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
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
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
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 Jews Acts 3. 17. and Joseph his Brethren Gen. 50. 20. Secondly He will â—ear with the froward Speeches of the Weak as the Lord does with Jonah chap. 4. vers 9. For he that covereth a transgression seeketh love Prov. 17. 9. yea Love covereth all sins Prov. 10. 22. to wit of Infirmity Thirdly They will answer â—he froward words of the Weak with Meekness for a soft tongue breaketh the bone Prov. 25. 15. Eli in his imprudent rashness did mistake holy Hannah 1 Sam. 1. 14. by her soft and humble answer Elies mistaken reproof was instantly turned into a prophetical blessing of her which the Lord fulfilled This Duty of the Strongs bearing with the infirmities of the Weak must always be subordinate to our pleasing of God which two are very well consistent for our Saviour and so should every good Christian increased in favour with God and Man Luke 2. 52. The Babes and Lambs of Christ must be ranked in two sorts First Some weak in Knowledge but not so weak in sanctifying Grace others some more Knowledge but less sanctifying Grace and accordingly the strong should carry toward them but they will find it much easier and sweeter to converse with these weak ones who have some measure of Sanctification though their Knowledge be weak and these weak ones again must be suboivided some only Weak some both Weak and Sick that is not only weak in Knowledge but also Sick by reason of Desertion or Soul perplexiâ—iesâ— tending to Despair these of all the weak Lambs must be and should be most tenderly dealt with and of these especially our Saviour speaks in His Gospel better a Milnstone be hanged â—bout his Neckâ— and he be drowned in the deep of the Sea then he offend one of these little ones that believe in me Be cautious to try out and careful to oversee these Lambs by any others As for you that are Strong because you are not all of one size I confesâ— the talk of bearing with the Infirmities and gaining of the Weak to râ—quiâ—e strong Shoulders and the Graces abovementioned required in the Strong for that Duty proves no less And therefore ye that are strong in Kâ—â—wledge but weâ—k in Mortification and Sanctification no doubt that â—â—sk will be more difficult to you and therefore my humble advice to you is that if you find you are not sufficiently strong in Mortification and Patience as to bear with the Infirmities of them beware oâ— falling in reasoning or disputing with them for that will make no Healing but rather more Strife But withall I would charge you to make this choice rather to bear with the weak Lambs then for pleasing of Men to bear too much with Sinners which is a displeasing of God and thou who will not stoop to bear with the infirmities of the Weak does not thy Father in Heaven bear with thy infirmities and grosser sins does not thy Neighbour with whom thou converseth bear with thee also nay he deserves not to be born with or live in Christian Society who is â—o passionate and wrathful that he will neither bear word or look for in many things we sin all especially in sins of infirmity beware thou be not like Job's Friends who had some measure of Knowledge and came with real purpose to comfort their Friend but for want of Charity they proved miâ—erable Comforters and instead of binding up his Soul wounds ranckled them more As for you who are strong both in Knowledge and Grace though the task be hard and difficult sometime to the strongest Christian as upon this account sometimes ye will have to do with a Lamb so weak in Knowledge that they will think you scarce deserve the name of Christian or that you have Grace or are walking in the way to Heaven the best confutation of these is to live with them and before them in all good Conscience and by time they will be convinced of their Error towards you As for you who are prophane in your Lives and yet have more Knowledge in Religion then the weak Lambs beware ouâ— take it not upon you to reproach these Lambs for in so doing you serve the Devil ye break the heart of the tender Lambs ye grieve the Spirit of God and who gave you authority to insult over them for to do these Lambs any good to their Soul condition thou has no Grace to do it being a slave to Satan and his Lusts thy self beware of the cuâ—se of Amalâ—k 1 Sam. 13. 3. his name to be blotted out from under Heaven bâ—cause with a cruel heart he pursued and smâ—â—e the hindmost sâ—eble faint and weary of Israel and Ezek. 34. 20. 