V 
 
 :.■$> ^Jp 
 
 H f 
 
THE 
 
 DOXOLOGY 
 
 Approval : 
 
 The finging Glory to the Father, Son and 
 
 HolyGhoft in the Worftip of GOD, 
 
 Its lawfulnels and expediency proven 
 
 from the Holy Scriptures, Councils 
 
 and Fathers, and the Scruples 
 
 of the Weak thereanent, 
 
 cleared. 
 
 b Y 
 
 Mr. ROBERT EDWARD, 
 
 Mmifter of the G'fpr! of Chrift at Murrois. 
 
 Ka' COt 7W cPb^AV Ketl WVaLpifictV XAl *7rpO<TKVMP<TiV &V& 
 nkutfoiJAv* ^co Trcflpi KcLl^a via Ktti^coctyid ^vWyLATt vvVj 
 ka! Aii ka) $W]u$ AtcwAslav Aiavcov. St Biiil in Lit ur gig, 
 
 Ao^V^^lp' K&llcS Vtd, KAl^a AytJ> 'TTViV^AJt, VVV KAl 
 
 Ali y ka\ uslis AtuvAtlcdv AidvcoV; a[ja\v* St. Chryfofionjus 
 
 in Lytwgia. 
 i Cor. 1 1, 1 6. Quod fi quis vidcrur comemiofus efle\ nos 
 
 cjuimodi confucudinem non habemus, Deque Ecclefiae 
 
 Dei Doxologiam refpuere. 
 
 Rem. 1 5. $, 6. Now the God oj patience and confolation, grant 
 
 you to be like-minded one towards another, according to Chnfl 
 
 Jtfus : Tnat ye may with one mind and one mouth glorifie 6od % 
 
 tvtn the Father of our Lord jfefus Chri(l. 
 
 S D I N B V \G H, 
 
 Printed bv the Heir of \Audreu> ^inderfon, Printer to the King's moft 
 
 Sacred Majelty, Anno DOMINI, M. DC LXXXI1I. 
 
To the Right Honourable 
 
 GEORGE 
 
 F>arl of Aberdene? 
 
 Vifcount of Farmertin, 
 
 Lord Haddo,Methlick,Tarves 
 and Kelle ; Sheriff principal of 
 Edinburgh and Aberdene : 
 
 Lord High - Chancellor 
 
 SCOTLAND, 
 
 My Lord, 
 
 WHatfbever Maxim relating to Reli- 
 gion, albeit it be neither Funda- 
 mental nor Orthodox, yet thefe 
 Perfons who are entangled in Er- 
 rour, and Slaves to their Corruption 5 if they fancy 
 that Maxim to be both Fundamental and Orthodox, 
 
 cloie 
 
The Epiftle Dedicatory: 
 
 dole with it in their Judgment > embrace it in their 
 Will, and dandle it upon the kneesof their Affefti- 
 ons 5 yea, they idolize it as fondly and furiouQy 
 as thefe Pagan Efhtfians did their Image of Diaza, 
 <jiBs 19. 34, 35. which they ftror^y believed 
 fell down from fapiter 5 yea, often they lay all 
 the ftrefs of their Religion upon that their OpU 
 nion, and will concenter with none in Love, but 
 with thefe that will concenter with them in their 
 Judgment, and cry up their great Diana with 
 them 5 nay, they are fo transported wkh their 
 Fancy, that their Idol-Maxim is efteemed by them 
 one of the noble Pats, and lies fo 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 ttwt old Way : 
 wherefore they think they are obliged in Confer- 
 ence to feperate, and keep no Church-ftllowfhip 
 with thefe that are not of their Judgment 5 hence 
 a Schifm and Separation in Worlhip, flowing from 
 Separation in Affeftion, and that trfcm Separation 
 in Judgment, and when once Altar is reared up 
 againft Altar, follows Sword againft Sword, and 
 Camp againft Camp, Divifion and Schifm in the 
 Church, begetting Sedition in the State .- Thete- 
 fore St. Paul, among the wicked works of the 
 Flefh, Gal. 5. 19. hath coupled Seditions and He- 
 refies together. This fad truth is known to the 
 Learned, by many Hiftories in many Kingdoms; 
 and of the ftrong affinity betwixt Schifm and Se- 
 
 dition* 
 
The Bptfle Dedicatory. 
 
 dition, St. Bafl writes ^ tf , .^ m ^ Miil0 ^ 
 
 moftpithiiyi Hippocrates ^^ 1^ M% m , w d m Ji 
 Twins were (o near of «» «/^'*« *£«1«|w Vf kw»- 
 Nature, that always l<fJw> Baf)l Ww# 2 ub. de spifit» 
 
 when the one Was fick Santto contra eunomium Arianum, 
 
 i_ ~\C^ . Km- ca P- 3°« Sufficitns t{l iniuicitU 
 
 the Other allO 5 out ^ t prion,bus diff entire & tno- 
 
 Church and State are Ot ris fmilitudo res efl quavis ctnJH- 
 
 a nearer union, for thefe '"wW* 'UtdMms (ocitt*. 
 fame Perions both for 
 
 Souls and Bodies are Subjtdsand Servants to God 
 in Chrift, united by the fame Faith and Worfliip, 
 in relation to Eternal Happinefs, and Subje&salfo 
 to one and the lame King on Earth, united by the 
 fame Laws, in relation to their civil and external 
 Well-being $ and as the Spiritual Concernment 
 and Eternal Salvation o that Body will more af- 
 ft& it then its lliort and external Well-being on 
 Earth, (b any Member in that Body difjoynted^ 
 in regard of Spiritual-union, will caufe fuch a ftir* 
 and trouble, as during the time of its dislocation^ 
 the whole Body will beio tormented, that no ci- 
 vil Bonds will prevail to compofe them : They will 
 brag to facrifife their Temporal Life, for their Eter- 
 nal Salvation 5 hence an jet h debates ^envpngs ^wraths ^ 
 ft'jfes^ mckk^ings^ whijperwgs, foeliwgs, tumults^ 
 2 Cor. 12 20. then covfufion And every evil work^ 
 James 3. 16. 
 
 Wherefore as a companionate Member of the 
 MyfUcal Body of Jefus, the leaft of the ions of 
 Ltviy whom the Holy Ghoil hath made Overleer 
 
 of 
 
The Efiftle Dedicatory. 
 
 of apart of the Flock of God, I have written this 
 little Treatife for information of the Judgment of 
 the weak Lambs of the chief Shepherd, who being 
 unskilful in the word of Righteoufhefs, refufe to 
 fing the Doxology, becaufe of their Doubts and 
 Scruples, which by this Treatile, through the help 
 of God, I have endeavoured to remove, that there 
 be no longer divifiori in Judgment, Affe&ion and 
 Worfhip, upon that account. 
 
 My Lord) All the Miferies and Confufions in 
 this Land, (more than fourty Years continuance,) 
 began at Schifn in the Church, which is well known 
 by fad experience, and its Tragical Hiftory is writ- 
 ten with red Capital Letters of Blood, that he who 
 runs may read it 5 with the blood of his Royal 
 Majefty, now a glorified Martyr, with the blood 
 of many Nobles and Wotthies, and thoufands of 
 other Subjcds : therefore the King of kings, in 
 His gracious Providence, with his Vicegerent over 
 thefe Kingdoms, hath placed your Lordfhip in the 
 civil Watch-Tower of this Kingdom, to efpy and 
 prevent Sedition in the State, and confequently to 
 have a watchful Eye againft Schifm in the Church 3 
 efpecially feing the great fundamental Maxim of 
 fbme in this Kingdom, was not only dangerous to 
 the State confequentially, and by its tendency, but 
 fubftantialiy fuch. 
 
 And feing the purpofe of this little Treatife is for 
 healing and preventing of further Schifm arid Error 
 in Judgment, tending to Sedition, Ihaveprefum. 
 
 ed 
 
7 he £ pi file Dedicatory^ 
 
 ed to intreat your Lordfhips Patrociny , for albeit 
 it be little in quantity, yet its Subjeft-matter isfb 
 glorious, to wit. Singing glory to our in 'finitely glo- 
 rious God 5 and the duty (6 unqueftionable, that 
 the Univerfal Church will joyn in the Praftice 
 with your Lordlhip, and fay Amen $ not only the 
 reformed Churches, butalfo all thefe of the Greek 
 and Latine Communion, yea, all Chriftians to the 
 ends of the Earth. 
 
 My fecond Attra&ive, Are the many and rich 
 Talents of Grace and Gifts with which the Father 
 of Lights hath eminently endued your Lordfliip 
 of knowledge and prudence, of Piety and Juftice, 
 of Zeal to the true Chriftian Keligion,and Loyalty 
 to his Majefty, by which your Lordfhips know- 
 ledge and deep Judgment, ye are able exaftly to 
 ponder the weight and validity of the Reafons 
 brought to prove the lawfulnefs of finging the 
 Doxology, and the levity and weaknefs of the pre- 
 tended Reafons brought againft it. 
 
 Therefore trufting your Lordfhip will follow 
 his fteps, on whom the Spirit of the Lord did reft, 
 the fpirit of wifdom and under ft An ding, the fpirit 
 of council and mighty the fpirit of knowledge and of 
 the fear of the Lord^ Ifa. 1 1. 2. And that you will 
 pioufly obforve the holy ways and (lately fteps of 
 the Lord's Providence towards you, and fo under- 
 fiand the loving kjndnefs of the Lord, Pfal. 107. 
 VerfAdSk^ and ffal^ hi. 2. The works of the Lord 
 trtgrut) fought out of all them that have flea jure 
 
 (a) there- 
 
The Epiftle Dedicator/. 
 
 therein 5 and the flighting of this pious and plea- 
 fant Duty, is a great fin, Pfai 28, 5. Becavfe they 
 regard not the works of ihe Lord, nor the operation 
 of Lis hands, ke'jhall dejiroy them, and not build 
 them up. I am confident, your Lordfhip with much 
 Spiritual-pleafure and joy in the Lord, hath ob- 
 ferved his loving Kindnefs to you, as to another 
 CMofes drawn out of the Waters, Exod. 2, io# to 
 be a fele&ed Servant, faithful in all the Houfe of 
 God, Heb. 3, 5* another Elialqm, on whofe Shoul- 
 ders the Lord hath laid the Government, Ifa.22.20. 
 and as your Lord {hips Father of bleffed Memory 
 died a Martyr for his Loyalty to his King, with 
 many other Worthies 5 fo oar Kings Majefty, 
 matchlefs for Piety in Life and Death, gave all 
 thefe Worthies a meeting, in dying a glorious and 
 royal Martyr for the Liberty of his loving Subjefts j 
 and as the wife and greatly beloved Daniel, one 
 of the children of the Babylonifh Captivity, of the 
 feed cf the Princes, was io endowed with gifts 
 and graces by the Father of the Fatherlefs, that he 
 was thought worthy to fit Judge in the gate of the 
 Kingdom, Dan. 2. verf. bft, So your Lordfhip, 
 thfc fon and heir of your Martyr Father, being a 
 Fatherlefs-chiid of the late fad Captivity in Scot- 
 land, defending 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 call: upon the care of your 
 heavenly Father, having enabled youby more then 
 
 ordinary 
 
The Epijlle Dedicatory. 
 
 ordinary gifts and graces, and advanced you 
 through many orderly fteps of Dignity, hath at 
 laft cauied your Lordfliip to fit fupream Judge in 
 that very City and Judgment-feat, where your 
 Father fuffered fo fad and un juft a Sentence 3 there- 
 fore fliall Men fay, Verily there is a reward for the 
 righteous, zerily there is a God that judgeth in the 
 earth, Pfal. 58. laft verfe. 
 
 The Fountain of Civil Honour is the Kings 
 Majefty, and that Power and Priviledge he hath 
 received from the King of kings, and accordinglv, 
 Jifiher 6.6. the word of the King was, What jh U 
 be done to the man whom tl e King d: light eth to Lo- 
 vonr } but it is fure that the fupream Fountain of 
 this honour is the King of kings, who giveth forth 
 a Rivolet of this Priviledge of Honour to all 
 Kings under Him, fo that when the King cf kin 
 by His over-ruling and gracious Providence, puts it 
 in the heart and hand of a Chriftian King under 
 Him, to fet his heart and eye upon a deferving 
 and worthy Perfon 5 then the Glory of Gods 
 ftately fteps of over-ruling Providence, and a work 
 befeeming a gracious and a juft King j )yned toge- 
 ther, is confpicuous and not our to every good 
 Chriftian within that Sphere of jurifdi&ion, and 
 this fame \$ the happy ]unUo of the King of kings, 
 and his Vice-gerent in thefe united Lands for ad- 
 vancing your Lordfliip : What more fuitable then 
 this, fprthe fon and hciroi a royal Martyr Father, 
 to advance the fon and heir of a loyal Martvr 
 
 (a 2) Subje&.<? 
 
The Epijlle Dedicatory. 
 
 Subjedh^ As the Kings of kings is the Giver of e- 
 very good Gift, io of Riches and Honour^ add 
 the Receiver is obliged to be thankful to the Giver, 
 which thankfulnels is beft demonftrate in his im- 
 proving thefe Talents te> 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 
 pafleth all underftanding* and jo\ unfpeakable 
 and glorious, which is Heaven upon Earth, and 
 converging with better then Angels, having his 
 converfation in Heaven ^having the Heart mortified 
 and crucified to the World, and all its Riches and 
 Honours, which to them are lofs and drofs, being 
 put in the ballance with Chrift, Phil. %. 7,8. and 
 as this is rare to be found to be honourable, and 
 honoured of all Men, and yet to be humble, 
 Riches to encreafe, and yet not to fct the Heart 
 upon them, to abound in Plenty to the Cups run- 
 ning over, and yet be temperate, and the ienfual 
 and inferiour Powers of the Soul not to blind and 
 then enflave the rational Powers thereof is rare to 
 be found, and flows from more then ordinary 
 Grace 5 hence your Lordfhip may well infer, that 
 all the -external Honour and Dignity which the 
 Lord hath conferred upon you, which are good 
 Gifts in themfelves (and not to be flighted,) yet 
 they aie of far lefs value then the inward Spiritual 
 and Heavenly Graces wherewith the God of all 
 
 Grace hath beautified your Soul. 
 
 As 
 
The EpiJIle Dedicatory. 
 
 As it is a matter of fad lamentation to the Godly, 
 and of mourning in fecret, when they fee the evil 
 example of great Ones fo prevalent upon the lives 
 of others, as Prophancnefs to lift up the Horn, 
 and Satan to ereft his Throne, and Piety be Heart- 
 broken, then (lighted, then mocked, all which 
 Sins kindle much Wrath, and bringeth down fore 
 and inevitable Judgments upon a Land ; fo in the 
 contrary, it is matter of great joy to all the God- 
 ly in the Land, for which they render hearty 
 Praifesto the God of Heaven, and looks upon it 
 as a token for Good, (that the Lord mil wake us 
 glad, according to the days wherein he hath affliffed 
 us, and the years wherein vce have feen evil : ) even 
 your Lordfhips good example, for the good 
 example of the great, is more prevalent and 
 efFe&ual upon the Hearts and Lives of Men, then 
 the moft eloquent Orairy or convincing Reafons 
 can prevail upon them, for the Orator is not able 
 conftantly to be beating upon the Ears of his 
 Hearers, but will weary on his part, and the Hear- 
 ers naufeat on their part £ but for the good 
 and holy example of the pious Life of the Great, 
 is not an exhortation to Holinefs once a Week, 
 or once a Day, but continually without Interup- 
 tion, and cries aloud without Noiie D and insinuates 
 without Affectation : Therefore, every pious 
 Rul'r, firft, and moft confidereth the All-feeing- 
 Eye of his Maker- ^jrhnm he muft give account} 
 fo in the fecond place, he confidereth the Eye of 
 
 his 
 
The Epiftle Dedicatory. 
 
 his Inferiour looking upon him, and ready to 
 make the Rulers life and a&ions his Pattern, Chin- 
 ing with all Grace and Vertue, will be fo preva- 
 lent and confpicuous, that it will caufe Prophane- 
 nefs to be afraid and hide it felf, and caufe Piety 
 and Vertue receive their due eftimation and honour, 
 that fo the Lord's Glory and the Kingdom of 
 Jefus may be advanced, and many Souls gained and 
 faved, and thus the Lord may take pleafure in his 
 People, and yet delight to do us good, and (ay, 
 Pfal, 192 verf 14. This is my reft, here will J 
 dwdl fir ever, for 1 have defired tt-> and make our 
 land Hephziba and Beula 5 Which God cf gods, 
 and Judge of all the Earth, as He hath multi- 
 plied Honours upon your Lord (hip, fo it is the 
 Hope, Expedatipa, and Prayer of all good Stib- 
 jefts in this Land, that your Lordihips chief frudy, 
 and conftant endeavour, may be, to promote the 
 Lord's Glory, by a coi.ftant tenour of Piety and 
 Juftice-> that the mountains may bring peace to the 
 people, and the little hills by right eoufnefs, PfaL 72. 
 verf 3. that ye may raife up the foundations of 
 many generations, and be called the repairer of the 
 breaches, Ifa. 58. verf. 12. 
 
 That the Church and Kingdom may long eoj^gr ; 
 your Lordfhip, as one of their great Bkffingsfrbm 
 the Lord & That Mercy and Truth may meet to- 
 gether, and Righteoufnefs and Peace ,kifs each 
 . other, Pfal 9 85. So ttafcj^he^good Hand of 
 your God upon you, TrutH and Piety, Order and 
 
The Epijlle Dedicatory. 
 
 Unity,* Peace and Profperityin Church and State 
 may abound 5 that after many good days, ye may 
 obrain that Approbation, Well done good and faith- 
 full fervant^ enter into the \oy of thy Lord 5 which 
 is the fincere and fervent Prayer of, 
 
 Tour Lordfhip mofi humble 
 Muyyois, the 20. of r an d devoted Servant- 
 
 February, 1683. 
 
 ROBERT EDWARD. 
 
 
 7 I 
 
 RRATA. 
 
 
 / 
 
ERRATA. 
 
 IN the Preface, Page 4. Line 29. for nho y read nhicb. In the Con- 
 tens, p. 2. 1. 9. for Cor. r. Chr. p. 6. I. 42. for Stf«* Satanins, r, 
 Samofatenus* p. *Wi. 1. iaft, for Strinium r. Sjrmium. p. 13. 1.8, 
 for videbent, r.vi^. p. 23. I 45. for Rout a, r.Tomo. p. 41. 1.2$. 
 after d/<P/«, add ^ofw. p« 49. 1. 18. for univerfity y r. univerfalitj, 
 
 !). 4$. 1. 40. for As/5/5, r. asq/S/. p. 6$, I. 27. for ftfrj r. this. p. 75; 
 . 50. for ftfrf, r. »rf. p. 80. I. 3©. for Juflinianum y r. lnftitutionum; 
 p. ibid, l.laft, for favtd y r received, p. 89. 1. 21. for De fart, r.De- 
 fert. p. ifo'4. 1. 22. for wtf 29. r. verf 20. p. i%{. 1. 32. for Sins, 
 r. for their Sin. p. 91. I. 39. for J/tf. 4. r. J/i.40. p. ibid. I. Iaft t for 
 word or reproach, r.vpordso] reproach, p. /*/?, 1. 11. for Covenant, 
 covenanted^ p. #>;«!. 1. 17. dele it. 
 
