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
Storm yet therefore he provided two excellent Pilots in this Century and indued them with so great a measure of Piety Learning undaunted Courage and Prudence that the one succeeding to the other in the Eastern Church where the Arian Storm did most rage by Dispute and Writing and couragious Sufferings they faced the Enemy and kept the Flock of Christ together Athanasius Patriarch of Alexandria and after him Basil Archbishop of Caesarea both which keep the Styl of Great untill this day for they got it because of their worth Athanasius even from the Arian Emperour Constantius and Basil from the Apostat Emper or Julian As is to be seen in both their Letters of record with St. Basils Letters of sharp rebuke which did become a pious Bishop to Julian an Apostat As for the Arian as ye read in this Chapter before in singing of the Doxology shuned to sing it according to the Scriptures Glory to the Father and to the Son and to the Holy Ghost but by the Son in the Holy Ghost which was a deceitfull Invention and the Church History tells us the thing it self but does not unfold the intrigue and mystery of it which St. Basil hath done at full length for that their singing in that their new devised way was a subtil trick of the Devil for under it they couched their Error and Blasphemy only giving Glory to God the Father and for the Son considering him only as the Fathers Instrument but not equal with Him in Glory and far less the Holy Ghost which depths of Satan are found out by St. Basil to the shame of the Arian of which he writs at large which the Learned do read a Basil tomo 2. lib. de spiritu sancto contra Arianus cap. 2 3 4 5. and 25. cap. 7. 10. And that they were so obstinat in their Errors that nothing could prevail to gain them to sing the Doxology according to the Scriptures b lib. de spiritu sancto cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet isti Citius abjectarent linguas quam hanc vocem recipeant idem cap. 25. Doxologiam Ariani recitat tibi Patri honor gloria per unigenitum filium tuum in spiritu sancto qui sermo nunc usitatior est istis ipsa ut ita loquar respiratione cap. 29. in oriente Orthoaoxi dignoscunt suos ab Arianis signo Doxologiae That they would as soon quite their tongue as quite that form of Doxology which they used where St. Basil grants that their way of singing the Doxology might be exponed in an Orthodox sense according to the Scriptures but was not to be suffered in these Hereticks because it was well known they sang them in an Heretical and Blasphemous sense against the Son and Holy Ghost Yet reflecting upon the Arian practice observe that they did choise it as a less evil and scandal to sing the Doxology with some change of the short syllabes of interjections conjunctions then not to sing it at all For to have refused the singing of it had been a shorter cut but the reason was publick shame would not suffer them altogether to seperat from the Orthodox Church in that so unquestionable a duty and so well known a part of the Christians publick worship then let these in Scotland who call themselves Orthodox and refuse altogether to sing the Doxology either one way or other see to it and I beseech them to commune with their own hearts and smit upon their own Breast and amend They who are pleased to read the History of the Arian Persecution in this fourth Century will perceive the true Church of Christ at a very low ebb and under one of the greatest eclipses that ever it suffered since the two Disciples said we trusted that it had been He Luk. 24. 21. and the eleven Apostles were weeping in secret Mark 16. 10. yet the Lord who brought David out of his Deeps and Daniel out of the Lions Den and the three Children out of the seven times hotter Furnace Jonah out of the Whales belly and Lazarus out of the grave and commanded the dry scattered Bones to stand up a strong Army Ezek. 37. 10. and in the beginning commanded Light to shine out of Darkness and bringeth Good out of Evil out of the Churches Persecution and low condition brought the more glory to His own Name and more strength of Faith to His Church whereby the Arians ungodly way of proceeding when they got the Power in their hand they declared to the World what they were even not the true Church of Christ but the Seed of the Serpent promoting their Religion by Injustice and Perjury the Children of Abaddon and Apollyon that Liar and Murderer from the beginning John 8. 