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
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
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
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
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
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
presume not to claim to this word for it is none of yours but the Childrens Bread 5thly Why do ye pretend your disguist of the Bishops to be the cause of your refusing to sing the Doxology did you not refuse to sing it before they were Re-established and that because the General Assembly laid it aside whom ye obeyed then ye refused to sing it before they returned and if they had not returned would you have resumed it I think you will not say it Then if the Bishops had not returned stil to this day you would have refused to sing it 6thly I will give you better Information ye with the rest of all this Kirk are desired to reassume the Doxology by Authority of the King's Majesty for ye know it is the will of God in His Word to invest the King with a power to restore the decayes of Religion when they happen and so did the good Kings of Judah Asah Jehosaphat and Josiah and accordingly our Kings Majesty being by the King of kings wonderfully and mercifully restored to his Crowns and Scepters according to his duty of thankfulnesse and Authority from the Lord given to Him He perceiving that the Doxology was laid aside in a time of confusion when there was no King in Israel even that part of the Kirk's publick Worship wherein we not only agree with the universall but more especially with the Reformed Kirks Therefore seing all the Reformed Churches with the Universall retained the Doxology and the General Assembly of Scotland laid it aside when they were not in power to do it therefore the Kings Majesty by His Authority wisely and piously recommended the reassuming of the Doxology therefore in refusing to sing the Doxology ye disobey the King in that which is lawfull and right therefore my request is to you to fear God and Honour the King by singing the Doxology and thereby you shall first honour God Father Son and Holy Ghost and then your King for albeit at the casting off the Yoke of the Popes usurped Power some of the Reformed Kirks did quite the Government of the Kirk by Episcopacy yet none of these Kirks did ever affirm that Monarchy or Kingly Government was unlawfull no nor yet Episcopacy for albeit some of them quite Episcopal Government because they had not Rents to sustain them yet they granted the Government to be lawfull I have more to writ upon this Point but it is not for the Babes who have need of Milk and not of strong Meat There remains one doubt to be answered because the Apostle Paul 1 Cor. 6. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reddit conducens Pastor spiritualiter utile hoc verbum invenitur John 16. 7. 1 Cor. 10. 33. 1 Cor. 12. 7. Heb. 12. 10. Anis medul Theolog. lib. 2. 6. 16. res media dicitur expedire cum omnibus circumstantiis consideratis ad gloriam Dei aedificationem proximi facit Hath a distinction All things are lawfull for me but all things are not expedient therefore some may say according to this distinction albeit the singing of the Doxology be lawfull for a Christian yet it will not follow that it is expedient to sing it for answer as we have proven by many Arguments the lawfulnesse to sing it so we shall clear the expediency which can be best cleared from the Holy Scriptures therefore 1 Cor. 10. 28. The Apostle sayes All things are lawfull for me but all things edifie not The Greek word which is rendered expedient may be rendered profitable or conducing that is for the Christians spiritual good and edification but so it is that the singing of the Doxology to the blessed Trinity is most conducing First To the glory of God 2dly To the edification of the Christian in the most fundamentall point of all Divinity and this was the true cause why the universall Church hath agreed so unanimously these many hundred years to retain the Doxology in the publick worship and for guarding of the Lords Flock against Aâ—itrinitarian Blasphemous Hereticks so that it cannot be objected it might be expedient then but not now for to the old Arians are now added Socinians Anabaptists and Quakers which Errors are come to our doors 2dly If any will yet be contentious to deny the expediency of it we Answer that the most competent Judge on earth to prove it's expediency is not this or that privat Man nor yet this or that privat Church but the universal Church which to this day retain it and use it and therefore by their practice they declare to all particular Christians that they judge it not only lawful but also expedient which is a satisfactory answer to all rational Christians CHAP. XIII The many evils that flow from the refusing to sing the Doxology HAving proven the Lawfulnesse and Expediency of singing the Doxology and answered the Doubts and Scruples to the contrare we shall hasten to a close having mentioned the evils that flow from the refusing to sing the Doxology the Apostle Paul 2 Cor. 12. 20. Mentions the evils that flowed from their divisions at the Kirk of Corinth to wit debates envyings wraths strifs back-bitings whisperings swellings tumults and all these are the sad effects of their divisions 1 Cor. 3. 3. That same Apostle writting to the Galatians hath yet sadder evils Galat. 5. 15. If you bit and devour one another take heed that ye be not consumeed one of another which judgement I pray God in his mercy to avert from this Land what bodily evils of Bloodshed Spoiling of Goods Desolation of Families many Widows and Fatherless Children these are the sad and sore evils that they are very dull and sensles who takes not this to heart but the spiritual evils of Sin and Scandal is far more provocking in the eyes of the Lord and First The sin of Sedition against the lawfull Magistrat which not only brings down the wrath of God upon a Land but if not repented of ends in damnation to Soul and body as appears Rom. 13. From the beginning another evil the great Scandal given to the grieving of the Strong and stumbling of the Weak when they see the Commands of the lawfull Magistrat commanding a thing so lawfull as to sing the Doxology yet to be contemned and slighted The Apostle Paul in that same place Rom. 13. Says we should obey the Magistrat not only for fear of Gods Wrath and the Magistrats Wrath but also for conscience sake is it not then strange Religion when the Lord bids oney the Magistrat in all things lawfull and that for Conscience sake that in the mean time they who call themselves Christians and conscientious will answer for Conscience sake we will refuse to obey the Magistrat can it here be supponed that their Conscience that will not obey is a good Conscience when the Conscience in the Word named Rom. 13. Is certainly meaned good conscience except ye will make it such Divinity as this It is good Conscience sayes
