he Excommunicate Notwithstanding thereafter his Errors spread like a Gangren and that chiefly by occasion of two Emperours Constantius and Valence whom the Arians seduced to their Heresie and so the Arian obtaining the Arm and Countenance of the Civil Power to their wicked Faction they left no mean unesseyed to encrease and strengthen their Party and spread their Poison which we intend to treat of in this Chapter in these particulars First Their indefatigable pains in conveening Church Councils Secondly The Falshood and Injustice in their Proceedings Thirdly Their hellish Policies Fourthly Their monstruous Cruelty against the Orthodox Fifthly The Lord 's witnessing against them both by His Church and His own immediate Hand of Justice upon them To return to the first of these in imitation of the Orthodox and true Church like Satan they transformed themselves into Angels of Light did conveen Councils sometime in one City and Kingdom and sometime in another
malice in stirring up Hereticks against the Sacred Trinity and Mans Naturall weakness and pronness to listen to Error and believe Lies especially against the blessed Trinity most prudently and Piously aggreed and unanimously to sing the Doxology to the blessed Trinity in the publick Worship of God to be a Witness against the Arian and other Blasphemers of the Trinity and for Confirmation of the Orthodox and sound Believers in the True Faith for Singing Glory to God Father Son and Holy Ghost being in it self a Lawfull and Holy unquestionable Duty of Christians albeit there were neither Heretick to oppose and Blaspheme the Trinity nor Devil to tempt them to that wicked Deed then finding both wicked Men and Devils by Experience enemies to that found and saving Truth makes the singing of the Doxology besides it's Lawfulness and Expediency to be most usefull and edifying for the People of God and a strong preservative against Antitriâ—itarian Heresies Here we are not to think that the Doxology or praising of the Holy Trinity was not used by the Doctors of the Church these burning and shining Lights before and beside the publick singing in the Church for the Sacred Trinity being the great Fundamental of the Christian Faith and object of Divine Worship these Doctors ordinarily closed their Prayers or Sermons or other Writtings with the Doxology Anno Dom. 165. Policarpus Bishop of Smirna who had been the Disciple of the beloved Disciple St John dying a glorious Martyre in presence of many thousand Jews Pagans and Christians ready to step into the Fyre closed his heavenly Prayer thus I glorifie thee through the everlasting high Priest Jesus Christ thy welbeloved Son to whom with the and the Holy Ghost be all Glory World without end Amen Here this blessed Martyr not only sealled the Doctrine of the blessed Trinity with his Death but also the Blessed Glorious Trinity Father Son and Holy Ghost Sealled that same Faith of this Faithfull Martyr with many miracles at his Death of which we wrot in the second Chapter b Eus lib. 4. hist cap. 19. About the Year of Christ 190. Clemens Alexandrinus writeth thus Let us praise Father Son and Holy Ghost who one is all and in whom are all altogether Good Beautifull Wise and Just to whom be Glory now and for ever a lib. 3. paedagog In the Year of Christ 325. The famous Councill of Nice having condemned Arius and his Blaspheming Associats for denying the Co-eternity of the Son and Holy Ghost with the Father they writ a Synodical Letter to the Churches of Alexandria Aegypt Lybia and Pentapolis which they close with a Doxology to the Sacred Trinity Thus By the help of God the Father Almighty and our Lord Jesus Christ with the grace of the Holy Ghost to whom be glory for ever Amen b Socrat. lib. 1. cap. 6. Theodoret lib. 1. cap. 9. The Synodical Epistle of the Council of Illyricum closeth thus these things are inacted to the glory of the Father Son and Holy Ghost for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozemen lib. 3. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen closeth the Preface to his Church History to Christ with God the Father and Holy Ghost be Glory for ever Amen c Macarius a Church-man in Aegypt who lived in the reign of Constantine and Constantius closeth his 12th 16th and 17th Homolies with the Doxology About the Year of Christ 360. in the Church of Antioch being a Patriarchall See at Publick Worship were conveened most part Orthodox but some Arians mixed with them when they came to that part of the Worshhip which a Chronologer d Nicephorus Hist Ecclesiast lib. 9. cap 24. Ait eos cecinisse Doxologiam ad sinem Psalmodij writes was immediatly after their singing the Psalm then the Orthodox did sing the Doxology Glory to the Father and the Son and the Holy Ghost according to the Doctrine of the Nicen Council But the Arians who were with them in the Church differing from the Orthodox sang Glory to the Father by the Son