the Name of Father Son and Holy Ghost to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians are baptized in the Name of Father Son and Holy Ghost therefore to all Christians it's lawful to sing Glory to Father Son and Holy Ghost Second Reason All who believe and profess their Faith in Father Son and Holy Ghost to them it 's lawful to sing Glory to Father Son and Holy Ghost but all Christians throughout the World believe and profess Faith in Father Son and Holy Ghost therefore it is lawful to all Christians throughout the World to sing Glory to Father Son and Holy Ghost Third Reason All who believe or profess that God Father Son and Holy Ghost is their Creator Redeemer and Sanctifier to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians believe and profess that God Father Son and Holy Ghost is their Creator Redeemer and Sanctifier Therefore c. Fourth Reason All who believe hope and profess to enjoy eternal Glory in Heaven from and with Father Son and Holy Ghost to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians believe hope and profess to enjoy eternal Glory in Heaven from and with the Father Son and Holy Ghost Therefore c. Fifth Reason God Father Son and Holy Ghost made all things for His own Glory and Man's chief end is to glorifie God the first words of the lesser Catechism of the Westminster Synod Therefore it is lawful for Man to glorifie Father Son and Holy Ghost in a Song Sixth Reason God Father Son and Holy Ghost hath given to Man his Tongue and Speech that therewith he may glorifie God Father Son and Holy Ghost Therefore often in the Book of Psalms Mans Tongue is called his glory Psal 57. 8. Awake up my glory Psal 108. 1. I will sing praise with my glory Psal 16 9. My heart is glad my glory rejoyceth which glory the Maker of the Tongue Acts 2. 26. expones to be the Tongue in these words My heart did rejoyce and my tongue was glad Psal 30. 12. That my glory may sing praise unto thee and not be silent O Lord my God Shall then Mans Tongue his glory be commanded silence by Man and not to sing glory to God the Father Son and Holy Ghost when his Maker gave him his Tongue to sing glory to his Maker Seventh Reason That which is the practice of the Angels and of all the Saints in Heaven and Earth is lawful but to sing glory to God Father Son and Holy Ghost is the practice of the Angels Luk. 2. 14. The heavenly host sang glory to God and Rev. 5. 13. All in Heaven and in Earth did sing glory to God Eighth Reason That which is commanded of God is lawful but to sing glory to God is commanded by God I prove the assumption Psal 96. 1 2. These commanded Sing unto the Lord and vers 3. declare his glory and vers 7 8. give unto the Lord the glory due unto his Name c. Ninth Reason That which hath been the constitution and constant practice of the Universal Church these 1300. Years without scruple or refusal and still retained in all the reformed Churches after their purgation from Idolatry and Superstition that is lawful the same Argument is used by St. Paul 1 Cor. 11. 16. to stop the mouth of the Contentious to wit we have no such custom neither the Churches of God Tenth Reason a Rationis fundamentum illustratum Justinus Martyr in expositione fidei sive unam duas vel tres personas proferamus necesse est animo semper possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Patre Filio Spiritu Sancto Athanasius lib. de communi essentia Patris Filii Spiritus Sancti cap. 00 quod non sunt tres dii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Symbolo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius magnus lib. 5. contra Eunomium cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licet haeretici disrumpant sese non tamen disrumpetur Trinitas Nazianzenus Orat. 40. Quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Orat. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephiphanius Haeresi 62. §. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec eadem est doctrina communiter Scholasticorum Alensis in summa Theologiae parte 3. quest 3. membro 1. Articulo 3. Aquinas 2. 2. quest 81. articulo 3. quest 84. articulo 1. Et Franciscus à Sancto Claro in expositione confessionis Anglicanae Orat. 28. negat unam personam divinam praecise sumptam esse terminum formalem adorationis latriae sed deitatem primario personas ut identiscantur cum essentia Calvinus Institut lib. 1. cap. 13. §. 2. Si non consideramas tres persanas in deitate nudum inane duntaxat Dei nomen sine vero Deo in caerebro nostro volitat §. 6. ubi in Scripturis fit simplex Dei mentio indefinita non minus ad Filium Spiritum Sanctum pertinet nomen hoc quam ad patrem Et §. 20. In eundem sensum Amesius meduil lib. 1. c. 6. §. 26. Equalis honor omnibus personis divinis equaliter à nobis debetur That which is commanded by God is lawful but to sing glory to Father Son and Holy Ghost is commanded by God Therefore c. I prove the minor the glory commanded by God and given to God is indivisive and due to all the three Persons equally so says the lesser Catechism they are equal in Power and Glory and whensoever a Christian sings glory to God then it is not only lawful but also necessary that in the thought that Christian at that same time shall ascribe that glory to all the three Persons which if he do not he is worshipping an Idol and not the true God then whatever thought of a Christian is lawful and commanded it is lawful for him to express that thought with his Tongue then when he is singing glory to God and lawfully and equally in his Mind is giving that glory to Father Son and Holy Ghost then it is lawful for him at that same time to give that glory expressly with his Tongue to Father Son and Holy Ghost for all the Worship and Adoration that the Christian gives to God should and is rightly given to God one in Essence and three in Persons Father Son and Holy Ghost who all three have one Almighty Power one Will one external Action in hearing our Prayers and granting our Requests and therefore the Worship given to them is indivisible therefore Perkins saith well writing on Matth. 6. vers 9. We should worship the whole Trinity conjunctly and not one Person alone and when we name God alone we should in our mind worship the three Persons also Then upon the sound and infallible Doctrine of Christianity as no Christian dare deny the lawfulness of singing Glory to God so upon the same ground and as
were now Christians of understanding as they were Baptized presently in the name of Father Son and Holy Ghost and gave a Confession of their Faith in Father Son and Holy Ghost that they also in their publick worship did sing Glory to that Father Son and Holy Ghost in whose name they were newly Baptized Some asks the question upon what Text of Scripture the Doxology is chiefly founded for answer It hath two parts to wit The three Persons of the Trinity which are the object of that worship Secondly the Glory given to them which is the Act of worship in the Doxology accordingly the giving of Glory to God is founded on many Scriptures but there is one full and express Rom. 11. the last verse Of him and through him and to him are all things to whom be glory for ever Amen But seing the object of the worship in three distinct Persons of the Trinity is most clear in the Words of the Baptismal institution Matth. last Baptizing them in the Name of the Father and the Son and the Holy Ghost therefore with Athanasius Bazil and the rest of the Greek Fathers we think that the Doxology is chiefly grounded upon that Text in Matthew It is true some of the Learned would build it on that Text Rom. 11. And that because they alleadge the three Persons of the Trinity insinuate here which though it Lombardus lib. 1. senten distinct 36. capitulo 3. putat cum Augustino in lib. 1. de trinitate cap. 6 in loco praedicto 11. capitis ad Romanos indigitari distinctionem trium personarum astibi certum est to loco non satis perspicuum datur fundamentum fidei trium personarum trinitatis pro argumento invincibili quod Eunomius Arianus istam textam citat ut patet Basilei lib. 1. contra Eunominium dum dat confessionem suae fidei pag. 7. Credimus inquit in unum Deum ex quo sunt omnia in unum unigenitum dei filium eundem verbum dominum nostrum Jesum Christum per quam sunt omnia in unum Spiritum Sanctum paracletum Haec Arij confessio fidei in trinitatem subolet hunc locum ad Romanos ipse Arianus prius rumperet quam consiteretur se credere in Patrem Filium Spiritum Sanctum aut ita proferret Doxologiam ut scribit Basilius were granted that the three Persons are there insinuat yet the other Text being full and express and the strongest Bulwark against the Arian therefore that Text in Matthew is the chief ground for the Doxology for to glorify God according to that Text in the Romans is so general that the Arian could easily subscribe to such a Doxology CHAP. VII The lawfulness of singing the Doxology proven by the Induction of all it's Parts 12. from the three Holies Isa 6. 3. IN this Chapter we prove by Induction that all the Parts of the Doxology are in the Holy Scriptures from whence we deduce this Reason that Divine Glory which in the Holy Scripture is given to Father Son and Holy Ghost that same Divine Glory is lawfull to sing to Father Son and Holy Ghost we prove the assumption that Glory is given to Father Son and Holy Ghost Rom. 11. v. last To God be glory for ever 1 Tim. 1. 17. To God be honour and glory forfor ever and ever Amen 2 Tim. 4. 18. To God be glory for ever and ever 1 Tim. 6. v. 16. To God be honour and power everlasting for ever Jude v. last To God be glory now and for ever Amen Galat. 14. 5. To God and our Father be glory for ever and ever Amen and the same Words Philip. 4. 20. Secondly Glory to God through Christ these words you shall find Rom. 16. v. last Eph. 3. 21. Heb. 13. 20 21. Thirdly To Christ be glory now and for ever Amen 2 Peter 3. v. last Revel 16. Revel 5. 12. He is the Lord of glory 1 Corinth 2. 8. James 2. 1. He is crowned with glory Heb. 2. 9. The Lords glorious branch Isaiah 11. 10. The Holy Ghost Pet. 14. 14. The Spirit of glory is glorified Thus we have proven from Scripture these parts of the Doxology Glory to the Father to the Son and Holy Ghost for now and ever There remains one word to be cleared in the Doxology to wit As it was in the beginning for clearing of which we wrot in the end of the fourth Chapter that these words were added to the Doxology because of Arian Hereticks and that in the fourth Century when Arius denyed that the Son was with the Father from all eternity but affirmed that there was a time when the Son was not and these Ancient Doctors of the Church knowing that the first Words in St. Johns Gospel in these three Verses were indited by the Holy Ghost and written by the Apostle John his Pen-man to assert the Co-eternity of the Son with the Father and that against Ancient Hereticks who lived in the Apostle St. John's time and were Blasphemers of Christ the Church therefore hath made choise of that same Text as fittest against the Arians a Alexander Alexandriae Episcopus Concilij Niceni Membrum Arij Blasphemijs infensissimus in sua Epistola ad omnes ubique gentium fratres scribit Arium asserere tempus aliquando fuisse cum filius Dei non esset quod sic refutat in initio Evangilij Joannis In principio erat verbum itaque non erat tempus cum non esset Socrates lib. 1. cap. 3. Syrmiense concilium in symbolo damnat eos qui dicunt erat tempus aut seculum quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erat ibidem anathemate 25. Si quis dicat Christum ex quo ex Maria natus est initium accepisse ut Deus esset anathema sit ut Samosatenus Ebion Cerinthus Thus have we cleared that all the Words in the Doxology are express Scripture and according thereunto and if any object that it follows not to be lawfully sung in the Church except it were in Scripture all contiguous together as one of the Psalms of David to these in this place I only give this Answer That the reformed Church of France in their publick worship sing the Apostolick Creed turned in Meeter and is therefore printed and bound in with their Psalm Books and yet that Creed is far lesse continued Scripture then the Doxology And the Learned know that the Church of France is famous not only of old time for many glorious Martyres before the Council of Nice but also in the beginning of Reformation from Popery b Origines in hunc locum Is 66. 3. ait hic trinitatem insinuari Athanasius tom 1. operim pag. 154. 255. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proferunt glorificationem dicentes sanctus sanctus sanctus tres personas perfectas ostendunt sub una voce Dominus unam substantiam declarant idque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confuse indivise subinnuens nec Angelos
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
