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
meek and lowly Matth. 11. 29. So in all due humilitie as one of the least of the Sons of my Mother Church what I have written on this Subject in submission I lay it down at her Feet fully resolving to obey the Law of my Father in Heaven which is not to despise or forsake the Law of my Spiritual Mother on Earth Prov. 1. 8. and Prov 6. 20. That our Father in Heaven may have all the Glory His Church Edification and the Lambs of Christ their Milk which shall be my desire and Prayer at the Throne of Grace THE CONTENTS of the Several Chapters Chap. I. PRoveth the great Fundamentality of the Doctrine of the most blessed Trinity from the Sacred Scriptures and illustrateth it by Fathers and Councils and modern Divines and answers the common Objection Chap. II. Containeth a Catalogue of the chief Blasphemers of the Blessed Trinity the first 400. Years with the many evils of Sin and misery that followed thereupon and how the Lord from Heaven and His Church on Earth gave effectuall and prevalent Testimony against them Chap III. Containeth the rise of the Arian Heresy in the Fourth Century their Persecution and Activity their Fashood Injustice and Cruelty and the Testimonie both of God and His Church against them Chap. IV. The unanimous Practice and Appointment of the universall Church for Singing the Doxologie be Occasion of Satan and his Supposts great Opposition to the Doctrine of the Trinity and in that their War against God Chap. V. The cause of the continuance of the Doxologie in after Ages viz. The continuance of the Churches Persecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumitans without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Antitrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxologie Chap VI. The lawfulness of Singing the Doxologie proven by these Arguments 1 Because all Christians are Baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5 God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls mans tongue His Glory 7. From the practise of the Saints and Angels 8. From Gods Command 9. The Appointment and Practice of the universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persons Illustrat by Fathers and Councils Chap. VII The lawfulness of singing the Doxologie proven by the induction of all it's Parts 12. from the three Holies Isa 6. 3. Chap. VIII 13 Reason from that Song Revel 5. 9. 14. From Gods Command 1 Cor. 16. 20. Illustrat by Councils and Fathers Chap. IX 15. Reason from the necessar Difference of the Christians worship as in reading of the Word Prayer and Sacraments they exceedingly-diffet from Christians shal not then also be a difference betwixt the Christian singing of Psalms and the Jewes by singing the Doxologie 16. As the Jewes in their Psalms of David close many of them with a Doxologie answering to the measure of their Light dispensed to them in the Old Testament So it becomes the Christian to have a Doxologie answerable to their greater measure of light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxologie of the Old Testament Chap. X. A Reason given for singing the Doxologie satisfactory to every strong Christian and that born in also upon the weak Christian by Scripture Reason Chap. XI The Reasons why the General Assembly was not in power to lay aside the Doxologie proving their great reluctancy to their own deed with several other circumstances alleviating the same Chap. XII That invalid Scruple answered because the Doxologie is not to be found altogether in one place of Scripture and the conveniency of singing is proven Chap. XIII The many evils that flow from the refusing to sing the Doxologie Chap. XIV An exhortatory conclusion to the strong and orderly Christian to receive and imbrace with all Christian Love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosome of their Mother Church THE DOXOLOGY Approven CHAP. I. The great fundamentality of the Doctrine of the most blessed Trinity proven from the Sacred Scriptures and illustrated by Fathers Councils and Modern Divines and the great Objection answered AMongst all the Divine In symbolo Athanasil ab ecclesiae universali recepto utpote in principio fine fidem in trinitate personarum esse necessariam ad salutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asseritur Zanchius de Deo lib. 1. part 1. cap. 1. §. 