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
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
of the Lord Psal 107. Vers last and Psal 111. 2. The works of the Lord are great sought out of all them that have pleasure therein and the slighting of this pious and pleasant Duty is a great sin Psal 28. 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up I am confident your Lordship with much Spiritual-pleasure and joy in the Lord hath observed his loving Kindness to you as to another Moses drawn out of the Waters Exod. 2. 10. to be a selected Servant faithful in all the House of God Heb. 3. 5. another Eliakim on whose Shoulders the Lord hath laid the Government Isa 22. 20. and as your Lordships Father of blessed Memory died a Martyr for his Loyalty to his King with many other Worthies so our Kings Majesty matchless for Piety in Life and Death gave all these Worthies a meeting in dying a glorious and royal Martyr for the Liberty of his loving Subjects and as the wise and greatly beloved Daniel one of the children of the Babylonish Captivity of the seed of the Princes was so endowed with gifts and graces by the Father of the Fatherless that he was thought worthy to sit Judge in the gate of the Kingdom Dan. 2. vers last So your Lordship the son and heir of your Martyr Father being a Fatherless-child of the late sad Captivity in Scotland descending as the righteous heir from the ancient and honourable Family of the Barons of Haddo one of the ancient Families in this Kingdom of Scotland being cast upon the care of your heavenly Father having enabled you by more then ordinary gifts and graces and advanced you through many orderly steps of Dignity hath at last caused your Lordship to sit supream Judge in that very City and Judgment-seat where your Father suffered so sad and unjust a Sentence therefore shall Men say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58. last verse The Fountain of Civil Honour is the Kings Majesty and that Power and Priviledge he hath received from the King of kings and accordingly Esther 6. 6. the word of the King was What shall be done to the man whom the King delighteth to honour but it is sure that the supream Fountain of this honour is the King of kings who giveth forth a Rivolet of this Priviledge of Honour to all Kings under Him so that when the King of kings by His over-ruling and gracious Providence puts it in the heart and hand of a Christian King under Him to set his heart and eye upon a deserving and worthy Person then the Glory of Gods stately steps of over-ruling Providence and a work beseeming a gracious and a just King joyned together is conspicuous and notour to every good Christian within that Sphere of Jurisdiction and this same is the happy juncto of the King of kings and his Vice-gerent in these united Lands for advancing your Lordship What more suitable then this for the son and heir of a royal Martyr Father to advance the son and heir of a loyal Martyr Subject As the Kings of kings is the Giver of every good Gift so of Riches and Honour and the Receiver is obliged to be thankful to the Giver which thankfulness is best demonstrate in his improving these Talents to the glory of the Giver to the good and comfort of his Neighbour but the more comfortable advantage is that to his own Soul a Spiritual gain of Peace with God which passeth all understanding and joy unspeakable and glorious which is Heaven upon Earth and conversing with better then Angels having his conversation in Heaven having the Heart mortified and crucified to the World and all its Riches and Honours which to them are loss and dross being put in the ballance with Christ Phil. 3. â— 8. and as this is rare to be found to be honourable and honoured of all Men and yet to be humble Riches to encrease and yet not to set the Heart upon them to abound in Plenty to the Cups running over and yet be temperate and the sensual and inferiour Powers of the Soul not to blind and then enslave the rational Powers thereof is rare to be found and flows from more then ordinary Grace hence your Lordship may well infer that all the external Honour and Dignity which the Lord hath conferred upon you which are good Gifts in themselves and not to be slighted yet they are of far less value then the inward Spiritual and Heavenly Graces wherewith the God of all Grace hath beautified your Soul As it is a matter of sad lamentation to the Godly and of mourning in secret when they see the evil example of great Ones so prevalent upon the lives of others as Prophaneness to lift up the Horn and Satan to erect his Throne and Piety be Heart-broken then slighted then mocked all which Sins kindle much Wrath and bringeth down sore and inevitable Judgments upon a Land so in the contrary it is matter of great joy to all the Godly in the Land for which they render hearty Praises to the God of Heaven and looks upon it as a token for Good that the Lord will make us glad according to the days wherein he hath afflicted us and the years wherein we have seen evil even your Lordships good example for the good example of the great is more prevalent and effectual upon the Hearts and Lives of Men then the most eloquent Oratry or convincing Reasons can prevail upon them for the Orator is not able constantly to be beating upon the Ears of his Hearers but will weary on his part and the Hearers nauseat on their part but for the good and holy example of the pious Life of the Great is not an exhortation to Holiness once a Week or once a Day but continually without Interuption and cries aloud without Noise and insinuates without Affectation Therefore every pious Ruler first and most considereth the All-seeing-Eye of his Maker to whom he must give account so in the second place he considereth the Eye of his Inferiour looking upon him and ready to make the Rulers life and actions his Pattern shining with all Grace and Vertue will be so prevalent and conspicuous that it will cause Prophaneness to be afraid and hide it self and cause Piety and Vertue receive their due estimation and honour that so the Lord's Glory and the Kingdom of Jesus may be advanced and many Souls gained and saved and thus the Lord may take pleasure in his People and yet delight to do us good and say Psal 132. vers 14. This is my rest here will I dwell for ever for I have desired it and make our land Hephziba and Beula Which God of gods and Judge of all the Earth as He hath multiplied Honours upon your Lordship so it is the Hope Expectation and Prayer of all good Subjects in this Land that your