 ^/ir offor //rw/ JEfwpM, rf>rj are recommended to the discretion 
 of the Christian Reader. 
 
PREFACE 
 
 T O T H E 
 
 Christian Reader. 
 
 HE whofe Name fhall be called Wonderful, CounfcIIer, The 
 Mighty God, The Everlafting Father, The Prince of 
 Peace, even He was tritely called Wonderful, becaufe of 
 His two Natures y and there wonder jul> if not aljo 
 unft eatable union. 
 (i) counfeller, for in Him dwtlleth (i) HvAuo qvamv &avyyy\od$ y 
 allthetreafuresofivijdomandY&ow- c&JpWJaK, et^l/a/pfc]a>*, et^opiratf, 
 ledge. Col. 2. $• the Mighty God, inconfufe, inconvertibilitcr, indi- 
 the fame to us,a Child born, Ifa. 9.5. vulfe & inleperabilitcr, Concil. 
 7he Everlafting Father, and to us a chalcedon. Aft. 5. Anno Domini 
 Son given, the Prince of Peace be- 451. Epifcop. 6 go. Quod 8c con- 
 ing ourPeace, Eph« 2.14,1$* and firmatur in Synodo 6. o£comen* 
 Veace-ma\er, our Ranfom and Re- Conslantinop. Anno68i. Epif. 289. 
 deemer, wonderful in His love. to non modo quoad Chrifti duas na- 
 us, whofe dimenfionspaffeth Aposlo- turas, fed&duas in eo volunrates 
 acknowledge, Eph. 3. 19. who naturale$ 5 8cduasduarumnaturarum 
 loved not His life unto the deaths 8c voluntatum operationes vel pu- 
 fer his love was (Irongtr then Death, <tik$$ ivzyyitas ctAiaupSTas ttnfat- 
 whoby His death was the death of tm &uiQi?as Aavy/vTa^ §.8. 
 Death, HoLi^.i^.who hated His life & repctitura. §.9. quoad opera- 
 hting put in the ballance with His tiones. \ 
 love to us. this wonderful Lovir ' ' 
 
 and Prince of Peace, died in bodily cl^tm cLithxelrnvs evvdiBti, fo- 
 thirfi, but His foul ihirfting much eflFabiliter fimplcx Iefus compofi- 
 morefor our Salvation ; in His lasl tus eft Dionyf. Areop. lib. de Dir. 
 Supper (which He left in Legacy to nominibus, cap. 1. fe Cyril. Alex. 
 the Church His Spoufe, as a love- appaW x) drnpiworatf ineffabi- 
 Tof>en, ) Supper being ended, He in- liter 8c incomprchenfibilf tcr. 
 culcates Love and union as the badge 
 
 of His Difciples, John 13. 34,3$. John 1$. 12, 17. the fame again 
 third and fourth timt t and in His Prayer, ]ohn caf.ij. after that Hisj*re- 
 
The Preface to the Chriftian .Reader. 
 
 ''well Sermon before His death, ingeminates His Petitions to HisFathtr, 
 that thefe whom thou hath given me, may be one, verf. u.and 21. and the 
 third time* verf. 23. Should not the Commands and Prayers of a dying 
 Lord, and lover oj His Brethren and Spoufe, bt highly regarded, and care- 
 fully obeyed, backed with the imreaties of the HolyOboft by his P en-man, 
 mosl pathetic all-/. 1 Cor. 1. 10. I befeech yon brethren, by the Name of our 
 Lord jefusChrift, that ye all fpea\tht fame thing, that there benodivifi* 
 ons amongft you, that ye be per felly joined together in the fame mind, and 
 in the fame judgement, Philip. 2.2. jfthere be any confolationin Ckrifl. if 
 any comfort in love, if any fellowship of the Spirit, if any bowels and mer- 
 cies, fulfil ye my joy, that ye beii&minded, having the fame love, being of 
 we accord, of one mini ', So exceeding wonderfully the two Natures of God 
 and Man were united, to unite chriftians to God In Cbrifi, and in them to 
 one another, and our Saviour His bedywasrentto fyep His Church from 
 rent, His Soul a%d Body feparate to l>??p His Church jrom\eparation , He 
 payed before His death for their union-, Hi diid to unite them, and the 
 HolyGhofty the God of Peace and Love, thrgts them in the Name of the 
 Lord Jefus^to be united in one mind, and in one judgement ', and yet alace, 
 how many in this Land; who prbfefs tbemf elves the Brethren and Sislers if 
 Jtfus, left their firft Love, and violated this commanded union with 
 their Brethren and Mother Church of Scotland, who did once bang up- 
 on her Breafts, and fueled the Breasts of her Confolations, I fa. 66. 11. were 
 dandledon berfyees, and nurfed with the fin cm mili^of the word, 1 Pet. 
 2.2. yet too many of theft, not only defpife their Mother Church, but a!f) 
 run from her in fcattered and confuted Troups, as if they were fining in the 
 dayoj Battelfromthefwordofthe turfuer, yea fame cry out and fa ear they 
 •will lend their ear no mere to their Mothers Instruction, they will have no 
 more of her Mil^nor eat of her B Y tad in the Lords Supper, nor pollute ihiir 
 Children with her Baptljm, and albeit their Mother cry after them with 
 bowels of tender efi chriftian companion, they anjwer with difdain, Stand 
 by thy lelf, come doc "near to me," for I am holier then thou, if a. 66. 5. 
 fee what is the Lords anfwer to the\e, thefe are a fmoke in my note, a fire 
 char buroeth all chc day 3 and beheld it is written, before me I will not 
 keepfilence, bat will recompenfc, even recompenfeit into their bo- 
 fome , That, your words to your father Church are the fame in fubftance with 
 thefe forecited **» Ifaiah, is clear to any impartial Reader, therefore I in- 
 treat you in the bowels oj Jtfus chrijl, let not that fire and fmofy of your 
 Separation provoke the Lord any longer. 
 
 At prtfut J intena not to\urvey all the particulars of the prefent Schifm, 
 but only this, viz. the refufing to fing the Doxology in the public^ mr- 
 (hip tf God, which ma^es a fad and unckri(lian»lify Rent, for in one P<z- 
 roch-Church you may hear the Doxology chriftian lyfung, but in the next 
 Tarocb-Cburcb no mention of it, nor in the wandnng Conventicle at the 
 Hill fide, or in the Den 3 they have gone from Mountain to Hill, they have 
 
 forgotten 
 
 ': \ 
 
The Preface to the Chriftian Reader. 
 
 forgotten their reding place, J r er. $0.6. and have forgotten tbi DoxoIogy,i? 
 ij they were all Antitrinkarians, Jews, Turks, or Pagans, yta, and too 
 often in the fame church-Ajjembly, both in city and Country, when it comes 
 to tht clofing of the PfalnV fome fmgthe Doxology decently, others fitting 
 by who did (ing the Pfalm inflantly turn [dent at the Doxology, yea Joint are 
 yrorfe, deriding andfeofing theSingers of it. this amongChriftims is a lamen- 
 ion, and fhall be for a lamentation,£^£. 19. 14. tell it not in Gath, 
 but (no doubt) it is proclaimed at Rome long ago, who rejoice in our halt- 
 ing, and fay, aha, aha, our tye bath 
 
 jeen : (2) But left the Roman Church (2) 'Aquinas in locum, 1 J0&.2.I9. 
 intuit againfl us,becauft\ome have /«- Erant de Ecclefia facramentorum 
 pirate from our church, and thence perceptionc non chariratis corn- 
 er that we are not of the true munione,non erant ex nobis prc- 
 Church, 1 anfwerjbat albeit a church deftinatione aut eleftione, & ideo 
 be Orthodox, fome may depart from- ex recefiu eorum Ecclefia non eft 
 them, and nc fault be in the Church, damnificata ficut nee corpus dam- 
 b ut in them that feparate jromher, nificatur cum humores pravi ex- 
 dare any man impute a blotto the eunt de corpore^nam fifuuTentex 
 Chriftian Church in St^ohn's days, nobis prxdeflinatione aut eleftio- 
 when there went f^e out from the ne manfiflent utique nobifcunv*. e. 
 Apoftolic^ Church, whin they were finaliter manfiflenc in conrolati* 
 notojus, fays the Apo(lle, 1 Job; onefidei, & idem fumtr.se parte 1, 
 2.19. for if they had been of us, quaeft. 23. art. 4. inconcl. omnes 
 they had no doubt continued with a deo praedeftinati funt eleftl 
 u?* 2. I anfwer, Thefe who are fe- & dilefti & art. 3, port concl. 
 paratefrom their Mother Church, and prsedeftinatio includit voluritatem 
 died in that time, I judge they have conferendi gratiam & gloriam & 
 repented before the fearcber of Hearts, refp* ad 2* Frsedeflinatio eft cau- 
 and obtained Mercy, but the fecrec fa gratiae in hac vita, & glorise ia 
 tlvngs belong ro God, Deut.29.29. vka futura imo, tridentini Seff. 6. 
 as for theft of the Separation as yet can. 1$, & \6. Collatis fatentur 
 alive, albeit they have fallen, they prxdeftinatos ad vitam infallibili- 
 may arije, they have left their Fa- ter perfevcratures iraque Triden- 
 thers Houfe with the Prodigal, but dni cum Aquinate funt in hoc 
 they may repent and return, for albeit punfto Remonftrantibus multo Or- 
 ' they wire bent on their Separation, thodoxiorcs, Lomb.itidem Senr. 
 as St. Paul on Perfection before his lib.i. difl.40. capitulo i* NuIIus 
 Converftonjo as he did it ignorantly, pracdefttnatus poteft damnari at 
 and therefore obtained Mercy upon hbi & poftmodum convert! & fal- 
 his repentance^ 1 Tim. 1. 15: fo I varlnam Schifma & Hxrefis qua 
 judge in Charity, their Siperatien tales non funt peccatum iftud ir- 
 flywedfrrm their ignorance alfo, and remiflibile at Ecclefia univerfal is 
 therefore is a large door of Hope open- penitent! abfolutionem nequsquam 
 id for Mercy to them upon their rep en- negavit quum Deus mifericors hanc 
 
 B 2 — tance-j 
 
The Preface to the Chriftian Reader. 
 
 tance ', This an\wer -will \atisfie the tabulam penitenti port naufragium 
 mpji rational of the, Roman church, conccffic cui Doftrinae S°- Clara 
 $danfwer,Blefied be theGod of order, adftipulitur , Problem.$o*p*t.2$$. 
 whoitilleth thenoifcof the Seas, 
 
 the noife of their Wares, and the tumult of the People, Ffal.6$.j. 
 who hath reduced the proud and [welling waters of that deludge ofniforder, 
 -which threatned the overtopping of the Mountains, to abide within their 
 wonted channels ; Iwifh t he fe waters may abate more and more, and as 
 with their Bodies they give external obedience to Order, fo all this church 
 may be of one Biart and Soul, typing the unity of the Spirit in the bond of 
 Fence, it being obferved, that the refufmg to ftng the Doxology, isthtmoft 
 known Sibboleth, Judg. 12.6. whereby theft of the Seperttion are known 
 from thefe that are orderly, and the refufmg to ftng it, proves a demonflra- 
 tionof too pong inclination to Separation ; Therefore we refolve to ta\e 
 pains for its refutation, and ij this opinion of the unlawfulness to ftng the 
 Doxology were meerlj afpeculative queftion in Divinity, and did not tend 
 to practice, the knowledge thereof might Jafely and prudently be fypt up 
 from the. Vulgar, for many fuch que fl ions are wifely kjpt clofe within the 
 walls oj the Divinity School,which IheVulgar (although they did hear them 
 difpute in their Mother Tongue Jconld not understand them: Not the lefs in thefe 
 fame queftions the learned can difpute profit contra, and be of con- 
 tra*y Judgements, and yet typ Love and Charity, but this Question anent 
 the Doxology tends to Praclice, and that in the pub lick wor\bip of God, 
 and that not only on the chrislian Sabbath, but alfo on the Week day, and 
 therefore the rtfufmg to fing the Doxology is a daily {tumbling to the weak. 
 Jf any particular man, or particular meeting of church-men, although 
 they were a Body , Reprefentative of many Particular Churches, 
 yet it were Preemption in them, to prefs any Duty upon their 
 Chriftian Brethren , who were not within their Line of JurifdiHion, but 
 furely the Singing of the Doxologie , is far other w ayes, for it hath the 
 Authority, Approbation and Praftife of the Univerja I Church, more then 
 1 30c. Tears by pa/}-, which, {with the Lords afijlance., ) we [hall 
 clear y from Antiquity, for in the 2. Greek Liturgies of Sc. Bafil , and 
 St. Chrifofiomc, who both lived 
 
 in the 4. Cent, after our Lords In* A^ ti[£v w zvl to^aJ/ aa*. 
 carnation^ The Doxologie is to be pla-KcipM* <Po%<t£uv aal awpvltv 
 Seen,, and Read unto this day 5 For 7<J ^nvliyLov Mt y^yefKoTrp^rU 
 thefe 2. Greek Liturgies, are ufed ovop&te 1* Tdfjpc* xai 12 17a &a/ 
 inthePublic^Worfoipof God day- % ^ v f iv uat®- ' *yh vvy **! *v 
 ly. or weekly f fometime the one, ^/g/^^ ^|/^1««MWP auhco 
 fometime the other, in all the churches ^ A0 ^ chrifoft. Litur. Fag. 20. gr. 
 of the Greek Communion, which i att Eandem Doxologiam hibct 
 contains thoufand thoufand Chri- j^afilius in (ua Lyturgi*# 
 pans ; in which Greek Liturgies^ 
 
 ' 7. ~ -— ■ .;:■ this 
 
The Preface to the Chriftian Reader. 
 
 this Frayer is to be found in Greek, their Mother Tongue ****»*- 
 to us, tut with one Mouth, and with one Heart -we may Glorifie, and Sine 
 Fraife together, to the moft Honourable and Magnificent Name of the Fa- 
 ther , Son and Holy Ghoft, nowandettr, and to all Ages, Amen. The 
 beginning , and foundation of which Fraytr, is indytetby the Holy Gbojt, 
 Rom. i$. 6. That we may with one mind, and with one mouth glo- 
 rific God, even the Father of our f - /*\\^ 
 
 Lord Jefus Chrift. ( a ) And ac- (*) %v& ofxo^dJlov w W to/jlaJi 
 cording to this Frayer , from the ^o^^ou Sjov KA^fTrAJifet^ kv^ 
 rifing of the fun , to the going pi* ny.av 7«*5 X?' 5 "** 
 down of the famt, throughout the 
 
 whole world , where ever Chriflianity is truly profeffei, the Doxologie 
 is Sung, with one Heart , and with one Mouth unto this day ; except by 
 a ftw of late, in Brittain j whom lintreat ferioufly to confider thefe 
 £heslions , from that Text , Rom. i 5. 6. Is it not God , Father , Son 
 and Holy Ghoft , who \ndyts that Frayer. idly. The hearing, and grant- 
 ing of that Frayer $ throughout the Chriftian World , is it not theblejfing of 
 God, Father , Son, and Holy Ghoft , in fulfilling the Cbriftians Frayer , 
 indytedby God Uimfelf-, then dare any chriftian deny , that it is to- 
 fulltoftng Glory to God, Father, Son, and Holy Ghoft, with one be tf& 
 and mouth : feing God, Father, Son,and Holy Ghoft, commands andallowts 
 Chriftians to glorifie Him, with one heart and mouth. 
 
 Upon confederation of the Blooding Wounds, andTorn Bowels of my Mo- 
 ther Church , in Chrifiian companion, iamprefied in Spirit, to fpea^a. 
 word in Her behalf, which 1 intend chiefly for two fort of Cbriftians-, 
 Firft, To theft Babs in Chrift, and of leffer knowledge, who are obedi- 
 ent to their Mother Church, and do notforfa\e this Her Law, Prov. 6. 20. 
 of Chriflianity, butfing the Doxologie. Be yeftedfaft and immoveable, be 
 not drawn away from that Duty, by the evil Example , or Counfel of any, 
 who would intife or mifleadyou, to increafe their Soure Leaven, and Fro- 
 fylits : 1 declare to you, as an Ambaftadour of Chrift, that you [hat not 
 have caufe to repent you, of finging Glory to Father, Son and Holy Gboft,in 
 the Day of y pur Account , to Father, Son and Holy Ghoft', when the 
 Grace of our Lord Jefus Christ , the Love of God, and the Communion of 
 the Holy Ghoft [hall be with you, and your Grace confummat in Glory, and 
 your Frayer s turned into Hallelujahs : As for thefe who refufe to Sing the 
 Doxologie, andthinJ^it a Sin to Sing it, or at leaft , have their doubts 
 anent it, for want ej better Information, thefe are of three Sorts. 1. The 
 wea^ Lambs , who jet are feeding the ^ay to Zion, and to pleafe God in all 
 goodConfcience, to thefe I am willing to tender the fine ere Mill^ of the 
 Word , be caufe of the Command of the Great Shepherd of our Souls, John 
 2i. 1$. If you lore me, feed ray Lambs , thefe lintreat in the bowels 
 °f Jtfus Chrift , to confider the danger of an Erronious Confcience -, For St. 
 Paul was once , yet more zealous then ye arc, in a wrong way % of which 
 
/ 
 
 The Preface to the Chriftian Reader. 
 
 he gave prudent and Chrijlian warning to other Zealots, Afts 25.9.I verily 
 thought with my felf, thatl ought to do many things contrairc to the 
 Name of Jefusof Nazareth, which thing IaHo did : of which Erroneous 
 Zealot Jews,fo bears recordfiom io«2. That rhey ha*ea zcaIofGod,but 
 not according to knowledge -, So of you i)udge in charity, that your zeal 
 is [incere, and abundant, but the defied is in jour knowledge-, and in 
 fuchacafe, the more Zeall, the more danger, and therefore be not chil- 
 dren in under/landing , 1 Cor. 14. 20. Be no more children tofled 
 to and fro, and carried about with every wind of Do&rine, Eph, 4, 
 14. Be aware to dt\pift^, or reject the Light of found inftruclion , and fide 
 no longer with Antitrinitarians, and the U\eB\afp)nmous Heretic^s, all 
 which the univerfall church hath declared Excommunicato as fitch, from 
 the Communion of Saints, and forgivennefs ojsins , fide no more with thtfe 
 Mon/lers. The God of Truth rev tall His Truth unto you, and give jou un- 
 derstanding in all things -, for to you 1 owe great companion , and tender - 
 nefje of bowels : As for the 2d. Sort , called Chriflians , to wit, the 
 cunningly painted Hypocrite, and the openly Prophane, lhave a word 
 alloted jor them, referved till near the clofe of the Treatife. 
 