44. promoting their hellish Religion by cruel tormenting and murdering of the Orthodox they being the first that usurped the name of Christian withall intending to propagate their Religion with Fire and Sword which is not Christs way nor of His true Christians but of Antichristians and therefore in persecuting of the true Church as they had learned it at the Pagans who lived before them so they were glad to take the help of the Pagans who lived with them therefore the Lord at last brought the Arian to confusion and put their lying Lips to silence so that ever thereafter they were hated and abhorred and despaired ever to prevail any more as they had done The second Good which the Lord brought out of this Evil was the perfite setling of the Christian Faith the Lord bestowing on the Orthodox such Courage to suffer such Faith and Constancy and heavenly Joy that the Arian was confounded thereby yea and while the Orthodox were suffering for the Glory of God and His Truth the Lord from Heaven did approve and seal His Truth which they believed and professed even making them His Instruments to work glorious Miracles but in the mean time the Arian wrought no Miracle nor so much as pretended to work any lying Miracle as Jannes and Jambres did against Moses to the hardning of Pharaoh wherein I observe the Lord 's wonderful Providence so over-ruling the Arian that they did not so much as mint to a Miracle whereas the Miracles of the Orthodox Church were undenyable and thus the Lord from Heaven did dicide the Contraversie betwixt the Arian and the Orthodox in favours of His Church and this the Lord 's doing did so confirm them in the true Faith of the blessed Trinity that the gates of Hell ever since was not able so to brangle it and also His Church which had used the Doxology to the blessed Trinity in their publick Worship before that time was now more confirmed in their Practice and resolute to make use of it without fail ever thereafter especially in the publick Worship In this Chapter at Page 24. we spoke anent the addition put to the Doxology mentioned in the Council of Vauson as it was in the Beginning If some object that
were now Christians of understanding as they were Baptized presently in the name of Father Son and Holy Ghost and gave a Confession of their Faith in Father Son and Holy Ghost that they also in their publick worship did sing Glory to that Father Son and Holy Ghost in whose name they were newly Baptized Some asks the question upon what Text of Scripture the Doxology is chiefly founded for answer It hath two parts to wit The three Persons of the Trinity which are the object of that worship Secondly the Glory given to them which is the Act of worship in the Doxology accordingly the giving of Glory to God is founded on many Scriptures but there is one full and express Rom. 11. the last verse Of him and through him and to him are all things to whom be glory for ever Amen But seing the object of the worship in three distinct Persons of the Trinity is most clear in the Words of the Baptismal institution Matth. last Baptizing them in the Name of the Father and the Son and the Holy Ghost therefore with Athanasius Bazil and the rest of the Greek Fathers we think that the Doxology is chiefly grounded upon that Text in Matthew It is true some of the Learned would build it on that Text Rom. 11. And that because they alleadge the three Persons of the Trinity insinuate here which though it Lombardus lib. 1. senten distinct 36. capitulo 3. putat cum Augustino in lib. 1. de trinitate cap. 6 in loco praedicto 11. capitis ad Romanos indigitari distinctionem trium personarum astibi certum est to loco non satis perspicuum datur fundamentum fidei trium personarum trinitatis pro argumento invincibili quod Eunomius Arianus istam textam citat ut patet Basilei lib. 1. contra Eunominium dum dat confessionem suae fidei pag. 7. Credimus inquit in unum Deum ex quo sunt omnia in unum unigenitum dei filium eundem verbum dominum nostrum Jesum Christum per quam sunt omnia in unum Spiritum Sanctum paracletum Haec Arij confessio fidei in trinitatem subolet hunc locum ad Romanos ipse Arianus prius rumperet quam consiteretur se credere in Patrem Filium Spiritum Sanctum aut ita proferret Doxologiam ut scribit Basilius were granted that the three Persons are there insinuat yet the other Text being full and express and the strongest Bulwark against the Arian therefore that Text in Matthew is the chief ground for the Doxology for to glorify God according to that Text in the Romans is so general that the Arian could easily subscribe to such a Doxology CHAP. VII The lawfulness of singing the Doxology proven by the Induction of all it's Parts 12. from the three Holies Isa 6. 3. IN this Chapter we prove by Induction that all the Parts of the Doxology are in the Holy Scriptures from whence we deduce this Reason that Divine Glory which in the Holy Scripture is given to Father Son and Holy Ghost that same Divine Glory is lawfull to sing to Father Son and Holy Ghost we prove the assumption that Glory is given to Father Son and Holy Ghost Rom. 11. v. last To God be glory for ever 1 Tim. 1. 17. To God be honour and glory forfor ever and ever Amen 2 Tim. 4. 