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
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
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
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
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
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