benedictio videtur absque cantu Deo oblata 3. Davidis Doxologia solemnior Jehovah Elohim videtur prorsus ultima jam moribundi inquit Tremellius sanctam ipsius animam Deo reddentis Psal 72. 18 19. benedictus sit Jehovah Elohim v. 19. benedictum nomen gloriae ejus in seculum impleaturque gloriâ ejus tota terra Amen Amen huic Davidis Doxologiae seraphim Isai cap. 6. vers 3. stantes clamabant Trinitati Doxologiam ut supra probatum est hujus tractatus pagin◠47. plena est omnes terra gloria ejus quod quam belle respondet quasi implet verba Davidis nempe impleaturque gloria ejus tota terra Gods most proper Name most often used in the Old Testament it comes from an Hebrew word that signifies To Be and so Jehovah signies Gods Essence and Being of Himself and the giving of Being to all His Creatures therefore Exod. 6. 3. the Lord prefers His Name Jehovah to His other Name God Almighty for this Name implyes Gods Almighty Power to wit Elshaddai but Jehovah importeth Gods infinite Perfections therefore Psal 83. 18. God alone His Name is Jehovah and Isa 42. 8. I am Jehovah that is my Name and Exod. 15. 3. Jehovah is His Name therefore Num. 6. 24 25 26. when God endites the words of the Blessing to Moses how the Priest should pray over his People it is all in the Name of Jehovah and so the Lord puts His Name Jehovah upon His People The second Name of God most frequent in the Old Testament is Elohim it is the Plural Number and is sometimes indeed used in the Old Testament in the Singular Number but not so often by far as it 's in the Plural Number It is dispute among Divines what can be the reasons why the Lord should take to Himself so often a Name signifying Moe to wit a Plurality and to joyn that to another of His Names to wit Jehovah which is of the Singular Number for albeit often in the Old Testament God design Himself by other moe Names as God Almighty Lord of Hosts God of Israel c. yet most often He designs Himself Jehovah Elohim which is ordinarily rendered in the Bible Lord God For answer to the question proponed generally it is this That albeit from these two words there cannot be demonstrate the Unity of the Godhead and Trinity of the Persons by a convincing Argument against obstinate Jews and Antitrinitarian Hereticks yet from it may be brought a probable Argument to moderate and sober spirited Christians to prove that Moses and other Pen men of the Old Testament who themselves undoubtedly did know the Mystery of the Trinity as Moses David Isaiah c. and therefore when they did so often write these two Names of God together Jehovah Elohim the first being the Singular Number the second the Plural did thereby intimate the Unity of the Essence in the Godhead with the Trinity of Persons therefore Pareus on Genesis pag. 23. having dispute the question at length concludes No godly Man will deny the probability of this reason drawen from Elohim joined with another word of the Singular Number as it is here with Jehovah and so think the Westminster Synod Notes on the first two words of Genesis Elohim Bara the first Elohim being in the Plural Number jovned with Bara in the Singular Number He did creat and that Moses and the rest of the Pen-men of the Holy Scriptures in the Old Testament did know this Mystery is out of question to the Doctors both of the Reformed and Roman Church all which with the Fathers and Councils bring many strong and clear Arguments from the Old Testament to prove the Mystery of the Sacred Trinity Therefore Tremellius a Jew born in his Notes upon Gen. 1. 26. Let us make Man after our own image saith God Note this here God Father Son and Holy Ghost one God in three distinct Persons so appoint Let us here saith Tremellius is a Testimony of the Sacred Trinity and that not an obscure one And therefore the Westminster Notes prove from the Scriptures that Moses was not ignorant of the Doctrine of the Trinity and it is observable that in the first three Chapters of Genesis Moses nineteen times calls God Jehovah Elohim and who will deny that Abraham saw Christs day John 8. 56. and did not David call Him Lord when in the Spirit of Prophecy he spake of Him Mat. 22. 44. and Isaiah saw His Glory John 12. 41. And if some object If there be so many clear Testimonies in the Old Testament of the Doctrine of the Trinity how came it to pass that now the Jews who have and read the Old Testament deny the Sacred Trinity The Scriptures will answer you our Saviour in the Gospel pronounces them blind Mat. 15. 14. the blind lead the blind and often elsewhere and so the Apostle calls them Rom. 11. 7. were they not broken off for their Unbelief Rom. 11. 20. till the fulness of the Gentiles come in and since their rejection and breaking off the Vail is on their Eyes until this day while they read the Old Testament 2 Cor. 3. 13. yet it will not follow but that the Mystery of the Trinity was known to the Saints and saved in the Old Testament who believed the Covenant of Grace made with Adam in Paradice the seed of the Woman should tread down the head of the Serpent which our blessed Saviour was to the Saints in the Old Testament as well as to us the Way the Truth and the Life Joh. 14. 6. and the same to day yesterday and for ever Heb. 13. 8. So that as the believing Jews and Church of God in the Old Testament did believe the Doctrine of the Trinity albeit we grant that that Mystery of the Trinity was not so clearly revealed to these Saints in the Old Testament as it is now to us Christians under the New Testament asserted to them in many Testimonies of Scripture so they reading and hearing the Hebrew Text which was their Mother Language and therein two Names of God so often joyned together Jehovah Elohim the one in the Singular the other in the Plural Number the Holy Ghost and His Pen-men did thereby insinuate to them the Doctrine of the Sacred Trinity and according to this in many of the Hebrew Psalms and some Spiritual Songs there is a Doxology to Jehovah Elohim closing the Psalm to wit these Psalms following 76 80 84 90 92 99 144 146 and 1 Chron. 16. 36. and Chap. 29. vers 20. and Psal 72. vers 18 and 19. If then the Jew closed many Psalms with the Doxology to the blessed Trinity shall not the Christian to whom the Mystery is more clearly revealed and in which he is baptized and without which he cannot be saved for no Salvation without Christ Acts 4. 12. and he who denieth the Son hath not the Father 1 John 2. 23. and as the Holy Ghost proceeds from the Father and the
the deserved reproof of Ignorance â—ride and Perversness therefore Mr. Baxter in his Method of Peace of Conscience paâ— 411. writes thus In my weak judgment if Hymns and Psalms of Praise were new invented as fit for the state oâ— thâ— Gospel Church and Worship to laud the Redeemer come in the Flesh as expressly as the work of Grace is now express As Davids Psalms were fitted to the former state and infancy of the Churchâ— and more obscure Revelations of the Mediator and His Grace it would be no sinful humane invention or addition nor any more want warrand then ouâ— inventing the form and words of every Sermon we preach or every Prayer that we make or any Catechism or Confession of Faith nay it seems oâ— so great usefulness as is next to a necessity and if there be any convenient parcels of the ancient Church that are fitted to this use they should deservedly Petrus Martyr Comment in quintum caput Judicum v. ◠§ 4. curandum ne in templis quaevis promiscue canantur sâ—d illa tantummodo quae divinis literis continentur aut quae inde justis conclusionâ—bus eliciuntur cum verbo Dei ad amiusium consentiunt nam si senestra inventis hominum aperiaâ—ur verendum est ne musica ecclesiastica tandem ad nugas fabulas reâ—idat at approbat Hymnos Ambrosii cani in Templis Symbolum Athanasii Psalmos Augustini contra Donatistas be preferred for doubtless if Gods usual solemn Worship on the Lords days were fitted and directed to a pleasant delightful praising way it would do very much to frame the spirits of Christians to joyfulness thankfulness and delight in God than which there is no greater care for the doubtful pensive and self-tormenting frame of some Christians O try this Christians at the request of one who is moved by God to importune you to it Isa 58. 14. Thou shall delight thy self in the Lord compare this with Zeph. 3. 17. The Lord will rejoice over thee with joy he will rest in his love he will rejoyce over thee with singing If it be objected that the Doxology is defective because it expresseth not the unity of the Essence in the Godhead with the Trinity of the Persons to wit that we do not express glory to God Father Son and Holy Ghost to which I answer first That it is beyond all question that these three Persons Father Son and Holy Ghost are one glorious God and so all true ChrisTians from the rising of the Sun to its going down do firmly believe and unanimously profess therefore to sing it after that manner no doubt were Orthodox then ye will urge why was it not so appointed at first to be sung in Churches for answer to which question I perceive that the Westminster Synod in their Directory Anno Dom. 1645. for Baptism have appointed the Sacrament of Baptism to be administrate in the Name of the Father and of the Son and of the Holy Ghost without adding one word more albeit they did well know and believe that these three are one God which no doubt they have done following closs to the example of that great cloud of Witnesses to wit the Universal and particularly the reformed Churches lest otherwise they had presumed to teach our Saviour who is the wisdom of the Father to speak better and more full Divinity And this leads us to the chief Answer to wit Why the Doxology Ecclesia antiqua fidem suam in tres personas divinas aequales ejusdemque trinitatis Doxologiam super Christi verbis baptisma instituentis accuratius fundarunt patres concilij Constantiâ—op secundi oecumen ab Ecclesia universali in hunc diem approbati mittunt libellum synodicum Roman ad Damasim aliosque Epis copos ibidem convocatos in quo exhibent fidei suae de Trinitate confessionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentaneam baptismati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Hist Eccles lib. 5. cap. 9. Nazianzen his contemporandus oratione 32. Anno Dom. 381. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem Nazianzâ— Oratione 6. de Spiritu Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod ad Arianorum perversam ac haereticam Doxologiae corruptionem ab Ecclesia Orthodoxa damnatam consule Theodoretum Hist Eccl. lib. 2. cap. 24. ex Athanasio does not express the unity of the divine Essence with the Trinity of Persons even because these ancient Doctors of the Church and Apostolick Men in their holy and due reverence given to our Saviours words when he appointed Christian Baptism baptizing them in the Name of the Father and of the Son and of the Holy Ghost to the Doxology would neither add nor alter from that divine Pattern and accordingly Basil the great writes Epist. 78. We must as we have received even so Baptize and as we Baptize even so Believe and as we Believe even so give Glory As for the Arian about the Year of Christ 360. in the Cathedral Church of Antioch the Arians singing the Doxology were observed to change the words appointed by our Saviour in Christian Baptism and instead of singing Glory to the Father and the Son and the Holy Ghost did sing Glory to the Father by the Son in the Holy Ghost which presumptuous change the Orthodox Church did condemn as flowing from an Antichristian heart inspired from Hell yet pretending somewhat of an Angel of Light for their heretical Spirit was seen through their Mask in that they did not keep fast the form of sound words 2 Tim. 1. 13 Others object To oblige Christians to sing the Doxology is to take away their Christian liberty who should have it still in their option to sing it or not sing it when they please I answer God never appointed Christian Liberty to warrand disorderly Confusion which God disowneth for according to this Objection in a Church Meeting there is one half at such a Diet that will not sing the Doxology because of their Christian Liberty and the other half will sing it at that same Si Ecclesiae incolumitati bene prospectum volumus diligenter omnino curandum est ut diligenter omnia secundum ordinem siant ut cum in hominum moribus tanta insit diversit as tanta in animis varietas tanta in ingeniis judiciisque pugna neque politia ulla firma est nisi certis legibus constituta nec nisi stata quaedam forma servari ritus quispiam potest Institut lib. 4. cap. 10. §. 27. time because of Christian Liberty and then who will deny this to be horrid and scandalous Confusion very dishonourable to the God of all Glory who is not the Author of Confusion 1 Cor. 4. 33. and hath commanded all things to be done decently and in order and therefore hath given power to His Church to appoint such and such things to be done decently and in order as is clear in Calvin's words If it be objected to the Christians to sing the Doxology so often
meek and lowly Matth. 11. 29. So in all due humilitie as one of the least of the Sons of my Mother Church what I have written on this Subject in submission I lay it down at her Feet fully resolving to obey the Law of my Father in Heaven which is not to despise or forsake the Law of my Spiritual Mother on Earth Prov. 1. 8. and Prov 6. 20. That our Father in Heaven may have all the Glory His Church Edification and the Lambs of Christ their Milk which shall be my desire and Prayer at the Throne of Grace THE CONTENTS of the Several Chapters Chap. I. PRoveth the great Fundamentality of the Doctrine of the most blessed Trinity from the Sacred Scriptures and illustrateth it by Fathers and Councils and modern Divines and answers the common Objection Chap. II. Containeth a Catalogue of the chief Blasphemers of the Blessed Trinity the first 400. Years with the many evils of Sin and misery that followed thereupon and how the Lord from Heaven and His Church on Earth gave effectuall and prevalent Testimony against them Chap III. Containeth the rise of the Arian Heresy in the Fourth Century their Persecution and Activity their Fashood Injustice and Cruelty and the Testimonie both of God and His Church against them Chap. IV. The unanimous Practice and Appointment of the universall Church for Singing the Doxologie be Occasion of Satan and his Supposts great Opposition to the Doctrine of the Trinity and in that their War against God Chap. V. The cause of the continuance of the Doxologie in after Ages viz. The continuance of the Churches Persecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumitans without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Antitrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxologie Chap VI. The lawfulness of Singing the Doxologie proven by these Arguments 1 Because all Christians are Baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5 God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls mans tongue His Glory 7. From the practise of the Saints and Angels 8. From Gods Command 9. The Appointment and Practice of the universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persons Illustrat by Fathers and Councils Chap. VII The lawfulness of singing the Doxologie proven by the induction of all it's Parts 12. from the three Holies Isa 6. 3. Chap. VIII 13 Reason from that Song Revel 5. 9. 14. From Gods Command 1 Cor. 16. 