18. To God be glory for ever and ever 1 Tim. 6. v. 16. To God be honour and power everlasting for ever Jude v. last To God be glory now and for ever Amen Galat. 14. 5. To God and our Father be glory for ever and ever Amen and the same Words Philip. 4. 20. Secondly Glory to God through Christ these words you shall find Rom. 16. v. last Eph. 3. 21. Heb. 13. 20 21. Thirdly To Christ be glory now and for ever Amen 2 Peter 3. v. last Revel 16. Revel 5. 12. He is the Lord of glory 1 Corinth 2. 8. James 2. 1. He is crowned with glory Heb. 2. 9. The Lords glorious branch Isaiah 11. 10. The Holy Ghost Pet. 14. 14. The Spirit of glory is glorified Thus we have proven from Scripture these parts of the Doxology Glory to the Father to the Son and Holy Ghost for now and ever There remains one word to be cleared in the Doxology to wit As it was in the beginning for clearing of which we wrot in the end of the fourth Chapter that these words were added to the Doxology because of Arian Hereticks and that in the fourth Century when Arius denyed that the Son was with the Father from all eternity but affirmed that there was a time when the Son was not and these Ancient Doctors of the Church knowing that the first Words in St. Johns Gospel in these three Verses were indited by the Holy Ghost and written by the Apostle John his Pen-man to assert the Co-eternity of the Son with the Father and that against Ancient Hereticks who lived in the Apostle St. John's time and were Blasphemers of Christ the Church therefore hath made choise of that same Text as fittest against the Arians a Alexander Alexandriae Episcopus Concilij Niceni Membrum Arij Blasphemijs infensissimus in sua Epistola ad omnes ubique gentium fratres scribit Arium asserere tempus aliquando fuisse cum filius Dei non esset quod sic refutat in initio Evangilij Joannis In principio erat verbum itaque non erat tempus cum non esset Socrates lib. 1. cap. 3. Syrmiense concilium in symbolo damnat eos qui dicunt erat tempus aut seculum quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erat ibidem anathemate 25. Si quis dicat Christum ex quo ex Maria natus est initium accepisse ut Deus esset anathema sit ut Samosatenus Ebion Cerinthus Thus have we cleared that all the Words in the Doxology are express Scripture and according thereunto and if any object that it follows not to be lawfully sung in the Church except it were in Scripture all contiguous together as one of the Psalms of David to these in this place I only give this Answer That the reformed Church of France in their publick worship sing the Apostolick Creed turned in Meeter and is therefore printed and bound in with their Psalm Books and yet that Creed is far lesse continued Scripture then the Doxology And the Learned know that the Church of France is famous not only of old time for many glorious Martyres before the Council of Nice but also in the beginning of Reformation from Popery b Origines in hunc locum Is 66. 3. ait hic trinitatem insinuari Athanasius tom 1. operim pag. 154. 255. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proferunt glorificationem dicentes sanctus sanctus sanctus tres personas perfectas ostendunt sub una voce Dominus unam substantiam declarant idque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confuse indivise subinnuens nec Angelos
benedictio videtur absque cantu Deo oblata 3. Davidis Doxologia solemnior Jehovah Elohim videtur prorsus ultima jam moribundi inquit Tremellius sanctam ipsius animam Deo reddentis Psal 72. 18 19. benedictus sit Jehovah Elohim v. 19. benedictum nomen gloriae ejus in seculum impleaturque gloriâ ejus tota terra Amen Amen huic Davidis Doxologiae seraphim Isai cap. 6. vers 3. stantes clamabant Trinitati Doxologiam ut supra probatum est hujus tractatus pagin◠47. plena est omnes terra gloria ejus quod quam belle respondet quasi implet verba Davidis nempe impleaturque gloria ejus tota terra Gods most proper Name most often used in the Old Testament it comes from an Hebrew word that signifies To Be and so Jehovah signies Gods Essence and Being of Himself and the giving of Being to all His Creatures therefore Exod. 6. 3. the Lord prefers His Name Jehovah to His other Name God Almighty for this Name implyes Gods Almighty Power to wit Elshaddai but Jehovah importeth Gods infinite Perfections therefore Psal 83. 18. God alone His Name is Jehovah and Isa 42. 8. I am Jehovah that is my Name and Exod. 15. 3. Jehovah is His Name therefore Num. 6. 