2. quaestio de Trinitate ut est omnium in Theologia creditu maxime necessaria ita omnium cognitu dissicillima Meisnerus contra Socinianos scite probat plurimis argumentis primum magnum articulum fidei christinae esse unum Deum in Trinitate personarum quibus argumentis adstipulatur Hoorn Beek Socinianismi confutati 1. lib. 1. cap. 9. à pag. 226. ad pag. 243. Voetius select disp theol par 1. pag. 472. dogma de trinitate est fundamentale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imo fundamentum fundamenti quia fundat alia dogmata fundamentalia quod multis ibid probat Melanct. loc commun cap. 27. summa Evangelii erudite comprehensa est in verbis baptismi Eusebius Pamphilus in conc Niceno fatetur symbolum Nicenum paucis solum verbis differre à symbolo quod inquit nos ab episcopis antegressis accepimus cumque lavatro baptismatis abluti essemus audivimus Socrat. hist eccles l. 1. c. 5. Theodoret. lib. 1. cap. 12. Socrates Hist lib. 7. cap. 17. Judaeus requirens baptizari ante baptismi participationem multis diebus fidem christianam addiscere cum precibus jejuniis praecipitur idem cap. 30. lib. 7. gens Burgundorum à Paganismo conversa petit Baptismum quae post septem dies in eis catechisandis impensos cum praece jejunio votum obtinuere hinc canon 46. Conc. Laodicen anno dom 364. Baptizandos oportet fidei symbolum discere baptizanti reddere Symbolum Con. Nicen. anno dom 325. Constantinopolitani anno dom 381. Chalcedon anno dom 451. Symbolum Athanasii Symbolum quod habet Irenaeus lib. 1. adversus Haeresis cap. 2. primum concilium Toletan conc Lateranum in omnibus praedictis symbolis habetur articulus trinitatis tanta cura Paganos Catechimenos articulum trinitatis docuerunt ut Lucianus qui vixit sub
abhorred them the more So I wish every Christian Reader of this Little Catalogue to make the like good use of it for the Learned read them at length in the large Volums and from this Catalogue the Learned may Collect the Reason why the subtill Serpent the Enemy of Gods Glory and Mans Salvation was so much set against the Doctrine of the Trinity even because of it's great fundamentality in the Christian Saving Faith In the second Part of the Chapter follows the manyfold and sade evils both of Sin and Misery that were caused by these Blasphemous Hereticks 1. The Lord of Glory was in a High Degree dishonoured and greatly provoked to anger So that the Learned and Pious in there consuming Zeal and holy Indignation did admire the Lords long Suffering Patience crying out O God how long shal the adversary reproach shall the enemy blaspheme thy name for ever Psal 74. 10. 2. Too many followed those Blaspheming Hereticks and their Pernitious wayes and that often in the particular Kingdom where their Blasphemy was first invented and sometimes their Pestilentious Breath spread abroad and infected moe Kingdoms with their Poyson 3. Satan and the power of Darknesse sometimes seemed to triumph and Wickedness to lift up it's horn on high and the smoak of the Bottomless Pit to darken the Face of the Earth 4. Many weak Christians and tender Lambs of Christ staggered and stumbled being troubled with the Words of Hereticks almost to the subverting of their Souls now in a fainting condition their hearts being moved as the Trees of the Wood with a mighty Wind and many in danger to perish for whom Christ died 5. The sade condition of these Flocks no doubt moved their Pastors in holy Zeal like St. Paul to wish these incorrigible Hereticks who did what in them lay to destroy the Flock of God Accursed from the Lord as they were cut off from the Church Gal. 5. 12. even these wandring Stars to whom is reserved the blackness of darkness-for ever Jude v. 13. 6. Sometime unstable Church men were Deceived and Insnared who when Learned Eloquent or both they prevailed mightily both in City and Countrey Like that time when the Great Red Dragons Tail did draw the third part of the Stars of Heaven and cast them to the Earth Revel 12. 3 4. Hence a fearfull Rent and Schisme was made in the Church Hence came Biting Devouring and Consuming one another Gal. 5. 15. 7. The Jew and Pagan were hardened in their Errors and a stumbling block insuperable laid in the way of their Conversion 8. The Jew and in after Ages the Turk joyning with them did gladly â—rasp at the opportunity to increase the Fire of Conâ—ention by joyning with the Hereticks and Apostats and strengthning their hands against the Orthodox And took the more boldnesse to Blaspheme that worthy Name by which we ate named Iam. 2. 7. 9. The frequent and beautiful meetings of the Flocks of Christ being Seduced Diminished and Scattered caused their Faithful Pastors to offend Mourn and Lament these of their Flocks that had fallen Like the Loving Mother weeping over not One only but Many of Her Children dying together And to lyâ— all night in Sackcloath and weep betwixt the Porch and the Altar to be in great heaviness and continual sorrow of heart and almost to wish themselves accursed from Christ for the welfare of His Church and their Flocks therein Rom. 9. 21. 