20. Illustrat by Councils and Fathers Chap. IX 15. Reason from the necessar Difference of the Christians worship as in reading of the Word Prayer and Sacraments they exceedingly-diffet from Christians shal not then also be a difference betwixt the Christian singing of Psalms and the Jewes by singing the Doxologie 16. As the Jewes in their Psalms of David close many of them with a Doxologie answering to the measure of their Light dispensed to them in the Old Testament So it becomes the Christian to have a Doxologie answerable to their greater measure of light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxologie of the Old Testament Chap. X. A Reason given for singing the Doxologie satisfactory to every strong Christian and that born in also upon the weak Christian by Scripture Reason Chap. XI The Reasons why the General Assembly was not in power to lay aside the Doxologie proving their great reluctancy to their own deed with several other circumstances alleviating the same Chap. XII That invalid Scruple answered because the Doxologie is not to be found altogether in one place of Scripture and the conveniency of singing is proven Chap. XIII The many evils that flow from the refusing to sing the Doxologie Chap. XIV An exhortatory conclusion to the strong and orderly Christian to receive and imbrace with all Christian Love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosome of their Mother Church THE DOXOLOGY Approven CHAP. I. The great fundamentality of the Doctrine of the most blessed Trinity proven from the Sacred Scriptures and illustrated by Fathers Councils and Modern Divines and the great Objection answered AMongst all the Divine In symbolo Athanasil ab ecclesiae universali recepto utpote in principio fine fidem in trinitate personarum esse necessariam ad salutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asseritur Zanchius de Deo lib. 1. part 1. cap. 1. §. 2. quaestio de Trinitate ut est omnium in Theologia creditu maxime necessaria ita omnium cognitu dissicillima Meisnerus contra Socinianos scite probat plurimis argumentis primum magnum articulum fidei christinae esse unum Deum in Trinitate personarum quibus argumentis adstipulatur Hoorn Beek Socinianismi confutati 1. lib. 1. cap. 9. à pag. 226. ad pag. 243. Voetius select disp theol par 1. pag. 472. dogma de trinitate est fundamentale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imo fundamentum fundamenti quia fundat alia dogmata fundamentalia quod multis ibid probat Melanct. loc commun cap. 27. summa Evangelii erudite comprehensa est in verbis baptismi Eusebius Pamphilus in conc Niceno fatetur symbolum Nicenum paucis solum verbis differre à symbolo quod inquit nos ab episcopis antegressis accepimus cumque lavatro baptismatis abluti essemus audivimus Socrat. hist eccles l. 1. c. 5. Theodoret. lib. 1. cap. 12. Socrates Hist lib. 7. cap. 17. Judaeus requirens baptizari ante baptismi participationem multis diebus fidem christianam addiscere cum precibus jejuniis praecipitur idem cap. 30. lib. 7. gens Burgundorum à Paganismo conversa petit Baptismum quae post septem dies in eis catechisandis impensos cum praece jejunio votum obtinuere hinc canon 46. Conc. Laodicen anno dom 364. Baptizandos oportet fidei symbolum discere baptizanti reddere Symbolum Con. Nicen. anno dom 325. Constantinopolitani anno dom 381. Chalcedon anno dom 451. Symbolum Athanasii Symbolum quod habet Irenaeus lib. 1. adversus Haeresis cap. 2. primum concilium Toletan conc Lateranum in omnibus praedictis symbolis habetur articulus trinitatis tanta cura Paganos Catechimenos articulum trinitatis docuerunt ut Lucianus qui vixit sub
Trojano anno dom 120. formulam catechizandi catechimenos addisceret nam inducit Christianam siccine Ethnicos catechizantem licet animo blasphemo Deum alte regnantem magnum aetherium atque aeternum fiilium patris spiritum sanctum ex patre procedentem unum ex tribus ex uno tria Patres Concilii Constantinopolitani anno dom 383. mittunt libellum Synodicam Romam at Damasum aliosque Episcopos ibidem convicatos in quo exhibent fidei suae Confessionem Fidei Nicenae consentaneam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentaneam baptismati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzenus his contemporaâ—â—us orat 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socinus anno dom 1604. scribit epistolam Smaltio itidem Sociniano de baptismo ut non necessario remittendo atque ad synaxin excipiendis hominibus vitae honestae ac probatae religionem christianam professis quamvis nunquam baptizatis adeo abhorrent acfloccipendunt baptismum Satan ut fidem nostram ab ipsis radicibus convelleret partim de divina filii Spiritus Sancti essentia partim de personali distinctione ingentes pugnas semper movebat Calvin Institut lib. 1. cap. 13. §. 21. Servabat tamen Dominus in Papatu renascituri suo tempore populi semen manebat salvus baptismus in Patris Filii Spiritus Sancti nomen quamvis perigrinae linguae usu multis aliis conspurcatus superstitionibus manebat frustra toties oppugnatum unitatis essentiae trinitatis personarum fundamentum manebat doctrina de duabus Christi naturis Beza epist 81. Mysteries of Christian Religion which it hath pleased God in His infinite Wisdom Mercy Goodness to reveal to His Church on Earth on which they are to build their Faith and Salvation the Mystery of the Sacred Trinity one God in three Persons is the first in order and of great concernment even the three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one 1 Joh. 5. 7. These three bear witness to the truth of all the Scriptures then assuredly to this truth also that they are three Persons in one Godhead and among the twelve Articles of the Apostolick Creed this Mystery of the Trinity takes up three This sacred Mystery is most clearly manifested in our Saviour's Baptism Mat. 3. 16 17. Luk 3. 21 22. John 1. 32 33. The Father speaks from Heaven this is my well beloved Son while at the same time the Son is baptized in Jordan and the Holy Ghost came down from Heaven in the likeness of a Dove and lighted upon God the Son and abode upon Him Moreover The Sacrament of Baptism being ordained of God Father Son and Holy Ghost the first Sacrament of the Covenant of Grace in it all the Promises of Mercy and Salvation are sealed to Believers and by it Christians are solemnly entered into the Church and House of God so that the Contemner of this Sacrament debarreth himself from Salvation Therefore God Himself hath appointed this Program to be prefixed upon the Porch of His Church that this Almighty God in whose Name we are baptized and in whom we Believe is Father Son and Holy Ghost and It cannot be supponed but that these Men and Women who were Proselyted and being Pagans before admitted to the benefite of Christian Baptism behoved to take a time to learn the Grounds of their Religion therefore the the Doctors of the Church not only wrote Catechisms for these young Christians who therefore betwixt their first offering of themselves to the Christian Church until the time they were baptized were called Catechumeni These Doctors also wrote certain short Sums of Christian Faith commonly called Creeds that before these Pagan Catechume in received Baptism they were to give a confession of their Faith contained in their Creed in all which Creeds written by the Church whether longer or shorter and in their Catechisms the Doctrine of the Trinity was a special part and accordingly that Synod of Divines at Westminster in their lesser Catechism have not omitted the Trinity So the reformed French Church in Geneva have a little Catechism containing only twenty one short Questions on which they examine these who are at first to be admitted to the Lords Table which little Catechism begins with the Trinity and is bound in with their French Version of the Bible printed at Geneva 1567. The Sacred Trinity being the Program of Christian Baptism proved the strong and invincible Fort of the Christian Faith in the Trinity of Persons in the Godhead against the Arrians and other Antitrinitarian Hereticks wherefore Socinus who hath drunk much deeper in the poysonable Cup of Blasphemy against the blessed Trinity then the old Arrians hath very slightingly written of the Sacrament of Baptism The second great Mystery of Christian Religion is that the Word was made Flesh Joh. 1. 14. and this the Holy Ghost calls the great Mystery of Godliness God manifested in the Flesh 1 Timoth. chap. 3. vers 16. which Mystery viz. that the Word the second Person God the Son was incarnate and not the Father or the Holy Ghost this cannot be known and believed aright until first we know believe that there are three distinct Persons in the Godhead therefore our Saviour Joh. 17. 3. joyns these two together This is life everlasting to know thee the only true God and Jesus Christ whom thou hast sent and the Apostle Paul Coloss 2. 2. to the acknowledgement of the mystery of God and of the Father and of Christ. If it be objected that it seems to be a hard saying That the Knowledge and Faith in God and three Persons Father Son and Holy Ghost and in Christ God and Man in one Person is necessary to Salvation Seing both these are profound Mysteries so far above Humane Reason and Capacity I answer first Not only these two are great Mysteries but also the whole Gospel is a Divine Revelation of a continued tract of Mysteries Mark 4. 11. Rom. 16. 25. 26. Eph. 3. 9 16 19. Coloss 1. 26 27. called the great Mystery of Godliness 1 Tim. 3. 16. for there is no other Name under Heaven given among Men whereby we must be saved but the Name of Jesus Acts 4. 12. who is the Captain of our Salvation Heb. 2. 10. the Author of Eternal Salvation Heb. 5. 9. and the Gospel is called the Knowledge of Salvation Luk. 1. 77. the Word of Salvation Acts 13. 26. the Way of Salvation Acts 16. 17. the Salvation of God Acts 28. 28. the Power of God to Salvation Rom. 1. 16. the great Salvation Heb. 2. 3. so that whosoever will not believe these Gospel Mysteries is damned I answer secondly that to Divine and Saving Faith as such demonstrative knowledge in the Logical Sense far less comprehensive knowledge is required but the Lord condescending to Mans Humane weak Capacity accepts of Faith albeit apprehensive Knowledge go before it not alwayes requiring that they know how such a thing is true
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
pag. 58. Thus he writs all men may see that many in England are Arians and Antitrinitarians he writs also pag. 136. a Letter from Holland to London dated 1646. Here we burn the Books of the Socinian Errors and they dare not be sold in these parts but at London is taught Blasphemy against God and his Christ and a Minister in Holland wrot a Letter dated October 18. 1646. to some Ministers in London that diverse English Merchants were seeking to buy Socinus Works and Crellius c. from a Stationer in Holland and when the Stationer answered that these Books were prohibit by the States General the Merchant replyed nevertheless you may transport them from other Nations and we shall give you for them what you will and the Generall Assembly in Scotland Anno Dom. 1648. Sess 43. Writs thus Socinianisme is now spread in England As for our sentiment upon the Socinian there was in the ancient Church two Heresies that were most dangerous and prevalent First the Arian then the Pelagian both which the Orthodox Church zealously opposed and justly condemned but the late Socinian hath drunk in all the poyson both of the Arian and Pelagian and much more Secondly That as the Ancient Church did condemne Arius and Pelagius in their Councils and being obstinat Excommunicat them So the Ancient Fathers b Athanasius oratione prima contra Arianos multis probat Arianos non debere dici christianos Idem scribit Theodoretus lib. 2. cap. 16. Fulgentius Hilarius ad Imperatorem Constantium denyed the Arian to deserve the name of Christian yea the moderns both Papists and Lutherians that wrot against the Socinians deny them also to be Christians the same doth Gomarus and Doctor Forbes in his Theological Instructions lib. 10. cap. 13 Sect. 14. denyes the Socinian Baptism to be valid The Professors of Leyden Anno Dom. 1598. gave their judgment of Osterodius the Socinian his Writs that they led Men very near to Turcism and Grotius writing of the Piety of the States of Holland saith Seing Heresie is the Venom of the Church and that suddenly working yet there are degrees in Heresies whereof some are more hurtful then others but a worse Heresie then Socinianism is not to be found at the very mentioning of which all the godly should shrink Against this Heresie not only the Civil Magistrate and Church but also the God of Heaven by His immediate Hand of Providence hath given Testimony the Magistrate hath put them to death not only in the reformed Church but also the Roman Church Thus the Parliament of Pole being informed Anno Dom. 1638. that the Socinians in Racovia had begun to print a Book of Blasphemies against the Sacred Trinity a Libri titulus Tormentum Throno Tritnitatem deturbans they did take from them their Bibliotheck Printinhouse and Press and being many banished them the Town As for the immediate Hand of God upon the Socinian it is remarkable both in Temporal and Spiritual Judgments that some of them were their own Murderers and others of them died in Despair others renunced Christ and turned Mahumetan Thus having spoken of the Socinian remains a word of the Anabaptist and Quaker who also are Blasphemers of the Trinity That the Anabaptists are such the Professors of Leyden are sufficient Witnesses b Profess Leidens disp 23. in antithesi Sabellius Praxias hodie libertini Anabaptistae quidam trinominem Deum statuentes personarum realem distinctionem tollentes modumque tantum patesactionis varium inducentes Patrem incarnatum passumque revera statuunt As for the Quakers who not only are in England and Jreland but even some of them scattered in Scotland It 's well known by many of their own printed Pamphlets and by the Books of others their mad Pranks and Blasphemies and Disputes against the Sacred Trinity for instance The Phanatick History printed at London Anno Dom. 1660. pag. 54. In a publick Dispute at Cambridge they denied the Sacred Trinity with Blasphemies that I abhor to write And Anno Dom. 1657. a Book printed at London by John Stalham called the Reviler rebuked wherein he refutes Quaker Richard Fairnworth who printed and spread a Pamphlet about that time wherein he denied the Holy Ghost to be a Person in the Trinity Therefore as the Universal Church of old did piously and wisely appoint and practise the singing of the Doxology to confirm the Flock of Christ against the dangerous Blasphemies of Arius and other Antitrinitarian Hereticks so to this day the Universal Church do still continue that practice to guard their Flocks against the Blasphemies of Anabaptists and Quakers but especially Socinians who in horrid and hellish Blasphemies out do the old Arian CHAP. VI. The lawfulness of Singing the Doxology proven by these Arguments 1. Because all Christians are baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5. God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls Man's Tongue His Glory 7. From the practice of the Saints and Angels 8. From God's Command 9. The Appointment and Practice of the Universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persont illustrate by Fathers and Councils IN the former Chapters I having described the occasion upon which the Universal Church did appoint the singing of the Doxology to wit The abounding of Blasphemers against the Trinity proven in the first three Chapters Secondly The unanimous Agreement of the Church for singing the Doxology in the fourth Chapter and the reason of its continuance in the Church to this day even because the Church ever since hath never altogether wanted some blasphemous Hereticks within the Church besides the Turk and Jew both deniers of the Trinity without the Church Follows the second part of this Treatise which is subdivided thus First I prove by many Arguments the lawfulness of the singing of the Doxology in the sixth seventh eighth ninth and tenth Chapters Secondly I answer some Objections in the eleventh and twelfth Chapters Thirdly I show the many Evils from the refusing to sing the Doxology Lastly I close with an Exhortation to receive with all tenderness all that shall return from their Errors In this and some following Chapters I have accumulate Arguments because I supponed I did write to some Christians weak in Knowledge I say weak in Knowledge because I am loath to judge that any Christian strong in Knowledge will deny its lawfulness unless their Judgement be strangely overclouded by prevalent Prejudice and if any such there be we have also brought Arguments for their perusing We begin with Arguments for the Weak All who are baptized in
