malice in stirring up Hereticks against the Sacred Trinity and Mans Naturall weakness and pronness to listen to Error and believe Lies especially against the blessed Trinity most prudently and Piously aggreed and unanimously to sing the Doxology to the blessed Trinity in the publick Worship of God to be a Witness against the Arian and other Blasphemers of the Trinity and for Confirmation of the Orthodox and sound Believers in the True Faith for Singing Glory to God Father Son and Holy Ghost being in it self a Lawfull and Holy unquestionable Duty of Christians albeit there were neither Heretick to oppose and Blaspheme the Trinity nor Devil to tempt them to that wicked Deed then finding both wicked Men and Devils by Experience enemies to that found and saving Truth makes the singing of the Doxology besides it's Lawfulness and Expediency to be most usefull and edifying for the People of God and a strong preservative against Antitriâ—itarian Heresies Here we are not to think that the Doxology or praising of the Holy Trinity was not used by the Doctors of the Church these burning and shining Lights before and beside the publick singing in the Church for the Sacred Trinity being the great Fundamental of the Christian Faith and object of Divine Worship these Doctors ordinarily closed their Prayers or Sermons or other Writtings with the Doxology Anno Dom. 165. Policarpus Bishop of Smirna who had been the Disciple of the beloved Disciple St John dying a glorious Martyre in presence of many thousand Jews Pagans and Christians ready to step into the Fyre closed his heavenly Prayer thus I glorifie thee through the everlasting high Priest Jesus Christ thy welbeloved Son to whom with the and the Holy Ghost be all Glory World without end Amen Here this blessed Martyr not only sealled the Doctrine of the blessed Trinity with his Death but also the Blessed Glorious Trinity Father Son and Holy Ghost Sealled that same Faith of this Faithfull Martyr with many miracles at his Death of which we wrot in the second Chapter b Eus lib. 4. hist cap. 19. About the Year of Christ 190. Clemens Alexandrinus writeth thus Let us praise Father Son and Holy Ghost who one is all and in whom are all altogether Good Beautifull Wise and Just to whom be Glory now and for ever a lib. 3. paedagog In the Year of Christ 325. The famous Councill of Nice having condemned Arius and his Blaspheming Associats for denying the Co-eternity of the Son and Holy Ghost with the Father they writ a Synodical Letter to the Churches of Alexandria Aegypt Lybia and Pentapolis which they close with a Doxology to the Sacred Trinity Thus By the help of God the Father Almighty and our Lord Jesus Christ with the grace of the Holy Ghost to whom be glory for ever Amen b Socrat. lib. 1. cap. 6. Theodoret lib. 1. cap. 9. The Synodical Epistle of the Council of Illyricum closeth thus these things are inacted to the glory of the Father Son and Holy Ghost for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozemen lib. 3. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen closeth the Preface to his Church History to Christ with God the Father and Holy Ghost be Glory for ever Amen c Macarius a Church-man in Aegypt who lived in the reign of Constantine and Constantius closeth his 12th 16th and 17th Homolies with the Doxology About the Year of Christ 360. in the Church of Antioch being a Patriarchall See at Publick Worship were conveened most part Orthodox but some Arians mixed with them when they came to that part of the Worshhip which a Chronologer d Nicephorus Hist Ecclesiast lib. 9. cap 24. Ait eos cecinisse Doxologiam ad sinem Psalmodij writes was immediatly after their singing the Psalm then the Orthodox did sing the Doxology Glory to the Father and the Son and the Holy Ghost according to the Doctrine of the Nicen Council But the Arians who were with them in the Church differing from the Orthodox sang Glory to the Father by the Son thereby purposing that the Father was greater then the Son which difference in the singing being perceived by Leontius e Leontius tametsi sordibus Arianae blasphemiae fuit inquinatus tamen eas callide admodum occultare studuit Etenim cum clerum Laicam etiam multitudinem in duas partes divisam cerneret Orthodoxos adhibentes conjunctionem Filio Spiritui Sancto Arianus vero ante Filium Per ante Spiritum Sanctum In. praeponere Ipse totam glorisicationem tacitus secum recitavit adeo ut qui ei proximi erant solum hanc particulam in secula seculorum audirent haec Theodoretus lib. 2. cap. 24. Ex Athanasio Regnante Anastasio diuterius Arianorum Constantinop Episcopus cum quendam Barbam nomine baptizare intenderet spreta dominica institutione diceret baptizatur Barbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc dicto aqua in columbethra evanuit Barbas vero arreptâ fugâ exivit miraculum hoc cunctis significavit Haec scribit Theodorus lector in collectaveris lib. 2. Nicephorus calisti lib. 16. hist Eceles cap. 35. then Bishop of Antioch and inclining to Arianisme putting his hand to his Gray Hairs said when this snow is melted there will be much Mire by Age and Experience and Humane Prudence he did foresee the Storm of the Arian persecution of which I have spoken somewhat in the 3d. chap. of this Treatise for the Orthodox did sing the Doxology according to the Words of our Saviour in the Gospel in the Words of His Divine Institution of Baptisme Matth. 