10. When sometime the Faction of Hereticks grew strong as in particular of the Arians having by the subtility of the Serpent obtained the Secular Power to joyn and side with them and so did many Years Persecute the true Church of Christ not only to the spoyling of their Goods Imprisonment or Banishment but also many thousands having suffered Cruel Torments at last Sealled the True Faith of Christ with their Blood and Death Of which Arian Persecution against the true Church of Christ we intend hereafter to give you a more particular accompt Follows the third part of the Chaâ—ter wherein we shall give you a Compendious accompt of the Good and Holy Means which the God of Truth who walks in the midst of the seven Golden Candlesticks and His Church the Pillar and Ground of Truth 1 Tim. 3. 15. Having the Truth dwelling in them and therefore were Fellow-helpers to the truth in this time of Jacob trouble Windowing and Fiery Tryal The Lord stirred up and inspired the Learned Doctors of His Church to plead the cause of their Mother against these Wolves and Foxes who made Havock of the Church which Doctors in their Generation were Burning and Shining Lights did earnestly contend for the Faith once delivered unto the Saints Jude 3. Were valiant for the Truth and suffered it not to fall in the Streets but gave those Hereticks publick Disput as they found Opportunity Refuted them by their Writings left to the Church in their several Volums to this Day wherein they Refuted not only the Heresies that rose in their own Dayes but also all the Heresies that Blasphemers had spread before their time and by Painfull and Zealous Preaching of the Truth they Confirmed their Flocks and furnished them with Powerfull preservatives against the Poyson of Seducers a Ignatius Justinus in suis Epistolis Justinus epistola ad Philippenses Dominus mittens Apostolos jussit baptizâ—re in nomen Patris Filij Spiritus Sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad c. Philadel-Phienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ad Ignatium in suis maltis epistolis ad varias Ecclesias perquam erudite omnes Hereticos se priores confutat confundit praesertim antitrinitarios 3. Irenaeus justo volumine summo labare scripsit polemice adversus Hereticos se priores contemporarios 4 Cyprianus justo itidem volumine multus est in veritate christiana stabilienda quam hi quatuor heroessanguine consignarunt A second Mean Beside the thousand thousand Christians that Sealed the Christian Faith of the Trinity with their Blood and Death among them many Pious and Learned Bishops not only defended the Truth of God by their Pen and Writings as a foresaid but also Sealed that Truth which they had Written and Preached by their Blood and Death As Ignatius Justin Irenaeus and Cyprian and many others who wrot learnedly in defence of the Sacred Trinity against Blasphemous Hereticks The third Means As these glorious Martyrs for the Glory of their Lord Father Son and Holy Ghost Sealed His Truth with their Blood So the Almighty who only does wonders appended His own Seall to His own Truth in their Death by many miracles of diverse sorts First of stupendious Courage and a Ignatius a militibus Romam conductus in Epist quam ad Romanos praemisit vehementer christianos hortatur Romanos adjurat ut eorumnullus solicitet magistratum Romanum ut Ignatium a morte liberate fassus se exultaturum tormenta mortem pro Christo submenta martyrium
as they judged most expedient for their purpose where they composed diverse Creeds but all Heterodox and differing from the Nicen Creed * Socrat. lib. 2. cap. 32. In fine breviter colligit numerum symbolorum Arrianorum particulatim oppidatim novem videbent Their first Council held at Tyrus a Socrat. lib. 1. cap. 22. The second at Jerusalem The third at Antioch where they composed their first Arian Creed b Socrat. lib. 2. cap. 14. Fourthly Four prime leading Arians presented to the Emperour a second Arian Creed c Socrat. lib. 2. cap. 14. Fifthly The Arians in the East sent a long Creed to the Bishops in the West which they rejected d Socrat. lib. 2. cap. 14. Sixthly At Syrmium in Illyria the Arians wrote two Creeds e Sozomen lib. 3. cap. 10. Socrat lib. 2. cap. 25. Seventhly In a Council at Ariminum the Arians wrote a sixth Creed f Socrat. lib. 2. cap. 29. Sozomen lib. 4. cap. 16. Eightly At Nica in Thrasia the Arians wrote a Creed which deceitfully they called the Nicen Creed g Sozomen lib. 4. cap. 18. Ninthly The Arians held a Council at Seleucia in Ifauria h Socrat. lib. 2. cap. 32. Their last two Councils they held at Constantinople and Antioch where they Decree that the word Substance i Theodoret. lib. 2. cap. 31. and Person of one Substance of another Substance all these k Ariani multis pseudosynodis convocatis in quatuor factiones abiere quarum quaeque priore insanior prima factio petit in omnibus symbolis hoc expungendum quod filius sit patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factio secunda quod sit in symbolis exprimendum filium esse patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertia factio filium esse patri tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarta factio filium esse patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimilem iri sunt appâ—llati