thereby purposing that the Father was greater then the Son which difference in the singing being perceived by Leontius e Leontius tametsi sordibus Arianae blasphemiae fuit inquinatus tamen eas callide admodum occultare studuit Etenim cum clerum Laicam etiam multitudinem in duas partes divisam cerneret Orthodoxos adhibentes conjunctionem Filio Spiritui Sancto Arianus vero ante Filium Per ante Spiritum Sanctum In. praeponere Ipse totam glorisicationem tacitus secum recitavit adeo ut qui ei proximi erant solum hanc particulam in secula seculorum audirent haec Theodoretus lib. 2. cap. 24. Ex Athanasio Regnante Anastasio diuterius Arianorum Constantinop Episcopus cum quendam Barbam nomine baptizare intenderet spreta dominica institutione diceret baptizatur Barbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc dicto aqua in columbethra evanuit Barbas vero arreptâ fugâ exivit miraculum hoc cunctis significavit Haec scribit Theodorus lector in collectaveris lib. 2. Nicephorus calisti lib. 16. hist Eceles cap. 35. then Bishop of Antioch and inclining to Arianisme putting his hand to his Gray Hairs said when this snow is melted there will be much Mire by Age and Experience and Humane Prudence he did foresee the Storm of the Arian persecution of which I have spoken somewhat in the 3d. chap. of this Treatise for the Orthodox did sing the Doxology according to the Words of our Saviour in the Gospel in the Words of His Divine Institution of Baptisme Matth. 28. 19. All three in one manner to the Father and the Son and the Holy Ghost but the Arian did sing Glory to the Father by the Son in the Holy Ghost where observe that the Arian as yet did not altogether refuse to sing the Doxology upon any pretended reason or scruple of Conscience as some men do now but it is like the singing of the Doxology was then performed by the Orthodox with such Zeall and unanimity that the Arian was as yet afraid or ashamed altogether to refuse the singing of it as some now do Basil the great who lived in the Year of Christ 369. in his Book concerning the Holy Ghost cap. 27. He writs that the most ancient Fathers did sing Gods praise to Father Son and Holy Ghost according to the Word in Baptism and these two great Doctors Basil and Chrysostom who were contemporary Bishops in the Greek Church each of them wrot a Greek Leturgy being their Mother tongue which both are used at this day in all the Christian Churches of the World that are within the Greek Communion a In Lyturgia St. Basil prope finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one Lyturgy on the Sabbath Dayes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other Lyturgy on all other Solemn Dayes and in both these Lyturgyes the Doxology was and still is used these 1300 Years without
infalliby no Christian dare deny the lawfulness of singing Glory to God Father Son and Holy Ghost The ninth Reason in this Chapter being taken from the Custome of the Church and that in Imitation of the Apostle Paul 1 Cor. 11. ver 16. For in this present Case the duty being proven lawfull according to the Word of God which we have done in the former eight Reasons the practice of the Church if the Apostles Argument hold good is sufficient warrand to clear the Conscience of every particular Christian for doing of the duty therefore albeit we have handled before somewhat of the Antiquity and Universality of this Practice in singing the Doxology and using it in our Devotion yet for furder clearing of that truth and satisfaction to the scrupulous we shall clear it yet more from Antiquity St. Basil who was mighty in the Scriptures and a Son of thunder against the Arian in his time and so took occasion to write of the Doxology being the great badge and standard of Christinaity against the Arian writs thus a Basil tomo 2d lib. de spiritu sancto cap. 29. consuetudinem psallendi Doxologiam habemus acceptam ab antiquitate Patrum proavorum pag. 218. citat non solum Irenaeum sed Dionysium Alexandrium ad Dionysium Romanum his verbis scribentem congruenter nos formâ à Senioribus acceptâ concordibus votis Patri filio Domino nostro Jesu Christo cum Spitu sancto sit gloria impertum in secula seculorum imo testatur Clementem cujus multe extant Epistolae adeo que Apostolis contemporarium fuisse usum Doxologid Originem Africanum Historicum Gregorium Thaumaturgon Firmilanium in suis libris quod ad suam praxin lib. de Spiritu Sancto cap. 7. pag. 157. de seipso ita scribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he received the Custome of singing Glory to the Father as an Heirship from his Fathers learned it at him that baptized him and cites many of the Ancient Fathers even to the dayes of the Apostles that used the Doxology and that the Fathers before him did appoint it to be sung in their Kirks and as this shows it's antiquity so he writs accordingly of his universality that from the East and the West Mesopotamia and