28. 19. All three in one manner to the Father and the Son and the Holy Ghost but the Arian did sing Glory to the Father by the Son in the Holy Ghost where observe that the Arian as yet did not altogether refuse to sing the Doxology upon any pretended reason or scruple of Conscience as some men do now but it is like the singing of the Doxology was then performed by the Orthodox with such Zeall and unanimity that the Arian was as yet afraid or ashamed altogether to refuse the singing of it as some now do Basil the great who lived in the Year of Christ 369. in his Book concerning the Holy Ghost cap. 27. He writs that the most ancient Fathers did sing Gods praise to Father Son and Holy Ghost according to the Word in Baptism and these two great Doctors Basil and Chrysostom who were contemporary Bishops in the Greek Church each of them wrot a Greek Leturgy being their Mother tongue which both are used at this day in all the Christian Churches of the World that are within the Greek Communion a In Lyturgia St. Basil prope finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one Lyturgy on the Sabbath Dayes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other Lyturgy on all other Solemn Dayes and in both these Lyturgyes the Doxology was and still is used these 1300 Years without
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 Name of Father Son and Holy Ghost to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians are baptized in the Name of Father Son and Holy Ghost therefore to all Christians it's lawful to sing Glory to Father Son and Holy Ghost Second Reason All who believe and profess their Faith in Father Son and Holy Ghost to them it 's lawful to sing Glory to Father Son and Holy Ghost but all Christians throughout the World believe and profess Faith in Father Son and Holy Ghost therefore it is lawful to all Christians throughout the World to sing Glory to Father Son and Holy Ghost Third Reason All who believe or profess that God Father Son and Holy Ghost is their Creator Redeemer and Sanctifier to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians believe and profess that God Father Son and Holy Ghost is their Creator Redeemer and Sanctifier Therefore c. Fourth Reason All who believe hope and profess to enjoy eternal Glory in Heaven from and with Father Son and Holy Ghost to them it is lawful to sing Glory to Father Son and Holy Ghost But all Christians believe hope and profess to enjoy eternal Glory in Heaven from and with the Father Son and Holy Ghost Therefore c. Fifth Reason God Father Son and Holy Ghost made all things for His own Glory and Man's chief end is to glorifie God the first words of the lesser Catechism of the Westminster Synod Therefore it is lawful for Man to glorifie Father Son and Holy Ghost in a Song Sixth Reason God Father Son and Holy Ghost hath given to Man his Tongue and Speech that therewith he may glorifie God Father Son and Holy Ghost Therefore often in the Book of Psalms Mans Tongue is called his glory Psal 57. 8. Awake up my glory Psal 108. 1. I will sing praise with my glory Psal 16 9. My heart is glad my glory rejoyceth which glory the Maker of the Tongue Acts 2. 26. expones to be the Tongue in these words My heart did rejoyce and my tongue was glad Psal 30. 12. That my glory may sing praise unto thee and not be silent O Lord my God Shall then Mans Tongue his glory be commanded silence by Man and not to sing glory to God the Father Son and Holy Ghost when his Maker gave him his Tongue to sing glory to his Maker Seventh Reason That which is the practice of the Angels and of all the Saints in Heaven and Earth is lawful but to sing glory to God Father Son and Holy Ghost is the practice of the Angels Luk. 2. 14. The heavenly host sang glory to God and Rev. 5. 13. All in Heaven and in Earth did sing glory to God Eighth Reason That which is commanded of God is lawful but to sing glory to God is commanded by God I prove the assumption Psal 96. 