 Here 1 have an Apologie to mahe to the Learned, who may 
 objeel, what needed fo much to be written , to prove or defend that 
 Tradiice , which none in the univerfal Church , for 1300. Years did call 
 in question, to whom, in all humility I reply, thtfe are not written for In- 
 formation, or Reformation of the Learned, in this foint, Ttboftandin 
 need of neitl.e*, being affured, both of theLawfulnefs , and Expert 
 tncy of this Duty \ but they alfo i^now , that then is too many of late years, 
 in Scotland, who refufe to fmg the Doxoiogie , to whom lam refolved to 
 become all things to them all, whether we a^, or more fyowing, that by 
 all means, I may gain Come , for whofe caufi I have multiply ed Arguments 
 to prove the Uwfidnefft of the Doxoiogie , having to teach tbeje weaned 
 from the Milk.* and drawn from the Breafts y to whom Frecept muflbe up- 
 on Precept, and Lyne upon Lyne, Ifa. 28. 9, 10. I hope none will fay, 
 that the HolyGbo/l ujtth either Tautolcgie, or Battologie , in theforefaid 
 10. verfe, when he doubles both the Precept and the Lyne-, So l have 
 brought, for information of thefe little Ones , and Lambs of Christ -, Rea- 
 fonupon Reafon redoubled: For as the (irong [hould have their* fir onger 
 Food', So the Bafrs their Mil^i And fome be more moved with one Re a f on x 
 and fome with another herein 1 intending that greatPoflor all Duty to do all 
 things for Edging, 1 Cor. 14. 26. 2 Cor. 12. 19.' And inciting 
 modern Divines , lhave made moflufe 0} thtfe, who will be moll accept- 
 able , and convincing to the Rtjufers of the Doxoiogie; And if at any 
 time, (for defence of Truth, ) 1 bring Proof fom any bygone Practice of 
 tbemfeives , and their way, 1 here declare , float it no wayes to irritat, 
 but to bear in the Truth with the more power, m y purpofe being to do all in 
 love t and what mafys for teace and Healing, The Servant of the Lord 
 
 must 
 
Re 
 
 The Preface to the Chriftian /Reader. 
 
 muft not (Irive, but be gentle unto all Men , apt to leach, patient,in 
 meekntfi inputting thofe that oppofe thmfelves, 2 Tim. 2. 28. and 25. 
 That which is not written in the Vulgar tongue , in this following 
 little Treatife, in a diftin ft Seclion towards the Right Hand y is intended 
 for the Learned. 
 
 illy, I ingenuoufly declare, That my firfl and chief End, istheGlo* 
 lycfGod, and l pray, through the Lords blejjing, it may prove the End^ 
 a>'.d Effett of the iPor\: In tm next place, I intend the .furtherance of the 
 Pucr, and Profptrity of my Mother- churchy in clearing, and Rimoving of 
 miftat>es, among the Children , % at leasts to ma^e the Rent and Breach lefs % 
 that the weal^might be lengthened , and confirmed in their Judgement^ 
 in their Sir.giig the Doxologie , that the Scruplous may be informed, the 
 Ave>fe cominctd, and Reclaimed, Contentions and Swellings pacified* 
 andremovtd, asfar as Relates to the Doxologie, that all with one Heart 
 i Mouth m.i) Sing, Glory to Godfather, Son and Holy Ghoft,and as mj 
 God and Saviour wasftbjeel to his Blefied Virgin Mother, and hath com- 
 manded me to be metl^ and lowly, Match. 11.29. So in all due humili- 
 tie, as one oj the Ua(l of the Sons of my Mother church, -what 1 have -writ- 
 ten on this Subjeft , injubmifjion^ I lay it down at her Feet , fully reviv- 
 ing to oby the Law of my Father in Heaven , which is not to defpife , or 
 forfafy the Law of my Spiritual Mother on Earth. Prov* 1.8. and Pro* 6. 
 20. Teat our Father in Heaven may have all the Glory , His Church Edi- 
 ii:a:ion , and the Lambs of chrijl their Mill^, which [ball be my defire, 
 dnd Prayer at the Throne oj Grace. 
 
 THE 
 
 P 
 
& &&* &* A j%# sb< a dfc da dfc >&&* *$**.*&. 
 
 THE 
 
 CONTEN TS 
 
 of the Several Chapters. 
 
 Chap. L 
 
 PRoveth the great Fundamentally oj the VoElrine of the mo(l bltfied Tri- 
 nity, from the Sacred Scriptures , and illupateth it by Fathers, and 
 Councils , and modern Divines -, and anfwers the common Objeftion. 
 
 Chap. I T. 
 Containeth a Catalogue of the chief Blafphemers of the Bhffed Trinity 
 the fir(t 400. rears j with the many evils oj Sin and mifery, that fol- 
 lowed thereupon -, and how the Lord from Heaven , and His Church on 
 Earth, gave ejfeftuall and prevalent Teftimony againftthem. 
 
 Chap III. 
 (ontaineth the rife of the Arian Herefy, in the Fourth Century their Peife* 
 cution, and dftivity , their Fafbood, injuftice , and Cruelty, and the 
 Tefiimonie , both of God, and His Church againji them. 
 
 Chap. IV. 
 Jfa unanimous Practice, and Appointment of the univer fall Church , for 
 Singing the Doxologic , beOcmfionofSatan> and his Suppofls great 
 Opposition to the Doftrine of the Trinity, and in that their war agiinft 
 God. 
 
 Chap. V. 
 The caufe of the continuance of tbe Doxologic, in after Ages, viz. The 
 continuance of the churches Perfecution, and Temptation from Arians, 
 and other Blajphemers of the Trinity , as Eutichians within,and Ma- 
 humitans without the church *, and the Rife and Growth of the 
 Sociuian Herefie, notwithstanding Gods witness againft them, and the 
 Church, and Magipats endeavours in many Kingdoms, thefe Blafphemous 
 Antltrinitarlan Heretic^, remained and nested with Anabaptifb, and 
 Quakers,**// three Blafphemous Aotitrinltarian HereticJ^s, which gives 
 fufficient caufe, for the continuance of the Doxologic 
 
 Chap VI. 
 7te lawfulnefs of Singing the Doxologic proven by thefe Arguments. ■ 1: 
 Btcaufe alichriftians are Baptised in the Name of Father, Son, and 
 Holy Ghoft. 2. They believe, or profefs their Faith, in Father, Son 
 and Holy Ghofl. 3. Ihey believe Father, Son,and Holy Ghoft to be their 
 Creator, Redeemer and Sanftifier. 4. Their*Faith, and Hope of Eternal 
 Glorjtjs from father * Son and HoliGhott. 5; Godfather, Son and, 
 ~ - -' - -' 4 - Holy 
 
The Contents. 
 
 Holy Gho/lmade all things, and efpecialh for His Glory. 6. 7his Lord &f 
 Glory often calls mins tongue His Glory. 7. From the praclife oj the 
 Saints and Angels 8. From Gods Command 9. the Appointment and 
 Vraclicc of 'tit univeyfal Church. 10. The indivifibility oj the mrfhip 
 we give to God one in Ffience , and three Verjons llluftrat by Fathers, 
 and Councils* 
 
 Chap. VII. 
 the lawfulmfs-offinghg the Doxologie, proven by the induclion of all it's 
 Vans 12. from tie three Holi* Ifa. 6. 3. 
 
 Chap. VIII. 
 
 13, Rtafon from that Song, Revel- 5. 9. 14. From Qods Command 
 1 Cor. 16. 20. lllu[lrat by Councils and Fatbits. 
 Chap. IX. 
 
 15. Reafonfrom the necejjar viffvenceof theChr'iflians rvorfoip , as in 
 leading 0] the r, or d y l J raier, and Sacraments , thty exceedingly diffet 
 fromchrijtians^jal not then alfo be a difference betwixt thecbr ifti ax fing- 
 ing cfYfalms, and the Jcwes, by finging the Doxologie. 16. Astbt 
 Jewes in their Pfalms of David, clofe many of them with a Doxol gie, 
 anfwering to the me a fare of their Light difpenftd to them, in the Old 
 Te {lament. So it becomes the Chriftianto have a Doxologie anfwerable 
 to their greater meajure of light oj the Trinity in thtNew Teftament. 1 7* 
 Keafon founded upon thefignification of Jehovah Elohim, which is often 
 in the Doxologie of the Old Testament. 
 
 Chap. X. 
 
 A Realon given for firging the Doxologie, fatisfaftory to every flrong Chri- 
 slian , and that born in alfo uOon theweal^ Cbriflian, by Scripture 
 Reafon. 
 
 Chap. XI. 
 The Reafons why the General Afimbly was not in power to lay afide tht 
 Doxologie , proving their great reluclancy to their own deed 3 with 
 fever at other circumstances alleviating the jam t. 
 
 Chap. X!L 
 
 Ibat invalid Scruple anfwered, becaufe the Doxologie is not to be found al- 
 together in one place of Scripture , and the convenience of finging is 
 proven* 
 
 Chap. XIIL 
 The many evils that flow from the refufing to ftng the Doxologie. 
 
 Chap. XIV. 
 An exhort atory conclufion to the flrong and orderly Cbriflianjo receive and 
 imbrace with nfi chrifiian Love and tendtrnefs every wea^ Chri(iian t 
 who (ball return from their wandring in Error, to live inOrder and Uni- 
 ty in the Bofome of their Mother Church. 
 
 THE 
 
^ 
 
 *KF 
 
 - h i Tm i > i I t fyf t t If n 
 
 DOXQLOGYi 
 
 Approvcn. 
 
 CHAP. I. 
 
 The great fundamental^'/ oj the marine oj the moU bleffed Trinity, proved 
 from the Sacred Scriptures, and illuflrated by Fathers, Councils, ani 
 Modern Divines, and the great Objeftion anfwtrtd. 
 
 AMongftall the Divine lnfymbolo Athanafii ab ecclefn 
 
 MyftericsofChriftian univeri'ali recepto, utpote in princi- 
 
 Religion which ic pic, &finefidem in t^initate perfo- 
 
 hath pleafed God in narum effe neceffariam ad jalutent 
 
 His infinite Wifdom, (iW Ira 8sm ivIftdJb kcu^iMa 
 
 Mercy &Goodnefs,to reveal to His tv povtiAi cigala 4/ y.{i 'jitffi- 
 
 Church on Earth, on which they sws Kctt (le/idaf tfirivw GaQwAl 
 
 are to build thcirFaith andSalvati- a <f\vv(i<r(lcLi) bis afferitur. 
 
 on,the My fiery of theSacredTrini- Zanchius de Deo, lib. i. part, ifl 
 
 ty one God in three Perfons,is the cap. i. §.2. quceflio de trinitate 9 
 
 firft in order, and of great con- ut efl omnium in Theologia credits 
 
 cernment, even the three that maxim neceffaxia, ha omnium cog* 
 
 bear record in Heaven, the Father, nitu difficillim*. 
 
 the Word, and the Holy Ghoft, Meifncrus contra Socinianos fciti 
 
 and thefe three areone, i Job. $.7. probat'plurimis argument s,primum t 
 
 Thefe three bear witnefs to the & magnum articulum fidei chriftin a 
 
 troth of all the Scriptures, then ejfe unum Deum inTYinitate perfona- 
 
 afluredly to this truth alfo, that rum quibus arguments adfiipuU* 
 
 they are three Perfons In one tur, Hoorn. Beek. Socinianifmi 
 
 Godhead, and among the twelve conjutatL 1. lib. 1. cap. 9. a pag. 
 
 Articles of the ApofiolickCrecd, 225. ad pag. 243. & Voetius fe*> 
 
 this Myflcry of the Trinity takes leff.difp. theoU pau 1. p*g<\l*s 
 up three. 
 
 C 2 This 
 
1 The Doxtlogy Approver. 
 
 This facrcd Myftery is moft dogmi de trinitate efl; fundamental* 
 clearly manifefted in our Saviour's ka[^jw \ imo jundamtntum fun- 
 Bipcifm, Mat. 3. 1^.17. Luf^ 3. damtnti^ quia fmdat alia dogma- 
 21,22. John 1.52. 33. The Fa- ta fundament di a ^ quod mukis i- 
 chcr fpeaksfrorn Heaven, 'this is bid probata & Me Ian A. loci com- 
 ply vpe 11 beloved Son, while at the mun. cap. 27. fumma Evangel it e* 
 iame time the Son is baptized in rudite comprehenfa est in verbis bap- 
 Jordan, and the Holy (Jhoft came tifmi. 
 
 down from He^en hi the likenefs Eufebiiis. Pamphilus in cone. Ni- 
 of a Dove, and lighted upon Goid fjgino fatetur fymb'olum Nicenum paw 
 the Son, and abode npon Him. *rts film verbis difjerre a fymbolo 
 
 Moreover, The Sacrament of quod inquit nos ab epifcopis ante- 
 
 Baptifm being ordained , of God, greffis tccepimus, cumqu'e Uvatro 
 
 Father, Son, and Holy Ghoft, baptifmatis abluti efftrnus audivi- 
 
 the firft Sacrament of the Cove- mus, Socrat. bift. eccltf I. 1. c. $. 
 
 nantot Grace $ in it all rhe Pro- & Theodorer. lib. 1. cap. 12. 
 
 mifes of Mercy and SalvatioD arc Socrates H//2. lib .7. cap. 17. 
 
 t&led to Believers, and by itChri- Judaus requirtns bapti^ariy ante 
 
 flians are folemnly entered into baptifmi participationem multis die- 
 
 the Church and Houfe of God : fo bus fidem chnftianam addifcere* cum 
 
 that the Contemner of this Sacra- precibus, &iejuniis prtecipitur, i* 
 
 meat debarreth himfetf from Sal- dent cap. 30. lib, 7. gens Surgun- 
 
 vation. Therefore God Himtelf dorum a Paganifmo converfa petit 
 
 hath appointed this Program to be Baptifmum q-ne pott feptem dies in 
 
 prefixed upon the Porch of His eis catecbifandis impenjos cumprace, 
 
 Church, that this Almighty God & jejunio vctnm obtinuere bine ca- 
 
 In whole Name we are baptized, non.46. Cone. Laodicen. anno dom. 
 
 and in whom we Believe, is Fa- 364. Bapti\i«nos nportet fidei fym- 
 
 ther, Son, and Holy Ghoft } and boumdifcere. &baptirintireddere. 
 
 it cannot be fupponed, but that Symbolum Con .Nicer*, anno. dom. 
 
 thefe Men and Women who were 32 5. Conftantinopolirani anno dom. 
 
 Profeiyred. and being Pagans be- 381. Chalcedon. annodom. 4$r. 
 
 fore* admieted to the benefits of Symbolum hihmitiu Symbol urn quod 
 
 Chriftian Baptifm, behoved to babet Irenaeus lib. 1. adverfus H.eri- 
 
 take a time to learn the Grounds fescap.2. pri mum concilium Tole- 
 
 of their Religion : therefore the tan. cone. Later amm in omni bus pr<e- 
 
 the D )ftors of the Church, not diftis fymbolis habit ur arti cuius tri- 
 
 only wrote Catechifms for thefe nitatis: &tantacura?aganosCate- 
 
 young Chriftian;?, who therefore, cbimenos articulum trinitatis docue- 
 
 betwixr their firft offering of runt s ut Lucianus qui vixitfub Tro- 
 
 themfelvcs to theChriftnnChurch, jano anno dom. 120. formulam cate. 
 
 until the time rhev were baptized, chi\anii catecbimenos addifceret 
 
 were called Catecbumeni : Thefe urn infant Cbrisiiaum ficcint 
 
 Doftors alfo wrote certain fhort 
 
 Sums 
 
The Doxology Apyroven. 3 
 
 Sums of Chriftian Faith commonly Etbnicns catecbi^antem ( licet ani- 
 calledCreeds,that before thele Pa 
 ganCatechumcin received Baptiim, 
 they were ro give a contc ifion of 
 their Faith contained in their 
 Creed ; in all which Creeds, writ- 
 ten by the Church,whcrher longer 
 or fhorter •, and in their Care- 
 chifms,the Dotfrine of the Trinity 
 
 mo blafpbemo ) Dtum atte regnantem^ 
 magnum y attherium, atque aternum 
 fiilium patris, & {fir it urn fanclum 
 ex patreprocedentem mum ex tr thus, 
 & ex uno tria. 
 
 Patres Concilii Conftjnrinopo- 
 litani anno dom. 383. mittunt Libel" 
 lum sjnodicam Romano at D, ma- 
 
 was a fpecial parr, ™d according- fum, aliofque Epifcopos ibidem con- 
 
 ly thatSynod of Divines at we\lmin- vicatos, in quo exbibent fidei fum 
 
 Iter in their lcflrr Carechifm have Conjeffionem Fidci Niccn* confen- 
 
 not omitted the Trinity : So the taneam kcli clkoKuQov]* QcfTfliepczli 
 
 reformed French Church in Geneva &conjentantam baptifmati kai </l/- 
 
 have a little Catechifm containing cflaeKWctv i)ud$ ntfwsiv tit ]}* ovotut 
 
 only twenry one fhort Queftions, TzTrctjfdsTuvivKcti 7* nviupturos 
 
 on which they examine thefe who ttym 9 & N zi anzenu* bis ronrempo- 
 
 are at firft to be admitted to the rariusorat>$2.nft<cvoti$vus<7r&\'\p& 
 
 Lords Table, which little Cate- ^ viov km vrvivua, ctytov ipoinc* 
 
 chifm begins with the Trinity, and T s kcli opo<Pbt*w 01$ k<*i 70 gcLir- 
 
 is bound in with their French Ver- 
 fion of the Bible, printed at Geneva 
 1567. 
 
 The Sacred Trinity being the 
 Program of Chriftian Baptifm, 
 proved the ftrong and inviudble 
 Fort of the Chriftian Faith in the 
 Trinity of Perfons in theGodhead, 
 againft the Arrians, and other An- 
 titrinitarianHcrencks : wherefore 
 -Socinus, who hath drunk much 
 
 Socinus anno dom. 1604* fcribit 
 epislolam Smaltio itidem Socinia- 
 no de baptijmo ut non neceffario re- 
 mittendO) atque ad fynaxin excipi- 
 tndis bominibus vita bonefla ac pro- 
 bit* religionem cbriflianam projeffis 
 qudmvis narquam baptist is : adeo 
 abhorrent ,acfl >rcipendunt baptifmum. 
 