24 25 26. when God endites the words of the Blessing to Moses how the Priest should pray over his People it is all in the Name of Jehovah and so the Lord puts His Name Jehovah upon His People The second Name of God most frequent in the Old Testament is Elohim it is the Plural Number and is sometimes indeed used in the Old Testament in the Singular Number but not so often by far as it 's in the Plural Number It is dispute among Divines what can be the reasons why the Lord should take to Himself so often a Name signifying Moe to wit a Plurality and to joyn that to another of His Names to wit Jehovah which is of the Singular Number for albeit often in the Old Testament God design Himself by other moe Names as God Almighty Lord of Hosts God of Israel c. yet most often He designs Himself Jehovah Elohim which is ordinarily rendered in the Bible Lord God For answer to the question proponed generally it is this That albeit from these two words there cannot be demonstrate the Unity of the Godhead and Trinity of the Persons by a convincing Argument against obstinate Jews and Antitrinitarian Hereticks yet from it may be brought a probable Argument to moderate and sober spirited Christians to prove that Moses and other Pen men of the Old Testament who themselves undoubtedly did know the Mystery of the Trinity as Moses David Isaiah c. and therefore when they did so often write these two Names of God together Jehovah Elohim the first being the Singular Number the second the Plural did thereby intimate the Unity of the Essence in the Godhead with the Trinity of Persons therefore Pareus on Genesis pag. 23. having dispute the question at length concludes No godly Man will deny the probability of this reason drawen from Elohim joined with another word of the Singular Number as it is here with Jehovah and so think the Westminster Synod Notes on the first two words of Genesis Elohim Bara the first Elohim being in the Plural Number jovned with Bara in the Singular Number He did creat and that Moses and the rest of the Pen-men of the Holy Scriptures in the Old Testament did know this Mystery is out of question to the Doctors both of the Reformed and Roman Church all which with the Fathers and Councils bring many strong and clear Arguments from the Old Testament to prove the Mystery of the Sacred Trinity Therefore Tremellius a Jew born in his Notes upon Gen. 1. 26. Let us make Man after our own image saith God Note this here God Father Son and Holy Ghost one God in three distinct Persons so appoint Let us here saith Tremellius is a Testimony of the Sacred Trinity and that not an obscure one And therefore the Westminster Notes prove from the Scriptures that Moses was not ignorant of the Doctrine of the Trinity and it is observable that in the first three Chapters of Genesis Moses nineteen times calls God Jehovah Elohim and who will deny that Abraham saw Christs day John 8. 56. and did not David call Him Lord when in the Spirit of Prophecy he spake of Him Mat. 22. 44. and Isaiah saw His Glory John 12. 41. And if some object If there be so many clear Testimonies in the Old Testament of the Doctrine of the Trinity how came it to pass that now the Jews who have and read the Old Testament deny the Sacred Trinity The Scriptures will answer you our Saviour in the Gospel pronounces them blind Mat. 15. 14. the blind lead the blind and often elsewhere and so the Apostle calls them Rom. 11. 7. were they not broken off for their Unbelief Rom. 11. 20. till the fulness of the Gentiles come in and since their rejection and breaking off the Vail is on their Eyes until this day while they read the Old Testament 2 Cor. 3. 13. yet it will not follow but that the Mystery of the Trinity was known to the Saints and saved in the Old Testament who believed the Covenant of Grace made with Adam in Paradice the seed of the Woman should tread down the head of the Serpent which our blessed Saviour was to the Saints in the Old Testament as well as to us the Way the Truth and the Life Joh. 14. 6. and the same to day yesterday and for ever Heb. 13. 8. So that as the believing Jews and Church of God in the Old Testament did believe the Doctrine of the Trinity albeit we grant that that Mystery of the Trinity was not so clearly revealed to these Saints in the Old Testament as it is now to us Christians under the New Testament asserted to them in many Testimonies of Scripture so they reading and hearing the Hebrew Text which was their Mother Language and therein two Names of God so often joyned together Jehovah Elohim the one in the Singular the other in the Plural Number the Holy Ghost and His Pen-men did thereby insinuate to them the Doctrine of the Sacred Trinity and according to this in many of the Hebrew Psalms and some Spiritual Songs there is a Doxology to Jehovah Elohim closing the Psalm to wit these Psalms following 76 80 84 90 92 99 144 146 and 1 Chron. 16. 36. and Chap. 29. vers 20. and Psal 72. vers 18 and 19. If then the Jew closed many Psalms with the Doxology to the blessed Trinity shall not the Christian to whom the Mystery is more clearly revealed and in which he is baptized and without which he cannot be saved for no Salvation without Christ Acts 4. 12. and he who denieth the Son hath not the Father 1 John 2. 23. and as the Holy Ghost proceeds from the Father and the