they sing this Doxologie I answer to him that sits upon the Throne and to the Lamb And that the weak may better understand that there are two Persons of the Godhead distinctly exprest here for them more clearly distinguished in the 6. vers In the midst of the Throne stood a Lamb who came and took the Book out of the right hand of him that sat upon the Throne Vers 7. And that both the Father and the Son sat upon the same Throne Revel 3. 21. at the end I am set down with my Father on his Throne And Revel 22. 3. and 1. verses both the Throne of God and of the Lamb and not Thrones But the weak may say that the Holy Ghost is not named in this Song To whom I answer that it is the Doctrine and Faith of the universal Church containing all Christians from the of the Sun to its going down Athanasius lib. 1. de Communi essentia trium personarum probat Trinitatem sedere in Throno Nazianzenus Orat. 26. Docet Spiritum Sanctum esse Patre Filioque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lyturgia Graeco Tomo 2. Bibliothecae Patrum Graec. Latin pag. 112. Ita Deum invocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expers principii Trinitas impartibilis essentia eidem incidens throno unitas Father Son and Holy Ghost one and that same glorious God sit and reign conjunctly upon one and that same glorious Throne in Heaven according to the lesser Catechism There are three Persons in the Godhead equal in power and glory So that here while they sing glory to him that sits upon the Throne the Holy Ghost is also necessarily to be meant and lawfully is to be expressed according to the orthodox Doctrine in the former reasons Seing then all the Saints and Angels in Heaven and in Earth joyn in this Song with a loud voice what a pity is it that some Christians should refuse to joyn in singing this Doxologie yea abhor it as a sinful action and by shuning it think they abstain from evil I beseech you in the fear of the Almighty consider that word Isai 5. 20. Wo unto them that call evil good and good evil The General Assembly of this Church Anno Dom. 1647. at Edinburgh August 28. Sess 25. did ordain Mr. Zacharie Boyd to turn the Scriptural Songs beside the Psalms in the Old and New Testament in Meeter for the use of the Church as Mr. Zacharie himself professes in the Preface to the said Songs Printed at Glasgow Anno Dom. 1648. But this Song in the Revelation 5. 9. I find not among the Scriptural Songs why he omitted it the reason I know not but this I know the Holy Ghost calls it a Song as expresly as any in the Bible 2. The singers are all Christians 3. The Subject is solemn and the duty undenyable to all that call themselves Christians Mr. Zacharie Boyd in his Letter to the Ministers of Scotland of the date Glasgow 27. of February 1648. which Letter he prefixes to his Scriptural Songs which he turned in Meeter sayes that the Church having the use thereof may in obedience to the Apostles Precept Eph. 5. 18. In Psalms and Hymns and spiritual Songs make melodie in their heart to the Lord. The 14th reason that we bring is from 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name whence with a little Explication the lawfulness of singing the Doxologie may be proven And first from Christs words in his Divine Institution of Baptism Mat. 28. vers 19. Baptize all Nations in the Name of the Father and the Son and the Holy Ghost So according to Christs words Father Son and Holy Ghost is the Name of God then seeing we are commanded to give glory to Gods name then to give glory to God the Father Son and Holy Ghost And if any would foolishly cavil here are three names let this suffice to stop their mouth that God who is truth it self hath called it in the Name in the Singular Number and not Names in the Plural a Justin in expositione fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doctrina baptismatis unite nobis Patris Filii Spiritus Sancti unum nomen traditum est Athanasius lib. 1. de unita Deitate Trinitatis ad Theophilum in eundem sensum Gregorius Nazianzenus Oratione 40. quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius haeraesi 62. § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uno nomine Trinieas appellata Arium refellat idem in Ancorato § 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitas in uno nomine nominata Gaudentius sermone 14. non ait in baptismi institutione in nominibus sed in nomine quia unum Trinitatis est nomen Ambrosius lib. 1. de Spiritu Sancto cap. 14. in baptismo unum nomen quia unus est Deus Augustinus lib. 3. contra Maximinianum cap. 22. unum nomen quia hi tres sunt unum Fulgentius ad Felicem notarum cap. 2. nomen unum Deitatis quod triplicari non potest idem observant Lombardus Aquinas Therefore the Doctors both of the Greek and Latine Church have piously and learnedly dived into the mysterious cause of this one Name and with one consent they agree that it is to teach the unity of the Essence together with the Trinity of the Persons then for our purpose if Father Son and Holy Ghost be the Name of God and three distinct Persons in the Godhead are to be known and believed necessarily to salvation by all Christians who are baptized in that Name and seeing God in his mercy and goodness hath made Baptism a Seal applying to Christians benefits of unspeakable value given by Father Son and Holy Ghost shall it not then be Gods due from man and mans duty to God to give God the glory due unto his Name even to this his Name Father Son and Holy Ghost yea and to sing it for proof of which amongst many Texts take the 23. Verse of the foresaid Chapter 1 Chron. 16. Sing unto the Lord all the earth So that from these three Texts 1 Chron. 16. 23. and 29. with Mat. 28. and 19 I collect this conclusion all baptized in the Name of the Father Son and Holy Ghost should sing Glory to the Father Son and Holy Ghost and if any object that 1 Chron. 16. 29. by Gods name is meant himself I answer be it so but God himself is Father Son and Holy Ghost Now Christian when you have read these reasons I intreat you to lay them to heart especially the first nine being most plain and ponder in each reason the first two sentences which no Christian will or dare deny albeit he know no more but the common grounds of reason and Christianity and if you grant both the first sentences and yet deny the third sentence following on that reason then know that truth hath got the victory and you are convinced And if you assent not to sing
Son Job 15. 26. so he who hath not the Spirit of the Father and Son dwelling in him is none of Christs Rom. 8. 9. therefore the Jew Turk and Antitrinitarian Hereticks who are ashamed of the Name of Christ in this Life Christ will be ashamed of them when He comes in His Glory with His holy Angels Mark 8. 38. But for us Christians let us not be ashamed to believe and confess to our Salvation and give Glory to Father Son and Holy Ghost and with that Doxology to close the Psalm with it all our life yea also close our days with it on the Death-bed following the example of that sweet Singer of Israel Psal 72. which he sang at the close of his days a Prayer for his son Solomon a Prayer full of comfort and faith in the Son of God this Psalm he closes with a Doxology to Jehovah Elohim ver 18. Blessed be Jehovah Elohim the God of Israel and blessed be His glorious Name for ever and ever and let the whole Earth be filled with His glory Amen and Amen So as the Jew had their Doxology Glory to Jehovah Elohim for ever and we have Elohim more clearly manifested Father Son and Holy Ghost then shall it not be lawful for Christians to sing Glory to Father Son and Holy Ghost for ever For further clearing Jehovah Elohim its intimating the Doctrine of the Trinity as I have observed in the Hebrew Text of the Old Testament that these two Names of God when put together especially in the Prophets are most ordinarily used although not always upon one of these two occasions First When the Lord is to difference and contradistinguish Himself from all false and Pagan gods and then ordinarily it is rendered in the English Bible the Lord my God or thy God or the Lord our God or your God Secondly It is used when the Lord is giving to His Church some notable Promise of a great Deliverance either bodily or spiritual in the Messiah and so an evangelick Promise and both these ways Jehovah Elohim intimats a Trinity for the Pagans all confessed a Deity but none of them Trinity in Unity As for affixing Jehovah-Elohim to evangelick Promises in the Old Testament it might be the most proper Name to insinuate a Trinity which was to be yet more clearly manifested in the Gospel were it not that I intend brevity I could instance both these and clear them from many Scriptures in the Old Testament CHAP. X. A Reason given for singing the Doxologie satisfactory for every strone Christian and that born in also upon the Weak Christian by Scriptural Reason I Supponed in the Preface that the strong Christian and learned was so clear in their judgement of singing the Doxologie that all the former Arguments I brought was only for satisfying of the weak and all these reasons are well known to the learned but because I know the learned does not any thing especially in the matters of God but that for which their Conscience is clear and the warrand of their Conscience is the holy Word of God and therefore the learned in singing the Doxologie are perfectly assured that the same is grounded upon the infallible Word of God or deduced from it by clear and good consequence and they know Cum tenellis Christi Agnis in sermone justitiae imperitis ad ardua progredi non expediat at eruditis in Christo fortibus est abunde compertum doctrinam evangelicam de Christiani certitudine propriae falutis a plurimis pessime abusam esse nam ut Pontisicii Recedunt a veritate ex una part ita Ecclesiae reformatae pars maxima sed pessima recedunt a veritate ex alia parte dum nullus non impiorum crepat usque ad insaniam ipsum esse certissimum de sua salute proinde ad hujus veritatis exactiorem investigationem in Verbo Dei trutinatione professores Christianismi sunt primo dividendi in verê credentes ad salutem in reliquos profitentes fidem ore sed non credentes corde quibus tamen contingit fides dogmatica historica vel literalis sacrarum Scripturarum in qua fide Satanas praeomnibus impiis excellit attamen vere credentibus solis at non omnibus certitudo salutis contingit itaque sunt subdividendi in fortes infirmos infirmis in fide certitudo salutis non contingit quia ob defectum cognitionis Scripturarum non possunt reflectere in suos actus fidei alia fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae sunt Dei ordinaria media Christianum ad certitudinem salutis provehentia in particulari infirmus Christianus in cognitione puer nequit colligere suam certitudinem syllogistice hoccine quicunque crediderit in Christum salvabitur at ego credo in Christum ergo ego salvabor nam infirmus in fide licet possit dicere ego credo idque vere sincere tamen non cum ista certitudine super quam possit fundari certitudo conclusionis sit cum conclusio sequatur debiliorem partem infirmi conclusio non certo concludit ipsi certitudinem salutis proin solas fidelis fortis in fide certitudinem salutis adipiscitur nec hi omnes nam non pauci in fide fortes heri hodie incidunt in flagitium scandalosum conscientiam vastantem protinus moraliter judicialiter hesterna certitudo salutis evanescit quid quod alius non minus in fide fortis heri incidit in deliquium solaminus hodie cum Jobo quod non fuit causatum peccato flagitioso sed ob alios fines justo Sancto Deo cognitos in Scholis Theologorum observatos Quod ad Christianos non credentes ad salutem est certo certius eorum nullum certitudinem salutis adipisci Et tamen hos subdividimus in hypocritas Scripturarum sciolos profanos in flagitiis volutantes horum uterque jactat certitudinem salutis ad diverso modo flagitiosus dum jactat certitudinem propria salutis novit se mentiri at hypocritarum multi asserunt aliqualiter gaudent in certitudine salutis quorum error est praesumptionis nam quod ad minorem syllogismi Ego credo sibi ipsis imponunt nam vere opinantur se credere licet eorum fides non sit accepta à Deo ad salutem proinde inferunt conclusionem ego salvabor aequaliter praesumptuosam cum assumptione qui hypocritae in sua assumptione ego credo mentitiuntur Logice sed non Ethice Christianis itaque fic divisis subdivisis in classes eorum pars multo minima sed tamen optima certitudinem proprie salutis acquirit nempe solummodo fortes in cognitione Scripturarum Fide Sanctificatione itaque ab hac certitudine removentur non solium flagitiosi hypocritae quin Agni Christi tenelli qua tales quin fortes in fide aut sub deliquio gratiae sanctificantis aut gratiae solaminis His positis inter eruditos videtur