 Satan ut fid em noflram ab ipfis 
 radicibas convelleret, partim de di- 
 
 deeper in thepoyfonable Cup of vinafiiii, & Spirit us Sancli ejj'en- 
 
 Blafphemy againft the blefled Tri- tin 5 partim de perfonali diftinttione 
 
 nity then the old Arrians, hath ingentespugnasfmpermovebatjCA- 
 
 veryflighringly written of the Sa- vin. mftitut. lib. 1. cap.ii.. §2r. 
 
 crament of Biptifrru Servabat tamen Dominus in Papa- 
 
 The fecond great Myftery of turenafciturifuo tempore populi [e- 
 
 Chriftun Religion, is, that the mtn% manebat falvns baptifmus In 
 
 Word was made Flefh, Joh.1.1^. patris, Filii, & Spiritus Sanfti no- 
 
 and this rhe Holy Ghoft calls the mn . quamvisperigrina linm* ufu % 
 
 great Myftery of Godlinefs, God &multisaliis confpurcatus]uper(li- 
 
 minifefted in the Flefh, 1 Timoth. tionibus : manebat frufira toties op- 
 
 chap, 3. verf. 16 . which Myftery, pugnatum unitatis etTenti*, & tri- 
 via that the Word, the fecond 
 
 Pcrfoo, 
 
4 The Doxclogy ^jipproven. 
 
 Perfon,God theSon was incarnate, nitatis perforatum fund anientHWtfi- 
 and not the Father, or the Holy nebat doarina de duabus Chrifli na- 
 Ghoft j this cannot be known and t*rls t Bcza epi{t. 8 1. 
 believed aright,until firft we know 
 
 & believe that there are three diftinft Perfons in theGodhead^therefore 
 our Saviour, Job. 1 7. 3. joyns thefc two together, 7his is life everlafl* 
 ing, to j*noiv tbee the only vut God, and Jtfiu cb+i% whom thru haft jent , 
 and the Apoftle Paul, Coloff. 2. 2. to the acknowledgment of the myftery 
 of God, and of the Father, andofcfoisi. 
 
 If it be objefted, that it feems to be a hard faying, That the Know- 
 ledge and Faith in God, and three Perfons, Father, Son, and Holy 
 Ghoft, and in Chrift God and Man in one Perfon, is necefiary to Solva- 
 tion ; Seing both theie are profound Myfteries, fo far above Humane 
 Rcafon and Capacity, I anfwer, firft, Not only thefe two are great 
 Myfteries, but ajfo the whole Gofpel is a Divine Revelation of a conti- 
 nued traftof Myfteries, Marf^. u. Rom. 16. 25,25. Eph. 3. 9.15,19. 
 Coloff. i, 25,27. called the great M y fiery of God linefs, 1 rim. 3. i6\ 
 for there is nooiher Name under Heaven given among Men, whereby 
 we ffiiifl be faved, but the Name of Jefus, AUs 4. 1 2. who is the Cap- 
 tain of our Salvation, Hib. 2. 10. the Author of Eternal Salvation, 
 Hib. 5.9. and the Gofpel is called the Knowledge of Salvation, Lul>. 
 1,77. the Word of Salvation, ACls 13. 25. the Way of Solvation, Acts 
 i5. 17. the Salvation of God, /4cfr 28. 28. the Power of Godto Sal- 
 vation, Kvn. 1. 16. the great Salvation, Rib. 2. 3. fo that whofoever 
 will not believe thefe Gofpel Myfteries, is damned. I anfwer fecondiy, 
 that to Divine and Saving Fairh, as fuch demonftrative knowledge in the 
 Logical Senfe, fariefs comprehenfive knowledge is required j but the 
 Lordcondefcending to Mans Humane weak Capacity, accepts of Faith, 
 albeit apprehenfive Knowledge £0 before it, not alwayes requiring that 
 they know bow fuch a thing is true, but that howfoever it is true : And 
 becaufeofihc myftenoufnefs of thefe Gofpel Divine Truths, there is a 
 neceiTi:;. for a Chrifthn to deny himfelf, before he can follow Chrift, 
 Man. \6. 24. deoy his carnal Wit nd corrupt Reafon, therefore in the 
 Lord's work of Mao % Conversion, in which He applys His exceeding 
 great and M : c ty Power, Efjb. 1. 1 9. He cifts down Imaginations, and 
 every high rfjing th*t exakerh irfelf againft the Knowledge of God, and 
 bringeth in*o captivity every thought unto the obedience of Chrift, 
 2 C#r.io.$« where albeit the Almighty Hand of God is firft in order, and 
 chief in -he work, vet the Chriftian himfelf, willingly confents to cap- 
 tivate all his carnal Imaginations and Thoughts, and over the belly of 
 them a!!, gives the aflent of Faith to the Myfteries of the Gofpel, be- 
 caufethey are the Truth of God, who is infinite in Truth, and cannot 
 Lie •, for he who picufly and humbly captivates his Thoughts to Chrift, 
 will flop the mouth of all Objections of corrupt Reafon, with Abraham, 
 
 againft 
 
Hht Doxology A f proven. 5 
 
 tgainflbope believing in bofe, Rom. 4. 18. which aflcnt ofFaith gives 
 God far more Glory, then the aflent of Science, which flows naturally 
 from the force of that natural Lighc, born in by the knowledge of the 
 Caufe j but the aflent of Faith ii fupcrnatural, being a fupcrnatural 
 Grace and gift of God, with all its degrees ; And becaufe the Myfte- 
 ry of the Trinity, and Chrift's Incarnation, were fo high above Man's 
 corrupt Rcafon, therefore in the firft 400. Years of thc.Ncw Tcfhmenr, 
 Satan wrought mightily in the Children of Difobedience, and did find 
 It an eafie work to raifc up many blafphcmous Hereticks, who in the 
 pride of their undaunted Heart, refufed to captivate their corrupt Rea- 
 fon to believe the Myfteries of the Trinity and Incarnation, which were 
 not contrary to Reafon, but above it. 
 
 CHAP. II. 
 
 this Chapter hath three Parts Firft, a Catalogue of the Chief Ring- 
 leading Heretic^ againfi the Doclrine of the Sacred Trinity, the 
 firft 400. TV*™. ^Secondly, The many evils of Sin and Mifery , that 
 followed upon theft Herefies. Thirdly, How the Lord and His church 
 oppofed and confounded them* 
 
 AS for the Roll of the Ring leading Hereticks , after our Lord's 
 Afccnfion,(intending brevity)We pafle by all the Errors, or He- 
 refies mentioned or foretold in the NewTeftament.Aitfrrfc.24. v 9. and 
 24.^. 20.1/. 29 t *nd$o.siftsi$ Rom- 16. v. 17, and 18. Gal. 1.6,7. 
 Col. 3. v. 1. CoL 9. v. 10. C0I.2.V.2. {Tim- l. 2O.C0/.9. 1. 2 Tim* 
 *• v. 17, 18. 2 Tim. 3. 8. 2 Tht$. 2. v. 8. Albeit therein be in-, 
 fianccd diverfe Doftrines of Devils, and St. peter foretells, that fomc 
 Tvouid deny the Lord that bought them 9 2 Pet. ^.4. and Sr. John2Epifl. 
 4. 3. mentions many Antlchrifts in the General, and denycrsof Chrift, 
 but panicularizeth none as fuch ; for Simon Magus, Aft. 8. 18. Was 
 a bapHfed Chriflian, and falling in the Sin of Simonie in amoft grofs 
 manner , was juftly and bitterly rebuked by the Apoftle Peter : And 
 Ecclefiaftick Hyftoriographers record, that thereafter he returned 
 with 'he Doge to his vomitc , and with the Sow, to the wallowing 
 in the myte *, went to Rope, and turned to his old trade of witchcraft, 
 where he was admired for his Lying Satanical Wonders ( as before 
 his Baptifm) he had been admired 
 In Samaria,/4tf. 8. v. 9, 10. and 
 
 blafphemouflv called himfelf, Fa- (b) Eufeb. bift. Ecclef. lib. * 
 ther,Son, and Holy Ghoft. f b) cap. 1. & cap- 12.13, 14. lgna- 
 Cerinthus blafphemcd Chrift tiuiEpiftola ad'tralefios Ireneus* 
 jefus to be only a Man, and not lib. 1. cap. 20. Juftinus Martjl 
 the Meffia. 4nno vom. 75. Apologia fecund* jufins. 
 
 The 
 
The Doxology Approve?/* 
 
 (c) Irentus, lib. 
 lib.$. cap. $.Eufeb. 
 
 (f/The third Ring-IeaderHeretick 
 Ebiojti vented the like Blafphc- 
 mies*, bv occafion of which three 
 tfcretickh,and their manyfollowers, 
 the Apoftle St. John> who lived 
 to this rime, wrot the Gofpel , In 
 which his chict intent is to prove, itre/ie $i. 
 and maintain a^ainft thefe Blas- 
 phemous Herencks, that Chrifi is 
 God snr Man in one Perfon,( d ) 
 Ctrdon Buiphemed, that the God 
 of the Old Teftament was noc 
 Chnf T "i Father, Anno Dom. 143. 
 (i) Valtntinus , of whom came 
 xhtOtnoflic\s^c) ftedtbtDo&rine paflim multis rtjutat. 
 oi the Scrcd Trinity, and made 
 up a fiction as i 
 
 1. cap. ?$. & 
 lib. 3. cap.. 2. 
 
 (d) Irinius lib. 1. cap. z6. L;i- 
 jtbius lib. 3. cap. 21. lgnatious 
 tpifl. ad TrallianoS) Epipbar.ihs 
 
 (e) lweus lib. 1: cap. zZ. Euftt. 
 lib. 4. cap* 10. 
 
 (i ) Euftb. lib. 4. cap. 10* 
 Ireneus lib. 1. cap. i. & alibi 
 
 were of three 
 Gods, Anno Dom- 145. ( f ) 
 
 ( a ) Tbeodotus, That Chrlft was 
 oaly M*n, he denyed Chirift to be 
 the Word ]oh 1. \.An. Dim. 194. 
 
 ( I ) praxeas denyed the JTri- 
 nitv, his r ollowers were called 
 ? atrip offtani , Anno Dom. 210. 
 
 ( c ) Mtlcbi%tdtciani blaf- 
 phemed* that Mtlcbi^tdtcl^ was 
 greater then Chrif>. 
 
 ( d ) Sabellius denyed the blef- 
 fed Trinity. 
 
 C e ) Samofatenus , denyed 
 ChrifttobeGod, Anno Dom. 269. 
 
 (/) Mzatt and his Followers 
 denyed Chrift,and the Holy Ghoft 
 to be God. 
 
 ( g ) ^r2u,denyedthefecond 
 Perfon of the bleffed Trinity to be 
 one in fubftance, co-e quail and 
 co-eternall with God the Father, 
 he was confuted in the Council of 
 N/^,hisBlafphemy condemned,and 
 heExcommunicated, An.Dom.$2$* 
 
 ( h ) Phctinius fell umo the 
 herefie of Sabellius and Sam. Sata- 
 nius, he was condemned in the 
 Council otSninim. 
 
 ( a; Eufeb. lib. 5. cap. kit. E- 
 umcum priori^ -refutat, Ignatius, 
 nominatim Epifl. ad Tralianos. 
 
 ( b ; hos rtfuut Term!. 
 
 ( c 3 Eos rtfuut. Tcrtul. 
 
 ( d ) Euf. lib. i.cap.$. YtfuU* 
 tar ad Athanafio. 
 
 ( e ) Damnatus in Concilio Anti- 
 ochtnOyAnr.o Dom. 272. 
 
 ( j ) Euf lib- 7. cap- 2$. So- 
 crat. 1. lib. \. cap: 17. Exorrus 
 tfi AnnoDom. 276. turn Auguftinl- 
 us multus & eruditus refutavit. 
 
 (g) Damnatus a 318. Epifcopis* 
 Secret. lib.\. cap. 3, 4. 5. The- 
 odoret,?^. cap.i^. Sozomen lib. 
 1. cap. 16. Anno Dora. 325. 
 
 ( h ) Socrat; lib. 2. cap* 24. 1 
 Bafilio mfigno in difpuutioru de* 
 Vifiut* 
 
 ytoftdnm 
 
The Dixobgy Approver?. y 
 
 ( i ) MACtdonius, denyed rhc ( | ) Socrares, lib. 2. cap. 35* 
 Holy Chart to be God, Anno Dom. a b Athanafio & Bafilio rtfuutks. 
 7,60. He was condemned in the 
 General Councllof Conflantinople. 
 
 ^noDom.tfi. ' ck; Socrar# liL 1 . uf . i ift 
 
 mk) N^id^thePer. ho ^ concilio contril Neftorium Cy- 
 fonal Union of Chrift s Divine and r , l|us mgnm Minuit partem. 
 Humane Natures , Therefore was J 
 
 condemned by a General Council* 
 at Epbefus by 2co. Bifhops, Anno 
 Dorr.. 451. And being ob(iin3t, was 
 banimed by the Emp. Tbeodofius 
 
 Albeit thefe forementioned Heriticks all Btafphemcd the Sacred Tri- 
 nity, yet none of them, but were poyfoned with moe Errors be(Hes f 
 for man$ corrupt heart is a too fercill (oil to receive sauns Inventions* 
 
 ( / ) One of the Antients , by 
 reading the Blafphernies of Here- ( 1 ) Di onifius Epifcopus Alex- 
 ticks, did not on^condemne andrinus Eut. lib. 7. cap. 6. An* 
 them, but alio abhorred them the no Dom. 260. 
 morej Sol wifh every Chriftian 
 
 Reader of this Little Catalogue to make the like good ufe of ir, for 
 the Learned read them at length, in the large Volums, and from this 
 Caralogue , the Learned may Colled the Rcafon , why theiubull Ser- 
 pent, the Enemy of Gods Glory, and Mans Salvation, wasiomuc fee 
 againft the Doftriae of the Trinity •, even becaufe of it's great tunda- 
 mcntality, in the Chrifttan Saving Faith. 
 
 Inthcfecond Part of the Chapter follows the manyfold , and fade 
 evils, both of Sin and Mtlery that were caufed by thefe Blafph^mous 
 Hetccicks. 
 
 i. The Lord of Glory was in a High Depj^e difhonourrd, and 
 
 greatly provoked *o anger-, So that the Learned , and Pious, in there 
 
 confuming leal, and holy Indignation, did admire the Lords long 
 
 Suffering Patience; crvingouc, God km long thai the adversary n- 
 
 b ? hall the enemy blafpheme thy name for ivtr ? PfaL 74. 10. 
 
 2. Too many followed rhofe Blafpheming Heretkki, and their Per« 
 nitious wayes* and that often in the particular Kingdom, where their 
 Blwfphcmy was firfk invented, and fometimes rhdr Pt/iilenn ^u$ 
 Breath fpread abroad, and infefted moe Kingdoms with their Poy- 
 fon. 
 
 3 Satan, and the power of Darknefle fometimes fcemed to 
 triumph, and Wickedncfs to lift up it's horn on h*gh, and the 
 fmoakoftheBottornlefs Pit ro darken the Face of the Eanh. 
 
 4. Many weak Chriftians , and tender Limbs or Chrit ft ge< red, 
 •nd flumbled , being troubled with the Words of Hcredcks, 4m ft to 
 
 D the 
 
8 The Doxology Apfrovcn. 
 
 the fubverting of their Souls , now in a fainting condition , their 
 hearts , being moved as the Trees of the Wood with a mighty Wind ? 
 and many in danger to pcrifh, for whom Chrift died. 
 
 5. The fade condition of thefe Flocks, no doubt, moved theif 
 Paftors, in holy Zeal, like St. Faul> to wifh thefe incorrigible He; 
 rcticks , who did what in them lay, tode'»roy the Flock of God, Atjjf 
 curfed from the Lord, as they were cut off from the Church, Ga/. 5? 
 12 even thefe wandring Srars , to whom is referved the blacknefs of 
 darkuefs for cv*r, ]udt v. 13. 
 
 6. Sometime unliable Church men , were Deceived, and Infnared, 
 who, when. Learned, Eloquent, or both, they prevailed mightily, 
 both in City and Countrey* Like tha: time, when the Great Red 
 Dragons Tall , did draw the third part of the Stars of Heaven , and 
 caft them to the Earth, RtviL 12. $ 4. Hence afe^rfull Rent, and 
 Schifme was made in the Church j Hence came Biting, Devouring, and 
 Confumjpg one another, Gal. $. 15. 
 
 7. The Jew and Pagan, were hardened in their Errors, and a 
 fiumbling blo^k inruperable bid in the way o^JJfeir Conversion. 
 
 8. ThcJ^,*( and in after Ages the T«r£ joyning with them ) did 
 gladly ^rafp at'tiie opportunity, to increafe the Fire of Conrcntion, 
 by joyning whb the He re ricks and Apoftats, and ftrengtbning their 
 hanls againftthe Orthodoxy And took the more boldnefle to Blaf* 
 pheme that worthy Name by which we ace named, .lam, 2. 7. 
 
 9. The frequent and beautiful meetings of the Flocks of Chrift, 
 being Seduced , Diminifhed, and Scattered, caufed their Faithful 
 Paftors to offend. Mourn and Lament thefe of their r locks that had 
 fallen j Like the Loving Mother, weeping over, not One only, but 
 Many of Her Children dying together : And to ly all nighcinSack- 
 cloath , and weep betwixt the porch and the Aitar, to be in great 
 heavinefs, and continiuHorrow of heart , aftdT-almbft to tolfli them- 
 felves accurfed from Chrift , for the welfare of Bis Church, and their 
 Flocks therein, Rom. 9.21. 
 
 10. When fomciime the FaSion of Hereticks grew ftrong^ as 
 in particular of the Arians, having , by the fuhtility of the Serpent, 
 obtained the Secular Power to joyn , and fide with them, and lb did 
 many Years Pcrftcutc the true Church of Chrift 5 not only to the fpoyl- 
 ing of their Goods Imprifonment , or Baoifhnient , but alfo many 
 •thoufands having fuffered Cruel Torments, at laftSealled the True 
 Faith of Chrift with their Blood af-i Death : ^ Of which A'ian Perfe- 
 ction againft the true Church of Chrift, we intend hereafter to give 
 )Ou a more particular accompt. 
 
 Follows the third part of the Chapter, wherein we fhall give you 
 a Compendious accompt of the Good and Holy Means, which the God 
 of Truth , who walks in the midft of the fevea Golden CandlcfiicKs 
 
 add 
 
Tie Doxofogy Approver. <p 
 
 and His Church the Pillar, and Ground of Truth, i Tim. 3. 1$. Hav- 
 ing the Truth dwelling in them, and therefore were Fellow-helpers 
 to the truth: in thisdmc of )acob<; trouMc \ Winnowing, and Fiery 
 Tryal j The Lord ftirrcd up , and infp : red the Lcirnr<: Dnftors of 
 His Church , ro plead the csufe of their Mother , againfl thele Wolves 
 and Foxes, who made Hivock of the Church: which Doftors, in 
 their Generation were Burning and Shining bights, dM earnefily con- 
 tend for the Faith once delivered unto the Saints, ]ude $. Were vali- 
 ant for the Truth, and fuffered it nor to fall in the Streets -, but gave 
 thofe Hereticks publick Difpur, as 'hey found Opportunity, Refuted 
 them by their Writings, left to the Church in their feveral Voiums ro 
 this Day, wherein they Refuted not only the Hcrefies that rofe in • 
 their >wn Dayes, but alio all the Herefies that Blafphemcrs had fpread 
 before their time , and by Painfull and zealous Preaching of the 
 Truth, tbev Confirmed their Flocks and iurnifhed them with Power- 
 full prefervattves againft the Poyfon of Seducers. 
 