1. because the strong Caâ—â—el thrust with side and shoulder and push'd all the diseâ—sed with their horns therefore will I destroy the fat and the strong I will â—ed them with judgment I will seek that which was lost bring again that which was driven away bind up that which was broken strengthen that which was sick As for you Lambs when you consider all this care that your Heavenly Father takes of you draw not hence this weak conclusion That because your Father in Heaven commands the Strong to bear wiâ—h your Infirmities and to please you for your good to Edification do not overwean upon that as if your Father in Heaven love you better then the Strong Christian know you not that the Father on Earth when he hath a young tender Child very sick or in danger of Death he will command his elder Brother who is yet more beloved of the Father then that young Child yet he will command him to sit up in the night and attend his sick Brother forbid him to speak a word to offend him why then is all this care of the Father even because the young one is weak and sick and in danger of Death and therefore has need to be tenderly dealt with therefore on the other hand when thou considers thy Heavenly Fathers tender care of thee and thy salvation give him this thankfull meeting to wit when any Strong Christian accosts thee in Christian love to gain thee from thy Errours to tender the Information and Instruction beware thou reject not such a Messenger Commissionated from thy Father but with all Meekness and Gentleness lend thy Ear and thy Heart to sound Instruction and if thou wilt keep Church Communion and live orderly thy Heavenly Father will more and more clear thee of thy doubts and mistakes and resolve to follow the advise of the Apostle Philip. 3. 16. Which comes to this that seing thy Neighbour Christian and you agree in the Fundamentals and saving Truths of Religion to wit one Catechism and Confession of Faith which are the compleat Rule to lead you both to Heaven walk joyntly together in that way of Faith and Holy Life and for any other difference in opinion till ye be cleared of your doubts there is no danger for your Soul to let them lye asleep And for you that are Strong remember that Precious Promise in the Covenant of Grace Their sin I will remember no more Heb. 8. 12. And none of his sins that he hath committed shall be mentioned unto him Ezek. 18. 22. and 33. 16. So in this be ye followers of God as dear Children Ephes 5. 1. Therefore I charge you that their bygone escapes be mentioned no more as you would have your Heavenly Father keep that Covenant of Grace to you in the day of your accounts therefore let an Act of Oblivion in the Souls of the Strong in Gifts and Grace be passed in favours of the Weak who have returned or are in the way of returning to the Bosom of their Mother Church that so these Weak Lambs reflecting with an holy and inward Indignation against themselves for their bygone Mistakes and Wandrings may rejoyce in the Lord for the kindness and Christian Brotherly Love Humanity and Acceptance that they find even from these whom before they looked upon during their separation as castawayes and and now they find that Truth confirmed Charity suffereth long and is kind all which Christian Kindnesse they finding in you who are Strong it may prove a strong Convincing and Gaining Argument upon their Spirits that you have been and are still in the Right Way to Heaven For by this shall all men know that ye are my disciples if ye love one another John 13. 35 And he that dwells in love dwells in God and God in him 1 John 4. 16. And for you beloved in the Lord who through the good hand of God upon you are returned to your Mother Church to Communion in Word and Sacraments let there be no Schism in your Worship but joyn with your Mother Church and Holy Church Universal in singing the Doxology with them make straight paths for your feet least that which is Lame be turned out of the way but rather let it be healed Heb. 12. 13. Do not so far as in you lyes make lame and halting Worship if you be silent when others are singing Glory to their God shall your loving Mother Church receive you again in her bosome and will ye be unthankfull and grieve her Soul in retaining that halt which ye learned straying on the Mountains and retain still to be a scandall to your Brethren and a grief to her that bare you God forbid As the Lords Covenant with Noah and with mankind in him and Sealled it with a visible Sign to continue to all Generations that he would not any more destroy the earth with a flood and according to that Covenant hath â—terat His Promise I have placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves tosse themselves yet cannot it prevail though they roar yet they cannot passe over it I beseech the Lord if it be His will that such another Inundation of Errours with such Confusion and disorder never overrun these three Kingdoms again untill that day that the Lord send forth His Angells and gather out of His Kingdom all things that offend and the King shall seperat the Sheep from the Goats and there shall be perfect Union in singing one Song with one Heart and Mouth unto all Eternity To Him that sits upon the Throne and to the Lamb and to the Holy Ghost be Glory and Praise And shall be Glory and Praise by all glorified Angels and Saints World without End AMEN FINIS