hanc questionem posse agitari num sit possibile aut saltem probabile Christianum posse esse certum de sua salute eundem non esse certum de hac veritate bonum est expedit Christianum psallere Doxologiam Patri filio spiritui sancto ratio dubitationis est haec probavimus nullum Christianum habere certitudinem propriae salutis nisi in cognitione religiosa scripturarum in fide sanctificatione fortem at vix est verisimile hunc fortem christianum acquisivisse certitudinem propriae salutis quae veritas est dissicillima acquisitu quia multum excedit lumen naturae solum fundatur in lumine gratiae at haec veritas Deus est licite hymno glorificandus Pater Filius Spiritus Sanctus haec propositio non solum fundatur in himine scripturarum gratiae sed etiam in lumine naturae ut probatum est Alia ratio probans certitudinem salutis esse veritatem acquisitu difficiliorem quam eam praedictam de Doxologia haec est plurimi quibus nunquam contingit certitude vera salutis quia impossibilis at ex eisdem non pauci qui callent sensum Scripturarum Literalem Historicum dogmaticum praecipâ—e si in Philosophia sunt bene versati quamvis vel Hypocritae vel flagitiosi tamen haec veritas licet glorificare Deum Patrem Filium Spiritum Sanctum hymno facillime potest ab ijs comprehendi quia Christiani millies milleni nec ad salutem credentes in Christum nec pij tamen has duas veritates certo credunt scilicet licet Deum hymno glorificare hanc assumptionem Deus est Pater Filius Spiritus Sanctus Simodo sint Philosophi nullatenus de conclusiâ—ne dubitabunt itaque possit mirum videri homines cognitionis fidei pietatis certitudinis propriae salutis multum jactantes attamen eosdem quasi sit mysterium incomprehensibile an sit licitum vel expediens saltem Deum Patâ—â—m Filium Spiritum Sanctum hymno glorificare dubitantes nec mirum videatur objectum fidei justificantis de sua salute Christiani certissimi hypocritae dogmatice solum credentis de sua salute incerti idem esse nempe Deum Patrem Filium Spiritum Sanctum nam justificatus credit in Deum toto corde Patrem Filium Spiritum Sanctum in Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi salvatorem at hypocrita credit esse Deum eumque esse Patrem Fiâ—ium Spiritum Sanctum Scripturas Dei Verbum esse veras at neutiquam credit in Deum Patrem Filium Spiritum Sanctum in Christum salutorem fidei justificante coâ— purificante renovante ipsum Deo in Christo vinculo Spiritus Sancti in Aeternum uniente hypocritae fides est more speculativa in cerebro fluctuans at credentis ad salutem in corde radicata pieque fiducialis practica that the Doxologie is of this nature which reason of the strong is thus framed whatsoever is clearly lawful from the light of Nature and the Word of God that to the religious Christian is lawful to do but to sing glory to God is clear from the light of Nature and from the holy Scriptures therefore it is lawful for the religious Christian to do it First It is clear from the light ol Nature because many learned Pagans who had no more but the light of Nature did sing holy Hymns of praise to their gods this is abundantly clear in Humane History and undenyable Secondly The Holy Scriptures are full of it especially the Book of the Psalms commanding us to sing praises to God now this proves infallibly the general that it is lawful to sing glory to God Which Conclusion being proven I make up a second Reason and takes the proven Conclusion for the Major and I reason thus It is unquestionably lawful to sing glory to God I assume God is Father Son and Holy Ghost then it is unquestionably lawful to sing Glory to Father Son and Holy Ghost and if any think themselves strong and being under prejudice are not satisfied with this reason I would ask them if their Infant-Baptism was not an act of lawful Worship and done in faith of the Minister that Baptized and of their Parent that required and received that Sacrament for their use in both which I judge the Minister consecrat and administrat the Sacrament lawfully and their Parents lawfully received them from the Laver of Regeneration and yet I would gladly know from these that are not content with singing the Doxologie because it is not express in Scripture that the Christian sing glory to Father Son and Holy Ghost why then do they not reject their Infant-baptism because it is not express in Scripture Baptize Infants but well proven to be lawful by necessary consequence from Scripture which with the universal Church we think a sufficient ground for Infant-baptism And what is the cause that Antipedobaptists have fallen in that error and separat from the true Church Even because they were too deep in that opinion that necessary consequence from Scripture is not sufficient warrand for an act of religious Worship of which error ye would be aware lest it draw you into other greater errors then you are aware of 2. What express Scripture had Rahab to receive the Spies conceal them and send them away safely Joshua 2. 