Doxologie when he who is greater then thy Conscience knows thy false and seigned words Ah! thou wilt rather be speechless then Mat. 22. 12. as now thou art when thou shouldst sing the Doxologie Therefore to prevent that disaster I intreat you be not silent now but sing the Doxology least in that day the Judge of the Quick and Dead declare to thy confusion that thy refusing to sing the Doxology was not Conscience nor Religion but vain Glory Interest Self-seeking and Faction As for you who livâ— in oppen scandalous sins as Drunkennesse Whoredome c. and yet dare say we cannot sing the Doxology because of Conscience towards God To you hear the Lords answer Psalm 50. 16. Unto the wicked God saith what hast thou to do to declare my statutes Seing thou hateâ—â— instruction being partaker with the thief adulterer and sclanderer 2dly Doth not thy own heart smyt thee as a mocker of God and all Religion when thou pretends Conscience and when it is seared long agoe as with a hot iron 1 Tim. 4. 2. 3ly You may indeed increase the number of your party but you diminish their credit then let all who pretend Conscience depart from iniquity and sing the Doxolowy When was it that the General Assembly laid aside the Doxology even when the Army of the English Rebells who had proved false to God in the matter of Religion false to the King in matter of Loyalty false and perfidious to Scotland in stead of thankfulness to them for their assistance came in against them with the Sword having established a vast toleration so that that Army was made up of the dross and dregs and scume of England and even then when Religion in Scotland and England was in greatest danger then to lay aside the Doxology was like that inference the enemy is approaching therefore put out your Matches then consider the evils that immediatly and inevitable came upon Scotland after they laid aside the Doxology what glory we lost First the purity of Religion by their vast tolleration which with their Sectarian and Blasphemous Army they brought into Scotland Secondly We lost our Liberties for no man durst wear a Sword or Weapon for his defence but this was a just judgement to take a Sword from a man when he had killed his Father a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis potest haec absque genetu commemorare annon ideo manifestum est ut vel puer intelligat haec quae nunc fuit esse proemia defectura fidei And last of all St. Basil looks upon it as a fearfull prognostick of departing from the truth when he perceived the Arian not to quite the Doxology altogether but to change it from the right words he greatly feared a falling from the Faith to follow so as long as ye refuse to sing the Doxology ye continue in the begun seperation which is a fearfull evil it keeps a door open to more sin and sorrow to follow for by that separation ye keep in your heart a disgust at your Mother Church as faulty and assure your selves through ye had no more Errors at present but that one that ye refuse to sing the Doxology yet that Error will not be alone for Error begets in the Soul a Sinfull inclination to more Error as the Apostle speaks of Erronious Spirits they grow worse and worse are not now too many turned Quakers and some sweet Singers whose beginning in Error was but small And to put a close to the Roll of the evils that follow the refusing to sing the Doxology Is it not both sin and shame to offer to God a lame Sacrifice of worship for they who refuse to sing the Doxology offer to God a lame Sacrifice of praise and they are cursed by God who offer to him the Sacrifice that hath blamish when they have better and will not offer it As for these that refuse to sing the Doxology and think it needless or evil these in their heart and by their deed condemn their Neighbour Christians for offering to God a mostruous Sacrifice as having a Leg more then enough in the 2 Chron. 5. 13. When was it that the glory of the Lord filled the house of the Lord even when the singers verse 13. were or one to make an sound to be heard in praising and thanking the Lord but this is far from the practise of these who will noâ— joyn in the praises which discord in the Lords Song cannot be but displeasing to him So that such practise of singing and not singing at one time yea worse singing and grieving at one time for no doubt he that sings not grieves at him that sings and looks very like the confusion that was after the return of the Captivity at the laying of the foundation of the Temple of Jerusalem when one part was praising and rejoycing another part weeping and howling and the last continued evil Is a continued Heart-burning and discontent in the hearts of these who refuse to sing and keeping a door open still for more seperation To close this Chapter as Mr. Calderwood said in great zeall in that foresaid General Assembly That he hoped to sing the Doxology in Heaven So let no Christian think it a paradox for the learned do know that it may be proven by sound Divinity for if in Heaven our praises to God shall be perfect which is most surely true then we shall praise him in all his Attributs in all his mighty Acts especially in his Word and everlasting Gospel then we shall eternally glorifie the infinitly glorious Essence in the mysterious Trinity of the Persons for seing in Heaven there will be neither Petition nor Prayer nor Preaching which make up a great part of our worship on earth and so all our worship in Heaven shall be praises and that to all Eternity and seing our knowledge of God in Heaven shall be far more perfect then it was on Earth and then we shall see God face to face and know him in Essence and Persons more perfectly then we do now on Earth and consequently our love to Father Son and Holy Ghost much more perfect so the perfection of our praises and incessantnesse without wearing shall answer to our greatest perfection in knowledge and love to God therefore it may be christianly supponed that we shall joyn in Heaven with these four living Creatures Revel 4. 8. who rest not day nor night singing Holy Holy Holy Lord God Almighty who was and is and is to come where was this trisagium uttered The first two Verses of this Chapter affirm that it was in Heaven who were the living Creatures that kept this Chore of laus perennis the Assembly Notes upon it sayes it was the Ministers of the New Testament 3dly What was the subject of their praises the Assembly Notes say they continually praise God and set out the Trinity of the persons in the God-head If any please to object the Church appointed the Doxology to be sung to