is infirmity and weakness in many Christians therefore after that diverse day of keeping of Easter raised such broils and contentions betwixt the East and West Church that there was no visible nor seasible way for preventing a fearful rent and schism in the universal Church until the general Council of Nice did appoint all to keep one day which the universal Church hath kept ever since therefore Beza in his 24. Epist and 14. § thereof distinguisheth well betwixt Ecclesiastick constitutions some are universal some particular and without all controversie the singing of the Doxologie is of universal constitution for as we have proven from antiquity of Fathers and Councils the singing of the Doxologie was the practice and judgement of the universal Church therefore as the universal Church resolved to keep Easter upon a differing day from the Jew who crucified the Lord of glory and still blasphemes him as Constantine the Great insinuats in his pious Letters after that Council of Nice so that same universal Church resolved to keep the Doxologie as a testimony against the Arians and all such blasphemous Antitrinitarian Hereticks Then to apply the singing of the Doxologie is like the keeping of Easter on the Christian Sabbath day and not with the Jew on their day to which both the Civil Magistrat by their Authority and the Church by their Spiritual Authority did agree at the Council of Nice as for that Text which we cited Rom. 14. of Christians in two contrary opinions about meat and dayes the Civil Magistrat nor Church had not as yet interponed their Authority but it was still Arbitrary for the Magistrats external power they being then all Pagans to them both the Jewish and Christian Religion were accounted superstition about words and names as said the Pagan Magistrat Acts 25. 19. and they thought it below them to take notice of these things as for the Church Authority which was then Apostolick the Learned know the reason why they did not determine these questions of meats and dayes because there was a time allotred of interim betwixt the death and honourable burial of the Jews Ceremonies which time of their honourable burial was not yet expired and the Epistle to the Romans was written in this interim during which time the Jewish Ceremonies of meats and dayes c. were mortui to the strong Christian Jew and they were freed of their yoak by taking on Christs easie yoak and to the weak Christian Jew who was not clear to quite these Ceremonies as yet during this interim they were indifferent and not mortiferi So that place foresaid Rom. 14. I fear be misapplyed by these that refuse to sing the Doxologie for the case alters in this the Doxologie is determined to be used both by the universal Church and all civil Christian Powers but these meats and dayes when St. Paul wrote to the Romans were yet left arbitrary therefore St. Paul reproved these weak Christians for their ignorance in not eating but how much more bitterly had he reproved and condemned them if their not eating had been a breach of the command of the Church and State as now it is in refusing to sing the Doxologie Yet as the singing of the Doxologie agreed upon by the universal Church differs from the keeping of Easter on the Christian Sabbath and not on the Jewish Sabbath in two particulars 1. The universal Church did more then 200. years differ in keeping the Christian Easter but all that time not one iota of objection or scruple against the singing of the Doxologie 2. The Scandalizing Act of difference of keeping Easter was but once in the year but the refusing to sing the Doxologie is a scandal every weekly Sabbath This your refusing to sing the Doxologie which the universal Church judgeth to be lawful and expedient is offensive and evil both to these within and these without the Church for these within the Church I make this Hypothesis that there being many thousand Protestants beyond Seas who hear that some in Scotland have made a separation from their Mother Church and yet these same beyond Seas do not study the particular grounds or pretended causes of that separation yet these same persons being certainly informed that these of the Scots separation among other differences refuse to sing the Doxologie which refusal of theirs is so notorious in their Publick Worship that it is like the Oyntment upon the right hand which cannot be hid Then what will Protestant Strangers over Seas conclude Even this that seing there is in Scotland some who without just cause have abandoned the Doxologie contrary to the judgement and practice of the universal Church then it is very like that their other pretences for their separation are as unwarrantable this refusing to sing the Doxologie is also evil to these without the Church which I thus illustrat a Turk Jew or Pagan being in the way of conversion to Christianity and having learned that there is one God and three Persons Father Son and Holy Ghost for in this Name he is to be baptized and being thereafter informed that these same men who are to Baptize him refuse to sing Glory to the Father Son and Holy Ghost in their Publick Worship in what a demurr and doubtful perplexity would that Turk be Or would he receive Baptism from these who were to Baptize him in the Name of Father Son and Holy Ghost and yet would not themselves sing Glory to Father Son and Holy Ghost and also forbid him to sing it would not that doubt debarr him from Christian Baptism and Salvations or else upon better information that these who refused to sing the Doxologie were but a hanâ—ful who did separate themselves from the many thousand thousands of Christians who did gladly sing the Doxologie Would not that Turk joyn himself gladly to that Church whose Word and Works Sacraments of God and his other Worship was harmonious where they did Baptize in the Name of the Father Son and Holy Ghost did also in their Publick Worship sing Glory to Father Son and Holy Ghost This bygone information as I directed is only to the weak and gracious Lambs of Christ yet because I know there are other sort of Christians to whom though I owe not so great respect as to the Lambs yet I will tender them this word ye who refuse to sing the Doxologie pretending Conscience for your refusing ye are either painted Tombs and cunning Hypocrites or openly prophane ones who proclaim your sin like Sodom First I speak to the Hypocrite thou gravely assevers that you dare not sing the Doxologie leâ—â— you should wrong or grieve your Conscience but how comes it to pass that against thy knowledge and Conscience thou lives in secret hainous sins wilt thou in that day when thou gives account of thy self to the all-seeing God the searcher of hearts and the eye-witness of thy secret sins pretend Conscience as thy defence for thy schism now in refusing to sin the
THE DOXOLOGY Approven OR The singing Glory to the Father Son and Holy Ghost in the Worship of GOD Its lawfulness and expediency proven from the Holy Scriptures Councils and Fathers and the Scruples of the Weak thereanent cleared BY Mr. ROBERT EDWARD Minister of the Gospel of Christ at Murrois 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil in Liturgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostomus in Lyturgia 1 Cor. 11. 16. Quod si quis videtur contentiosus esse nos ejusmodi consuetudinem non habemus neque Ecclesiae Dei Doxologiam respuere Rom. 15. 5 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ EDINBVRGH Printed by the Heir of Andrew Anderson Printer to the King 's most Sacred Majesty Anno DOMINI M. DC LXXXIII A To the Right Honourable GEORGE Earl of Aberdence Viscount of Farmertin Lord HADDO METHLICK TARVES and KELLE Sheriff principal of Edinburgh and Aberdene Lord High-Chancellor OF SCOTLAND My Lord WHatsoever Maxim relating to Religion albeit it be neither Fundamental nor Orthodox yet these Persons who are entangled in Errour and Slaves to their Corruption if they fancy that Maxim to be both Fundamental and Orthodox close with it in their Judgment embrace it in their Will and dandle it upon the knees of their Affections yea they idolize it as fondly and furiously as these Pagan Ephesians did their Image of Diana Acts 19. 34 35. which they strongly believed fell down from Jupiter yea often they lay all the stress of their Religion upon that their Opinion and will concenter with none in Love but with these that will concenter with them in their Judgment and cry up their great Diana with them nay they are so transported with their Fancy that their Idol-Maxim is esteemed by them one of the noble Parts and lies so near to the Heart of Religion that there is no Salvation but in that way of theirs albeit it were a Path never beaten before and far from the true old Way wherefore they think they are obliged in Conscience to seperate and keep no Church-fellowship with these that are not of their Judgment hence a Schism and Separation in Worship flowing from Separation in Affection and that from Separation in Judgment and when once Altar is reared up against Altar follows Sword against Sword and Camp against Camp Division and Schism in the Church begetting Sedition in the State Therefore St. Paul among the wicked works of the Flesh Gal. 5. 19. hath coupled Seditions and Heresies together This sad truth is known to the Learned by many Histories in many Kingdoms and of the strong affinity betwixt Schism and Sedition St. Basil writes most pithily Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 2. lib. de Spiritu Sancto contra eunomium Arianum cap. 30. Sufficiens est inimicitiae causa opinionibus dissentire erroris similitudo res est quavis conjuratione fidelior ad seditionis societatem Twins were so near of Nature that always when the one was sick the other also but Church and State are of a nearer union for these same Persons both for Souls and Bodies are Subjects and Servants to God in Christ united by the same Faith and Worship in relation to Eternal Happiness and Subjects also to one and the same King on Earth united by the same Laws in relation to their civil and external Well-being and as the Spiritual Concernment and Eternal Salvation of that Body will more affect it then its short and external Well-being on Earth so any Member in that Body disjoynted in regard of Spiritual-union will cause such a stir and trouble as during the time of its dislocation the whole Body will be so tormented that no civil Bonds will prevail to compose them They will brag to sacrifise their Temporal Life for their Eternal Salvation hence ariseth debates envyings wraths strifes backbitings whisperings swellings tumults 2 Cor. 12. 20. then confusion and every evil work James 3. 16. Wherefore as a compassionate Member of the Mystical Body of Jesus the least of the sons of Levi whom the Holy Ghost hath made Overseer of a part of the Flock of God I have written this little Treatise for information of the Judgment of the weak Lambs of the chief Shepherd who being unskilful in the word of Righteousness refuse to sing the Doxology because of their Doubts and Scruples which by this Treatise through the help of God I have endeavoured to remove that there be no longer division in Judgment Affection and Worship upon that account My Lord All the Miseries and Confusions in this Land more than fourty Years continuance began at Schism in the Church which is well known by sad experience and its Tragical History is written with red Capital Letters of Blood that he who runs may read it with the blood of his Royal Majesty now a glorified Martyr with the blood of many Nobles and Worthies and thousands of other Subjects therefore the King of kings in His gracious Providence with his Vicegerent over these Kingdoms hath placed your Lordship in the civil Watch-Tower of this Kingdom to espy and prevent Sedition in the State and consequently to have a watchful Eye against Schism in the Church especially seing the great fundamental Maxim of some in this Kingdom was not only dangerous to the State consequentially and by its tendency but substantially such And seing the purpose of this little Treatise is for healing and preventing of further Schism and Error in Judgment tending to Sedition I have presumed to intreat your Lordships Patrociny for albeit it be little in quantity yet its Subject-matter is so glorious to wit Singing glory to our infinitely glorious God and the duty so unquestionable that the Universal Church will joyn in the Practice with your Lordship and say Amen not only the reformed Churches but also all these of the Greek and Latine Communion yea all Christians to the ends of the Earth My second Attractive Are the many and rich Talents of Grace and Gifts with which the Father of Lights hath eminently endued your Lordship of knowledge and prudence of Piety and Justice of Zeal to the true Christian Religion and Loyalty to his Majesty by which your Lordships knowledge and deep Judgment ye are able exactly to ponder the weight and validity of the Reasons brought to prove the lawfulness of singing the Doxology and the levity and weakness of the pretended Reasons brought against it Therefore trusting your Lordship will follow his steps on whom the Spirit of the Lord did rest the spirit of wisdom and understanding the spirit of council and might the spirit of knowledge and of the fear of the Lord Isa 11. 2. And that you will piously observe the holy ways and stately steps of the Lord's Providence towards you and so understand the loving kindness