 ( a ) A fecondMean, Bcfide the 
 thoufand thoufand Chriftians that ( a ) Ignatius & JuTmus in fuis 
 Scaled the.Chtiltianijpaich of the Epislnlis Juftinus epiflola ad phi- 
 Trinity with thefr Blood, and lippenfes Dominus mittens Apo- 
 Death \ among them many Pious, slolos \uffit bapti\ire in nomenP at* is 
 and Learned B ; fhops, not only fili] & Spiritus Sancli Sf]£ %($ 
 defended the Truth of God by iva Iciivvuo's , 7\t w \?h 
 their Pen, and Writings, as afore- svavypairtwavlas , etwtt fifV'Jpft* 
 (aid ; but alfo Scaled that Truth hpo%[Ai?t& Epist. <zfl.&.:.P;.i!idel- 
 which rhev had Written, and phienfes, %t§ ayiyflos obibtktti 
 Preached, by their Blood and na^f %%i uc (we^zm £W4lfc 
 Death ; As Ignatius , Juftin , Ire- Koyog kai *v r l cuts mat it; rra^- 
 ntus and Cyprian , and many uxiijnli *vtvu<t%; atotiim.qaod 
 others, who wroc learnedly in ad Igoatium in fuis multisepiitolis 
 defence of the Sacred Trinity, a d v arias EC cU ft as ptrquam trudi- 
 againtt Blafphemous FTercticks. u omnes Wretico* ft prims constat* 
 
 The third Meams,As thefc glori- anfun* itrinitarios 
 
 ous Martyrs, for the Glory ot ( 3. ) Ireczus jufio voUmne & 
 their Lord, Father, Sin and Hg« ■ fummo labors jcripfit polemire *d- 
 ly Ghoft, Sealed His Tjntth with vttfut Hereticos ft priores & con- 
 their Blood: So the Almighty, ttmporarios. ( 4)Cvpri?ms jufto 
 who only docs wonders, appended itidm \ip\umhu mult us eft in Vtri- 
 His own Scall to His own Truth, tate cbriftiana (labilitndtf quam hi 
 in their Death, by many rriraclcs quatuor htroesfanguine confenarunt. 
 ofdiverfe forts. Firfi, of ftupen- ( a ) Ignatius, a militibusRo- 
 dious Courage , and (a ) Joy mam conduclus in Epi[t- quam ad 
 given them from above, to the Komanospr*mi(it n vehem>nter chri- 
 Admiration aad Confufion of their slianos bortatur,Romanos &ad jurat 
 
 D 2 their 
 
IO 
 
 The Doxobgji A p proven. 
 
 their tormenting Enemies, idly: ut eorumnullus folicitet magiflratum 
 
 Mi^acl s manifefted without them Romanum ut Ignatiam a morte li- 
 
 in their Dej'th,as theLcarned may berate ; fajfns fe exultaturum tor* 
 
 read in the Church Hiftory; often menta, & mortem pro Chnflo fub- 
 
 the wild beafts refuting rode- ire-, & martjrium evader e ft om- 
 
 vourthem, and fometimes the fire mnino abnuere j fed infiexibiliter 
 
 to burn them. ( b ) Yea; $dly. the dejiderare : qv alls fort it udo inpluri* 
 
 Lord wmu ht many Glorious Mi- bus martyribus fuit confpicua. 
 
 racltsa r .theGraves ofMarryres after 
 ' theirD- atruofwhich there aremany 
 Ex i i»plcs in the Church Hiftorv. 
 The Fourth Mean, wher as 
 Solomon laith, in the multitude of 
 counfetlers there is fafety -, Th re 
 fore the Doftors of the Primitive 
 
 ( b ) Hu\us infiantia in Poly- 
 carpi manyro commemor antur h&c 
 mracula in itintread ignem voce 
 e Ccelo 'onfort&tur 2.dum si at in igne 
 ingtm flamma ad di r tantiam cor- 
 pus circumvillat , quafi Unclum dei 
 attingere renueris it a. ut miles illud 
 
 Church did meet in Councils, as obfervans \_flimma crudelior~^?o- 
 the faw need, in this or that licarpf corpus baftci conjode*it ($) 
 Jvinpdom} bur (omedmes alfo, f r cli combufii corpus fuavifjimum^ 
 they did rn^ct more tolemnly in & y ig" antifunum emifit odorem 
 •greater numbers fomenmes 3, Eukb.hiQ. Ecclef. lib. 4. cap. ja. 
 or 4. fomet mes 6*00 Bifhops to- 
 gether , befides moe then the double number of Presbyters^ 
 and thefe of h^ moft Learned, and Hous Divines, that were in 
 the Chriftian World , our of Afia, Africa , and Europe by 
 long , and perilous jour- 
 lli s , eroding Sea , and 
 Land, begiuning with (a) fac- 
 ing and pravtng. To which 
 Councils r>fpiclive, the then reign- 
 ing He reticks were Summoned to 
 apuear , and appearing were ex- 
 amined anent tkt ir Errors, their Errors refuted 
 yet fcldome, rhemtclves converted, but ifobiilnn, their mouths 
 flopped; their Errors, and Biafphemics condemned, and accurfedj 
 them/elres Excommunicato and fomedmes alfo Bani fhed by the fu- 
 prcam civil rviagiitrate, and for the furder confirmation of the Faith 
 of following Generations, and efUblifhmcnt of the Pofleriry in the 
 Truth. The Church did put in regiftrr , the proceedings of rhele 
 famous Council!*, whether Nationally or Generall againft thefe feve- 
 rall Heretkks : As alfo their fcverail Ads, for Order and Decency, 
 which Books are extant to this day in great Volumes; 
 
 As for thefe Hcreticks , albeit the Lord did permit them for a fea- 
 fon, to try His People, if they would cleave to His Truth, or not, 
 Vent. 13. 3. And that the approved might be made manifeft, 1 at. 
 
 «• J3« 
 
 (a ) Patres Synodi Ninrni je- 
 juni um indixerunt.ut Deus utilitati 
 Ecclefiayum confultum vellet^ Teo; 
 doret in ancorato. 
 
 and fometime, 
 
The Dexology Approver*. II 
 
 ii; 13: Yet the Lord blciTed the pains of His faithfnll Serving 
 againftthem, So that thefe Storms vvcre turned to aCalme, and 
 thefe Hercticks wholly made known , and He who fets bounds to the 
 proud waves of the Sta, fer alio bounds to Satans Malice j and put 
 a hook in the nofeof thefe Blafpheracrs. 
 
 The Fijtb Mean , The Lord from Heaven did manifeft His Wrath 
 and Indignation fignaliy againff fame of the fpeciall Ring-leading He* 
 rcticks, or clfc by the hand of the civil Magiftrat. 
 
 ( b ) Simon Magus , at Rome, 
 by the help of Devils did flee in ( b )Euf lib. 2. caf.i. 13,14. 
 the Air , but fell down and was Egcfippus lib' 3* cap. 2. Epi- 
 bruited to death, at the prayers of phanius lib. 2. her. 22. 
 the Apoftlc Peter. 
 
 Secondly, Elimas the Sorcerer, 
 was by God, miracuJoufl> (mitten 
 withbhndnefs, for his Ami chri- 
 flian perverfnefs, Afts 1%. 11. 
 
 ( c ) Thirdly, Mont anus , and ( c ) Euf. lib. $. Up. 15, 
 his Prophettis Maxirriha hanged 18. 
 themfeWes. 
 
 ( d ) Fourthly , Theodotus by 
 force rookhb flight towards Hea- ( d ) Euf. lib. $. cap. 14* 
 ven. but fell down, and died mi- 
 ferably. 
 
 Fijihlj, Buddas or Terebinthus, 
 Nicen through Sorcery did flie up 
 in theAir,but tc.l down and brake 
 his neck. 
 
 ( e ) 'Sixthly, Manues a Perfian 
 Heretick, the Ring of Perfia cauf- ( c ) SocMt. lib. V. Uf. 17. 
 eH take off his ikin, flayed alive, 
 filled it with Chattc , and hang- 
 ed it up at the Gate of the City. 
 
 ( a ) Seventhly, A*hs being 
 obferved by the Bifliop of Alex- ( /) Socratas lib. v. up. 21; 
 andria, that he was a dangerous 
 
 Heretick and mighty proud while he Is under Procefs, intends to 
 come to the Church of Alexandria to morrow,m a prefumptuons man- 
 ner ? wherefore the Bifliop, all that night flayed in the Church, with 
 Faltii.g, and Prayers and Tears wreftling againft Arm * who, to mor- 
 row going to that Church , a fuddcrj Terror of Conference, and ve- 
 hement knifed of B lly did aflault hfm, that he was forced to go 
 afidc to the next piblick Jack*, where all his t^wells guJhed out * a fi t 
 
 Death. 
 
1 2 Tke Doxology Appronten. 
 
 Death-bedforfovilean excrement of Satan, whofe breath had bred 
 the moft deadly peftilency that ever was in the World, whofe man- 
 ncr of Death w:s a rn rev to the World, and a Beaken of hi* Ship- 
 wrack, fixed by the Almighty, upon the dangerous Rock of hisBlaf- 
 phemous Herefie. 
 
 ( g ) Eight If , Priscbillianus* ( g) Proffer in chionico* 
 Anno D0W.4OO. being, condemned 
 
 by a Church Council at Burduux for his Blafphemies againft the Trini- 
 ty, with others of his Stamp, was beheaded by the Emperour Maximus. 
 All rhe forefaid Blafphemersof the Trinity, the Lord iiigmatized with 
 a miferable death , to the terror of others. 
 
 CHAP. III. 
 
 Containeth the rift of the Arian Hen fie in the Fourth Century, their Perfe- 
 ction and Aftivity, their Falfloood, injufiice and Cruelty ; and the 
 prevalent Tejtimony both oj God and His Church againft them. 
 
 AS in the firft 300. Years after our Lord's Afcenfion, His Church 
 was (ore vexed by Ten hloody Perfections, railed by Pagan 
 Emperours, and moletled by Antitrinit arian Heretick?, of which wc 
 have given you a fhort view in the former Chapter *, So in this fourth 
 Century, Satan the pacherof Lies, Anne Dom. 324. filled the Heart of 
 Arius (a proud Prefbyter in Alexandria) with Blafphemies againft the 
 fecond Pcrfon of the BK fled Trinity 5 wherefore, the hmous Council 
 of nice, confining of $ 18. Biftoops, conveencd partly for examining and 
 confounding of Arius Error in the Year 325. where after long difpute 
 granted to the Advcrlary, his blafphemous Error was condemned, and 
 he Excommunicate : Notwithstanding, thereafter his Errors fpread 
 HkeaGangrm. and that chiefly by occafion of two Emprrours Con- 
 (lantius and Valence, whom the A r ians feduced to their Herefie, and 
 fo the Arian obnining the Arm, and Countenance of the Civil Power 
 to their wicked Faftion, they left no mean uneffeyed to encreafe and 
 ftrengthen their Parry, and fpread their Poffon, which wc intccd to 
 treat of is this Chapter, in thde particulars. 
 
 Fi*ft, Their indefatigable p-ins in convceaing Church Councils, 
 Secondly , The Fal/hood and Injustice in their Proceedings. Thirdly, 
 Their hellifh Policies. Fourthly, Their monftruous Cruelty againft 
 the Orthodox. Fifthly, The Lord's witneffirg againft them, both by 
 His Church and His own immediate H«md of Juftice upon them. To 
 return to the firft of thefe, in imitation of the Orthodox and true 
 Church, like Satan, they transformed themfdves into Angels of Light, 
 
 did conrefcn CouUtta* foractime in one Gay and Kingdom, and fomc- 
 
 dme 
 

 The Doxology Approver*. 13 
 
 time In another, as they judged mod expedient for their purpofc j 
 where they compofed divcrfe Creeds, but all Heterodox, and differing 
 
 from the Nicen Creed j * Their 
 firft Council held at TyrHs, (a) The 
 
 iccond at Jerafalm, The third at * Socrat. lib. 2. cap. 32. J*)?ne 
 Antiochy where they compofed brtviter rolligit numeruiafymbolorum 
 their firft /*r;*» Creed,(6) Fourth- Arrlanoruit particulatim & oppi- 
 ly,Four prime leading Arians pre- datim novem vidtbtnu 
 fenredto the Emperour afecond {a) Socrat. Lib. v. cap. 22. 
 Arian Creed, (c) Fifchiy, The (b) Socrat. Lib. 2. cap. 14. 
 Asians in the Eaft fent a long f^ Socrat. //fc. 2. cap. 14. 
 Creed to the Bimopsinthc Weft, (d) Socrat.- lib. 2. c*/\ 14. 
 which they rejefted. (d) Sixth- (0 Sozomen W.3. ctfp.io. So- 
 ly, At Syrmium in lllyria the <4r** crat. /*£.2. cap.2$. 
 ans wrote two Creeds, (*) Se- (/]) $ocrat. //b.2. cap.29. Sozcr 
 venthly, In a Council at Ariminum, men /i^.4. cap. 16. 
 the ^ritf«5 wrote afixth Creed, f/j ({) Sozomen lib.±. cap.iS. 
 Eightly, At Ntca in Thrafia the ffr) Socrat. lib.2. cap.$i: 
 Arians wrote a Creed, which dc- {O Theodoret. lib.2* cat>.$i. 
 ceitfully they called the Nicen (\) Ar k°i t**ltis pfeudofynodis 
 Creed, (g) Ninthly, The Arians convocatis in quatuor jattiones abi- 
 held a Council at StUncia in lfau- trt> quarum quaqut prion infanior^ 
 ria y (hj Their laft two Councils prima faftio petit in omnibus fymbo* 
 they held at Conftantinople and An- lis hoc txpungtndum quod filius fit 
 tioch, where chey Decr'ce, that the patri motfios : faftiofecunda quod 
 word Subftance (;) and Pcrfon, fit in fymbolis txprimtndum {ilium 
 of one Subftance, of another Sub- t(fe patri lyLomiov, ttriiafattio fi- 
 
 ice, all thefe (l>) bcexpunged Hum tfft patri tantummodo oyLoioyi 
 out of all Creeds * By all which quirta faftio filium effe patri ayopo- 
 we may perceive the Arian apply- toy difftmilem & hi funt epptllati 
 ing all his Oars, going to and fro, anomei, & s7iQx7toi & $£vKovjtt 9 
 and walking up and down in the quod blafphmartnt filium efje s£ m 
 Earth, comparing Sea and Land ovrcov tx non exiftmtibus hi txpnfit 
 to conveen Councils, thereby to damnanturinfymboloN\cevio&hu- 
 framc Mifchief by a Law, to en- jus quart* jaftioiis juit ipfe Arlus 
 fcage and inflave unliable Souls, . Sozomen lib.4. cap.2i>23. 
 by the Shadow of aChruch San- 
 ation, making Profelytes, length- 
 ening his Faction* 
 
 Having fpoken of their indefatigable Pains, let us in the fimd place 
 obferve their deceitful Dealling, thef r Deeps and Devices, which the 
 Father of Lies (the old and crooked Serpent) had taught them: 
 Firft, Euftbius Biftop of Nic omtdia beingjuftly degraded by that Or- 
 thodox Council of Hich f or his obftinacy in Arianifa and he, toge- 
 ther 
 
14 "The Doxokgy Appr$vtf?s 
 
 ther with iJri'ur, banifhed by the Emperour Conflantine, he wrote to 
 the Emperour a penitential Letter, wherein he fubferived the Hictn 
 Creed, (a) (but with a double 
 
 Hearty ) and fo was rcftored to his (a) Socrat. lib.i. cap.io. 
 Place and Function $ and Arius (b) Socrat. lib. I. cap. 10. 
 followed his example, (b) both in 
 
 fubferivingand diflfembling, remaining in the gall of Bitternefs with 
 Simon Magus, and in the Synagogue of Satan -, wherefore fhortly there- 
 after the Lord purged His Church of Arius > by an extraordinary and 
 hoyible death, even then when he was in the height of his Pride, go- 
 ing to that Church in grandour, where he had fpewed out his Blafphe- 
 nriesagainft the Son of God, even that King of Saints, who thought ic 
 00 robbery to be equal with His Father, commands him to halt, not 
 permitting him to enter iato the Houfe of God to pollute it, but thruft 
 him into a common Jacks by the way. where the Lord caflout all his 
 Intrals with his Excrement$,and caft him effe&ually out of His Church, 
 and flopped his blafphemous Mouth. Notwithftanding all this great 
 and vifible Judgment on Arius y his Brother in Evil ( Eufebius of Nico- 
 mdia) would not learn Righteoufnefs, but hardened his heart in Pride, 
 turned an obftinate and violent 
 Perfecuter of the true Church and 
 
 Saints, (<;) and chief Leader of the (c) Socrat. lib.i. cap.2 5. 
 Arian¥i8\on y adding ^Perjury to 
 his Blafphemy. 
 
 thirdly As the Avians were Perfidious in their beginning, (0 in their 
 Progrefs, they learned at the Accufer of the Brethren, to turn impu- 
 dent falfe Accufers of the Orthodox Church men, which they afted in 
 thefe forementioned pretended Church Counfels -, And firft, the great 
 Athanafius, who as a divine Hero, flood in the Breach for the true 
 Church, to whom both the Emperour and Bifhop of Rome deferred great 
 refpeft in their Letters,^) yet 
 
 him they flrived ro affront in their (d) Socrat. lib>2. cap.iB. 
 Councils, and fafly accufe that he 
 
 had cutted off a Man'* Hand, which Hand they produced in their Coun- 
 cil, having the Man himklf fafl in Pr iron , but by good and remark- 
 able Providence, the Man efcaped out of their Prifon, and came to 
 Athanafius \nCo\Mc\, with both his Hands whole, to the great condi- 
 tion of his accufing Arian Enemies. Thereafter they produced an im- 
 pudent Whore accufing Athanaliusoi Adultery with her, but Atbana-. 
 pus fo convinced her in the face of the Svnorf, that (he had not a word 
 to anfwer : But Euftithius the Orthodox Bifhop of Antiochia, him they 
 accufed alfo of Adultery with another impudent Whore, whom the 
 Ariansiuboxntd. and (he did fwear it -, and albeit the innocent Bifhop 
 did conftaatly affert his innocence, yet they degraded him, and ob- 
 
The Dtxology Approve*?. I * 
 
 tained at the Emperour to banifh him - y but thereafter, that wicked Wo- 
 man ( inthejuft Judgment of God) falling Sick, and dying in great 
 bodily Torments, confdled her grievous fin of Tcrjury againft Innocent 
 
 gtbiusj and that the Avians 
 hid hired her with a Sum of Mo- (a) Theodorct. lib*$.cap.2U 
 Dcy. 0) 
 
 A jourtb inftance of their deceit and fubtilty, The Arian perceiv- 
 ing by more then y>« Years fad experience, that the Creed of that fa- 
 mous Council of Nice had given their curfed Caule a deadly wound, 
 they craftily refolve to conveen a Council in that fame City o(Nice, and 
 there write an Arian Creed to their own mind, and vent it for the old 
 Orthodox When Creed, and fo to deceive the Vulgar : But He whofc 
 Throne is in Heaven, had them in derifion , for when the Arians be- 
 gan to conveen in that City of Nfa, the Lordfent a great Earthquake, 
 which caufed the Arians(\\\i\\ fear) 
 
 flee out of the City : (b) But that (b) Hieronimus ad annum domini 
 Plot failing them, they hardened 372. 
 their Neck like an Iron Sinew, 
 
 and with a Whores Forehead, perfift in a like wicked Defign ; fbr f 
 underftanding that in Thracia, the next adjacent Country, there is 2 
 Town called Nfte«, thither they haften, and hold their Couucil, and 
 conclude upon a blafpemous Arian 
 
 Creed, deceitfully calling It the (V) Sozomen. lib.+.cap.i$. 
 Nicen Creed". 
 