Cappadocia Nations and Cities long before his time and the memory of all men used the Doxology But if it be objected that yet it 's uncertain when the Church first began to sing the Doxology in the publick worship of God and therefore it is to be rejected I answer First The duty being lawfull and iufallibly grounded on the Word of God so it cannot be denyed but the using of it is very Ancient in the Church of Christ 2d Answer by the light of Nature and Law of Nations a constant good Custome long practised many hundred years without controle or any apparent evil in the practice thereof turns into a Law b Basil de spiritu sancto cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod si glorificandi modum veluti scripto non traditum rejiciant proferant nobis fidei professionis probationem de scripturis Calvinius institut lib. 2. cap. 16. § 18. hacttenus symboli Apostolici Orationem secutus sum quia dum paucis verbis capita redemptionis perstringit vice tabulae nobis esse potest in qua distincte sigillatim respicimus quae in Christo attentione digna sunt Apostolicum autem nuncupo de authore interim minime solicitus Apostolis certè magno scriptorum veterum assensu ad scribitur sive quod ab illis in commune conscriptum ac aeditum existimabant sive quod compendium istud ex doctrina per eorum manus tradita bona fide collectum tali elegio confirm andum censerunt neque vero Authori dubium est quin à prima statim Ecclesiae origne adeoque ab ipsis Apostolorum soeculis instar publicè omnium calculis receptae confessionis obtinuerit undicunque tandem initio fuerit profectum nec ab uno aliquo privatim fuisse conscriptumvere est quam simile ab ultima usque memoria sacrosanctae inter pios omnes authoritatis fuisse constet quod unice curandumest idextra omnem contraversiam positum habemus totam in eo fidei nostrae historiam succincte distinctoque ordine recenseri nihil autemcontineri quod solidisscripturae testimonijs non sit consignatum quo intellecto de authore vel anxie laborare vel eum alioquo digladiari nihil attinet nisi quiforte nonsuficiat certam habere spiritus sancti veritatem ut non simul intelligat aut cujus ore nunciata aut cujus manu descripta fuerit for universal practice answers to univeral voices that all who practise it are content that it be a Law and as it is so in the State by Analogy it is so in the Church therefore St. Paul does not reason from a Church Canon he sayes not we have made an Act in the Church for such a thing to be done but only this the Church hath no such custome therefore would he say this is as strong as a Church Act. 1 Corinth 11. 16. I am glad that the Synod of Divines did not reject the Apostolick Creed but has retained it at the end of their Shorter Catechism albeit they cannot tell no more then Calvin when it was first written or made use of in the Church but confesses it Orthodox lawfull and consonant to the Scriptures and very ancient and in all these it aggrees with the Doxology then if you retain your Creed albeit none tell who first wrote it or when it was first made use of so I plead for the Doxology that same priviledge that albeit it cannot be proven from Scripture when it began to be used yet it having all the good properties of the Creed should be retained in the Church as long as the Creed Yea seing the Creed retains the style Apostolick because of it's great Antiquity so some of the learned incline to think that the Doxology is also of Apostolick antiquity for that it was used in the Church long before the Nicen Creed It was proven by Basils words and Athanasius who was a young Presbyter at the Council of Nice and there a great refuter of Arius yet long before he dyed Basil writs diverse Letters to him Epist 47. And diverse following reverencing his Gray Hairs but so as they were Bishops contemporary and Bazil writs that the Doxology was used in Europ and Asia long before the Council of Nice even past the memory of Man and seing in the Primitive Kirk many Catechumine Men and Women were solemnly Baptized in their publick worship who had chiefly learned in their Catechism the Doctrine of the Trinity and gave a confession of it at their Baptism themselves and in that their publick worship were alwayes sung holy Hymnes to God as the learned know what more probable then that these especially the Catechumeni who