where Satan had his Throne and Antichrist kept the Chair They wrote nine several Creeds not all confirming or explaining the former Creed but some of them containing Contradictions of which themselves were ashamed d Socrat. lib. 2. cap. 25. for a Liar should have a good Memory yea in the last of these Councils they ratifie their Council at Seleucia and its Creed and cursed the Creed at Ariminum because it was not Heterodox enough e Socrat. lib. 4. cap. 4. As we have seen the Activity Perfidity and Falshood of the Arian in spreading their Heresie so in the fourth place we shall take a view of their Hellish Cruelty practised against the Orthodox and true Church of God For they poysoned with their Arianism the Emperour Constantius who began his Reign Anno Dom. 336. and Valence who began his Reign Anno Dom. 366. thâ—se two Emperours they instigate to raise cruel and bloody Persecution against the Orthodox during the time of their Empire of which we shall only mention a few notable Instances First The Arians at Constantinople raised a great Tumult of Sedition that many Christians were troden under Foot to Death a Socrat. lib. 2. cap. 9. Secondly The Arian Emperour Constantius having banished the Orthodox Bishop of Constantinople the Arians strangled him in his Exile and the Orthodox Bishop of Adrianople died in Prison with Torments b Socrat. lib. 2. cap. 21. Thirdly Great Persecution was raised by the Arians in the Cities of the East against the Orthodox Christians by Banishment spoiling of their Goods and sundry kinds of Torments c Socrat. lib. 2. cap. 22. Fourthly The Arians at Alexandria upon the Lords Day invaded with Arms the Orthodox and having kindled a great Fire apprehended Orthodox Virgins who as they thought would soonest yield to them these they threatned with Burning unless they turned Arian but percelving these holy Virgins invincible Courage resolute to die Martyrs for the Glory of the Sacred Trinity they violently in the open Streets pulled off all their Clothes to put them to shame and mocked them in their nakedness but these Virgins being of undaunted Courage to suffer for the Name of Christ them the Arians so wounded on the Face that their nearest Relations did hardly know them and fourty Men they scourged with Rods that some of them died yet they refused to give their dead bodies to their Friends to bury and these who outlived their Scourging part of them they Banished of others not banished the Chirurgians had great difficulty to pull out the Thorn Pricks out of their Flesh At that same time the Arians killed moe then thirty Orthodox Bishops in Egypt and Lybia and banished sixteen moe whereof some died in their cruel usage by the way others died in the place of their Banishment of which Martyrs the World was not worthy d Socrat lib. 2. cap. 23. Fifthly In Constantinople and the Country about many Orthodox Bishops were banished by the Arians and other of the Orthodox that refused to communicate with the Arians they cruelly tormented their Bodies and then scobbing their Mouths violently thrust in the sacramental Elements of the Lords Supper and that not only of Men and Women but also of Children and these who were most reluctant they detained in Prison and Torments that so the Arian intended by this his work to get the honour that the Orthodox did communicate with them but prophane forcing proved the Arian Communion to be the Table of Devils yea they thrust the Papes of some holy Women into a Chest and closing its lid cut off their Papes with a Saw and others they burnt off their Papes with a red hot Iron a Socrat. lib. 2. cap. 30. Theodoret. lib. 2. cap. 14. Sixthly The Arians in Alexandria conspired with the Jews and Pagans and all three raised great Persecution against the true Christians there they apprehended the holy Virgins stripped them naked as they were born and led them through the Streets obscenely mocking them and if any Beholder in Christian compassion did speak but one word in their favours they were driven away with Wounds thereafter many of the Virgins they ravished some they killed and refused to give their Bodies to their Parents to be buried yea in this Tumult the Arian and Pagan committed so great abomination that I am ashamed to render them in English b Theodoret. lib. 4. cap. 20. a most profane Pagan being a chief Acter of these Abominations acted both in the Pulpit and on the Altar of the chief Church of Alexandria it was too like a Stage-Play of Satans divising against God's Word and Worship the most profane the Devil could devise and all this acted in the presence of the Arian Bishop whom the Pagan Spokesman thus saluted O Bishop who denies the Son of God thy coming is welcome to us c Theodoret. lib. 5. cap. 22. our god Serapis embraceth thee and brought thee hither observe how well the Devil and the Arian does aggree like Heart and Joy This Pagan god Serapis had a Church in Alexandria where he was worshipped and in it a monstruous great Image at that time much worshipped by the Pagans there What true Christian can read the Perjury Falshood and hellish Cruelty of the Arian and their atheistical profaning of the Lord's Supper and not look upon them as incarnate devils against these antichristian and profane bloody Arians who blasphemed both the Son and Holy Ghost The Orthodox Church were most zealous to defend the Truth and for that cause to sing the Doxology in their publick Worship exactly according to the words of the Holy Scriptures For then the Arian also keeped the singing of their own Doxology but it was different from the Orthodox and Holy Scriptures Now considering the true Churches hard condition when the Arians persecute them and yet these holy Christians were most willing to suffer Martyrdom for the Name of Jesus and also to sing the Doxology therein professing their Faith in one God in three Persons Father Son and Holy Ghost equal in Power and Glory Now I would ask the Christian now a days If the Lord in His Providence did put them now in such a condition to be persecuted to the death by the prevailing Arian whether or not they would be content to suffer Martyrdom in defence of the honour of Christ and also with the Orthodox Christian to sing the Doxology would they both sing and suffer as these did who are now singing triumphant Songs to Father Son and Holy Ghost having trode Satan and Arians under-foot I willingly judge in Charity to these weak Lambs they would then with the Orthodox Christians both joyn in singing the Doxology and also in suffering with them for the Name of Jesus Then I ask them again if they would have sung the Doxology if they had been going to the Stake to die in desence of the honour of Christ against the cursed Arian then have they not as good