 A fijth inftance of their Falfhood in thefe their many Councils, where 
 Satan had his Throne, and Ar.tichrift kept the Chair -, They wrote 
 nine r e?erai Creeds, not ail confirming or explaining the former Creed, 
 burfomcof them containing Contradictions, of which them felvcs were 
 afhamed, (d) for a Liar fhould 
 
 have a good Memory ; yea, in the (d) Socrat. lib.2. cap .25. 
 laft of thefe Councils they ratifie 
 their Council at Seleucia and its 
 
 Creed, and curfed the Creed at •» 
 
 Ariminum,beci\ik it was notHstc- (*) Socrat. //i.4. cap>$. 
 rodox enough, (e) 
 
 As we hive fee n the Aftivity, Perfidity and Falfhood of the Ari&t 
 in fprcadins their Herelie, fointhe fourth place we fhall take a view 
 of their Htllifh Cruelty, praftifed againft the Orthodox and true Church 
 of God : For they poyfoned ( with their Arianifm ) the Emperour 
 Conftantius, who began his Reign Anno Dom. 5^6. andValcnce, vvhobe- 
 gan hu Reign AnnoVtom. $66. thefe two Emperours they inftigatc to 
 raife cruel and bloody Fcrlecution againft the Orthodox during the 
 time of their Empire, of which we fihail only mention a few notable 
 Inftanccs. 
 
 E Firftjp 
 
1 6 The Doxolcgy A$ frozen. 
 
 Firft, The Arians tt conftanti- 
 noplt raifed a great Tumult of Se- 
 dition, that many Christians were (<*} Socrat. lib.2. cap.$. 
 troden under Foot to Death. («) 
 
 Secondly, The Anan Emperour 
 Conftantius having banifhed the Or- 
 thodox Bifhop of Conjlantinople, 
 the Arians ftrangled him in his 
 Exile, and the Orthodox Eifhop 
 
 of AdrianopU died in Prifon with - (b) Socrat. lib.2* cap.iu 
 Torments. Qb) 
 
 Thirdly, Great Persecution was 
 raifed by the Arians in the Cities 
 ofthe Eaft againft the Orthodox 
 Chriftians, by Banifhment, fpoil- 
 
 ing of their Goods, and fuadry (c) Socm.libA..cap.22* 
 kinds of Torments, (c) 
 
 ? Fourthly, The Arians at Alexandria upon the Lords Day invaded 
 with Arms the Orthodox, and having kindled a great Fire, apprehend- 
 ed Orthodox Virgins ( who, ss they thought, would fooneft yield to 
 them,) thefe they threatned with Burning unlefs they turned Arian - 7 
 but perceiving thefe holy Virgins invincible Courage, rcfolute to die 
 Martyrs for the Glory ofthe Sacred Trinity, they violently in the open 
 Streets, pulled off all their Clothes, to out them to fhame, and mocked 
 them in their nakednefs \ but thefe Virgins being of undaunted Cou- 
 rage to fuffer for the Nime of Chrift, them the Arians fo wounded on 
 the Face, that their neareR Relations did hardly know them } and four- 
 tyMen they fcourged with Rods, that fomecf them died, yet they re- 
 fufed to give their dead bodies to their Friends to bury } and thefe who 
 outlived their Scourging, pare -of them they Bammed, of others not 
 banifhed, the Chirurgians had great difficulty to pull out the Thorn 
 Pricks out of their Ficm. At that fame time, the Arians killed moe 
 ^en thirty Orthodox Bi/hopsin Egypt and Lybia, and banifhed flxteen 
 moe, whereof fome died in their cruel ufage by the way, others died 
 In the place of their Banifhment 5 
 
 of which Martyrs the World was (d) Socrat. li'0.2. cap.2$. 
 BOt worthy, (d) 
 
 Fifthly, In Constantinople and the Country about, many Orthodox 
 iifhops were banifhed by the Arians, and other ofthe Orthodox that 
 refufedto communicate with the Arians they cruelly tormented their 
 Bodies, and then fcobbing their Mouths, violently thrufl in the facra- 
 ftiental Elements of the Lords Supper, and that not only oi Men and 
 Women, but alfo of Children, and thefe who were moft reluftant they 
 detairied in Prifon and Torments, that fo the Arian intended by this 
 
 his 
 
Tie P.oxology Approved ly 
 
 his work to get the honour that the Orthodox did com municare with 
 
 them, butprophane forcing proved the Arian Communion to be the 
 
 Table of Devils ; yea, they thruft the Pipes of fome holy Women into 
 
 a Chert, and doling its lid, cut off 
 
 their Papes with a Saw,and others (a) Socrat. Hb>2. cap.%0, 
 
 tlr.y burnt off their Papes with a Thcodorer. litol cap.iq. 
 
 red hot Iron, (a) 
 
 Sixthly, The Asians in AUxandria confpired with the Jervsmd 
 Pagws, and all three raifed greac Perfecntionagainft the true Chriftl- 
 ans there 5 they apprehended the holy Virgins, (tripped them naked 
 as they were born, and led them through the Streets, obfeenely mock- 
 ing them, and if any Beholder (inChriftian compaflion) didfpeakbut 
 one word in their favours,they were driven away with Wounds j there- 
 after, many of the Virgins they ravifhed, fome they killed, and re fufed 
 to give their Bodies to their Parents to be buried 5 yea, in this Tumult 
 the A'iun and Pagan committed fo great abomination that I am afham- 
 ed to render them in Engli(h> 
 
 (0)3 moft profane Pagan being a (b) Theodoret. lib 4. cap. 20, 
 chief After of thefe Abominati- 
 
 ons, acted both in the Pulpir, and on the Alrar of the chief Church of 
 A-.exandria ; it was too like a Stage-Play of Satansdivi fing agaicft God's 
 Word and Worfhi:, the moft profane the Devil could devife, and all 
 this afted in the, pretence of the Avian Bifhop, whom the Pagan 
 Spokefman thus faluted, Bijbop ! who denies the Son oj God> thy com* 
 ing is welcome to us> {c) our god 
 
 Serapis tmhracrtb thee, and brought (^) Theodoret. lib.$. cap.22i 
 thee hither ; obferve how well the 
 
 Devil and the Arian does aggree, like Heart and Joy : This Pagan god 
 StrApis, had a Church in Alexandria where he was worshipped, and in 
 it a monftruous great Image, at that time much worfhipped by the 
 Pagans there. What true Chriftian can read the Perjury Faifhood 
 and hellifh Cruelty of the Arian, and their athciftlcfal profaning of the 
 Lord's Supper, and not look upon them as incarnate devils, agaimx 
 thefe antichriftian and profane bloody Arians, who blafphemed both 
 the Son and Holy Ghoft. The Orthodox Church were moft zealous 
 to defend the Truth, and for that caufe, to fing the Doxology in their 
 publick Wor/hip,exaftly according to the words of the Holy Scriptures: 
 For then the Arian alfo keeped the Tinging of their own Doxology, but 
 Ir was different from the Orthodox and Holy Scriptures. Now, 
 confidering the true Churches hard condition, when the Arians perse- 
 cute them, and yet thefe holy Chriftians were moft willing to iuffer 
 Martyrdom for the Name of Jefus, and alfo to fing the Doxology, there- 
 in profefting their Faith in one God, In three Perfons, Father, Son 
 and Holy Ghoft, equal in Powcr*nd Glory : Now, I would afk the 
 
 £ 2 Chriftian 
 
1 8 The Doxohgy A f proven. 
 
 Chriftian now a days, If the Lord in His Providence did put them now 
 In fuch a condition, to be perlecuted to the death by the prevailing 
 Arian, whether or not they would be content to fuffcr Martyrdom in 
 defence of the honour of Chrift, and alfo with the Orthodox Chriftian 
 to fing the Doxology : would they both fing and fuffer as thefc did, 
 who are now finging triumphant Songs to Father, Son and Holy Ghoft, 
 hiving trode Satan and Arians under-foot; I willingly judge in Charity 
 tothefe weak Lambs, thev would then with the Orthodox Chriftians, 
 both joyn in Paging the Doxology, and alfo in fuffering with them for 
 the Name of Jefus ^ Then I a-fk them again, if they would have lung 
 the Doxology if rhey had been going to the Stake to die ia defence of 
 the honour of Chriftagsinft the cur fed Arian ; then have they not as 
 good reafon and caufc to fing Glory to the Father, Son and Holy Ghoft, 
 for His merciful Providence to them, who knowing their weaknefs bet- 
 ter then themfelves, hath preferved them from fuch an hour of temp- 
 tation, and fiery tryal, not fuffering them to be tempted above that 
 they are able : But furthermore, I give you this warning, that if ye af- 
 firm with the three Children, you would fing in your fiery trial, but 
 refufe to fing now when ye arc preferved from it : Look to your fclves 
 that ye be not tempting God to caufc you fuflfer Arian Perfection,- that 
 then ye may praife the glorious Trinity better, which now ye refufe, 
 becaufe the Lord frees you from Arian Perfection ; this fore Trial the 
 Lord avert. 
 
 In the laft part of this Chapter, we fhallobferve the Teftimony gi- 
 ven by God and His Church in this fourth Century cHcfly againft the 
 Arian ; Firft, As for the true Church, they were nor deficient to bear 
 witnefs to the Truth, but as opportunity ferved, they convcened Or- 
 thodox Councils, and among o- 
 
 thers, one at Sardica, (a) of 370, (*) Socrat. lib. 2. cap>\6. 
 Orthodox Bifhops, where the Asi- 
 ans Accufations againft Athanafius 
 and other Orthodox Bifhops were 
 Aamined, and all found falfe and 
 
 forged.Another Council at Jeruft- {b) Socrat, lib a. caj.19. 
 lem,(b) AnnoDom.$$i. A third at 
 
 idillan of $oo.Bi(hops(Oin which (0 Theodoret. lib-2. caf.i $. 
 Councils they ratified the Ortho- 
 dox Truth and Nice* Creed ; and before that AnnoDom. 563. a Coun- 
 cil of about 200. Bifhops at Ariminum ratified the fame Orthodox Man 
 Creed. 1' „ ,', 
 
 As the Orthodox Church, during the time of the Arian Perfection, 
 notwithftandirg of all the cruelty ufed againft them, the Churchmen 
 give Teftimony againft the Arian, by Preaching, Writing,and Difputes, 
 and both the Church-men and their FJpcks by valiant fuffering of Mar- 
 
The Doxokgj Apfrovcn. 19 
 
 tyrdom, and fealing the Truth with their Blood : So the Lord Himfclf 
 from Heaven, (fivers ways did bear TclTimony againfi the Arian, and 
 for His Truth; fir ft, in granting Signs and Wonders to be done by the 
 Orthodox Church in this fourth Century, and In the Arians hotteft 
 Perfection, when in the mean time, the Arians had no Miracles 
 amongit them, nor did they pretend to any ; a*d although they had 
 pretended to work Miracles, yet the Arians Miracles had been nothing 
 but Satans lying Wonders : But God honoured even the perfecute Or- 
 thodox to work glorious Miracles*,for inftance,the Arians having baniflv- 
 ed fomc Orrhodox Chrifiians to a remote Wand irr the Sea, where the 
 Pagans worshipped the Devil, feated in a Grove, thefe baniflied Or- 
 thodox Chriftiar.s firft caft {a) but 
 
 the Devil cut of the Pagan Priefte (a) Socrar. lib. 4: cap.19. 
 Daughter, then converted her asd 
 
 her Parents, and at lift the whole Pagans of that Ifland to the Chri- 
 ftian Faith. So the Devil could not ftapd before thefe Orthodox Chri- 
 ftians. 
 
 A fecond fnftance, Mofes an Orthodox Chrifiian was famous for 
 working of Miracles, who coming to Alexandria, refufed to receive 
 Confecration to aBifhoprick from 
 
 Lucius Bifhop of Alexandria, (tf) (b) Socrat* lib. 4. Cap.29. 
 becaufe he was an Arian, but re- 
 proved him fharply, proving him to be altogether void of the true 
 Principles of Chrhtian Religion ; but that fame worker of Miracles jrc- 
 ceived Confecration from the Orthodox Clergy to the faid Bimoprick. 
 
 As the Lord did bear Teftimony to the Orthodox Chriftians, and 
 their Faith, by giving them the gift of Miracles, and not to the Arian, 
 (o did that Lord as Judge of the World declare and manifeft His Wrath 
 againft the chief Avian Perfecurers in this Century. Firfl ioflance, 
 Conftantius the firft Arian perfecting Emperour, who as he vyasfalfc 
 to God in turning Arian, fo his kinfman Julian ( whom he choifed to 
 be General of his Army ) turned falfe to him, who having rebelled, 
 Conftantius leads an Army againft him, but died by the way in Silicia % 
 fore lamenting, and repenting of 
 
 his Arian Herefje.(^) Second in- (c) Theodorct. lib.p. ^p.32- 
 fiance* The other Arian Empe- 
 rour Valence was Sataos evil In- 
 ftrument, perverting the Goths to 
 Arianifm, ( of which Poyfon they 
 were not cured fome hundreds 
 
 of Years therafter,) (dj and for (d) Socrat. lib. 4, cajp.2*;. 
 the Etpperours reward, the Goths 
 rebelling, beat him and his Army 
 In Battel, and he flying to 4 little 
 
 Tower, 
 
2d The Doxology dprjrovtn. 
 
 Tower, they burnt the Tower and 
 
 him with Fire. Qa) Third infiance, (a) Theodoret. Hb 4. capo. & 
 
 The Wrath of God was remarkable Hieronimus cbronico ad annum 282. 
 
 In the death of George the Arian 
 
 Bifhop of Alexandria, ( whofe cruelty is mentioned in this fame Chap- 
 
 ter before, in the fixch inftancc of the Arian Cruelty, where this Arian 
 
 George was Ringleader,; for not many Years after theforefaid infiance 
 
 of Perfection, the Pagans in Alexandria raifed a feditious Tumult a- 
 
 gainft thefaid George, pulled him out of the Church by the Ears, tied 
 
 him to a Camel then did tear him 
 
 in pieces, and burnt him and the (b) Socrat. lib^. cap.2* 
 
 Camel to Afhes.f/b; 
 
 CHAP. IV. 
 
 The unamimous practice and appointment of the univerfall church, for 
 (wging of the Doxology, bicaufe Satan and his Juppoftsmad and 
 ftupendious oppofuion of the Doctrine of the Trinity, and Jo warring 
 againfj, God. 
 
 THe Glorious Trinity of Perfons in the God -head, belngthe great 
 fuadamental Article of our Chrifiian Faith, and that Chrift is 
 the Son of God, the fecond Perfon of the blefled Trinity j upon 
 which Rock the Chrifiian Church is built, Matth. 16. 18. By which 
 Name they are laved, Acls 4. 12 Even the great myftery of godli- 
 neffe , God rnanifefted in the Flefh, which Myftery cannot be known, 
 nor believed aright to Salvation , unlefs w£ firft know and believe that 
 the Sonfent by, and fremthe Father , was incamat, and not the Fa- 
 ther , John 17. ;♦ To this point we have fpoken in the firft Chapter; 
 Therefore Saran, in the three firft Centuries ftirred up mod Hereticks 
 againft the Sacred Trinity , and the Incarnation of the Son of God, 
 to which we have fpoken in the 2d. chapter. Thirdly, The Arians, 
 who rofc in the Fourth Century , being more Aftive and Subtil, Falfe, 
 Bloody and prevalent , then any Hereticks which were before them, 
 perfected the true Church of God, in an Hellifh manner, for this 
 caufe, the then Orthodox Church, as they ufed many good means, for 
 ftrcngthening the Chriftians in the Faith, and confuting , con- 
 founding of Hereticks, as Preaching, Difputs , Writtings, Councils, 
 and Church Cenlure , by Excommunication : all which Means, the 
 God of Heaven Countenanced , and Blefled with good Succefs: So in 
 that Fourth Century, the True Church, in their Publick Worfliip 
 did appoint , that at the clofe of finging the P/fc/», they fhould fing 
 this Doxology, Glory to the Father, to the Son, and to the Holy Ghofi 9 
 io which Deed they have imitate the Lords own Example, command- 
 ing 
 
The I)$xology dppicven. 2 1 
 
 xogMofet* M™ thtnfort mite ye this Song for you, and UACbit the 
 ildren of ifrael , put it in tbtir months , that this Song may be a. 
 witntfs for me again(l the Children of Ifraei, Deut- ji. 19. So the 
 Primitive Church perceiving , by fad experience , Satans inceflant 
 malice, in fUrring up Hercticks againft the Sacred Trinity, and Mans 
 Natural! weaknefs, and pronncis to liften to Error, and believe Lies, 
 cfpecially againft the bleficd Trinity , moft prudently and Pioufly 
 aggrced, and unanimoufly to fing the Doxology to th*bleflcd Trinity, 
 in the publick Worfhip of God . to be a Wimefsagainft the Arian,*n& 
 other Blafphemers of the Trinity , and for Confirmation of the Ortho- 
 dox , and found Believers in the True Faith , for SiDging Glory to 
 God> Father, Son, and Holy Ghoft, being in it lelf, aLawfull, and 
 Holy unqueftionable Duty ot Chriftians , albeit there were neither 
 ! Heretick to oppofe, and Blafpheme, the Trinity , nor Devil to tempt 
 I them to that wicked Deed, then finding both wicked Men and Devils, 
 ! by Experience, enemies to that found and faving Truth, makes the 
 Ifinging of theDoxoIogy , befides it's Law fulnels, and Expediencyto 
 be moft ufcful! , aud edifyiug for the People of God, and a ftrong pre- 
 fcrvative againft Antltrinitarian Herefies. 
 