1 2. These commanded Sing unto the Lord and vers 3. declare his glory and vers 7 8. give unto the Lord the glory due unto his Name c. Ninth Reason That which hath been the constitution and constant practice of the Universal Church these 1300. Years without scruple or refusal and still retained in all the reformed Churches after their purgation from Idolatry and Superstition that is lawful the same Argument is used by St. Paul 1 Cor. 11. 16. to stop the mouth of the Contentious to wit we have no such custom neither the Churches of God Tenth Reason a Rationis fundamentum illustratum Justinus Martyr in expositione fidei sive unam duas vel tres personas proferamus necesse est animo semper possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Patre Filio Spiritu Sancto Athanasius lib. de communi essentia Patris Filii Spiritus Sancti cap. 00 quod non sunt tres dii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Symbolo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius magnus lib. 5. contra Eunomium cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licet haeretici disrumpant sese non tamen disrumpetur Trinitas Nazianzenus Orat. 40. Quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Orat. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephiphanius Haeresi 62. §. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec eadem est doctrina communiter Scholasticorum Alensis in summa Theologiae parte 3. quest 3. membro 1. Articulo 3. Aquinas 2. 2. quest 81. articulo 3. quest 84. articulo 1. Et Franciscus à Sancto Claro in expositione confessionis Anglicanae Orat. 28. negat unam personam divinam praecise sumptam esse terminum formalem adorationis latriae sed deitatem primario personas ut identiscantur cum essentia Calvinus Institut lib. 1. cap. 13. §. 2. Si non consideramas tres persanas in deitate nudum inane duntaxat Dei nomen sine vero Deo in caerebro nostro volitat §. 6. ubi in Scripturis fit simplex Dei mentio indefinita non minus ad Filium Spiritum Sanctum pertinet nomen hoc quam ad patrem Et §. 20. In eundem sensum Amesius meduil lib. 1. c. 6. §. 26. Equalis honor omnibus personis divinis equaliter à nobis debetur That which is commanded by God is lawful but to sing glory to Father Son and Holy Ghost is commanded by God Therefore c. I prove the minor the glory commanded by God and given to God is indivisive and due to all the three Persons equally so says the lesser Catechism they are equal in Power and Glory and whensoever a Christian sings glory to God then it is not only lawful but also necessary that in the thought that Christian at that same time shall ascribe that glory to all the three Persons which if he do not he is worshipping an Idol and not the true God then whatever thought of a Christian is lawful and commanded it is lawful for him to express that thought with his Tongue then when he is singing glory to God and lawfully and equally in his Mind is giving that glory to Father Son and Holy Ghost then it is lawful for him at that same time to give that glory expressly with his Tongue to Father Son and Holy Ghost for all the Worship and Adoration that the Christian gives to God should and is rightly given to God one in Essence and three in Persons Father Son and Holy Ghost who all three have one Almighty Power one Will one external Action in hearing our Prayers and granting our Requests and therefore the Worship given to them is indivisible therefore Perkins saith well writing on Matth. 6. vers 9. We should worship the whole Trinity conjunctly and not one Person alone and when we name God alone we should in our mind worship the three Persons also Then upon the sound and infallible Doctrine of Christianity as no Christian dare deny the lawfulness of singing Glory to God so upon the same ground and as
guard the Flocks of Christ against Antitrinitarian Hereticks but in Heaven there is no danger for no Devil nor Antitrinitarian will be there to tempt and the glorified Saints will be made perfect in Holinesse I answer when Isaiah 6. 2 3. The Seraphims cryed one to another by way of Authem Holy Holy Holy is the Lord of hosts the whole earth is full of his glory Here I hope was neither Arian nor Antitrinitarian yea I affirm according to the Seraphims singing a Doxology to the Trinity that although there had never been Antitrinitarian Heretick nor danger of Devils to tempt them to that heresie seing the Angels in Heaven did sing a Doxology to the blessed Trinity which is granted by the universal Church then shall it not be lawfull expedient and comely for Christians to sing Glory to Father Son and Holy Ghost whose motto in Baptism is to be Baptized in Name of Father Son and Holy Ghost Therefore to conclude this Chapter these who have Scruple or Doubts to sing the Doxology for want of knowledge my prayer is to God Father Son and Holy Ghost who is the Father of Lights to reveal even this unto them that we may with one Mind and with one Mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15. 