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
they sing this Doxologie I answer to him that sits upon the Throne and to the Lamb And that the weak may better understand that there are two Persons of the Godhead distinctly exprest here for them more clearly distinguished in the 6. vers In the midst of the Throne stood a Lamb who came and took the Book out of the right hand of him that sat upon the Throne Vers 7. And that both the Father and the Son sat upon the same Throne Revel 3. 21. at the end I am set down with my Father on his Throne And Revel 22. 3. and 1. verses both the Throne of God and of the Lamb and not Thrones But the weak may say that the Holy Ghost is not named in this Song To whom I answer that it is the Doctrine and Faith of the universal Church containing all Christians from the of the Sun to its going down Athanasius lib. 1. de Communi essentia trium personarum probat Trinitatem sedere in Throno Nazianzenus Orat. 26. Docet Spiritum Sanctum esse Patre Filioque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lyturgia Graeco Tomo 2. Bibliothecae Patrum Graec. Latin pag. 112. Ita Deum invocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expers principii Trinitas impartibilis essentia eidem incidens throno unitas Father Son and Holy Ghost one and that same glorious God sit and reign conjunctly upon one and that same glorious Throne in Heaven according to the lesser Catechism There are three Persons in the Godhead equal in power and glory So that here while they sing glory to him that sits upon the Throne the Holy Ghost is also necessarily to be meant and lawfully is to be expressed according to the orthodox Doctrine in the former reasons Seing then all the Saints and Angels in Heaven and in Earth joyn in this Song with a loud voice what a pity is it that some Christians should refuse to joyn in singing this Doxologie yea abhor it as a sinful action and by shuning it think they abstain from evil I beseech you in the fear of the Almighty consider that word Isai 5. 20. Wo unto them that call evil good and good evil The General Assembly of this Church Anno Dom. 1647. at Edinburgh August 28. Sess 25. did ordain Mr. Zacharie Boyd to turn the Scriptural Songs beside the Psalms in the Old and New Testament in Meeter for the use of the Church as Mr. Zacharie himself professes in the Preface to the said Songs Printed at Glasgow Anno Dom. 1648. But this Song in the Revelation 5. 9. I find not among the Scriptural Songs why he omitted it the reason I know not but this I know the Holy Ghost calls it a Song as expresly as any in the Bible 2. The singers are all Christians 3. The Subject is solemn and the duty undenyable to all that call themselves Christians Mr. Zacharie Boyd in his Letter to the Ministers of Scotland of the date Glasgow 27. of February 1648. which Letter he prefixes to his Scriptural Songs which he turned in Meeter sayes that the Church having the use thereof may in obedience to the Apostles Precept Eph. 5. 18. In Psalms and Hymns and spiritual Songs make melodie in their heart to the Lord. The 14th reason that we bring is from 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name whence with a little Explication the lawfulness of singing the Doxologie may be proven And first from Christs words in his Divine Institution of Baptism Mat. 28. vers 19. Baptize all Nations in the Name of the Father and the Son and the Holy Ghost So according to Christs words Father Son and Holy Ghost is the Name of God then seeing we are commanded to give glory to Gods name then to give glory to God the Father Son and Holy Ghost And if any would foolishly cavil here are three names let this suffice to stop their mouth that God who is truth it self hath called it in the Name in the Singular Number and not Names in the Plural a Justin in expositione fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doctrina baptismatis unite nobis Patris Filii Spiritus Sancti unum nomen traditum est Athanasius lib. 1. de unita Deitate Trinitatis ad Theophilum in eundem sensum Gregorius Nazianzenus Oratione 40. quae est in sanctum baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius haeraesi 62. § 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in uno nomine Trinieas appellata Arium refellat idem in Ancorato § 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitas in uno nomine nominata Gaudentius sermone 14. non ait in baptismi institutione in nominibus sed in nomine quia unum Trinitatis est nomen Ambrosius lib. 1. de Spiritu Sancto cap. 14. in baptismo unum nomen quia unus est Deus Augustinus lib. 3. contra Maximinianum cap. 22. unum nomen quia hi tres sunt unum Fulgentius ad Felicem notarum cap. 2. nomen unum Deitatis quod triplicari non potest idem observant Lombardus Aquinas Therefore the Doctors both of the Greek and Latine Church have piously and learnedly dived into the mysterious cause of this one Name and with one consent they agree that it is to teach the unity of the Essence together with the Trinity of the Persons then for our purpose if Father Son and Holy Ghost be the Name of God and three distinct Persons in the Godhead are to be known and believed necessarily to salvation by all Christians who are baptized in that Name and seeing God in his mercy and goodness hath made Baptism a Seal applying to Christians benefits of unspeakable value given by Father Son and Holy Ghost shall it not then be Gods due from man and mans duty to God to give God the glory due unto his Name even to this his Name Father Son and Holy Ghost yea and to sing it for proof of which amongst many Texts take the 23. Verse of the foresaid Chapter 1 Chron. 16. Sing unto the Lord all the earth So that from these three Texts 1 Chron. 16. 23. and 29. with Mat. 28. and 19 I collect this conclusion all baptized in the Name of the Father Son and Holy Ghost should sing Glory to the Father Son and Holy Ghost and if any object that 1 Chron. 16. 29. by Gods name is meant himself I answer be it so but God himself is Father Son and Holy Ghost Now Christian when you have read these reasons I intreat you to lay them to heart especially the first nine being most plain and ponder in each reason the first two sentences which no Christian will or dare deny albeit he know no more but the common grounds of reason and Christianity and if you grant both the first sentences and yet deny the third sentence following on that reason then know that truth hath got the victory and you are convinced And if you assent not to sing