reason and cause to sing Glory to the Father Son and Holy Ghost for His merciful Providence to them who knowing their weakness better then themselves hath preserved them from such an hour of temptation and fiery tryal not suffering them to be tempted above that they are able But furthermore I give you this warning that if ye affirm with the three Children you would sing in your fiery trial but refuse to sing now when ye are preserved from it Look to your selves that ye be not tempting God to cause you suffer Arian Persecution that then ye may praise the glorious Trinity better which now ye refuse because the Lord frees you from Arian Persecution this sore Trial the Lord avert In the last part of this Chapter we shall observe the Testimony given by God and His Church in this fourth Century chiefly against the Arian First As for the true Church they were not deficient to bear witness to the Truth but as opportunity served they conveened Orthodox Councils and among others one at Sardica a Socrat. lib. 2. cap. 16. of 370. Orthodox Bishops where the Arians Accusations against Athanasius and other Orthodox Bishops were examined and all found false and forged Another Council at Jerusalem b Socrat. lib. 2. cap. 19. Anno Dom. 351. A third at Millan of 300. Bishops c Theodoret. lib. 2. cap. 15. in which Councils they ratified the Orthodox Truth and Nicen Creed and before that Anno Dom. 363. a Council of about 200. Bishops at Ariminum ratified the same Orthodox Nicen Creed As the Orthodox Church during the time of the Arian Persecution notwithstanding of all the cruelty used against them the Church-men gave Testimony against the Arian by Preaching Writing and Disputes and both the Church-men and their Flocks by valiant suffering of Martyrdom and sealing the Truth with their Blood So the Lord Himself from Heaven divers ways did bear Testimony against the Arian and for His Truth first in granting Signs and Wonders to be done by the Orthodox Church in this fourth Century and in the Arians hottest Persecution when in the mean time the Arians had no Miracles amongst them nor did they pretend to any and although they had pretended to work Miracles yet the Arians Miracles had been nothing but Satans lying Wonders But God honoured even the persecute Orthodox to work glorious Miracles for instance the Arians having banished some Orthodox Christians to a remote Island in the Sea where the Pagans worshipped the Devil seated in a Grove these banished Orthodox Christians first cast a Socrat. lib. 4. cap. 19. out the Devil out of the Pagan Priests Daughter then converted her and her Parents and at last the whole Pagans of that Island to the Christian Faith So the Devil could not stand before these Orthodox Christians A second instance Moses an Orthodox Christian was famous for working of Miracles who coming to Alexandria refused to receive Consecration to a Bishoprick from Lucius Bishop of Alexandria b Socrat. lib. 4. cap. 29. because he was an Arian but reproved him sharply proving him to be altogether void of the true Principles of Christian Religion but that same worker of Miracles received Consecration from the Orthodox Clergy to the said Bishoprick As the Lord did bear Testimony to the Orthodox Christians and their Faith by giving them the gift of Miracles and not to the Arian so did that Lord as Judge of the World declare and manifest His Wrath against the chief Arian Persecuters in this Century First instance Constantius the first Arian persecuting Emperour who as he was false to God in turning Arian so his kinsman Julian whom he choised to be General of his Army turned false to him who having rebelled Constantius leads an Army against him but died by the way in Silicia sore lamenting and repenting of his Arian Heresie c Theodoret. lib. 2. cap. 32. Second instance The other Arian Emperour Valence was Satans evil Instrument perverting the Goths to Arianism of which Poyson they were not cured some hundreds of Years therafter d Socrat. lib. 4. cap. 27. and for the Emperours reward the Goths rebelling beat him and his Army in Battel and he flying to a little Tower they burnt the Tower and him with Fire a Theodoret. lib. 4. cap. 3. Hieronimus chronico ad annum 382. Third instance The Wrath of God was remarkable in the death of George the Arian Bishop of Alexandria whose cruelty is mentioned in this same Chapter before in the sixth instance of the Arian Cruelty where this Arian George was Ringleader for not many Years after the foresaid instance of Persecution the Pagans in Alexandria raised a seditious Tumult against the said George pulled him out of the Church by the Ears tied him to a Camel then did tear him in pieces and burnt him and the Camel to Ashes b Socrat. lib. 3. cap. 2. CHAP. IV. The unamimous practice and appointment of the universall Church for singing of the Doxology because Satan and his supposts mad and stupendious opposition of the Doctrine of the Trinity and so warring against God THe Glorious Trinity of Persons in the God-head being the great fundamental Article of our Christian Faith and that Christ is the Son of God the second Person of the blessed Trinity upon which Rock the Christian Church is built Matth. 16. 18. By which Name they are saved Acts 4. 12 Even the great mystery of godlinesse God manifested in the Flesh which Mystery cannot be known nor believed aright to Salvation unless we first know and believe that the Son sent by and from the Father was incarnat and not the Father John 17. 