6. Now to God Father Son and Holy Ghost be glory in the Church by Christ Jesus throughout all Ages world without end Amen Ephes 3. Chap. at the last verse CHAP. XIV An exhortatory Conclusion to the strong and orderly Christian to receive and imbrace with all Christian love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosom of their Mother Church BEing now to conclude this little Treatise As its scope and aim is for healing and helping home of the wandring Sheep so my work in this Chapter is to remove all Stones and Stumbling-blocks out of the way of the weak Lambs returning to their Folds again and I beseech you put not the blame so much upon these Lambs as upon these Men wâ—o drew them away and missed them and let all good Christians rejoyce in their return and welcome them home and that because of the manifold Evils that this Kingdom was groaning under which now God in His Mercy hath almost removed Was not in many Families the Father against the Son and a Man's Enemies these of his own Houshold did not many Flocks forsake their Fold and resting Place and strayed in the gloomy and dark Day was not the empty Walls of many empty Paroch-Churches mourning and the Stones of-emptiness crying out and Pastors lamenting that their Flocks were departed and a few left yea sometimes the Pastor so evil intreated by his Flock turning Wolves that he must needs convey himself away out of that place some being spoiled some wounded some killed some like desolate Widows mourning in secret in a desolate Retirement like Jeremiah in his wished Cortage in the Wilderness Jer. 9. 2. and for a long time the Magistrate loath to use rigour which made them the more inexcusable and at last they display an open Banner of Rebellion whereby they wilfully run themselves into a Labyrinth of Miseries to be killed and spoiled and many impoverished and not a few suffered death by the hand of Justice whose infatuate Souls with that four leaven of their dangerous Doctrines was at their death a far more sad spectacle to the Godly then their bodily death which remembers me of David's bitter mourning for his traiterous son Absalom's death and this Malady and sore Disease came to so great a height that it threatned death which was more then once prevented by opening of a Vein and many thought our Disease incurable and that it would turn at last to be a rooted Hectick to the consuming of the Marrow but blessed be our kind Samaritan who beyond the expectation of many and much more beyond our deservings hath pitied us for it was a time of love and when we were lying in our Blood he said Live again he said Live Ezek. 16. 6. even when the Enemy was saying there is no help for him in God yet he hath poured in Wine and Oyl in our Wounds and letten us by sweet experience know that there is both a Physician and Balm in Gilead and the God of our Health hath rebuked that Feaver and hath commanded and created deliverance Then let every one of us rejoyce in God and count it our glory to be workers together with God Is this a time of healing let us concur and contribute our help Is the Lord's Flock returning then cast up cast up gather out the Stones Hath the Lord Jesus awakened out of sleep and rebuked the Winds and Seas so that now there is a great Calm then let us all help to row to bring the Vessel to a safe Harbour when the Lord is bringing back the captivity of His People let our Mouthes be filled with laughter and our Tongue with singing behold and see not one Dove alone returning to the Ark of their Mother Church with an Olive branch Gen. 8. 11. but a whole cloud of these Doves are flying to their Windows Isa 60. 8. Are not the Pastors returned to their Flocks with joy who went away weeping returning with the full blessing of the Gospel of Christ now to bring forth the peaceable fruits of Righteousness of their sad and desolate retirement and widow-head Lam. 3. 27 28 29. like St. Basil returning from the Desart and St. Athanasius from his Exile and now that promised Blessing shall be given them Isa 30. v. 29. your eye shall see your Teachers And now my Brethren who had precious retirement to read meditate and pray and a sad cross to put you to it then with Timothy 1 Tim. 4. 15. let your profiting appear to all Ye know what Luther writes Prayers Meditation and Temptation made good Theologues and the Flocks that have been mispending their time had the more need to redeem the time Now I turn my speech unto you in this Church who are strong and have overcome that evil one and have obtained Grace to live orderly before God and His Church during the time of these Confusions as your compassionate Souls did grieve for Sin weep in secret before the Lord to enlighten inform and reform them to reclaim and reduce them therefore hath the Lord given you a gracious return of your Prayers in returning them then open your loving Hearts and embrace them and these hands that were with outstreached arm lifted up to God for them let your arms embrace them and by word and deed and contenuance express the sincerity of your love to them and as the Lord hath given you more knowledge then to them let it be your generosity not to insult over them or despise them but with all tenderness not to look down but to stoop down to their Weakness and let the strong elder Brother stoop down