mouth glorifie God even the Father of our Lord Jesus Christ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this Prayer from the rising of the sun to the going down of the same throughout the whole World where ever Christianity is truly professed the Doxologie is Sung with one Heart and with one Mouth unto this day except by a few of late in Brittain whom I intreat seriously to consider these Questions from that Text Rom. 15. 6. Is it not God Father Son and Holy Ghost who indyts that Prayer 2dly The hearing and granting of that Prayer throughout the Christian World is it not the blessing of God Father Son and Holy Ghost in fulfilling the Christians Prayer indyted by God Himself then dare any Christian deny that it is lawfull to sing Glory to God Father Son and Holy Ghost with one heart and mouth seeing God Father Son and Holy Ghost commands and allowes Christians to glorifie Him with one heart and mouth Upon consideration of the Blooding Wounds and Torn Bowels of my Mother Church in Christian compassion I am pressed in Spirit to speak a word in Her behalf which I intend chiefly for two sort of Christians First To these Babs in Christ and of lesser knowledge who are obedient to their Mother Church and do not forsake this Her Law Prov. 6. 20. of Christianity but sing the Doxologie Be ye stedfast and immoveable be not drawn away from that Duty by the evil Example or Counsel of any who would intise or mislead you to increase their Soure Leaven and Prosylits I declare to you as an Ambassadour of Christ that you shal not have cause to repent you of singing Glory to Father Son and Holy Ghost in the Day of your Account to Father Son and Holy Ghost when the Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost shall be with you and your Grace consummat in Glory and your Prayers turned into Hallelujabs As for these who refuse to Sing the Doxologie and think it a Sin to Sing it or at least have their doubts anent it for want of better Information these are of three Sorts 1. The weak Lambs who yet are seeking the way to Zion and to please God in all good Conscience to these I am willing to tender the sincere Milk of the Word because of the Command of the Great Shepherd of our Souls John 21. 15. If you love me feed my Lambs these I intreat in the bowels of Jesus Christ to consider the danger of an Erronious Conscience For St. Paul was once yet more zealous then ye are in a wrong way of which he gave prudent and Christian warning to other Zealots Acts 26. 9. I verily thought with my self that I ought to do many things contraire to the Name of Jesus of Nazareth which thing I also did of which Erroneous Zealot Jews he bears record Rom 10. 2. That they have a zeal of God but not according to knowledge So of you I judge in charity that your Zeal is sincere and abundant but the defect is in your knowledge and in such a case the more Zeall the more danger and therefore be not Children in understanding 1 Cor. 14. 20. Be no more children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. Be aware to despise or reject the Light of sound Instruction and side no longer with Antitrinitarians and the like Blasphemous Hereticks all which the universall Church hath declared Excommunicat as such from the Communion of Saints and forgivenness of Sins side no more with these Monsters The God of Truth reveall His Truth unto you and give you understanding in all things for to you I owe great compassion and tendernesse of bowels As for the 2d Sort called Christians to wit the cunningly painted Hypocrite and the openly Prophane I have a word alloted for them reserved till near the close of the Treatise Here I have an Apologie to make to the Learned who may object what needed so much to be written to prove or defend that Practice which none in the universal Church for 1300. Years did call in question to whom in all humility I reply these are not written for Information or Reformation of the Learned in this Point who stand in need of neither being assured both of the Lawfulness and Experiency of this Duty but they also know that there is too many of late years in Scotland who refuse to sing the Doxologie to whom I am resolved to become all things to them all whether weak or more knowing that by all means I may gain some for whose cause I have multiplyed Arguments to prove the lawfulnesse of the Doxologie having to teach these weaned from the Milk and drawn from the Breasts to whom Precept must be upon Precept and Lyne upon Lyne Isa 28. 9 10 I hope none will say that the Holy Ghost useth either Tautologie or Battologie in the foresaid 10. verse when he doubles both the Precept and the Lyne So I have brought for Information of these little Ones and Lambs of Christ Reason upon Reason redoubled For as the strong should have their stronger Food So the Bab's their Milk And some be more moved with one Reason and some with another herein I intending that great Postorall Duty to do all things for Edyfying 1 Cor. 14. 26. 2 Cor. 12. 19. And in Citing modern Divines I have made most use of these who will be most acceptable and convincing to the Refusers of the Doxologie And if at any time for defence fo Truth I bring Proof from any bygone Practice of themselves and their way I here declare that it no wayes to irritat but to bear in the Truth with the more power my purpose being to do all in Love and what makes for Peace and Healing The Servant of the Lord must not strive but be gentle unto all Men apt to Teach patient in meekness Instructing those that oppose themselves 2 Tim. 2. 28. and 25. That which is not written in the Vulgar Tongue in this following little Treatise in a distinct Section towards the Right Hand is intended for the Learned Finally I ingenuously declare That my first and chief End is the Glory of God and I pray through the Lords blessing it may prove the End and Essect of the work In the next place I intend the furtherance of the Peace and Prosperity of my Mother-church in Clearing and Removing of mistakes among the Children at least to make the Rent and Breach less that the weak might be strengthened and confirmed in their Judgement in their Singing the Doxologie that the Scruplous may be informed the Averse convinced and Reclaimed Contentions and Swellings pacified and removed as far as Relates to the Doxologie that all with one Heart and Mouth may Sing Glory to God Father Son and Holy Ghost and as my God and Saviour was subject to his Blessed Virgin Mother and hath commanded me to be
but that howsoever it is true And because of the mysteriousness of these Gospel Divine Truths there is a necessity for a Christian to deny himself before he can follow Christ Matt. 16. 24. deny his carnal Wit and corrupt Reason therefore in the Lord's work of Man's Conversion in which He applys His exceeding great and Mighty Power Eph. 1. 19. He casts down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringeth into captivity every thought unto the obedience of Christ 2 Cor. 10. 5. where albeit the Almighty Hand of God is first in order and chief in the work yet the Christian himself willingly consents to captivate all his carnal Imaginations and Thoughts and over the belly of them all gives the assent of Faith to the Mysteries of the Gospel because they are the Truth of God who is infinite in Truth and cannot Lie for he who piously and humbly captivates his Thoughts to Christ will stop the mouth of all Objections of corrupt Reason with Abraham against hope believing in hope Rom. 4. 18. which assent of Faith gives God far more Glory then the assent of Science which flows naturally from the force of that natural Light born in by the knowledge of the Cause but the assent of Faith is supernatural being a supernatural Grace and gift of God with all its degrees And because the Mystery of the Trinity and Christ's Incarnation were so high above Man's corrupt Reason therefore in the first 400. Years of the New Testament Satan wrought mightily in the Children of Disobedience and did find it an easie work to raise up many blasphemous Hereticks who in the pride of their undaunted Heart refused to captivate their corrupt Reason to believe the Mysteries of the Trinity and Incarnation which were not contrary to Reason but above it CHAP. II. This Chapter hath three Parts First a Catalogue of the Chief Ring-leading Hereticks against the Doctrine of the Sacred Trinity the first 400. Years Secondly The many evils of Sin and Misery that followed upon these Heresies Thirdly How the Lord and His Church opposed and confounded them AS for the Roll of the Ring leading Hereticks after our Lord's Ascension intending brevity We passe by all the Errors or Heresies mentioned or foretold in the New Testament Matth. 24. v 9. and 24. Act. 20. v. 29 and 30. Acts 15. Rom. 16. v. 17 and 18. Gal. 1. 6 7. Col. 3. v. 1. Col. 9. v. 10. Col. 2. v. 8. 1 Tim. 1. 20. Col. 9. 1. 2 Tim. 2. v. 17 18. 2 Tim. 3. 8. 2 Thess 2. v. 8. Albeit therein be instanced diverse Doctrines of Devils and St. Peter foretells that some would deny the Lord that bought them 2 Pet. v. 4. and St. John 2 Epist 4. 3. mentions many Antichrists in the General and denyers of Christ but particularizeth none as such for Simon Magus Act. 8. 18. Was a baptised Christian and falling in the Sin of Simonie in a most gross manner was justly and bitterly rebuked by the Apostle Peter And Ecclesiastick Hystoriographers record that thereafter he returned with the Doge to his vomite and with the Sow to the wallowing in the myre went to Rome and turned to his old trade of witchcraft where he was admired for his Lying Satanical Wonders as before his Baptism he had been admired in Samaria Act. 8. v. 9 10. and blasphemously called himself Father Son and Holy Ghost b Euseb hist Eccles lib. 2 cap. 1. cap. 12. 13 14. Ignatius Epistola ad Tralesios Ireneus lib. 1. cap. 20. Justinus Martyr Apologia secunda fusius Cerinthus blasphemed Christ Jesus to be only a Man and not the Messia Anno Dom. 75. c Ireneus lib. 1. cap. 25. lib. 3. cap. 3. Euseb lib. 3. cap. 22. The third Ring-leader Heretick Ebion vented the like Blasphemies by occasion of which three Hereticks and their many followers the Apostle St. John who lived to this time wrot the Gospel in which his chief intent is to prove and maintain against these Blasphemous Hereticks that Christ is God and Man in one Person d Ireneus lib. 1. cap. 26. Eusebius lib. 3. cap. 21. Ignatious epist ad Trallianos Epiphanius heresie 51. Cerdon Blasphemed that the God of the Old Testament was not Christ's Father Anno Dom. 143. e Ireneus lib. 1 cap. 28. Euseb lib. 4. cap. 10. Valentinus of whom came the Genosticks rejected the Doctrine of the Sacred Trinity and made up a fiction as it were of three Gods Anno Dom. 145. f Euseb lib. 4. cap. 10. Ireneus lib. 1. cap. 1. alibi passim multis refutat a Euseb lib. 5. cap. ult Eumcum prioribus refutat Ignatius nominatim Epist ad Tralianos Theodotus That Christ was only Man he denyed Christ to be the Word Joh. 1. 1. An. Dom. 194. b Hos refutat Tertul. Praxeas denyed the Trinity his Followers were called Patripossiani Anno Dom. 210. c Hos refutat Tertul. Melchizedeciani blasphemed that Melchizedeck was greater then Christ d Eus lib. 7. cap. 5. refutatur ad Athanasio Sabellius denyed the blessed Trinity e Damnatus in Concilio Antiocheno Anno Dom. 272. Samosatenus denyed Christ to be God Anno Dom. 269. f Eus lib. 7. cap. 25. Socrat 1. lib. 1. cap. 17. Exortus est Anno Dom. 276. eum Augustinius multus eruditus refutavit Manes and his Followers denyed Christ and the Holy Ghost to be God g Damnatus a 318. Episcopis Socret lib. 1. cap. 3 4 5. Theodoret lib. cap. 1. 7. Sozomen lib. 1. cap. 16. Anno Dom. 325. Arius denyed the second Person of the blessed Trinity to be one in substance co-equall and co-eternall with God the Father he was confuted in the Council of Nice his Blasphemy condemned and he Excommunicated An. Dom. 325. h Socrat. lib. 2. cap. 24. a Basilio magno in disputatione devictus Photinius fell unto the heresie of Sabellius and Sam. Satanius he was condemned in the Council of Serinium i Socrates lib. 2. cap. 35. ab Athanasio Basillo refutatus Macedonius denyed the Holy Ghost to be God Anno Dom. 360. He was condemned in the General Council of Constantinople Anno Dom. 381. k Socrat. lib. 7. cap. 33. in hoc concilio contra Nestorium Cyrillus magnam sustinuit partem Nestorius denyed the Personal Union of Christ's Divine and Humane Natures Therefore was condemned by a General Council at Ephesus by 200. Bishops Anno Dom. 431. And being obstinat was banished by the Emp. Theodosius Albeit these forementioned Heriticks all Blasphemed the Sacred Trinity yet none of them but were poysoned with moe Errors besides for mans corrupt heart is a too fertill soil to receive Satans Inventions l Di onisius Episcopus Alexandrinus Eus lib. 7. cap. 6. Anno Dom. 260. One of the Antients by reading the Blasphemies of Hereticks did not only condemne them but also
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
that addition is obscure and does not clearly assert the Eternity of the Trinity before the World began as for ever in the close of the Doxology asserts the Eternity of the Trinity for ever after the World I answer we have proven indenyably from the Church History that these words as it was in the Beginning in the Doxology are taken from the first Chapter and first Verse of St. John's Gospel which words the Holy Ghost there made use of to assert the Co-eternity of the Son with the Father and therefore that same Text was used by the Fathers of the Nicen Council against Arius who denied the preceeding Eternity of the Son with the Father and the Fathers of the Council of Syrmium against the Arians writ that Ebion and Cerinthus who were blasphemous Hereticks in the days of the Apostle St. John denied the Godhead of the Son and consequently his Co-eternity with the Father And therefore as the scope of all St. John's Gospel is chiefly to prove Christ's Godhead against these two Hereticks so albeit that first Proposition in the Beginning was the Word taken alone by way of separation from the following words will not prove any Eternity or Co-eternity with the Father yet joyn it in coherence with the following words and that will clear the right Sense of this Beginning in the first of John and the Beginning mentioned in the Doxology and ye will find it the same in Sense with the first words in holy Writ Genes 1. 1. In the beginning God made Heaven and Earth and the same work of Creation is here attribute to the Son in the third following Verse all things are made by Him c. so that the Sense of these words in the Beginning both in the beginning of Genesis and beginning of John's Gospel is clearly this as from the Beginning was the Word and that Word was God so is now and ay shall last And as in the Beginning all things were made by Him and so He was Eternal before the World that He made in the beginning of Time as in the beginning of Genesis God was Eternal before the making of the World for to take any single Proposition in Scripture and admit no Sense to it but that which that one single separate Proposition will afford and so admit no further clearing of its Sense from antecedent and consequent Scriptures The Fathers and Doctors of the Church have ever made that practice the mark of a Heretick or at best of a heretical and contentious Spirit so that the meaning of the words as it was in the Beginning compared with the rest of the Verse In the beginning was the Word and the Word was God is asmuch in Sense as if the Doxology had said as it was from Eternity is now and ay shal last a Vide sis Basil in Tomo primo in locum 1 John 1. Prov. 8. 