is infirmity and weakness in many Christians therefore after that diverse day of keeping of Easter raised such broils and contentions betwixt the East and West Church that there was no visible nor seasible way for preventing a fearful rent and schism in the universal Church until the general Council of Nice did appoint all to keep one day which the universal Church hath kept ever since therefore Beza in his 24. Epist and 14. § thereof distinguisheth well betwixt Ecclesiastick constitutions some are universal some particular and without all controversie the singing of the Doxologie is of universal constitution for as we have proven from antiquity of Fathers and Councils the singing of the Doxologie was the practice and judgement of the universal Church therefore as the universal Church resolved to keep Easter upon a differing day from the Jew who crucified the Lord of glory and still blasphemes him as Constantine the Great insinuats in his pious Letters after that Council of Nice so that same universal Church resolved to keep the Doxologie as a testimony against the Arians and all such blasphemous Antitrinitarian Hereticks Then to apply the singing of the Doxologie is like the keeping of Easter on the Christian Sabbath day and not with the Jew on their day to which both the Civil Magistrat by their Authority and the Church by their Spiritual Authority did agree at the Council of Nice as for that Text which we cited Rom. 14. of Christians in two contrary opinions about meat and dayes the Civil Magistrat nor Church had not as yet interponed their Authority but it was still Arbitrary for the Magistrats external power they being then all Pagans to them both the Jewish and Christian Religion were accounted superstition about words and names as said the Pagan Magistrat Acts 25. 19. and they thought it below them to take notice of these things as for the Church Authority which was then Apostolick the Learned know the reason why they did not determine these questions of meats and dayes because there was a time allotred of interim betwixt the death and honourable burial of the Jews Ceremonies which time of their honourable burial was not yet expired and the Epistle to the Romans was written in this interim during which time the Jewish Ceremonies of meats and dayes c. were mortui to the strong Christian Jew and they were freed of their yoak by taking on Christs easie yoak and to the weak Christian Jew who was not clear to quite these Ceremonies as yet during this interim they were indifferent and not mortiferi So that place foresaid Rom. 14. I fear be misapplyed by these that refuse to sing the Doxologie for the case alters in this the Doxologie is determined to be used both by the universal Church and all civil Christian Powers but these meats and dayes when St. Paul wrote to the Romans were yet left arbitrary therefore St. Paul reproved these weak Christians for their ignorance in not eating but how much more bitterly had he reproved and condemned them if their not eating had been a breach of the command of the Church and State as now it is in refusing to sing the Doxologie Yet as the singing of the Doxologie agreed upon by the universal Church differs from the keeping of Easter on the Christian Sabbath and not on the Jewish Sabbath in two particulars 1. The universal Church did more then 200. years differ in keeping the Christian Easter but all that time not one iota of objection or scruple against the singing of the Doxologie 2. The Scandalizing Act of difference of keeping Easter was but once in the year but the refusing to sing the Doxologie is a scandal every weekly Sabbath This your refusing to sing the Doxologie which the universal Church judgeth to be lawful and expedient is offensive and evil both to these within and these without the Church for these within the Church I make this Hypothesis that there being many thousand Protestants beyond Seas who hear that some in Scotland have made a separation from their Mother Church and yet these same beyond Seas do not study the particular grounds or pretended causes of that separation yet these same persons being certainly informed that these of the Scots separation among other differences refuse to sing the Doxologie which refusal of theirs is so notorious in their Publick Worship that it is like the Oyntment upon the right hand which cannot be hid Then what will Protestant Strangers over Seas conclude Even this that seing there is in Scotland some who without just cause have abandoned the Doxologie contrary to the judgement and practice of the universal Church then it is very like that their other pretences for their separation are as unwarrantable this refusing to sing the Doxologie is also evil to these without the Church which I thus illustrat a Turk Jew or Pagan being in the way of conversion to Christianity and having learned that there is one God and three Persons Father Son and Holy Ghost for in this Name he is to be baptized and being thereafter informed that these same men who are to Baptize him refuse to sing Glory to the Father Son and Holy Ghost in their Publick Worship in what a demurr and doubtful perplexity would that Turk be Or would he receive Baptism from these who were to Baptize him in the Name of Father Son and Holy Ghost and yet would not themselves sing Glory to Father Son and Holy Ghost and also forbid him to sing it would not that doubt debarr him from Christian Baptism and Salvations or else upon better information that these who refused to sing the Doxologie were but a hanâ—ful who did separate themselves from the many thousand thousands of Christians who did gladly sing the Doxologie Would not that Turk joyn himself gladly to that Church whose Word and Works Sacraments of God and his other Worship was harmonious where they did Baptize in the Name of the Father Son and Holy Ghost did also in their Publick Worship sing Glory to Father Son and Holy Ghost This bygone information as I directed is only to the weak and gracious Lambs of Christ yet because I know there are other sort of Christians to whom though I owe not so great respect as to the Lambs yet I will tender them this word ye who refuse to sing the Doxologie pretending Conscience for your refusing ye are either painted Tombs and cunning Hypocrites or openly prophane ones who proclaim your sin like Sodom First I speak to the Hypocrite thou gravely assevers that you dare not sing the Doxologie leâ—â— you should wrong or grieve your Conscience but how comes it to pass that against thy knowledge and Conscience thou lives in secret hainous sins wilt thou in that day when thou gives account of thy self to the all-seeing God the searcher of hearts and the eye-witness of thy secret sins pretend Conscience as thy defence for thy schism now in refusing to sin the