evadere se ommnino abnuere sed instexibiliter desiderare qualis fortitudo in pluribus martyribus fuit conspicua Joy given them from above to the Admiration and Confusion of their their tormenting Enemies 2dly Miracles manifested without them in their Death as the Learned may read in the Church History often the wild beasts refusing to devour them and sometimes the fire to burn them b Hujus instantia in Polycarpi martyrò commemorantur haec miracula in itinere ad ignem voce è Coelo confortatur 2. dum stat in igne ingens flamma ad distantiam corpus circumvallat quasi sanctum dei attingere renuens ita ut miles illud observans flamma crudelior Policarpi corpus hastâ confoderit 3 sancti combusti corpus suavissimum fragrantissimum emisit odorem Euseb hist Eccles lib. 4. cap. 14. Yea 3dly the Lord wrought many Glorious Miracles at the Graves of Martyres after their Death of which there are many Examples in the Church History The Fourth Mean whereas Solomon saith in the multitude of counsellers there is safety Therefore the Doctors of the Primitive Church did meet in Councils as they saw need in this or that Kingdom but sometimes also they did meet more solemnly in greater numbers sometimes 3 or 4. sometimes 600 Bishops together besides moe then the double number of Presbyters and these of the most Learned and Pious Divines that were in the Christian World out of Asia Affrica and Europe by long and perilous journies crossing Sea and Land beginning with a Patres Synodi Nicerni jejunium indixerunt ut Deus utilitati Ecclesiarum consultum vellet Teo doret in ancorato fasting and praying To which Councils respective the then reigning Hereticks were Summoned to appear and appearing were examined anent their Errors their Errors refuted and sometime yet seldome themselves converted but if obstinat their mouths stopped their Errors and Blasphemies condemned and accursed themselves Excommunicat and sometimes also Banished by the supream civil Magistrate and for the furder confirmation of the Faith of following Generations and establishment of the Posterity in the Truth The Church did put in register the proceedings of these famous Councills whether Nationall or Generall against these severall Hereticks As also their severall Acts for Order and Decency which Books are extant to this day in great Volumes As for these Hereticks albeit the Lord did permit them for a season to try His People if they would cleave to His Truth or not Deut. 13. 3. And that the approved might be made manifest 1 Cor. 11 13 Yet the Lord blessed the pains of His faithfull Servants against them So that these Storms were turned to a Calme and these Hereticks wholly made known and He who sets bounds to the proud waves of the Sea set also bounds to Satans Malice and put a hook in the nose of these Blasphemers The Fifth Mean The Lord from Heaven did manifest His Wrath and Indignation signally against some of the speciall Ring-leading Hereticks or else by the hand of the civil Magistrat b Eus lib. 2. cap. 1. 13 14. Egesippus lib. 3. cap. 2. Epiphanius lib. 2. her 22. Simon Magus at Rome by the help of Devils did flee in the Air but fell down and was bruised to death at the prayers of the Apostle Peter Secondly Elimas the Sorcerer was by God miraculously smitten with blindness for his Anti christian perversness Acts 13. 11. c Eus lib. 5. cap. 15 18. Thirdly Montanus and his Prophetess Maximilla hanged themselves d Eus lib. 5. cap. 14. Fourthly Theodotus by force took his flight towards Heaven but fell down and died miserably Fifthly Buddas or Terebinthus Nicen through Sorcery did flie up in the Air but fell down and brake his neck e Socrat. lib. 1. cap. 17. Sixthly Manues a Persian Heretick the King of Persia caused take off his skin flayed alive filled it with Chaffe and hanged it up at the Gate of the City f Socratas lib. 1. cap. 21. Seventhly Arius being observed by the Bishop of Alexandria that he was a dangerous Heretick and mighty proud while he is under Process intends to come to the Church of Alexandria to morrow in a presumptuous manner wherefore the Bishop all that night stayed in the Church with Fasting and Prayers and Tears