23. CHAP. V. The cause of the continuance of the Doxology in after Ages viz. The continuance of the Churches Perfecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumetanes 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 Andtrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxology IN this fifth Chapter I intend to give a brief account of the Molestation and Persection that the Church of Christ suffered from the remnant of Arians and other Antitrinitarian Blasphemers beginning at the fifth Century and continued to this very present time therefore I divide it in two parts The first containing the Antitrinitarians for 1000. Years even to the sixteenth Century The second part containing a list of the chief Socinians Quakers and others who deny the Sacred Trinity In the beginning of the fifth Century the great Tempest of the Arian Power and Persecution was much abated in the Mercy of God who will not suffer the rod of the Wicked to ly always on the lot of the Righteous lest the Righteous put forth their hand to iniquity Psal 125. 3. And among the many other means used by the Church against these blasphemous Heresies the Lord blessed that mean especially of the Churches Councils especially these General Councils of Nice Ephesus Constantinople and Chalcedon which as Beza well characterizeth them holiest Meetings the Sun saw since the days of the Apostles who proved against these Blasphemers terrible as an Army with Banners and like a Rock on the Sea shore that breaks all the Waves that violently beat upon it but it self remains whole and immovable a Beza Epist 81. Amplissimus ille Nicenae Ephisinae Chalcedonensis Synodi concessus quo nihil unquam sanct us nihil Augustius ab Apostolorum excessu Sol unquam aspexit qui putat fundamentum omnis Religionis id est veri Dei cognitionem maximos illos praestantissimos angelos Dei non tenuisse sanâ— indignus est qui in Ecclesia Dei sentiatur for why the Christian Faith of these General Councils was built upon the Rock against which the Gates of Hell shall never prevail Mat. 16. 18. In this fifth Century and some following not only the Arians were not altogether extinct but still remained a Prick in the side of the true Church especially these barbarous Nations who were not under the command of the Christian Emperours to wit Goths and Vandals who were turned Arians and persecuted the true Church so far as they had Power or Opportunity Secondly In the midst of this Century arose another sort of Hereticks called Eutichians Blasphemers against Christ who vexed the true Church about 300. Years and sometimes were cruel Persecuters b Beza Itidem exercuit Ecclesiam crassissimum illud Eurichis delirium annos plusminus trecentos subinde interpolatis novo quodam suco oblitis erroribus renascens Before the Arian and Eutichian Hereticks were crushed Satan stirred up the Mahumetans who are professed Blasphemers of the Sacred Trinity In the Year of Christ 441. The Vandals in Africk being Arians put to death the Orthodox Christians by cruel Torments c Prosper in chronico Anno Christi 447. arose a mad Monk who falsly taught the mixing together of Christ's two Natures and so destroying them both he was condemned by a General Council at Chalcedon of 630. Bishops Anno Domini 451. This Heresie continued the longer and prevailed the more because of two Emperours Anastatius and Heraclius favourers of the same d Evagrius lib. 265. cap. 8. cap. 10. lib. 3. cap. 5. add 22. lib. 4. cap. 9 10. Anno 489. Many Orthodox Bishops in Africa were banished by the Arians who were prevalent there e Palmerius in chron Honoricus King of the Vandals Arians in Africk banished more then 400. Orthodox f Antonius chronico
the Doxologie ye detain the truth in unrighteousness Rom. 1. 18. and rebel against the light and hate the light John 3. 20. And they who wilfully harden themselves would not embrace the truth albeit Christ the wisdom of the Father were Preaching it unto them unlesse he did apply his Almighty gracious power as he did to Saul in his conversion Acts 9. ver 5 6. Which he does not ordinarily on those that harden themselves and close their eyes against the light darting in upon their understanding for he resists the proud but giveth grace to the humble and lowly The Apostle speaks of unreasonable men by which are meant the unbeliever and unregenerat For the true believer his saving Faith clears up and fortifies his reason Therefore if thou be a furnished and true believer and grant the truth of the first two sentences of any one or all the reasons then thou will assent to the third sentence which is to sing Glory to the Father Son and Holy Ghost and if thou find thy heart inclining to consent then blow at that spunk that is kindled in thy soul by the Holy Ghost and go to thy knees in all humility sincerity and self-denial and beg of him to lead thee in all truth and to shew thee the good and the right way and whether it will tend more to the glory of God to sing Glory to the Father Son and Holy Ghost or to be dumb and silent and say in your heart I will not sing glory to God even when my fellow-Christians are singing it Do you believe with all your soul that God sent his Son from Heaven to earth to bring you from earth to Heaven that Christ suffered the sorrows of death and hell to save thee from endless torments and will ye refuse to sing glory to him for so doing and suffering for you If a poor brother of Jesus were asking an alms from you and you would not give him one mite and yet would say at that same time to standers by if that poor man were going to Prison I would give him a great sum of money to relieve him would they believe you or rather laugh you to scorn So when you are desired to sing glory to the blessed Trinity and ye refuse to do it who would believe you that you would suffer tormenting flames for the glory of that blessed Trinity I know you will say you have some reasons why you refuse to sing the Doxologie but ye would have no reason to refuse martyrdome I answer your corruption that prompts you with excuses to refuse to sing the Doxologie which is the easier duty would furnish you with more excuses to shun burning so that ye who will not give God his due honour to sing glory to him it is too like would never suffer martyrdome for him and so the true ground of your refusing is want of true Faith Phil. 1. 29. To you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake As for your pretences and excuses you bring for not singing the Doxologie lay it to heart that your excuses which your prejudged Conscience it may be accepts of so as to give you a seeming and deceitful peace for a time yet trust not that he who is greater then your Conscience will accept of these excuses which in this life men who are blind and partial Judges in their own cause thinks to be good and relevant Our Saviour in the Gospel gives a list of excusers of themselves but the Judge of quick and dead tells the true reason which the excusers would not have told Mat. 22. 5. they made light of it But I intreat you make it not a light thing to refuse to sing Glory to Father Son and Holy Ghost for these reasons I have set before you are founded on the Word of God by which we shall be judged and your pretences and excuses in that day will be burnt with the hay and stubble 1 Cor. 3. 12. CHAP. IX 15. Reason from the necessary Difference of the Christians Worship as in Reading of the Word Prayer and Sacraments they exceedingly differ from Christians shall not then also be a difference betwixt the Christian singing of Psalms and the Jews by singing the Doxology 16. As the Jews in their Psalms of David close many of them with a Doxology answering to the measure of their Light dispensed to them in the Old Testament so it becomes the Christian to have a Doxology answerable to their greater measure of Light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxology of the Old Testament TAke three Reasons more to be pondered by the judicious and unbyassed Christian The first is thus grounded the Worship of God consists in two parts either God speaks to us or we speak to God God speaks to us in the Word read or exponed by Preaching We speak to God by Prayer suiting things needful to Soul and Body or by Praises of His infinite Excellencies and for His Benefites These two last to wit Petitions or Praises are either done without Song or in a Song but so it is that God in His infinite Wisdom and Goodness hath made the Christian Worship in the New Testament to differ from the Jews Worship in the Old Testament in fulness clearness and comfortableness they had only the Old Testament we have the New Testament added to it they had the Old Testament read and exponed by the Church-men and Prophets we have Old and New Testament both read exponed and preached more plainly and fully to our greater saving Knowledge and Comfort for the least in the kingdom of Heaven is greater then John Baptist Matth. 11. 11. Secondly Our Prayers and Praises of God in the New Testament are proportional to the Word read and preached even more full clear and comfortable then the Jew had in the Old Testament but so it is that the obstinate and impenitent Jew refused to joyn with us Christians in any of these three parts of the Worship of God they will not hear the Gospel read because it is the Gospel of Christ whom they reject and blaspheme they will not hear the Word preached because we preach Christ crucified which is to the Jews a stumbling-block 1 Cor. 1. 23. Thirdly They will not joyn with us in Prayer for they refuse to pray to Father Son and Holy Ghost and they will seek nothing from God in the Name of Christ Fourthly They reject our Sacraments for they refuse to be baptized in the Name of Father Son and Holy Ghost nor yet will they communicate with us because it is the Communion of the Body and Blood of Christ Seing then the all-wise Lord hath made the Christian to differ from and excell the Jew in the Word and Sacraments in Preaching and Praying is it not convenient and suitable to the other parts of our Christian
hanc questionem posse agitari num sit possibile aut saltem probabile Christianum posse esse certum de sua salute eundem non esse certum de hac veritate bonum est expedit Christianum psallere Doxologiam Patri filio spiritui sancto ratio dubitationis est haec probavimus nullum Christianum habere certitudinem propriae salutis nisi in cognitione religiosa scripturarum in fide sanctificatione fortem at vix est verisimile hunc fortem christianum acquisivisse certitudinem propriae salutis quae veritas est dissicillima acquisitu quia multum excedit lumen naturae solum fundatur in lumine gratiae at haec veritas Deus est licite hymno glorificandus Pater Filius Spiritus Sanctus haec propositio non solum fundatur in himine scripturarum gratiae sed etiam in lumine naturae ut probatum est Alia ratio probans certitudinem salutis esse veritatem acquisitu difficiliorem quam eam praedictam de Doxologia haec est plurimi quibus nunquam contingit certitude vera salutis quia impossibilis at ex eisdem non pauci qui callent sensum Scripturarum Literalem Historicum dogmaticum praecipâ—e si in Philosophia sunt bene versati quamvis vel Hypocritae vel flagitiosi tamen haec veritas licet glorificare Deum Patrem Filium Spiritum Sanctum hymno facillime potest ab ijs comprehendi quia Christiani millies milleni nec ad salutem credentes in Christum nec pij tamen has duas veritates certo credunt scilicet licet Deum hymno glorificare hanc assumptionem Deus est Pater Filius Spiritus Sanctus Simodo sint Philosophi nullatenus de conclusiâ—ne dubitabunt itaque possit mirum videri homines cognitionis fidei pietatis certitudinis propriae salutis multum jactantes attamen eosdem quasi sit mysterium incomprehensibile an sit licitum vel expediens saltem Deum Patâ—â—m Filium Spiritum Sanctum hymno glorificare dubitantes nec mirum videatur objectum fidei justificantis de sua salute Christiani certissimi hypocritae dogmatice solum credentis de sua salute incerti idem esse nempe Deum Patrem Filium Spiritum Sanctum nam justificatus credit in Deum toto corde Patrem Filium Spiritum Sanctum in Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi salvatorem at hypocrita credit esse Deum eumque esse Patrem Fiâ—ium Spiritum Sanctum Scripturas Dei Verbum esse veras at neutiquam credit in Deum Patrem Filium Spiritum Sanctum in Christum salutorem fidei justificante coâ— purificante renovante ipsum Deo in Christo vinculo Spiritus Sancti in Aeternum uniente hypocritae fides est more speculativa in cerebro fluctuans at credentis ad salutem in corde radicata pieque fiducialis practica that the Doxologie is of this nature which reason of the strong is thus framed whatsoever is clearly lawful from the light of Nature and the Word of God that to the religious Christian is lawful to do but to sing glory to God is clear from the light of Nature and from the holy Scriptures therefore it is lawful for the religious Christian to do it First It is clear from the light ol Nature because many learned Pagans who had no more but the light of Nature did sing holy Hymns of praise to their gods this is abundantly clear in Humane History and undenyable Secondly The Holy Scriptures are full of it especially the Book of the Psalms commanding us to sing praises to God now this proves infallibly the general that it is lawful to sing glory to God Which Conclusion being proven I make up a second Reason and takes the proven Conclusion for the Major and I reason thus It is unquestionably lawful to sing glory to God I assume God is Father Son and Holy Ghost then it is unquestionably lawful to sing Glory to Father Son and Holy Ghost and if any think themselves strong and being under prejudice are not satisfied with this reason I would ask them if their Infant-Baptism was not an act of lawful Worship and done in faith of the Minister that Baptized and of their Parent that required and received that Sacrament for their use in both which I judge the Minister consecrat and administrat the Sacrament lawfully and their Parents lawfully received them from the Laver of Regeneration and yet I would gladly know from these that are not content with singing the Doxologie because it is not express in Scripture that the Christian sing glory to Father Son and Holy Ghost why then do they not reject their Infant-baptism because it is not express in Scripture Baptize Infants but well proven to be lawful by necessary consequence from Scripture which with the universal Church we think a sufficient ground for Infant-baptism And what is the cause that Antipedobaptists have fallen in that error and separat from the true Church Even because they were too deep in that opinion that necessary consequence from Scripture is not sufficient warrand for an act of religious Worship of which error ye would be aware lest it draw you into other greater errors then you are aware of 2. What express Scripture had Rahab to receive the Spies conceal them and send them away safely Joshua 2. 9. c. Heb. 11. 31. Jam. 2. 25. All which that she did in Faith is proven clearly from these quoted Scriptures then her faith was good and acceptable to God albeit only built on good consequences from Scripture 3. I ask of you John who comes to Church and Communicats taking the Lords Supper whether your worship be in faith which I in charity suppon it is but where is your express warrand in your Bible you John such a man come and worship and take the Lords Supper as the pledge of your salvation These words are not to be found in the whole Scripture why then dare ye come to worship and take the holy Sacraments I think ye will or should answer because in the express Word of God there is a general invitation Come to me all ye that labour and are heavy laden and I will give you rest Mat. 11. 28. From which gracious general invitation I suppon ye assume in sincere and good Conscience I John am heavy loaden and labours to be freed of my burden by all the good means appointed by God preparatory to that holy Sacrament which if you can truly affirm in the sight of God then I dare assure you in the Name of Jesus that your worshipping and communicating is in faith albeit you have not express warrand in your Bible for you such an one by name to communicate 4ly You John believes to be saved but no expresse warrand have you in your Bible that you John such a one shall be saved yet I suppon with you in charity your Act