THE DOXOLOGY Approven OR The singing Glory to the Father Son and Holy Ghost in the Worship of GOD Its lawfulness and expediency proven from the Holy Scriptures Councils and Fathers and the Scruples of the Weak thereanent cleared BY Mr. ROBERT EDWARD Minister of the Gospel of Christ at Murrois 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil in Liturgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostomus in Lyturgia 1 Cor. 11. 16. Quod si quis videtur contentiosus esse nos ejusmodi consuetudinem non habemus neque Ecclesiae Dei Doxologiam respuere Rom. 15. 5 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ EDINBVRGH Printed by the Heir of Andrew Anderson Printer to the King 's most Sacred Majesty Anno DOMINI M. DC LXXXIII A To the Right Honourable GEORGE Earl of Aberdence Viscount of Farmertin Lord HADDO METHLICK TARVES and KELLE Sheriff principal of Edinburgh and Aberdene Lord High-Chancellor OF SCOTLAND My Lord WHatsoever Maxim relating to Religion albeit it be neither Fundamental nor Orthodox yet these Persons who are entangled in Errour and Slaves to their Corruption if they fancy that Maxim to be both Fundamental and Orthodox close with it in their Judgment embrace it in their Will and dandle it upon the knees of their Affections yea they idolize it as fondly and furiously as these Pagan Ephesians did their Image of Diana Acts 19. 34 35. which they strongly believed fell down from Jupiter yea often they lay all the stress of their Religion upon that their Opinion and will concenter with none in Love but with these that will concenter with them in their Judgment and cry up their great Diana with them nay they are so transported with their Fancy that their Idol-Maxim is esteemed by them one of the noble Parts and lies so near to the Heart of Religion that there is no Salvation but in that way of theirs albeit it were a Path never beaten before and far from the true old Way wherefore they think they are obliged in Conscience to seperate and keep no Church-fellowship with these that are not of their Judgment hence a Schism and Separation in Worship flowing from Separation in Affection and that from Separation in Judgment and when once Altar is reared up against Altar follows Sword against Sword and Camp against Camp Division and Schism in the Church begetting Sedition in the State Therefore St. Paul among the wicked works of the Flesh Gal. 5. 19. hath coupled Seditions and Heresies together This sad truth is known to the Learned by many Histories in many Kingdoms and of the strong affinity betwixt Schism and Sedition St. Basil writes most pithily Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 2. lib. de Spiritu Sancto contra eunomium Arianum cap. 30. Sufficiens est inimicitiae causa opinionibus dissentire erroris similitudo res est quavis conjuratione fidelior ad seditionis societatem Twins were so near of Nature that always when the one was sick the other also but Church and State are of a nearer union for these same Persons both for Souls and Bodies are Subjects and Servants to God in Christ united by the same Faith and Worship in relation to Eternal Happiness and Subjects also to one and the same King on Earth united by the same Laws in relation to their civil and external Well-being and as the Spiritual Concernment and Eternal Salvation of that Body will more affect it then its short and external Well-being on Earth so any Member in that Body disjoynted in regard of Spiritual-union will cause such a stir and trouble as during the time of its dislocation the whole Body will be so tormented that no civil Bonds will prevail to compose them They will brag to sacrifise their Temporal Life for their Eternal Salvation hence ariseth debates envyings wraths strifes backbitings whisperings swellings tumults 2 Cor. 12. 20. then confusion and every evil work James 3. 16. Wherefore as a compassionate Member of the Mystical Body of Jesus the least of the sons of Levi whom the Holy Ghost hath made Overseer of a part of the Flock of God I have written this little Treatise for information of the Judgment of the weak Lambs of the chief Shepherd who being unskilful in the word of Righteousness refuse to sing the Doxology because of their Doubts and Scruples which by this Treatise through the help of God I have endeavoured to remove that there be no longer division in Judgment Affection and Worship upon that account My Lord All the Miseries and Confusions in this Land more than fourty Years continuance began at Schism in the Church which is well known by sad experience and its Tragical History is written with red Capital Letters of Blood that he who runs may read it with the blood of his Royal Majesty now a glorified Martyr with the blood of many Nobles and Worthies and thousands of other Subjects therefore the King of kings in His gracious Providence with his Vicegerent over these Kingdoms hath placed your Lordship in the civil Watch-Tower of this Kingdom to espy and prevent Sedition in the State and consequently to have a watchful Eye against Schism in the Church especially seing the great fundamental Maxim of some in this Kingdom was not only dangerous to the State consequentially and by its tendency but substantially such And seing the purpose of this little Treatise is for healing and preventing of further Schism and Error in Judgment tending to Sedition I have presumed to intreat your Lordships Patrociny for albeit it be little in quantity yet its Subject-matter is so glorious to wit Singing glory to our infinitely glorious God and the duty so unquestionable that the Universal Church will joyn in the Practice with your Lordship and say Amen not only the reformed Churches but also all these of the Greek and Latine Communion yea all Christians to the ends of the Earth My second Attractive Are the many and rich Talents of Grace and Gifts with which the Father of Lights hath eminently endued your Lordship of knowledge and prudence of Piety and Justice of Zeal to the true Christian Religion and Loyalty to his Majesty by which your Lordships knowledge and deep Judgment ye are able exactly to ponder the weight and validity of the Reasons brought to prove the lawfulness of singing the Doxology and the levity and weakness of the pretended Reasons brought against it Therefore trusting your Lordship will follow his steps on whom the Spirit of the Lord did rest the spirit of wisdom and understanding the spirit of council and might the spirit of knowledge and of the fear of the Lord Isa 11. 2. And that you will piously observe the holy ways and stately steps of the Lord's Providence towards you and so understand the loving kindness