 H.tz we are not to think,that the Doxology,or praifing of the Holy 
 Trinity , was not ufed by the Doftors of the Church , thefe burning 
 and mining Lights, before and befide the publick finging in the 
 Church, for the Sacred Trinity being the great Fundamental of the 
 Chriftian Faith , and objeft of Divice Worfhip, thefe Doftors ordi- 
 narily clofed their Prayers , or Sermons, or other Writcings with the 
 D^xolcgy, Anno Dom. 165. Volicarj/us^ Bifhop of Smirna ( who had 
 been the Difciple, of the beloved D^fciplc , St John) dying a glo- 
 rious Marty re, in pretence of many thoufand Jews , Vagans and Cbri- 
 (liansjQzdy to ftcp into the Fyre.clofed his heavenly Prayer thus, I 
 glorifi t' ee through the evcrlafting high Pricft Jefus Chrift, thy wcl- 
 be ? ovedSon, tc whom with the, and the Holy Ghoft, be all Glory, 
 Wo Id without end, Amen. Here this ble (Ted Martyr not only fcallcd 
 the Doctrine of the blefled Trinity with his Death, but alfo theBlcffed 
 Clorious Trinity , Father, Son, and Holy Ghoft Sealled that 
 fame Faith of this Faithfull Martyr with many miracles at his Death; 
 of which we wrot in the fecond^ 
 
 Chapter.( b ) About the Year of ( b ) E"f. iib.q. /;//?.. caf. 19. 
 Chrift, 190. Clemens Alex andrinus 
 
 writeththus, Letuspraifc Father, Son, and Holy Ghoft, who one, is 
 all, and in whom arc all , altogether Good, BcautifuIUWife^andJuft, 
 to whom be Glorv , now and for 
 
 ever, (a) In the Year of Chrift (a) lib. 3. pxdagog. 
 
 32? . The famous Councillof Nice- 
 
 having condemned /ZrZ/i;, and his Blafpheming Aflociats, for deny- 
 to* 
 
22 The Doxokgy Affroven. 
 
 ing the Co-eternity of the Son, and Holy Ghoft with the Father , they 
 writ a Synodical Letter to the Churches of Alexandria^ o£g]pt y Lybia* 
 and Ptntapolis y which they clofe with a Doxology to the Sacred Tri- 
 nity, Thus, By the help of God, the Father Almighty, and our Lx>id 
 
 Jcfus Chrift, with the grace of the Holy Ghoft , to whom be glory for 
 ever , Amen. ( i ) 
 
 The Synodical Epiftle of the ( b ) Socrat. lib. i. cap. 6. 
 
 Council of lllyricum clofeth thus j fheodortt lib. i. cap. 9. 
 thefe things arc imafted to the glo- 
 ry of the Father, Son, arid Holy 
 
 Ghoft for ever. Jo%AKcu<7rf0ffKvvria'ts f lci vralpHgl 
 
 So\omtn clofeth the Preface to ^duci kai 7a ayico ^thv^aJi 11$ 
 
 his Church 11 ftory to Chrifr, 1U ciicdva*; - auw t Socmen lib. 5. 
 
 with God the Father, and Holy cap. 19. walipa kai vm cq$ 
 
 Ghoft be Glory for ever, Amen. o^tuov iSqZa^ov ka\a %v wapa- 
 
 ( c ) Macar'ius a Church-man J\ww %$ c V V maia av/o<Pts %v 
 
 \nu£gypt y who lived in the reign 9^ ^w7$r, 
 
 of ConUantine and Constantius % ( d' ) Nicepborus, Ui[i. Ecclefi- 
 
 clofeth his 1 2th, i6rh > and ipth. a fi. lib. 9. cap 24 Ait eos cecini^t 
 
 Homoiies with theDoxology. About Voxologiam ad finem Pfalmodij. 
 
 ihe Yeir of Chrift $60. in the (ej Leontius tamttfi firdibus 
 
 Church ofAntiocby being aPatri- Ananse blafphemia fuh inquinatm 
 
 arct^all See at Publick Wordiip, tamen eas callide admodum occul- 
 
 were conveened moft part Or- tare fluduit, Etenim cum clerum y & 
 
 thodox, but fome Arians mixed haicam etiam multitudinem. in duos 
 
 with them, when they came to partes divijam cerneret Ortbodoxos 
 
 that part of the Wormhip, which adbibentes conjunclionem & Filio y 
 
 a Chronologer ( d ) writes, wa$ & Spiritui Sanclo y Arianus vtro 
 
 immediady, afcer their Tinging the ante Filium ( Per. ) ante Spirit urn 
 
 Pfalm, then the Orthodox d*d Sanclum ( in. ) praponere y Jpfe to- 
 
 ling the Doxology, Glory to the tarn glorificationem tacitusjecum re* 
 
 Father, and the Son , and the citavit adeo ut qui ei proximi y e* 
 
 Holy Ghoft, according to the rantfolum banc particulam in [ecu la, 
 
 Doftrine of the Ween Council* feculorum audirent y bac Theodorc- 
 
 But the Arians who were with tus, lib. 2. cap. 24. Ex Atbanafio. 
 
 them in the Church, differing Regnante Anaflafio di uteri us Aria 
 
 from the Orthodox, fang Glory novum Confiantinop. Epifcopm cum 
 
 to the Father, by the Son, there- quendam* Barbam nomine bapti\art 
 
 by purpofing, that the Father was intende*et y & fpreta dominicajn* 
 
 greater ttren the Son, which differ- (litutione (liceret baptiv^atur Barbas 
 
 ence in the finging, being perceiv- m 70 wop* % *n£\oc> Si s/« b 
 
 cd by Ltbntiust e) then Bifhop ayto wivfj.*% buc ditto aqua in 
 
 of Antiocb y and inclining to Arian- colmbetbra evanidt Bar has vera 
 
 ifmty putting ftfs hand to his arreptH fu£i txivit & M mirAculum 
 
The Doxology isipproven. 23 
 
 }ray Hairs, faid, when this (now hoc cunftis fignificdvitjliee fcribi* 
 s melted there will be much thtodorus left or in collefttvtris lib* 
 4ire, by Age, and Experience, 2. & Nicephorus cali(li> lib* 16. 
 mdHumane Prudence, he did fore- hifl. Eccltf. caf. 2,$. 
 ce the Storm of the An an perfecution of which I have fpoken iome- 
 vhat in the $d. chap- of this Treatife, for the Orthodox did fing the 
 Doxology, according to the Words of our Siviour in the Gofpel, 
 n the Words of His Divinr Inftitution of Baptifme, Matth. 28. 19 All 
 ;hrec in one manner to the «. Father, and the Son, and the Holy 
 Stroft^ but the Arian did fing Glory to the Father, by the Sou, 
 In the Holy Ghoft, where, obferve, that the Arian as yet did not . 
 altogether refufe to fing the Doxology upon any pretended reafonor 
 fcruple of Confc'tence as fome men do now , but it is like the ting- 
 ing of the Doxology was^hen performed by the Orthodox with fuch 
 Zeall, and unanimity , that the Arian was as yet afraid, or afhamed 
 altogether to refufe the finging of it, as fome now do. 
 
 Ba(U the great, who lived in the Year of Chrift $69* in his Book 
 concerning the Holy Ghoft, cap. 27. He writs, tbatthamoft ancient 
 Fathers did fing Gods praife, to Father, Son, and Holy Ghoft, ac- 
 cording to the Word in Baptifm , and thefe two great Doftors Bafil 
 aud chryfojtom, who were contemporary Bifhops in the Greek Church 
 each of them wrot a Greek Liturgy, being their Mother tongue, 
 which both arc ufed at this day, in all the Chriftian Churches of the , 
 World, that are within the Greek 
 
 Communion : ( a J The one Ly- (a) In Lyturgta, Sr. B*/?/pro- 
 
 turgy on the Sabbath Dayes ( b ) pc finem kai 001 7M <Po%+ v mu 
 
 The other Lyturgy on all other ivX&$ftiav kai nr$oaMVMtv ava» 
 
 Solemn Dayes, and in both thefe «^s^o//5rf» to] ft Ka.1%0 ma kai 
 
 Lyturgyes, the Doxology was, and y rty|c J <7rvivfA*)i vvy kai ait kai 
 
 \{\\\\ is uted chelc 1300 Years with- a i£ mSvA^a'v ateipotv 
 
 out fcruple, or alteration (c) ( b )tb£*<\j * A r t l KAiWtiJ 
 
 Gregory Xayanyn m his fixth Or- KAi y Aylc j ^ vu<j [\i v 9 KdU A \ g 
 
 ration concerning the Holy Ghoft ^j,,^*,^ ^ttW tuifz 
 
 ;we worflnp the Father, Son and ( c) ^ c , Koiuv ^ ' Mt 
 
 'Holy Ghoft, one God- head and vioy * vy \ * 
 
 iP ower to Him, be all glory honour ^ Tfi £ / ^ ' w 
 
 and power foe ever and ever A- ^ ^ w J ^ ^ ^ 
 
 men* . r n \ t l 1 
 
 AlU>\Ai \uiVAiUiVUV Aj/ffl* 
 
 In the Year of Chrift $70. St. 
 Jerome wrot to Vamafus, Blfkop of 
 Rome, that in all the Churcheiof 
 Rome, Glory to the Father, Son, 
 
 and Holy Ghoft, as it was in the ( * ) Rome u Council* f*i* 
 beginning, is now, and forever, 625. editionis Varificnfis. 
 
 F be 
 
24 Ihe Doxslegy Approver 
 
 be fuog alwayes at the end of 
 the PJalm, 
 
 ( b ) About the Year of our ( b ^.ConciUumVaictfeprovin- 
 Lord 444. in the Council of Va- cialefuo Imperio Theodoti) inmoris 
 [on, an A& is made, becaufe of cap. 7. cujus titulusac propter hart- 
 the unbelief of ArianHzrenks. ticorum incredulitatem pofi gloria, 
 
 Becaufe not only in theApofto- Vatri, &c. ficut erat in principio, 
 lick See, but alfo throughout all &c. fimper dicatur » quia nonfolum 
 theEaft, and in all Afiicf^ and in ftde apnftolica jed etiamper totam 
 Italy, to guard againft the deceit b*ientem N & totam Ajricani vet 
 of Hercticks Blafpheming, that \taliani propter H&eticorum afluti- 
 theSonofGod was not ever with am qui id filium non femper fuifc, 
 the Father, but began ro be in fid in tempore capifit blafphmtnt in 
 time \ therefore, in all their clof- omnibus cUufulis poft Gloria patri, 
 Ings- of fingings in the publick &c.ficut trat in frincivio, Sec. di- 
 Worfhip, after thefe Words, GIo- catur y etiam&nos univnfis Eccle- 
 ry to the Father, Son, and Holy fi'isnoflris ita dicendum ejfe decrtve- 
 Ghofl in ail thefe other Churches mus. 
 is added, as f it was in the begin- 
 ning, fowe appoint that the fame 
 Words ( as it was in the begin- 
 ning) be mentioned in the Dox- 
 ology in all our Churches alfo. ( c ) Symbol im Nicenhm 
 
 ( c ) Hence we may obferve, in fine. 7«V <f4 i&yopjaf Srrt$ 
 That this addition (as it w^s in ots &jc h vioslx Qzz f •****]$& 
 the beginning , was not fiil ap- cti>*Qsu<*1i& w**8omwi ka\ anc 
 pointed at Vafon>foi their Aft roA/*H<*» 2MW7U. 
 bears the contrarc, that it w,-s 
 ufed in Churches fat and near, be- 
 fore that time , which Jeromes defite to Damaf us proves : But t! U 
 Ad at Va\on gives the clear reafon of the addition, vi\. Fo guard the 
 ftock of Chrift the better agsinft Avian Hereticks, whereof (ome faid 
 there was a time when the Son cf God was not. 
 
 Alexander Patriarch of Alexandria, one of the chief Fathers in the 
 When Council, to refute the Ari- 
 
 an, brings that Text (d) among ( d ) Sscrat. lib. 3. cap. 3. 
 many others, John i. 1. In the 
 beginning was the word, and the word was with God, and the word was 
 
 Sod, by him all things wen made, and If he made all things, then he 
 Ik before the world,and alfo before that beginning,and confequently 
 Eternal, as that Father reafoneth well, and St. Ba/il after him, for 
 it were nonfenfe to fay that there were priority of time in Ef c ™ u y 5 
 For Arius faid there was a time, when God was not a Father : There- 
 fore tte infallible Thcologufc of St. ]ohn began his EvangeH with tncje 
 
The Doxofagy Approver?. 25 
 
 words, Intending in his Gofpcl, to affcrt Chrifls Godhead againft 
 two abominable Hcreticks in his time. Lbion and Ctrinthus at whom 
 zirius had learned his Blafphemics, and from this fame Text, Calvin 
 refutes both the old Avian and Servetus a vile Blafphcmcr f his own 
 contemporary, who w^s burnt at Genevah , for a moft blafphcmous 
 HeretL k. In the Year of Chrift 627. in the third Council of Toledo, 
 confining of the Church-men oiSpain^ and Giiitii inaft , whom- 
 ever fayes not Glory to the Father, and the Son, and the Holy Ghoft 
 let him be accurfed \ by faying they mean finging , For then four 
 hundred years before that, the Doxology was fung in all the Temples 
 of the univcrfal Church* And fo in this Council, all ol them 
 in the clofc of the fame, in the praifes of God, they cryed, Glory 
 to the Father, and the Son, and the Holy Ghoft, as the Learned may 
 read in the Tomes of Councils , by this curfing mentioned in this 
 Councill , It appears, they judged , that no Orthodox Chriftian 
 would rcfufe to Ting the Doxology, they did not imagine any will 
 refufe except a Htretick. 
 
 In the Year of Chrift, 622, in the Fourth Councill of Toledo % there 
 arc fome accufed , for rejecting the Sacred Hymnes compofed by 
 Hilar) znAAmbrofe two famous Saints, and being received, and ufed 
 in the Churches, yet thefc Men refuted to ling them, becaufe they 
 were not in the Holy Scripture, for which refusal they were Excom- 
 municat, yet thefc fame very Men , did not fcruple nor refofc to fing 
 the Doxology, which was then conftantly fung in the Church, at the 
 clofc of every Pfalm : Hence it is probable, that thefe men who re- 
 fufed to fing the Churches Holy Hymnes, and were willing to fing the 
 Doxology, dideftimat it of a higher rank, and counted it in with 
 Di v ine and Spirituall Song*. 
 
 ( a ) The Learned have ob- ( a ) JVo^sp e^wVeflW/./o* 
 
 fcrved, that die Artan perfecuti- yAty* vutv,$cc. <Quocitca utmea 
 on which was in this Fourth Cen- feri fenientia, major merces & 
 tury, was more bitter to the Souls premium fotius apud juflum in- 
 of the Saints, and true Chriftians, diem reponitur quam veteribus 
 rhen the Suffering during the ten HUc mmynbus cum illi in eonft/f* 
 Perfections % j n the firft goo. pefitum rtporurent martyrij afiud 
 Years, from Pagan Emperours: homines exislimationem & laurta- 
 for then the Chriftian Martvrs re- las iDeo accepmntfuas vobis autem 
 ceived their Crown of Martyr- defmt in ctrtaminepari ipopulo qj>1- 
 dome from their Lord in Heaven, Uti honor es* Bafil torn. 2. Epift. 
 with acclamations of praife from 205. pag. 1074. 
 all their contemporary Chriftians 
 
 without all malignant murmure , or obloquie 5 which was a 
 fharp fpur to haftcn Chriftians to run that rage , for ingenuous fpirits 
 know what humane applaufc will do even to the godly, to encourage 
 
 F 2 them 
 
a 6 The Doxology Approver . 
 
 them to a good aftion, and roufe them up to their Duty* even al- 
 JowedbyGod, Phil. 4 -8. Whadbever things are of good report, if 
 there be atiy venue, and if there be any praife think on thefe things : 
 But in this fourth Century, the Chriftian fuffenng Perfection, and 
 Death fr vvat not from Pagans, but from thefe that called* themfelves 
 Chriftians, even the Arian, who being prevalent, and putting to 
 Death the Orthodox Christians, yet the Arian cryes out , thefe are 
 cot true Chriftians , but we '•> they are juflly fuffering Death for Er- 
 rors in Chriftianity ; Therefore writs the Learned, that- the Martyrs 
 in the fourth Perfection their reward will be greatefl in Heaven. 
 
 And becaufe this Perfecution was fo much the fadder to the Ortho- 
 dox Chriftian, and in this Century, the King of Saints , who promis- 
 ed His prelence to His Church on Earth, fecmed to be a flee p, like 
 that Matth. £. 24. while the Ship is filled with waves: yet in the 
 mean time , though thus he had decreed , to let His brittle Vefiel, 
 and His Difciples fuffer a Storm , yet therefore he provided two ex- 
 cellent Pilots in this Century, and indued them with fo great a mea- 
 fure of Piety, Learning undaunted Courage , and Prudence, that the 
 one fucceeding to the other, in the Eaftern Church, where the Arian 
 Storm did moft rage ; by Difpute, and Writing, and couragious Suf- 
 ferings, they faced the Enemy, and kept the Flock of Chrift toge- 
 ther. Athanafins Patriarch of Alexandria, and after him Bafil Arch- 
 blftiop of Cafarea , both which keep the Styl of Great, untill this day* 
 for they got it, becaufe of their worth, Atbanafius, even from the 
 Arian Emperour Conflantins , and Bafil from the Apoftat Emperor 
 Julian : As is to be feen in both their Letters of record, with St. Bafil s 
 Letters of (harp rebuke , which did become a pious Bifhop to]ulim 
 m Apoftat. 
 