guard the Flocks of Christ against Antitrinitarian Hereticks but in Heaven there is no danger for no Devil nor Antitrinitarian will be there to tempt and the glorified Saints will be made perfect in Holinesse I answer when Isaiah 6. 2 3. The Seraphims cryed one to another by way of Authem Holy Holy Holy is the Lord of hosts the whole earth is full of his glory Here I hope was neither Arian nor Antitrinitarian yea I affirm according to the Seraphims singing a Doxology to the Trinity that although there had never been Antitrinitarian Heretick nor danger of Devils to tempt them to that heresie seing the Angels in Heaven did sing a Doxology to the blessed Trinity which is granted by the universal Church then shall it not be lawfull expedient and comely for Christians to sing Glory to Father Son and Holy Ghost whose motto in Baptism is to be Baptized in Name of Father Son and Holy Ghost Therefore to conclude this Chapter these who have Scruple or Doubts to sing the Doxology for want of knowledge my prayer is to God Father Son and Holy Ghost who is the Father of Lights to reveal even this unto them that we may with one Mind and with one Mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15. 6. Now to God Father Son and Holy Ghost be glory in the Church by Christ Jesus throughout all Ages world without end Amen Ephes 3. Chap. at the last verse CHAP. XIV An exhortatory Conclusion to the strong and orderly Christian to receive and imbrace with all Christian love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosom of their Mother Church BEing now to conclude this little Treatise As its scope and aim is for healing and helping home of the wandring Sheep so my work in this Chapter is to remove all Stones and Stumbling-blocks out of the way of the weak Lambs returning to their Folds again and I beseech you put not the blame so much upon these Lambs as upon these Men wâ—o drew them away and missed them and let all good Christians rejoyce in their return and welcome them home and that because of the manifold Evils that this Kingdom was groaning under which now God in His Mercy hath almost removed Was not in many Families the Father against the Son and a Man's Enemies these of his own Houshold did not many Flocks forsake their Fold and resting Place and strayed in the gloomy and dark Day was not the empty Walls of many empty Paroch-Churches mourning and the Stones of-emptiness crying out and Pastors lamenting that their Flocks were departed and a few left yea sometimes the Pastor so evil intreated by his Flock turning Wolves that he must needs convey himself away out of that place some being spoiled some wounded some killed some like desolate Widows mourning in secret in a desolate Retirement like Jeremiah in his wished Cortage in the Wilderness Jer. 9. 2. and for a long time the Magistrate loath to use rigour which made them the more inexcusable and at last they display an open Banner of Rebellion whereby they wilfully run themselves into a Labyrinth of Miseries to be killed and spoiled and many impoverished and not a few suffered death by the hand of Justice whose infatuate Souls with that four leaven of their dangerous Doctrines was at their death a far more sad spectacle to the Godly then their bodily death which remembers me of David's bitter mourning for his traiterous son Absalom's death and this Malady and sore Disease came to so great a height that it threatned death which was more then once prevented by opening of a Vein and many thought our Disease incurable and that it would turn at last to be a rooted Hectick to the consuming of the Marrow but blessed be our kind Samaritan who beyond the expectation of many and much more beyond our deservings hath pitied us for it was a time of love and when we were lying in our Blood he said Live again he said Live Ezek. 16. 6. even when the Enemy was saying there is no help for him in God yet he hath poured in Wine and Oyl in our Wounds and letten us by sweet experience know that there is both a Physician and Balm in Gilead and the God of our Health hath rebuked that Feaver and hath commanded and created deliverance Then let every one of us rejoyce in God and count it our glory to be workers together with God Is this a time of healing let us concur and contribute our help Is the Lord's Flock returning then cast up cast up gather out the Stones Hath the Lord Jesus awakened out of sleep and rebuked the Winds and Seas so that now there is a great Calm then let us all help to row to bring the Vessel to a safe Harbour when the Lord is bringing back the captivity of His People let our Mouthes be filled with laughter and our Tongue with singing behold and see not one Dove alone returning to the Ark of their Mother Church with an Olive branch Gen. 8. 11. but a whole cloud of these Doves are flying to their Windows Isa 60. 8. Are not the Pastors returned to their Flocks with joy who went away weeping returning with the full blessing of the Gospel of Christ now to bring forth the peaceable fruits of Righteousness of their sad and desolate retirement and widow-head Lam. 3. 27 28 29. like St. Basil returning from the Desart and St. Athanasius from his Exile and now that promised Blessing shall be given them Isa 30. v. 29. your eye shall see your Teachers And now my Brethren who had precious retirement to read meditate and pray and a sad cross to put you to it then with Timothy 1 Tim. 4. 15. let your profiting appear to all Ye know what Luther writes Prayers Meditation and Temptation made good Theologues and the Flocks that have been mispending their time had the more need to redeem the time Now I turn my speech unto you in this Church who are strong and have overcome that evil one and have obtained Grace to live orderly before God and His Church during the time of these Confusions as your compassionate Souls did grieve for Sin weep in secret before the Lord to enlighten inform and reform them to reclaim and reduce them therefore hath the Lord given you a gracious return of your Prayers in returning them then open your loving Hearts and embrace them and these hands that were with outstreached arm lifted up to God for them let your arms embrace them and by word and deed and contenuance express the sincerity of your love to them and as the Lord hath given you more knowledge then to them let it be your generosity not to insult over them or despise them but with all tenderness not to look down but to stoop down to their Weakness and let the strong elder Brother stoop down
I intend not to survey all the particulars of the present Schism but only this viz. the refusing to sing the Doxology in the publick Worship of God which makes a sad and unchristian-like Rent for in one Paroch-Church you may hear the Doxology Christianly sung but in the next Paroch-Church no mention of it non in the wandring Conventicle at the Hill side or in the Den they have gone from Mountain to Hill they have forgotten their resting place Jer. 50. 6. and have forgotten the Doxology as if they were all Antitrinitarians Jews Turks or Pagans yea and too often in the same Church-Assembly both in City and Country when it comes to the closing of the Psalm some sing the Doxology decently others sitting by who did sing the Psalm instantly turn silent at the Doxology yea some are worse deriding and scoffing the Singers of it this among Christians is a lamentation and shall be for a lamentation Ezek. 19. 14. tell it not in Gath but no doubt it is proclaimed at Rome long ago who rejoice in our halting and say aha aha our eye hath seen 2 Aquinas in locum 1 Job 2. 19. Erant de Ecclesia sacramentorum perceptione non charitatis communione non erant ex nobis predestinatione aut electione ideo ex recessu eorum Ecclesia non est damnificata sicut nec corpus damnificatur cum humores pravi exeunt de corpore nam si suissent ex nobis praedestinatione aut electione mansissent utique nobiscum i. e. finaliter mansissent in consolatione fidei idem summae parte 1. quaest 23. art 4. in concl omnes à deo praedestinati sunt electi dilecti art 3. post concl praedestinatio includit voluntatem conferendi gratiam gloriam resp ad 2. Praedestinatio est causa gratiae in hac vita gloriae in vita sutura imo Tridentini Sess 6. can 15 16. Collatis fatentur praedestinatos ad vitam infallibiliter perseveratures itaque Tridentini cum Aquinate sunt in hoc puncto Remonstrantibus multo Orthodoxiores Lomb. itidem Sent. lib. 1. dist 40. capitulo 1. Nullus praedestinatus potest damnari at labi postmodum converti salvari nam Schisma Haeresis qua tales non sunt peccatum istud irremissibile at Ecclesia universalis penitenti absolutionem nequaquam negavit quum Deus misericors hanc tabulam penitenti post naufragium concessit cui Doctrinae S◠Claro adstipulatur Problem 30. pag. 255. But lest the Roman Church insult against us because some have separate from our Church and thence infer that we are not of the true Church I answer that albeit a Church be Orthodox some may depart from them and no fault be in the Church but in them that separate from her dare any man impute a blot to the Christian Church in St. John's days when there went some out from the Apostolick Church when they were not of us says the Apostle 1 Joh 2. 19. for if they had been of us they had no doubt continued with us 2. I answer These who are separate from their Mother Church and died in that time I judge they have repented before the searcher of Hearts and obtained Mercy but the secret things belong to God Deut. 29. 29. as for these of the Separation as yet alive albeit they have fallen they may arise they have left their Fathers House with the Prodigal but they may repent and return for albeit they were bent on their Separation as St. Paul on Persecution before his Conversion so as he did it ignorantly and therefore obtained Mercy upon his repentance 1 Tim. 1. 13 so I judge in Charity their Seperation flowed from their ignorance also and therefore is a large door of Hope opened for Mercy to them upon their repentance This answer will satisfie the most rational of the Roman Church 3. I answer Blessed be the God of order who stilleth the noise of the Seas the noise of their Waves and the tumult of the People Psal 65. 7. who hath reduced the proud and swelling Waters of that deludge of Disorder which threatned the overtopping of the Mountains to abide within their wonted Channels I wish these Waters may abate more and as with their Bodies they give external obedience to Order so all this Church may be of one Heart and Soul keeping the unity of the Spirit in the bond of Peace it being observed that the refusing to sing the Doxology is the most known Sibboleth Judg. 12. 6. whereby these of the Seperation are known from these that are orderly and the refusing to sing it proves a demonstration of too strong inclination to Separation Therefore we resolve to take pains for its refutation and if this opinion of the unlawfulness to sing the Doxology were meerly a speculative question in Divinity and did not tend to practice the knowledge thereof might safely and prudently be kept up from the Vulgar for many such questions are wisely kept close within the walls of the Divinity School which the Vulgar although they did hear them dispute in their Mother Tongue could not understand them Not the less in these same questions the learned can dispute pro and contra and be of contrary Judgements and yet keep Love and Charity but this Question anent the Doxology tends to Practice and that in the publick Worship of God and that not only on the Christian Sabbath but also on the Week day and therefore the refusing to sing the Doxology is a daily stumbling to the Weak If any particular man or particular metting of Church-men although they were a Body Representative of many Particular Churches yet it were Presumption in them to press any Duty upon their Christian Brethren who were not within their Line of Jurisdiction but surely the Singing of the Doxologie is far otherwayes for it hath the Authority Approbation and Practise of the Universal Church more then 1300. Years by past which with the Lords assistance we shall clear from Antiquity for in the 2. Greek Liturgies of St. Basil and St. Chrisostome who both lived in the 4. Cent. after our Lords Incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost Litur Pag. 20. grlat Eandem Doxologiam habet Basilius in sua Lyturgia The Doxologie is to be Seen and Read unto this day For these 2. Greek Liturgies are used in the Publick Worship of God dayly or weekly sometime the one sometime the other in all the Churches of the Greek Communion which contains thousand thousand Christians In which Greek Liturgies this Prayer is to be found in Greek their Mother Tongue give unto us That with one Mouth and with one Heart we may Glorifie and Sing Praise together to the most Honourable and Magnificent Name of the Father Son and Holy Ghost now and ever and to all Ages Amen The beginning and foundation of which Prayer is indyted by the Holy Ghost Rom. 15. 6. That we may with one mind and with one