3. To this point we have spoken in the first Chapter Therefore Satan in the three first Centuries stirred up most Hereticks against the Sacred Trinity and the Incarnation of the Son of God to which we have spoken in the 2d Chapter Thirdly The Arians who rose in the Fourth Century being more Active and Subtil False Bloody and prevalent then any Hereticks which were before them persecuted the true Church of God in an Hellish manner for this cause the then Orthodox Church as they used many good means for strengthening the Christians in the Faith and confuting confounding of Hereticks as Preaching Disputs Writtings Councils and Church Censure by Excommunication all which Means the God of Heaven Countenanced and Blessed with good Success So in that Fourth Century the True Church in their Publick Worship did appoint that at the close of singing the Psalm they should sing this Doxology Glory to the Father to the Son and to the Holy Ghost in which Deed they have imitate the Lords own Example commanding Moses now therefore write ye this Song for you and teach it the Children of Israel put it in their mouths that this Song may be a witness for me against the Children of Israel Deut. 31. 19. So the Primitive Church perceiving by sad experience Satans incessant
scruple or alteration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen in his sixth Orration concerning the Holy Ghost we worship the Father Son and Holy Ghost one God-head and power to Him be all glory honour and power for ever and ever Amen In the Year of Christ 370. St. Jerome wrot to Damasus Bishop of Rome that in all the Churches of Rome Glory to the Father Son and Holy Ghost as it was in the a Rome 1. Council pag. 625. editionis Parisiensis beginning is now and for ever be sung alwayes at the end of the Psalm b Concilium Vasense provinciase sub Imperio Theodosij inmoris cap. 7. cujus titulus ac propter haereticorum incredulitatem post gloria Patri c. sicut erat in principio c. semper dicatur quia non solum in sede apostolica sed etiam per totam Orientem totam Africani vel Italiani propter Haereticorum astutiam qui dei filium non semper fuisse sed in tempore caepisse blasphemant in omnibus clausulis post Gloria Patri c. sicut erat in principio c. dicatur etiam nos universis Ecclesijs nostris ita dicendum esse decrevemus About the Year of our Lord 444. in the Council of Vason an Act is made because of the unbelief of Arian Hereticks Because not only in the Apostolick See but also throughout all the East and in all Africk and Italy to guard against the deceit of Hereticks Blaspheming that the Son of God was not ever with the Father but began to be in time therefore in all their closings of singings in the publick Worship after these Words Glory to the Father Son and Holy Ghost in all these other Churches is added as it was in the beginning so we appoint that the same Words as it was in the beginning be mentioned in the Doxology in all our Churches also c Symbolium Nicenium in sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we may observe That this addition as it was in the beginning was not first appointed at Vason for their Act bears the contrare that it was used in Churches far and near before that time which Jeromes desire to Damasus proves But this Act at Vason gives the clear reason of the addition viz. To guard the flock of Christ the better against Arian Hereticks whereof some said there was a time when the Son of God was not Alexander Patriarch of Alexandria one of the chief Fathers in the Nicen Council to refute the Arian brings that Text d Socrat. lib. 3. cap. 3. among many others John 1. 1. In the beginning was the word and the word was with God and the word was God by him all things were made and if he made all things then he was before the world and also before that beginning and consequently Eternal as that Father reasoneth well and St. Basil after him for It were nonsense to say that there were priority of time in Eternity For Arius said there was a time when God was not a Father Therefore the infallible Theologue of St. John began his Evangell with these words intending in his Gospel to assert Christs God-head against two abominable Hereticks in his time Ebion and Cerinthus at whom Arius had learned his Blasphemies and from this same Text Calvin refutes both the old Arian and Servetus a vile Blasphemer his own contemporary who was burnt at Genevah for a most blasphemous Heretick In the Year of Christ 627. in the third Council of Toledo consisting of the Church-men of Spain and Galatia inact whosoever sayes not Glory to the Father and the Son and the Holy Ghost let him be accursed by saying they mean singing For then four hundred years before that the Doxology was sung in all the Templet of the universal Church And so in this Council all of them in the close of the same in the praises of God they cryed Glory to the Father and the Son and the Holy