anomei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod blasphemarent filium esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex non existâ—â—â—â—bus hi expresse damnantur in symbolo Niceno hujus quartae factionis fuit ipse Arius Sozomen lib. 4. cap. 21 28. be expunged out of all Creeds By all which we may perceive the Arian applying all his Oars going to and fro and walking up and down in the Earth compassing Sea and Land to conveen Councils thereby to frame Mischief by a Law to engage and inslave unstable Souls by the Shadow of a Chruch Sanction making Proselyres strengthening his Faction Having spoken of their indefatigable Pains let us in the second place observe their deceitful Dealling their Deeps and Devices which the Father of Lies the old and crooked Serpent had taught them First Eusebius Bishop of Nicomedia being justly degraded by that Orthodox Council of Nice for his obstinacy in Arianism and he together with Arius banished by the Emperour Constantine he wrote to the Emperour a penitential Letter wherein he subscrived the Nicen Creed a Socrat. lib. 1. cap. 10. but with a double Heart and so was restored to his Place and Function and Arius followed his example b Socrat. lib. 1. cap. 19. both in subscriving and dissembling remaining in the gall of Bitterness with Simon Magus and in the Synagogue of Satan wherefore shortly thereafter the Lord purged His Church of Arius by an extraordinary and horrible death even then when he was in the height of his Pride going to that Church in grandour where he had spewed out his Blasphemies against the Son of God even that King of Saints who thought it no robbery to be equal with His Father commands him to halt not permitting him to enter into the House of God to pollute it but thrust him into a common Jacks by the way where the Lord cast out all his Intrals with his Excrements and cast him effectually out of His Church and stopped his blasphemous Mouth Notwithstanding all this great and visible Judgment on Arius his Brother in Evil Eusebius of Nicomedia would not learn Righteousness but hardened his heart in Pride turned an obstinate and violent Persecuter of the true Church and Saints c Socrat. lib. 1. cap. 25. and chief Leader of the Arian Faction adding Perjury to his Blasphemy Thirdly As the Arians were Perfidious in their beginning so in their Progress they learned at the Accuser of the Brethren to turn impudent false Accusers of the Orthodox Church men which they acted in these forementioned pretended Church Counsels And first the great Athanasius who as a divine Hero stood in the Breach for the true Church to whom both the Emperour and Bishop of Rome deferred great respect in their Letters d Socrat. lib. 2. cap. 18. yet him they strived to affront in their Councils and falsly accuse that he had cutted off a Man's Hand which Hand they produced in their Council having the Man himself fast in Prison but by good and remarkable Providence the Man escaped out of their Prison and came to Athanasius in Council with both his Hands whole to the great confusion of his accusing Arian Enemies Thereafter they produced an impudent Whore accusing Athanasius of Adultery with her but Athanasius so convinced her in the face of the Synod that she had not a word to answer But Eustathius the Orthodox Bishop of Antiochia him they accused also of Adultery with another impudent Whore whom the Arians suborned and she did swear it and albeit the innocent Bishop did constantly assert his innocence yet they degraded him and obtained at the Emperour to banish him but thereafter that wicked Woman in the just Judgment of God falling Sick and dying in great bodily Torments confessed her grievous sin of Perjury against innocent Eustathius and that the Arians had hired her with a Sum of Money a Theodoret. lib. 5. cap. 21. A fourth instance of their deceit and subtilty The Arian perceiving by more then 30. Years sad experience that the Creed of that famous Council of Nice had given their cursed Cause a deadly wound they craftily resolve to conveen a Council in that same City of Nice and there write an Arian Creed to their own mind and vent it for the old Orthodox Nicen Creed and so to deceive the Vulgar But He whose Throne is in Heaven had them in derision for when the Arians began to conveen in that City of Nice the Lord sent a great Earthquake which caused the Arians with fear flee out of the City b Hieronimus ad annum domini 372. But that Plot failing them they hardened their Neck like an Iron Sinew and with a Whores Forehead persist in a like wicked Design for understanding that in Thracia the next adjacent Country there is a Town called Nicea thither they hasten and hold their Council and conclude upon a blaspemous Arian Creed deceitfully calling It the c Sozomen lib. 4. cap. 15. Nicen Creed A fifth instance of their Falshood in these their many Councils
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