9. c. Heb. 11. 31. Jam. 2. 25. All which that she did in Faith is proven clearly from these quoted Scriptures then her faith was good and acceptable to God albeit only built on good consequences from Scripture 3. I ask of you John who comes to Church and Communicats taking the Lords Supper whether your worship be in faith which I in charity suppon it is but where is your express warrand in your Bible you John such a man come and worship and take the Lords Supper as the pledge of your salvation These words are not to be found in the whole Scripture why then dare ye come to worship and take the holy Sacraments I think ye will or should answer because in the express Word of God there is a general invitation Come to me all ye that labour and are heavy laden and I will give you rest Mat. 11. 28. From which gracious general invitation I suppon ye assume in sincere and good Conscience I John am heavy loaden and labours to be freed of my burden by all the good means appointed by God preparatory to that holy Sacrament which if you can truly affirm in the sight of God then I dare assure you in the Name of Jesus that your worshipping and communicating is in faith albeit you have not express warrand in your Bible for you such an one by name to communicate 4ly You John believes to be saved but no expresse warrand have you in your Bible that you John such a one shall be saved yet I suppon with you in charity your Act
scruple or alteration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen in his sixth Orration concerning the Holy Ghost we worship the Father Son and Holy Ghost one God-head and power to Him be all glory honour and power for ever and ever Amen In the Year of Christ 370. St. Jerome wrot to Damasus Bishop of Rome that in all the Churches of Rome Glory to the Father Son and Holy Ghost as it was in the a Rome 1. Council pag. 625. editionis Parisiensis beginning is now and for ever be sung alwayes at the end of the Psalm b Concilium Vasense provinciase sub Imperio Theodosij inmoris cap. 7. cujus titulus ac propter haereticorum incredulitatem post gloria Patri c. sicut erat in principio c. semper dicatur quia non solum in sede apostolica sed etiam per totam Orientem totam Africani vel Italiani propter Haereticorum astutiam qui dei filium non semper fuisse sed in tempore caepisse blasphemant in omnibus clausulis post Gloria Patri c. sicut erat in principio c. dicatur etiam nos universis Ecclesijs nostris ita dicendum esse decrevemus About the Year of our Lord 444. in the Council of Vason an Act is made because of the unbelief of Arian Hereticks Because not only in the Apostolick See but also throughout all the East and in all Africk and Italy to guard against the deceit of Hereticks Blaspheming that the Son of God was not ever with the Father but began to be in time therefore in all their closings of singings in the publick Worship after these Words Glory to the Father Son and Holy Ghost in all these other Churches is added as it was in the beginning so we appoint that the same Words as it was in the beginning be mentioned in the Doxology in all our Churches also c Symbolium Nicenium in sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we may observe That this addition as it was in the beginning was not first appointed at Vason for their Act bears the contrare that it was used in Churches far and near before that time which Jeromes desire to Damasus proves But this Act at Vason gives the clear reason of the addition viz. To guard the flock of Christ the better against Arian Hereticks whereof some said there was a time when the Son of God was not Alexander Patriarch of Alexandria one of the chief Fathers in the Nicen Council to refute the Arian brings that Text d Socrat. lib. 3. cap. 3. among many others John 1. 1. In the beginning was the word and the word was with God and the word was God by him all things were made and if he made all things then he was before the world and also before that beginning and consequently Eternal as that Father reasoneth well and St. Basil after him for It were nonsense to say that there were priority of time in Eternity For Arius said there was a time when God was not a Father Therefore the infallible Theologue of St. John began his Evangell with these words intending in his Gospel to assert Christs God-head against two abominable Hereticks in his time Ebion and Cerinthus at whom Arius had learned his Blasphemies and from this same Text Calvin refutes both the old Arian and Servetus a vile Blasphemer his own contemporary who was burnt at Genevah for a most blasphemous Heretick In the Year of Christ 627. in the third Council of Toledo consisting of the Church-men of Spain and Galatia inact whosoever sayes not Glory to the Father and the Son and the Holy Ghost let him be accursed by saying