Ghost as the Learned may read in the Tomes of Councils by this cursing mentioned in this Councill It appears they judged that no Orthodox Christian would refuse to sing the Doxology they did not imagine any will refuse except a Heretick In the Year of Christ 633 in the Fourth Councill of Toledo there are some accused for rejecting the Sacred Hymnes composed by Hilary and Ambrose two famous Saints and being received and used in the Churches yet these Men refused to sing them because they were not in the Holy Scripture for which refusal they were Excommunicat yet these same very Men did not scruple nor refuse to sing the Doxology which was then constantly sung in the Church at the close of every Psalm Hence it is probable that these men who refused to sing the Churches Holy Hymnes and were willing to sing the Doxology did estimat it of a higher rank and counted it in with Divine and Spirituall Songs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quocirca at mea fert sententia major merces praemium potius apud justum indicem reponitur quam veteribus illic martyribus cum illi in confessa positum reportarent martyrij apud homines existimationem laurealas á Deo acceperint suas vobis autem desint in certamine pari á populo collati honores Basil tom 2. Epist 303. pag. 1074. The Learned have observed that the Arian persecution which was in this Fourth Century was more bitter to the Souls of the Saints and true Christians then the Suffering during the ten Persecutions in the first 300. Years from Pagan Emperours for then the Christian Martyrs received their Crown of Martyrdome from their Lord in Heaven with acclamations of praise from all their contemporary Christians without all malignant murmure or obloquie which was a sharp sput to hasten Christians to run that race for ingenuous spirits know what humane applause will do even to the godly to encourage them to a good action and rouse them up to their Duty even allowed by God Phil. 4. 8. Whatsoever things are of good report if there be any vertue and if there be any praise think on these things But in this fourth Century the Christian suffering Persecution and Death It wat not from Pagans but from these that called themselves Christians even the Arian who being prevalent and putting to Death the Orthodox Christians yet the Arian cryes out these are not true Christians but we they are justly suffering Death for Errors in Christianity Therefore writs the Learned that the Martyrs in the fourth Persecution their reward will be greatest in Heaven And because this Persecution was so much the sadder to the Orthodox Christian and in this Century the King of Saints who promised His presence to His Church on Earth seemed to be asleep like that Matth. 8. 24. while the Ship is filled with waves yet in the mean time though thus he had decreed to let His brittle Vessel and His Disciples suffer a
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
four Disciples to wit Valentinus Gentilis Alciat of Milan Gibradus and Blandrata First Valentinus spread his Errors secretly in Geneva for which being taxed renunced them under his own hand under pain of perjurie notwithstanding began to spread them the second time for which he was imprisoned and to be liberat from Prison wrot a second Recantation of his Blasphemies and at the command of the Magistrat burnt them publickly with his own hands Thereafter spread his Errors in France and Italy Arius was but once perjured but he twice then he went to Pole where he did meet with Blandrata and Alciat his old Companions which two had also fled out of Geneva and these three spread their Errors in Pole two years untill the King of Pole banished them out of his Dominions then Gentilis wandered through Austria Moravia and Savoy at last was apprehended within the confines of the Republick of Bern and for his doubled perjury and obstinancy in his Blasphemies against the blessed Trinity was judicially condemned at Bern by the Magistrat and burnt in the Year of Christ 1556. a Bucan loco 1. quest Sect. 5. Beza epist. 81. The History whereof is written at length by Aritius Professor at Bern. Third Blandrata a Physician disput often against Calvin at Geneva thereafter in Germany Helvetia and Pole vented his Errors at last turned Arian Anno Dom. 1569. and wrot against the Trinity Faustus Sosinus in his Book of Epistles pag 687. calls Blandrata his great Patron to be ever in honour with him but at last Blandrata was brother son and died b Beza epist 81. miserably The Fourth Alciot turned Mahumitan and fled to Turkie c Beza epist 16 Gilbraldus died of the Pestilence Beza writes of other two whereof the one â—rowned himself in a well The other Ochinus how miserable he died all Pole knew as writs Beza and Cardinal Hosius Staucarus in Pole wrot against the Sacred Trinity which the Orthodox Synod in Pole condemned and the Divines of Hidelberg and Tigurie refuted and Calvin