meek and lowly Matth. 11. 29. So in all due humilitie as one of the least of the Sons of my Mother Church what I have written on this Subject in submission I lay it down at her Feet fully resolving to obey the Law of my Father in Heaven which is not to despise or forsake the Law of my Spiritual Mother on Earth Prov. 1. 8. and Prov 6. 20. That our Father in Heaven may have all the Glory His Church Edification and the Lambs of Christ their Milk which shall be my desire and Prayer at the Throne of Grace THE CONTENTS of the Several Chapters Chap. I. PRoveth the great Fundamentality of the Doctrine of the most blessed Trinity from the Sacred Scriptures and illustrateth it by Fathers and Councils and modern Divines and answers the common Objection Chap. II. Containeth a Catalogue of the chief Blasphemers of the Blessed Trinity the first 400. Years with the many evils of Sin and misery that followed thereupon and how the Lord from Heaven and His Church on Earth gave effectuall and prevalent Testimony against them Chap III. Containeth the rise of the Arian Heresy in the Fourth Century their Persecution and Activity their Fashood Injustice and Cruelty and the Testimonie both of God and His Church against them Chap. IV. The unanimous Practice and Appointment of the universall Church for Singing the Doxologie be Occasion of Satan and his Supposts great Opposition to the Doctrine of the Trinity and in that their War against God Chap. V. The cause of the continuance of the Doxologie in after Ages viz. The continuance of the Churches Persecution and Temptation from Arians and other Blasphemers of the Trinity as Eutichians within and Mahumitans without the Church and the Rise and Growth of the Socinian Heresie notwithstanding Gods witness against them and the Church and Magistrats endeavours in many Kingdoms these Blasphemous Antitrinitarian Hereticks remained and nested with Anabaptists and Quakers all three Blasphemous Antitrinitarian Hereticks which gives sufficient cause for the continuance of the Doxologie Chap VI. The lawfulness of Singing the Doxologie proven by these Arguments 1 Because all Christians are Baptized in the Name of Father Son and Holy Ghost 2. They believe or profess their Faith in Father Son and Holy Ghost 3. They believe Father Son and Holy Ghost to be their Creator Redeemer and Sanctifier 4. Their Faith and Hope of Eternal Glory is from Father Son and Holy Ghost 5 God Father Son and Holy Ghost made all things and especially for His Glory 6. This Lord of Glory often calls mans tongue His Glory 7. From the practise of the Saints and Angels 8. From Gods Command 9. The Appointment and Practice of the universal Church 10. The indivisibility of the Worship we give to God one in Essence and three Persons Illustrat by Fathers and Councils Chap. VII The lawfulness of singing the Doxologie proven by the induction of all it's Parts 12. from the three Holies Isa 6. 3. Chap. VIII 13 Reason from that Song Revel 5. 9. 14. From Gods Command 1 Cor. 16. 20. Illustrat by Councils and Fathers Chap. IX 15. Reason from the necessar Difference of the Christians worship as in reading of the Word Prayer and Sacraments they exceedingly-diffet from Christians shal not then also be a difference betwixt the Christian singing of Psalms and the Jewes by singing the Doxologie 16. As the Jewes in their Psalms of David close many of them with a Doxologie answering to the measure of their Light dispensed to them in the Old Testament So it becomes the Christian to have a Doxologie answerable to their greater measure of light of the Trinity in the New Testament 17. Reason founded upon the signification of Jehovah Elohim which is often in the Doxologie of the Old Testament Chap. X. A Reason given for singing the Doxologie satisfactory to every strong Christian and that born in also upon the weak Christian by Scripture Reason Chap. XI The Reasons why the General Assembly was not in power to lay aside the Doxologie proving their great reluctancy to their own deed with several other circumstances alleviating the same Chap. XII That invalid Scruple answered because the Doxologie is not to be found altogether in one place of Scripture and the conveniency of singing is proven Chap. XIII The many evils that flow from the refusing to sing the Doxologie Chap. XIV An exhortatory conclusion to the strong and orderly Christian to receive and imbrace with all Christian Love and tenderness every weak Christian who shall return from their wandring in Error to live in Order and Unity in the Bosome of their Mother Church THE DOXOLOGY Approven CHAP. I. The great fundamentality of the Doctrine of the most blessed Trinity proven from the Sacred Scriptures and illustrated by Fathers Councils and Modern Divines and the great Objection answered AMongst all the Divine In symbolo Athanasil ab ecclesiae universali recepto utpote in principio fine fidem in trinitate personarum esse necessariam ad salutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asseritur Zanchius de Deo lib. 1. part 1. cap. 1. §. 2. quaestio de Trinitate ut est omnium in Theologia creditu maxime necessaria ita omnium cognitu dissicillima Meisnerus contra Socinianos scite probat plurimis argumentis primum magnum articulum fidei christinae esse unum Deum in Trinitate personarum quibus argumentis adstipulatur Hoorn Beek Socinianismi confutati 1. lib. 1. cap. 9. à pag. 226. ad pag. 243. Voetius select disp theol par 1. pag. 472. dogma de trinitate est fundamentale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imo fundamentum fundamenti quia fundat alia dogmata fundamentalia quod multis ibid probat Melanct. loc commun cap. 27. summa Evangelii erudite comprehensa est in verbis baptismi Eusebius Pamphilus in conc Niceno fatetur symbolum Nicenum paucis solum verbis differre à symbolo quod inquit nos ab episcopis antegressis accepimus cumque lavatro baptismatis abluti essemus audivimus Socrat. hist eccles l. 1. c. 5. Theodoret. lib. 1. cap. 12. Socrates Hist lib. 7. cap. 17. Judaeus requirens baptizari ante baptismi participationem multis diebus fidem christianam addiscere cum precibus jejuniis praecipitur idem cap. 30. lib. 7. gens Burgundorum à Paganismo conversa petit Baptismum quae post septem dies in eis catechisandis impensos cum praece jejunio votum obtinuere hinc canon 46. Conc. Laodicen anno dom 364. Baptizandos oportet fidei symbolum discere baptizanti reddere Symbolum Con. Nicen. anno dom 325. Constantinopolitani anno dom 381. Chalcedon anno dom 451. Symbolum Athanasii Symbolum quod habet Irenaeus lib. 1. adversus Haeresis cap. 2. primum concilium Toletan conc Lateranum in omnibus praedictis symbolis habetur articulus trinitatis tanta cura Paganos Catechimenos articulum trinitatis docuerunt ut Lucianus qui vixit sub