wrestling against Arius who to morrow going to that Church a sudden Terror of Conscience and vehement louseness of Belly did assault him that he was forced to go aside to the next publick Jacks where all his bowells gushed out a fit Death-bed for so vile an excrement of Satan whose breath had bred the most deadly pestilency that ever was in the World whose manner of Death was a mercy to the World and a Beaken of his Shipwrack fixed by the Almighty upon the dangerous Rock of his Blasphemous Heresie g Prosper in chronico Eightly Priscbillianus Anno Dom 400. being condemned by a Church Council at Burdeaux for his Blasphemies against the Trinity with others of his Stamp was beheaded by the Emperour Maximus All the foresaid Blasphemers of the Trinity the Lord stigmatized with a miserable death to the terror of others CHAP. III. Containeth the rise of the Arian Heresie in the Fourth Century their Persecution and Activity their Falshood Injustice and Cruelty and the prevalent Testimony both of God and His Church against them AS in the first 300. Years after our Lord's Ascension His Church was sore vexed by Ten bloody Persecutions raised by Pagan Emperours and molested by Antitrinitarian Hereticks of which we have given you a short view in the former Chapter So in this fourth Century Satan the Father of Lies Anno Dom. 324. filled the Heart of Arius a proud Presbyter in Alexandria with Blasphemies against the second Person of the Blessed Trinity wherefore the famous Council of Nice consisting of 318. Bishops conveened partly for examining and confounding of Arius Error in the Year 325. where after long dispute granted to the Adversary his blasphemous Error was condemned and he Excommunicate Notwithstanding thereafter his Errors spread like a Gangren and that chiefly by occasion of two Emperours Constantius and Valence whom the Arians seduced to their Heresie and so the Arian obtaining the Arm and Countenance of the Civil Power to their wicked Faction they left no mean unesseyed to encrease and strengthen their Party and spread their Poison which we intend to treat of in this Chapter in these particulars First Their indefatigable pains in conveening Church Councils Secondly The Falshood and Injustice in their Proceedings Thirdly Their hellish Policies Fourthly Their monstruous Cruelty against the Orthodox Fifthly The Lord 's witnessing against them both by His Church and His own immediate Hand of Justice upon them To return to the first of these in imitation of the Orthodox and true Church like Satan they transformed themselves into Angels of Light did conveen Councils sometime in one City and Kingdom and sometime in another
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
parte 2. Bishops some he burnt to Ashes and some of them their Tongues were pulled out who flying to Constantinople spoke miraculously as if they had had Tongues g Evagrius lib. 4. cap. 14 15. Anno 448. The Eutichians in Alexandria slew the Orthodox Bishop Proterius in the Church harled his body throgh the Streets and gnashed his Bowels with their Teeth a Evagrius lib. 2. cap. 8. Anno 496. Many Manicheans who also were Blasphemers of the blessed Trinity were detected at Rome and their Books burnt Honoricus King of the Vandalls in Africk being Arian banished at once 5000. Orthodox Christians b Centuria Magdeburgesis Anastasius the Emperour Anno Dom. 520. Commanded not a Trinity but a Quaternity to be worshipped he was smitten with a thunder bolt and so dyed in his wicked Reign 300. Orthodox were killed and some Orthodox Bishops banished c Petrus Diaconus Platina d Centuria Magdeburgensis Centuria 6. cap. 8. Theodoricus Arian King of the Gothes in Italy persecuted the Orthodox there and the King of the Arian Gothes in Spain slew his own natural Son for turning Orthodox e Magdeburgensis Centuriâ—s centuria 6. cap. 9. The Gothes in Spain who had long persecut the Orthodox Christian they were at last converted to the true Faith Anno 585. In the seventh Century the Monotholites which were a Branch of the Eutichian Heresie troubled the true Church for the Emperour Constance was a Monotholite and also Heraclius Arjovaldus King of Lambards was an Arian Anno Dom. 640. Rotharius another of their Kings was Arian also in the seventh Century beside the trouble that the Church endured from the Eutichian and Monotholite Hereticks which were chiefly in the Eastern Church at Constantinople and Alexandria so be the Arians in Italy In this Century arose Mahamet and composed his Alcaran Anno Dom. 622. In which Blasphemously they deny the blessed Trinity These not only spread and prevailed mightily in Asia and Africk but also crossed the Hellespont and molested Greece both with the Sword and Blasphemies yea also they crossed the Mediterranian