they mean singing For then four hundred years before that the Doxology was sung in all the Templet of the universal Church And so in this Council all of them in the close of the same in the praises of God they cryed Glory to the Father and the Son and the Holy Ghost as the Learned may read in the Tomes of Councils by this cursing mentioned in this Councill It appears they judged that no Orthodox Christian would refuse to sing the Doxology they did not imagine any will refuse except a Heretick In the Year of Christ 633 in the Fourth Councill of Toledo there are some accused for rejecting the Sacred Hymnes composed by Hilary and Ambrose two famous Saints and being received and used in the Churches yet these Men refused to sing them because they were not in the Holy Scripture for which refusal they were Excommunicat yet these same very Men did not scruple nor refuse to sing the Doxology which was then constantly sung in the Church at the close of every Psalm Hence it is probable that these men who refused to sing the Churches Holy Hymnes and were willing to sing the Doxology did estimat it of a higher rank and counted it in with Divine and Spirituall Songs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quocirca at mea fert sententia major merces praemium potius apud justum indicem reponitur quam veteribus illic martyribus cum illi in confessa positum reportarent martyrij apud homines existimationem laurealas á Deo acceperint suas vobis autem desint in certamine pari á populo collati honores Basil tom 2. Epist 303. pag. 1074. The Learned have observed that the Arian persecution which was in this Fourth Century was more bitter to the Souls of the Saints and true Christians then the Suffering during the ten Persecutions in the first 300. Years from Pagan Emperours for then the Christian Martyrs received their Crown of Martyrdome from their Lord in Heaven with acclamations of praise from all their contemporary Christians without all malignant murmure or obloquie which was a sharp sput to hasten Christians to run that race for ingenuous spirits know what humane applause will do even to the godly to encourage them to a good action and rouse them up to their Duty even allowed by God Phil. 4. 8. Whatsoever things are of good report if there be any vertue and if there be any praise think on these things But in this fourth Century the Christian suffering Persecution and Death It wat not from Pagans but from these that called themselves Christians even the Arian who being prevalent and putting to Death the Orthodox Christians yet the Arian cryes out these are not true Christians but we they are justly suffering Death for Errors in Christianity Therefore writs the Learned that the Martyrs in the fourth Persecution their reward will be greatest in Heaven And because this Persecution was so much the sadder to the Orthodox Christian and in this Century the King of Saints who promised His presence to His Church on Earth seemed to be asleep like that Matth. 8. 24. while the Ship is filled with waves yet in the mean time though thus he had decreed to let His brittle Vessel and His Disciples suffer a
England As for these Brethren in England who requested the General Assembly in Scotland to lay aside the singing of the Doxologie no doubt they had taken the League and Covenant and on this account are called Brethren but in that Covenant they did solemnly vow and swear to Almighty God to reform Religion according to the best reformed Churches but all the reformed Churches have still retained the Doxologie why then did not these Brethren in England fear that Oath the mark of the truly godly Eccl. 9. 2. And if any would thus excuse them that they were perswaded by such strong reasons as they thought liberate them from their Oath in regard of singing the Doxologie I answer granting that it is possible they had such thoughts as may be in charity supponed To which I reply If they had as they thought such strong reasons convincing themselves then they were bound to impart that new and rare light unknown to the universal Church for more then 1300. years they should have imparted that spiritual gift and not hid that talent of knowledge in their Napkin nor set their Candle under a Bushel but on a Candlestick to give light to all the house not only of the reformed but even of the universal Church 2. It may be thought that they were obliged to clear themselves of giving offence in separating from the Reformed Churches contrary to their Covenant and quitting the Doxologie without so much as rendering one reason for their making a breach from the reformed Churches in their uniformity in Worship which they did swear in their Covenant I am also sorry that with their quitting of the Doxologie these in England did also quite both the solemn blessings in the Old and New Testament which the Reformed Church useth in the closing