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
nec Homines debere nec audere colere essentiam divinam non una colere tres personas ut supra probatum hoc idem Athanasius ait detestandos ac procul abigendosesse Arianos dicentes ac si ipsi interfuissent angelos illos in primis vocibus exclamandi sanctus maxima voce usos esse in secundis autem non tam magna voce in tertia adhuc submissiori ac primam sanctificationem propriam legittimamque esse secundam autem inferioris notae tertiam adhuc gradatim deterioris conditionis esse In eandem sententiam scribit Caesarius Gregorij Nazianxeni frater dialogo primo responsione ad interrogationem 13. Epiphanius in ancorato § 10. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic hymnus Isaiah 6. 3. quem Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant canitur in liturgijs Basil Chrisostom Gregorij ut Damascenus lib. 3. Orthodoxae fidei cap. 10. interpretatur quod ter sanctus sit tribus personis trinitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordine baptismi secundū Aethiopes habetur Sanctus Sanctus Sanctus Pater Filius Spiritus Sanctus nunc semper in secula seculorum Amen Anno Dom. 451. Hic hymnus trisagius in Concil oecumen Chaledon 630. Episcoporum fuit cantatus inter actu hujus Concilij refertur postea Ecclesia universalis to hymno est usa ut colligitur ex Constantinopolitana Sinodo 5. Praesidente Menua ejus sedis Patriarcha ubi Petrus Gnapheus Antiochiae Episcopus damnatus quod in suae Ecclesiae Lyturgia Heretice trisagio Sanctus Sanctus Sanctus addidisset qui pro nobis crucifixus est ubi per ter sanctus interpretantur tres Personas Trinitatis ut videre est in Epistola monitoria ad eundem Gnapheum prioribus consentiunt Theodoretus sermone 2do de curandis Grec affecto Cyrillus in tum textum Augistinus sermone 38 de tempore Et haec eadem est sententia theologorum modernorum Calvini institut lib. 1. cap. 13. Is 6. cap. § 11. 15. 28. Zanchij tomo 1. lib. 1. cap. 2. Isa 6. cap. Seraphim occinunt Patri Filio Spiritui Sancto quod etiamsi Antitrinitarij Transilvanij negent hunc textum nunquam mihi eripient Polani syntagmate lib. 9. cap. 15. Professores Leidenses disp 7. thesi 16. Bucan loco 3. § 7. Ames meduli lib. 1. cap. 5 § 17. The second Part of the Chapter containing the twelfth Reason it is taken from Isaiah cap. 6. v. 1 2. 3. The Prophet Isaiah in a vision saw the Lord sitting on a Throne and the heavenly seraphims crying one to another holy holy holy is the Lord of hosts the whole earth is full of his glory Here the learned prove that this song is sung to the Sacred Trinity as if these Seraphims had said Holy Father Holy Son Holy Ghost for that same Lord of Hosts in the 8. v. speaks in the plural number who will go for us just so Gen. 1. 26. And God said let us make man after our likeness which speech the learned agree to be spoken by the Sacred Trinity Secondly We shall prove that glory to the three distinct Persons of the Trinity is meant here First That glory to the Father is meant none will deny no not the Arian nor Socinian Secondly we prove that glory to the Son is also meant here for God the Son was also here for the Prophet Isaiah saw His glory here which is proven John 12. 41. The Prophet Isaiah saw Christs glory and spake of Him even then when the Lord blinded their eyes and hardened their hearts Verse 40. which commission Isaiah received Isaiah 6. 10. after he had seen Christs glory then if God the Son was here the 2d holy is to him Thirdly the Holy Ghost was here which I prove it was the Holy Ghost here which spake to the Prophet Isai 6. 9. The Lord said go tell this people but Acts 28. 25. That same Lord is the Holy Ghost well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying Go unto this people and say hearing ye shall hear and shal not understand c. Then seing the Scriptures prove the three Persons expresly were here it cannot be denyed but the three holies were to the three Persons therefore the Doctors of the Ancient Church and universal Councills and approven Orthodox Divines unanimously teach that here the Seraphims in their Chore are singing a Doxology to the blessed Trinity and consequently this Doxology is a Scripture Song therefore the Divines of Westminster Synod in their Notes upon Revel 4. at the 8. Verse singing the like three Holies with them in the 6. of Isaiah 3. Verse which they also quoat and coment thus They contiually praise God and set out the Trinity of the Persons in the Godhead Did not the Angels in this 6. of Isaiah sing the Doxology to the Glorious Trinity The universall Church in their General Councill have taught so and also practised accordingly The Fathers both before and after that Councill with Calvine and the rest of the reformed Church teached so and the Synod of Divines in their Notes on the Revelation teached so will ye not then go along with the Universall and Reformed Church or will ye go along with the Synod of Divines on the Revelation to that Synod you gave the Credit to draw up your Creed or Confession of Faith and Catechisms and will ye not give them credit in the matter of the Doxology that the Heavenly Seraphims sang Glory to Father Son and Holy Ghost shall the Angels come from Heaven to Earth to give you a good example to sing the Doxology will neither the Universal Church on Earth nor Angels in Heaven move you to follow their holy example I answer it will move all these on whom that Judgement hath not fallen pronounced Isaiah 6. 9 10. Hear indeed but understand not make the heart of this people fat As ye love your Souls bewar of that Judgement which is my prayer for you at the Throne of Grace CHAP VIII 13. Reason from that Song Revel 5. 9. 14. From Gods Command 1 Chr. 16. 20. Illustrat by Councils and Fathers THe thirteenth reason is taken from the 5. Chap. of the Book of Revelation thus collected John the Divine saw a vision in Heaven and heard them sing a new Song vers 9. continuing to the end of the Chapter and vers 13. Every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever Here the university of singing is so great that it comprehends the universal Church of all Christians yea of all the Angels in Heaven and all Saints in Heaven and Earth both the Church Militant and Triumphant 2. What are they singing Blessing honour glory and power 3. To whom do