over against Spain and Italy at last Anno Dom. 829. came over with a Navy from the Coast of Barbary and spoiled Rome and returned to Africk with the Prey and again Anno Dom. 845. f Palmerius in chronico came over and spoiled Rome the 2d time and Anno Dom. 933. came over the third time and spoiled Genoa In the 7th Century the Orthodox Church gave Testimony against Hereticks in a Council held at Rome Anno Dom. 650. of a 100 Bishops and upward where the Monotholites and the Antitrinitarians were condemned and another there of 125. Bishops and a third at Constantinople Anno Dom. 681. of 150. Bishops And as the true Church gave Testimony against the Antitrinitarian Hereticks so the Lord from Heaven by His signal Judgements For First Honoricus King of Vandalls in Africk an Arian and cruel persecuter of the Orthodox was long tormented with Venemous Boils at last was consumed with Worms and so ended his wretched Life Secondly in this same Century Theodoricus King of the Gothes in Italy a vile Arian having murdered an Orthodox Noble Man Senatour named Symachus thereafter shortly sitting at Table the head of a great Fish dressed in a Dish set before him which he imagined to be the head of Symachus and was so stupified that he dyed with fear Abaliardus a professor in Paris about the year 1143. wrot Blasphemously against the blessed Trinity whom Bernard refuted and then there conveened a Council of Church-men in France where he was confuted convinced converted a Caranza folio 258. In the Year 1215. in the Council of Lateran Joachim Abbas his Erronious Book against the Trinity was condemned to which he submitted b Caranza folio 260. If it be objected that seing in the Church History and Councils from the seventh Century to the fifteenth there is only mention of two Antitrinitarian Hereticks and consequently these Blasphemous Heresies being now banished and buried and seing it is granted that the Doxology was first appointed to be sung in the Church by occasion of Antitrinitarian Hereticks for confirming in the Faith the Lords People against their Blasphemies why then was it any longer continued after the cause was removed I answer because the Church then perceived by comfortable experience that the constant singing of the Doxology in the Publick Worship of God had proved an excellent mean to confirm Christians in the Doctrine and Faith of the Trinity and to guard them against the temptations of Satan and his supposts and their own corruption who were all yet lying in wait to blow at the Ashes of the little spunks of the said old Blasphemies that seemed to be buried many hundred years before This is Calvins Metaphore and accordingly it came to passe for in the year of Christ 1531. Satan did fill the heart and furnished the pen of a Spaniard Servetus with the Blasphemies and black Venome of that Old Serpent and now we intend to begin the 2d Part of this Chapter and to manifest to every Christian Reader that if the universal Church had good cause to appoint the singing of the Doxology because of the Blasphemies of the Arians against the Sacred Trinity So now in this old and doting Age of the World the Church have much cause to continue that ancient practice for the new and late opposers of this blessed Trinity in this Age are more blasphemous then ever the old Arian was of which the rise and growth in Europe we intend to give you a summar account First That Spaniard Servetus being a Physician by profession travelled 30. Years in Pole Hungary and Transalvania practising Medicine but infecting Souls with his Blasphemies a worse disease then all his Bodily Cures For which he was first apprehended and imprisoned at Lions in France but escaped Prison there afterward having written some Books against the Sacred Trinity he was apprehended at Geneva for his Blasphemies and obstinancy in them was condemned by the Magistrat and burnt quick Anno Dom. 1553. a Beza Epist 81. Genevas just punishing of him is approven by the Cantons of Tygurie b Calvin Epist 157. Scaffusium c Calvin Epist 158 Melancton and d Calvin Epist Aecolampadius rcfuts him and Calvin also in his Institutiones Opuscula and Melanthon in his Fourth Volumne who in the Year 1556. writs to the Vesalians vulgo the Veisle that if any maintained Servetus Errors he should be expelled out of their Town and Cardinal Hosius one of the three that presided in the Council of Trent in his Works follo 352. Writs that Servetus justly deserved so to die for his Blasphemies and Beza gives a just but black Testimony of him e Beza Epist 81. In unico Serveto revocati sunt ab inferis Somasatenus Arius Eutiches Marcion Apollinaris quod ibidem erudite probat inductione comparativa Servetus having strongly fermented
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