of the publick Worship that they would neither give God his due nor his people not him his solemn glory nor them their solemn blessing and so they have not left a blessing behind them and it is like their way hath not been the more blessed in their deed for as their laying aside of the Apostolick blessing 2 Cor 13 14. which Text the universal Church taketh for one of the chief Texts in the Word-of God for proving the great fundamental point of faith of the Sacred Trinity So the universal Church had made use of the Doxologie these many hundred years bygone as a strong preservative against seducing of people to errour anent the Trinity As for the General Assembly of Scotland as they piously and prudently in these unsettled and reeling times retained both the blessings of the Old and New Testament in their Publick Worship with the rest of the reformed Churches So it was a good presage that in the Lords good time they would re-assume and sing glory to the blessed Trinity with the rest of the reformed and universal Church as now they do at this day for which we give glory to the blessed Trinity 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 it proven THe Apostle Paul as a good Pastor professeth he became all things to all men that by all means he might save some 1 Cor. 9. 22. So I am informed that some Christians weak in knowledge because the General Assembly for a time did lay aside the Doxologie therefore they in an ignorant mistake thought it unlawful to be sung and they are promoved in that errour upon this weak reason because the Doxologie is noâ— express in continued Scriptures as the Psalms of David are I answer first If a Preacher whom they like well Preach or Pray or Praise God in Prose or without a Song although neither of these three their Sermon Prayer or Praise be express Scripture but only according to Scripture and I heartily wish it be alwayes so then without all scruple they joyn in these as parts of Gods Worship when neither that Sermon Prayer or Praise is the express Word of God but if we praise God with a Tone or Song it must either be in the Psalms of David or else it is an abomination to them But doth not the Apostle command to praise God in Psalms Hymns and spiritual Songs Eph. 5. 19. In which place the Learned dare not exclude any Hâ—mn or spiritual Song in Scripture and we have proven already thâ— Dâ—xologie to be of this nature 2. I answer whereas they say nothing should be sung in Publick Worship but express Scripture then let them be pleased to learn this truth that the Psalms which they sing in Meeter or Verse are but a Paraphrase or short Commentary upon the Scripture for no Church nor Divine rejects the express Word of God but for Paraphrase it is ordinary to reject one and authorize another as the Church finds expedient and thus the General Assembly of Scotland rejected the old Paraphrase of the Psalms as not so fit as need were in some things and caused make a new Paraphrase in Meeter and authorized it to be used in Churches therefore no Paraphraâ—e is the express and pure Word of God so they are in a mistake singing an imperfect Commentary of mans making when they think they are singing the pure Word of God and yet you sing it without scruple of Conscience then I reason that any judicious Christian understanding that all the parts of the Doxologie are either expâ—ess Scripture or so infallible Divine fundamental and saving truth that they have been received without scruple or contradiction these 1300. years by the universal Church so that all that time not one Christian did carp at any one word of the Doxologie but as for the Paraphrase in Meeter upon the Psalms as that old is rejected for its faults so some do object and carp at some words and lines in the new Paraphrase which ye sing without scruple so that by consequence a learned and judicious Christian will sing the Doxologie with more clearness and contentment then some lines of the new Paraphrase although I think that last Paraphrase any defect in it is compatible to the peaceable and moderate Christian for this I write not that any should reject the late Paraphrase but that they who accept of the Paraphrase do not despise or reject the Doxologie 3. I answer In our Psalm Books in Scotland printed shortly after the Reformation from Popery we also printed with the Psalms some spiritual Songs and holy Hymns with liberty to sing them in the Church So the Church of Geneva reformed Church of France and the Church of Belgia have printed together with their Psalms of David many Scriptural Songs and holy Hymns and have authorized them to be sung in the publick Worship of God with the Lords Prayer Ten Commandments and the Apostolick Creed all turned in Meeter and sung in the Church and dare any in Britain who own the name of Protestant condemn this practice of the reformed Churches beyond Seas without