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
infalliby no Christian dare deny the lawfulness of singing Glory to God Father Son and Holy Ghost The ninth Reason in this Chapter being taken from the Custome of the Church and that in Imitation of the Apostle Paul 1 Cor. 11. ver 16. For in this present Case the duty being proven lawfull according to the Word of God which we have done in the former eight Reasons the practice of the Church if the Apostles Argument hold good is sufficient warrand to clear the Conscience of every particular Christian for doing of the duty therefore albeit we have handled before somewhat of the Antiquity and Universality of this Practice in singing the Doxology and using it in our Devotion yet for furder clearing of that truth and satisfaction to the scrupulous we shall clear it yet more from Antiquity St. Basil who was mighty in the Scriptures and a Son of thunder against the Arian in his time and so took occasion to write of the Doxology being the great badge and standard of Christinaity against the Arian writs thus a Basil tomo 2d lib. de spiritu sancto cap. 29. consuetudinem psallendi Doxologiam habemus acceptam ab antiquitate Patrum proavorum pag. 218. citat non solum Irenaeum sed Dionysium Alexandrium ad Dionysium Romanum his verbis scribentem congruenter nos formâ à Senioribus acceptâ concordibus votis Patri filio Domino nostro Jesu Christo cum Spitu sancto sit gloria impertum in secula seculorum imo testatur Clementem cujus multe extant Epistolae adeo que Apostolis contemporarium fuisse usum Doxologid Originem Africanum Historicum Gregorium Thaumaturgon Firmilanium in suis libris quod ad suam praxin lib. de Spiritu Sancto cap. 7. pag. 157. de seipso ita scribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he received the Custome of singing Glory to the Father as an Heirship from his Fathers learned it at him that baptized him and cites many of the Ancient Fathers even to the dayes of the Apostles that used the Doxology and that the Fathers before him did appoint it to be sung in their Kirks and as this shows it's antiquity so he writs accordingly of his universality that from the East and the West Mesopotamia and Cappadocia Nations and Cities long before his time and the memory of all men used the Doxology But if it be objected that yet it 's uncertain when the Church first began to sing the Doxology in the publick worship of God and therefore it is to be rejected I answer First The duty being lawfull and iufallibly grounded on the Word of God so it cannot be denyed but the using of it is very Ancient in the Church of Christ 2d Answer by the light of Nature and Law of Nations a constant good Custome long practised many hundred years without controle or any apparent evil in the practice thereof turns into a Law b Basil de spiritu sancto cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod si glorificandi modum veluti scripto non traditum rejiciant proferant nobis fidei professionis probationem de scripturis Calvinius institut lib. 2. cap. 16. § 18. hacttenus symboli Apostolici Orationem secutus sum quia dum paucis verbis capita redemptionis perstringit vice tabulae nobis esse potest in qua distincte sigillatim respicimus quae in Christo attentione digna sunt Apostolicum autem nuncupo de authore interim minime solicitus Apostolis certè magno scriptorum veterum assensu ad scribitur sive quod ab illis in commune conscriptum ac aeditum existimabant sive quod compendium istud ex doctrina per eorum manus tradita bona fide collectum tali elegio confirm andum censerunt neque vero Authori dubium est quin à prima statim Ecclesiae origne adeoque ab ipsis Apostolorum soeculis instar publicè omnium calculis receptae confessionis obtinuerit undicunque tandem initio fuerit profectum nec ab uno aliquo privatim fuisse conscriptumvere est quam simile ab ultima usque memoria sacrosanctae inter pios omnes authoritatis fuisse constet quod unice curandumest idextra omnem contraversiam positum habemus totam in eo fidei nostrae historiam succincte distinctoque ordine recenseri nihil autemcontineri quod solidisscripturae testimonijs non sit consignatum quo intellecto de authore vel anxie laborare vel eum alioquo digladiari nihil attinet nisi quiforte nonsuficiat certam habere spiritus sancti veritatem ut non simul intelligat aut cujus ore nunciata aut cujus manu descripta fuerit for universal practice answers to univeral voices that all who practise it are content that it be a Law and as it is so in the State by Analogy it is so in the Church therefore St. Paul does not reason from a Church Canon he sayes not we have made an Act in the Church for such a thing to be done but only this the Church hath no such custome therefore would he say this is as strong as a Church Act. 1 Corinth 11. 16. I am glad that the Synod of Divines did not reject the Apostolick Creed but has retained it at the end of their Shorter Catechism albeit they cannot tell no more then Calvin when it was first written or made use of in the Church but confesses it Orthodox lawfull and consonant to the Scriptures and very ancient and in all these it aggrees with the Doxology then if you retain your Creed albeit none tell who first wrote it or when it was first made use of so I plead for the Doxology that same priviledge that albeit it cannot be proven from Scripture when it began to be used yet it having all the good properties of the Creed should be retained in the Church as long as the Creed Yea seing the Creed retains the style Apostolick because of it's great Antiquity so some of the learned incline to think that the Doxology is also of Apostolick antiquity for that it was used in the Church long before the Nicen Creed It was proven by Basils words and Athanasius who was a young Presbyter at the Council of Nice and there a great refuter of Arius yet long before he dyed Basil writs diverse Letters to him Epist 47. And diverse following reverencing his Gray Hairs but so as they were Bishops contemporary and Bazil writs that the Doxology was used in Europ and Asia long before the Council of Nice even past the memory of Man and seing in the Primitive Kirk many Catechumine Men and Women were solemnly Baptized in their publick worship who had chiefly learned in their Catechism the Doctrine of the Trinity and gave a confession of it at their Baptism themselves and in that their publick worship were alwayes sung holy Hymnes to God as the learned know what more probable then that these especially the Catechumeni who