also An. Dom. 1563. and Beza 1568. d Beza epist. ad Polonos 28. An. 1567 a Book written at Alba Julia by the Hereticks in Sarmatia and Transilvania is refuted at large by Zanchius de tribus Elohim Georgius Paulus Superintendent of the Hereticall Churches in the Dioces of Croco of whom writs Beza Epist 81. Statorius against whom Beza writs Epist 15 and 16. Andrew Dudithius sometime a Bishop in Hungarie and a conspicuous member of the Trent Council he left the Roman Church to him Beza writs his first Epist Anno Dom. 1570. both large and loving yet at last he fell in the snare of the Transilvanian Hereticks Sylvanus Pastor in Hydelberg turns Arian and Traitor against his Prince Palatine For these two crymes he was beheaded Anno Dom. 1522. His Colleague Menzerus escaping out of Prison went first to Pole then to Transilvania at last to Constantinople and there turned a circumcised Turke he dyed crying and roaring most terribly that the Turks said they never saw such a fearfull death and that he was a Child of Satan and the Reader may think no wonder of his desperat death seing he had renounced his Saviour and Baptisme Saedelius in Pole denyed Christs Divine Nature and the New Testament Laelius Sosinus an Italian foresaking the Errors of the Roman-church Calvine wrot an Epistle to him Anno Dom. 1555. of him Beza writs Epist 81. Faustus Socinus his Nephew leaving Italy came to Tyguri with his Uncles Papers where he spent three years in privat Studies he was of a quick wit but too proud and bold he confesseth in his writs that he had little Logick Greek or Hebrew he went to Transilvania and there spread his Errors he was in such repute with these Hereticks that even at this day they are designed Socinians Franciscus Davidis about the Year 1580. Superintendent in Transilvania to that Sect of Hereticks denyed that Christ was God or the Messias or should be worshipped For which the Prince of Transilvania cast him in Prison where he turning mad dyed in dispair affirming he saw the Devils came to take him away with them Poleologus a Dominican at Rome fled to Poland turned Arian but was brought back to Rome and burnt Smalcius Socinian Preacher at Racovia wrot a large Socinian Catechism Printed Anno Dom. 1608. As Socinus had written another and still the Socinians are busie scribling their Blasphemies and Printing them at Goslavius Anno Dom. 1613. And Nicolaides Anno. Dom. 1614. An Advocat at Paris Anno Dom. 1616. caused Print Abailardus his Blasphemies which had been condemned and accursed by a Church Council above 500. years before Anno Dom. 1620 Servetus Books were turned in Dutch and Printed in Belgia in which he blasphemes the most blessed Trinity a Triceps cerberus diabolicum phantasma illusio Doctor Forbes Anno Dom. 1631. refutes a dissertation of a certain Socinian then newly written b Instructionum historico Theologicarum lib. 1. cap. 7. Anno Dom. 1642. Crellius Socinian Preacher at Racovia hath Printed a Book against the Trinity and after him Stychmanus The Socinians not only increased in Pole and Transilvania but also are come to Belgia where they consort with the Arminian For Anno Dom 1611. The Orthodox Synod in Pole writs to Paraeus regrating that the Socinians in Pole made much of Arminius and now the later Arminians are poysoned with Socinianism as is clear from the writtings of Episcopius their Chiftain c Socinanismi confutati tom 1. pag. 92. It was granted indeed that the Socinians are banished Belgia by publick Proclamation of the States of the Natherlands yet notwithstanding many Socinians lurk there under the notion of Remonstrants and Anabaptists both which Sects are tolerat there and who all three joyn and agree in many of their Opinions as writs Hoorn Beek Divinity Professor at Utright Anno Dom. 1650. a Voetius de tolerantia Antitrinitatiorum ministri remonstrantes non pauci in Socinianis erroribus deprehensi inter quos celebres Hendricus Slatius Adolphus Venator Gesterani duo complures in Zuid Hollandia Ann-Dom 1618. 1619. Idem Voetius in thesebus de necessitate utilitate dogmatis de trinitate scribit quod Remonstrantes inter suos tolerent foverent promoveant eos omnes quos Socinianis aut Anabaptisticis Erroribus aut pejoribus opinionibus delibutos probe noverint E. G. Velsingium Tonbergium Anno Dom. 1638. Sartorius a Socinian at Amsterdam wrot a Letter to Adam Frank Socinian Preacher at Claudiopolis which the Prince of Transilvania intercepted and caused Print where is written that in Holland there is a great harvest of Socinians a The Socinians do not only lurk and multiply in Belgia but which is lamentable are creept over to England Mr. Edwards Ganerene parte prima Printed at London Anno Dom. 1646. Writs That here the Doctrine of the Trinity by too too many is called a Popish Tradition and part third
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
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