 As for the Arian , as ye read in this Chapter before , in finging of 
 the Doxology , fliuned to fmg it according to the Scriptures, Glory to 
 the Father , and to the Son, and to the Holy Ghoft, but by the Son 
 in the Holy Ghoft, which was a deceitfull Invention, and the Church 
 Hiftory tells us the thing it felf ,but does not unfold the intrigue and 
 myfteryofit j which St. Bafil hath done at full length * for that their 
 finging in that their new devifed way , was a fubtil trick of the Devil, 
 for under it they couched their Error, and Blafphemy •, only giving 
 Gfory to God the Father , and for the Son, confidering him only as 
 the Fathers Inftrument , but not equal with Him in Glory, and far lefs 
 the Holy Ghoft, which depths of Satan are found out by St. Bafil, to 
 the fhame of the Arian, of which he writs at large , which the 
 Learned do read. ( a ) And that 
 
 they were fo obftinat in their Er- ( a ) Bafil tomo 2. lib. de 
 rors , that nothing could prevail fpiritu fancio contra Arianus caf. 
 to gab them to fing the Doxology 2, 3, 4, 5. and 25. cap. n. 10. 
 
 according 
 
The Doxtlogjt Approver 27 
 
 according to the Scriptures, ( b) ( b ) lib. it fpirjtu fanfto.caf. 
 That they would as foon quite 2$. aAXct t** yw«t* atirmivl* 
 their tongue, as quite that form ft«Mo» t5 rmtpoyw 1*u%v jW;dp7* 
 ofDoxologv, which they ufed : K&t , fcilicet ifti ciiius abjeftarent 
 where St. B*(il grants, that heir lingua* quamhanc vocem recipeant; 
 way of finging the Doxology & idem cap. 25. Doxologiam 
 might be cxponed in an Ortho- Ariani recital tibi Patn honor 
 dox fenfe according to the Scrip- & gloria per unigenitum filium tuunt 
 tures^but was not to be fuffered in in fpiritu fanclo , qui fermo nunc 
 thefc Hereticks , becaule ir was ufitatior eft iftis ipfa, ut ita loquar 
 well known they fang them in an refpiratione, & cap. 29. in oritntt 
 Heretical and Blafphemous fenfe, Or thoaoxidignofc mt fuos ab Arianis 
 againfl the Son and Holy H no Doxologix. 
 Ghoft. 
 
 Yet reflefting upon the ArUn praftice, oblerve, that they did 
 choifeit as a lefs evil, and fcandal to fing the Doxology with (omc 
 change of the ftiort fyllabcs of inter jeftions,conjunttions then not to 
 fing ic at all * For to have refufed the fmging of it, had been a ftiort- 
 er cut 5 but the reafon* was , publick fhame would not fuffer rhem 
 altogether to fcperat from the Orthodox Church, in that fo unquefti* 
 onable a duty,and fo well known a part, of the Chrifiians publick wor- 
 fhip, then lee thefc in Scotland % who call themfelves Orthodox, and 
 rcfufe altogether to fing the Doxology, either one way or other, 
 fee to it , and I befeech them to commune with their own hearts, and 
 fruit upon their own Breaft, and amend. 
 
 They who arc pleafcd to read the Hiftory of the An an Perfecution 
 in this fourth Century, will perceive the true Church of Chrifi at a ve- 
 ry low ebb, and under one of the greateft eclipfes that ever it fuffered 
 fincethe two Difciplcs faid, we trusted that it had been Hf, Luk.24.2i; 
 andthe eleven Apoftles were weeping infecrer, Marf^ 16. 10. yet the 
 Lord who brought David out of hi Deeps, aud Daniel out of the Lions 
 Den, and the three Children out of the feven times kr ttcr Furnace, 
 Jonah out of the Whales belly, and Lazarus out of the grave, and com- 
 manded the dry fcattcred Bones to rtand up a ftrong Army, £^£.37.10; 
 and in the beginning, commanded Light to fhine out of Darknefs, and 
 bringeth Good out of Evil, out of the Churches Perfecution and low 
 condition, brought the more glory to His own Name,and more ftrength 
 of Filth to His Church, whereby the Avians ungodly way of proceed- 
 ing when they got the Power in their hand,they declared to the World 
 what they were, even not the true Church of Chrifi, but rhe Seed of 
 the Serpent, promoting their Religion by Injuftice and Perjury, the 
 Children of Abaddon and Apolljw, that Liar and Murderer from the 
 beginning, John 2. 44. promoting their hcllifh Religion by cruel tor- 
 menting and murdering of the Orthodox, they being the firft that ufur p- 
 
 ed 
 
28 The Doxokgy Appnvtu. 
 
 ed the name of Chriftian, withall, intending to propagate their Religi- 
 on wf th Fire and Sword, which is not Chrifte way, nor of Hi* true 
 Chriftians, but of Antichrifiians ; and therefore in persecuting of the 
 true Church, as they had harried it at the Pagans, who lived before 
 them, fo they were gbd to rake the help of the Pagans who lived with 
 them -j therefore the Lord at lafi brought the Arian toconfufion, and 
 put thtir lying Lips to fiience, fo that ever thereafter, they were hated 
 and abhorred, and defpa ; red ever to prevail any more as they hid done. 
 The fecond Good which the Lord brought out of this Evil, was the 
 perfite fetling of the ChrifKan Fairh, the Lord bellowing on the Or- 
 thodox fuch Courage to fuffer, fuch F/ith and Conftancy, and heaven- 
 ly Joy, that the Arian was confounded thereby; yea, and while the 
 Orthodox were (ufTcring for the Glory t>f God and His Truth, the Lord 
 from Heaven/iid approve and icA His* Truth which they believed and 
 profe(Ted,even making them His Infirumenrs ro work glorious Miracles j 
 but in the mean time the An an wrought no Miracle, nor (6 much as 
 pretended to work any King Miracle, as Jinnts and fambrts did againlt 
 MofiSi to the hardning ot Pharaoh ; wherein I obferve the Lord's won- 
 derful Providence lo over- ruling the A'ian, that they did not fo much 
 as mint to a Miracle, whereas the Miracles cf the Orthodox Church 
 were undenyable, and thus the Lord from Heaven did dicide the Con- 
 traverfie betwixt 'he Arian and the Orthodox in favours of His Church, 
 and this the Lord's doing did (o confirm them in the true Faith of the 
 blefled Trinity, thar the gates of Hell ever fince was not able fo to 
 bangle if, andalfo His Church which had ufedthe Doxology to the 
 blefled Trinity in their pubjick Worfhip before that time, was now 
 more confirmed in their Pradice, and refolute to make ufc of it with- 
 out fail ever thereafter, efpccially in the publick Worfhip. 
 
 In this Chapter at Page 24. we Ipoke anent the addition put to the 
 Doxologv, mentioned in the Council of Vaufon (as it was in the Be- 
 ginning.) If fome object thar that addition is obfeure, and does not 
 clearly affert the Eternity of rhe Trinity before the World began, as 
 (for ever ) in theclofe of the Biology aiTerts the Eternity of the Tri- 
 nity for ever after the World : Ianfwer, we have proven indeeyably 
 from the Church Hiftorv, that thefe words (as it was in the Beginning) 
 in the Doxology are taken from the firft Chapter and flrft Verfe of St. 
 Jobn\ Gofpel, which word?, the Holy Ghcfi there made ufe of, to af- 
 fer t the Co»eternity of the Son with the Father, and therefore thac 
 fame Text was ufed by the Fathers of the Nicen Council againft Arius y 
 who denied the proceeding Eternity of the Son with the Father \ and 
 rhe Fathers of the Council of Symium againfi the Arians writ, that 
 Ebion and Crinthus who were blafphemous Hereticks in the days of the 
 ApoftlcSt.JMn, denied the Godhead of the Son, and confequently 
 his Co-eternity with the Father : And therefore as the fcope of all S*. 
 J JoM% 
 
The Doxology Approver 29 
 
 JohnU Gofpel is chiefly to prove ChrtfVs Godhead agajnft thefe two He- 
 rcticks, fo albeit that firll Proportion, in the Beginning was the word, 
 taken alone, by way of reparation from rhe following words, will not 
 prove any Eternity or Co eternity with the Father •, yet joyn it in co- 
 herence with the following words, and tha: will clear the righf Senfc of 
 this Beginning in the firft of John^ and the Beginning mentioned in the 
 Doxology, and ye will find it the lame in Senfc with the firft words 
 in holy Writ, Gene], i. i. In the beginning God made Heaven and Earth > 
 and the fame work of Creadon is here attribute to the Son, in the 
 third following Verfe, all things are made by Him, &c. fo that the 
 Senlc of thefc werds in tin Beginning, both in i he beginning of Genefis % 
 and beginning of jWw's Gofpel, is clearly this, as from the Beginning 
 was the Word, and that Word was God, fo is no*/ and ay ftiall laft * 
 And as in the Beginning all things were made by Him, and (o He was 
 Eernai before the World that He made in the beginning of Time, as 
 in the beginning of Genefis God was E r ernal before the making of the 
 World, for to take any tingle Propofition in Scripture, and admit no 
 Senfc to it but that which that one (ingle (eparate Proportion will af- 
 ford, andfo-admit no further clearing of its Senfc from antecedent and 
 confequent Scriptures. The Fathers ajid Dodors of the Church have 
 ever made that practice the m rk of a Hererick, or at beft of a heretical 
 and contentious Spirit, fo that the mefning of the words, as it was in 
 the Beginning, compared with the reft of the Verfe, In the beginning 
 tv as the Wordy and the Word was 
 
 God, is afmuch in Senfe, as if the (d ' Vide (Is Bafil in Tomo prim9> 
 Doxology had faid, as it was from in locum, i John i. Prov* 8* 23. 
 Eternity is now aad ay flial lafi (a) 
 
 C fl \ P. V. 
 
 The caufe of the continuance nj the Doxology in aftet Ages, viz. The con- 
 tinuance 0) the Churches Perfecution, and 7>mptat%onfrom Arians, and 
 other Bliifphemers of the Trinitjiy as Emichians withfa and Mahume- 
 ranes without the church ; and the Rife and Growth of the Sociniao 
 Herefiiy notwith(ianding Gods witnefs agaiyjt them^ and the Church 
 and Magi fir ats endeavours in many KJngJows, theft Blafphemous Anti- 
 trinitarian Heretic^*, remained and netted with Anabaptifts and Qua* 
 kcrs, all three Blafphemous Anritrinitarian Heretic £.j, which gives fuf* 
 ficient caufe for the continuance of the Doxology; 
 
 IN this fifth Chapter I intend to give a brief account of the Molefla- 
 tionand Pcrfccution that the Church of Chrifi fuffcred from the 
 remnant of Arjans^ and other Antitrinitarian Blafphemcrs, beginning 
 4 Ml 
 
30 The Doxology \jifproven. 
 
 at the fifth Century, and continued to this very prefent time ; there- 
 fore I divide it in two parts, The firft containing the Antitrinitarians 
 for 1000. Years, even to the fixreenth Century j The fecond part con- 
 taining a lift of the chief Socinians, £h*tys 9 and others who deny 
 the Sacfed Trinity. In the, beginning of the fifth Century, the great 
 Tempcftof the Arian Powcr'and Perfection was much abated in the 
 Mercy of God, who -will not\ufi>r the rod of the wictyd to ly always on 
 the lot of the Righteous, list the Righteous put fonh their hand to iniquity, 
 Pfal. 125. 3. And among the many other means u(cd by the Church 
 againft thefe blafphcmous Heresies, the Lord blefTed that mean. efpe- 
 cialiy of the Churches Councils , efpecialiy thefe General Councils of 
 Wet, Efhefus, Constantinople and chalcedon, which ( as B:\a well cha- 
 rafterizeth them ) holieft Meet- 
 ings the Sun (aw fincc the days of (a) Beza Epifl. 81. Ampliffimus 
 the Apoftles, who proved (againft tile Nicense, Ephifmae, Chalcedo- 
 thefe Blafphemcrs ) terrible as an necfis, Synodi conefffus •, quo nihil 
 Army with Banners, and like a ur.quam fanftus nihil Augufiius ab 
 Rock on the Sea -fhorethar breaks Apoftolorum exceffu Sol unquam a* 
 all the Waves that violently beat fpexit,qui putat fundament urn omnis 
 upon it, but it felf remains whole Rdigionis, ideflvtri Deicognitio- 
 and immovable, {a) for why, the nem maximos illos, & praftantifji- 
 Chriftian Faith of thefe General mos angelos Dei noH tenuiffe, fine 
 Councils was built upon the Rock, indignus e[i qui in Ecclefia Deifen- 
 againft which the Gates of Hell tiatur* 
 fhall never prevail, Mat. 16. 1 8. 
 
 In this fifth Century and fome following, not only the Arians were 
 not altogether extindt but ftill remained a Prick in the fide of the true 
 Church, efpecialiy thefe barbarous Nations, who were not under the 
 command of the Chriftian Emperours, to wit, Goths and Vandals, 
 who were turned Arians, and perfecuced the true Church fo tar as 
 they had Power or Opportunity. 
 
 Secondly, In thf midft of this 
 Century arofe another fort of He- (b) Beza, Itidem extrcuit Eccle- 
 reticks called Eutichians , Blaf- fiarn craffijfmum iUud Eutichis de- 
 phemers againft Chrift , who liriumannosplusminustrecentosfub- 
 vexed the true Church about 300. inde interpolates, & novo quodam 
 Years, and fometimes were cruel fuco oblitis erroribus renafcens. 
 Pcrfecuters. (b) 
 
 Before the Arian and Eutichian Hereticks were cruflied, Satan ftir- 
 red up the Mahumnans, who are profeffed Blafphcmers of the Sacred 
 Trinky. 
 
 In the Year of Chrift 441. The 
 Vandals in Afric\ being Arians^ (c) Profpcr. in chronica. 
 put to death the Orthodox Chri« 
 ftiani by cruel Torments. (0 -***! 
 
The Voxology A f proven. 3 1 
 
 Anno Cbrifll 447. ^rofe a mad Monk, who falfly taught the mixing 
 together of ChrilVs two Natures, and fo deftroying them both, he 
 was condemned by a General Council at Chtlctdon, of 650. Biflioptt 
 Anno Domini 4^1. This Hcrefie 
 
 continued the longer, and prevail- (d) Evagrius /*5.2$$. & e*p.8* 
 ed the more, becaufe of twrj Em- & cap.io. & lib$. Mp.$.*ddtl. 
 pcrours Anafiatius and Htraclius &lib.\. cap.$ i & 10. 
 favourers of the lame, (d) 
 
 Anno 489. Many Orthodox Bi- 
 fhops in Africa were banifhed by 
 
 the Arians who were prevalent (1) PalmeriuS in ih*n* 
 there, (e) 
 
 Honor icas King of the Vandals* 
 Arians in Afric\ banifhed more 
 
 then 400. Orthodox (/) Bi- (^f ) KntorAus chronic^ pif till 
 (hops, fome he burnt to Afhes, 
 and fome of them their Tongues 
 were pulled out, who flying to 
 
 Conftantinople, Jpoke rairaculoufly (g) Evagrlus //fc.4. caf.i^&iy, 
 as if they had had Tongues. (£.) 
 
 Anno 448. The Euticbians in 
 Alexandria, flew the Orthodox 
 Bifhop Proterius in the Church, 
 harlcd his body throgh the Streets, 
 
 and gnafhed his Bowels with their (a) Evagrlus lib.2. fip.8. 
 Teeth, {a) 
 
 Anno 496. Many Manicbtans, who alfo were Blafphcmers of the 
 blefied Trinity, were detcfted at Rom, and their Books burnt. * 
 
 Honoricus King of the Vandalism in AfricJ^ being ArUn % baniflicd 
 at once^coo.OrthodoxChriflians.^J 
 
 Anaftafius the Empcrour, Anno Pom. (b)C(nturiaMagdtburgefis 
 520. Commanded not a Trinity \ butt 
 
 Quaternity to be worfhipped , he was (c) PttTHS Viaconus €£ 
 fmitten with a thunder bolt, and fo dy- Vlatina. 
 cd in his wicked Reign, goo. Orthodox 
 were killed, and fome Orthodox Bifhops baniflhed ( c ) 
 
 ( d ) Theodoricus Arian King 
 oitht Gotbts in Italy perfecuted ( A ) CenturU Migdhtgtnpi 
 the Orthodox there, and the King CtnturU 6. Up, ft 
 of the Allan Gotbes\n Spain (lew 
 his own natural Son for turning 
 Orthodox. 
 
 ( f ) The Gat bts In Spain, who ( e ) Magdtbkrgtnps CtntiriU 
 had long pcrfecut the Ortho- anuria tf. ggp 9, 
 4ox Chrifiiao, they were at lad G CODfcricd 
 
5 a The Doxologj dpproven. 
 
 converted to the true Faith Anno • • 
 
 In the feventh Century , the Monotbolites, which were a Branch of 
 the Euticbian tferefie troubled the true Church , for the Empcrour 
 Conftance was a Monotholite , aod alio Htraclius Arjovaldus King of 
 Lombards was an Arian, Anno Dom. 640. 
 
 Rotbarius another of their Kings was Arian alfo, in the feventh 
 Century, bdidc the trouble 'hat t e Church endured from the £«- 
 ticbian, aod Monotholite Here ticks, which were chiefly in the Eafkrn 
 Church at Conftantinople , and Alexandria , fo be the Arians b 
 
 In this Century arofe Mabumet, and compofrd his Alcaran, Anna 
 Dom. 622% In which Blaiphrmoufly they deny the blcfTed Trinity ; 
 Thefe notonlvfpread, and prevailed mightily in Apa, and Ajricfc, 
 but alfo eroded the Hellefpont, and moleftcd Greece, bo'h with the 
 Sword , andBlafphemies j yea, alio they eroded the Medirerranian 
 over agaimi Spain , and Italy, at Uft, Anno Dom. 829 came over 
 with a Navy, from the Coaft of Barbxr), and fporled Rome , and 
 returned co /^jV^ withthePrey, and again, Anno Dom. 845. (/7 
 cam£ over and fpoiled flow? the 
 
 aa'. time, and Anno Dom. 033. ( f ) palmer ins In cbxonito. 
 came over the third time, and 
 fpoiled Genoa. 
 
 In the *]tb Century , the Orthodox Church gave Teftimony againft 
 
 Hcreticks, In a Council held at Rome, Anno Dom. 6$o. of a ico Bi- 
 
 ffaops, and upward, where the Monotbolites zndihtAntitrinitarians 
 
 were condemned, and another there of 125, Bifhops, and a third ac 
 
 to'nfiaritinoplt, Anno Dom. 681. of 150. Bifhops. 
 
 And as the true Church gave Teftimony againft the Antitr ink arian 
 Ucreticks, fo the Lord from Heaven, by His fignal Judgements ; For 
 Tlrft, Honoricus King of Randalls in Africf^ an Arian, and cruel 
 perfecuter of the Orthodox , was long tormented with Venemous 
 Boils j at laft was ronlumed with Worms, and fo ended his wretched 
 fife. 
 
 Secondly ,ia this fame Century, Tbeodoricus King of the Gothes in Ita- 
 ly a vile Arian, having murdered an Orthodox Noble Man Sena tour, 
 named Symachus,thcTeaher fhortly fatting at Table, the head of a great 
 Fi/h dreffed in aDiflifet before him, which he imagined to be the 
 head o? Svnacbus, and was fo ftupificd, thar he dyed with fear. 
 
 Abaliardus, a profefTorin Paris, about the year 1 143. wror Blak 
 phemouflv againft the bleffed Trinity, whom Bernard refuted, and 
 then there conveened a Council of 
 
 Church- men in France, where he ( a.) Carom* folio 258. 
 v*s confuted, convinced, converted («) 
 
The Doxology %*pproven. 33 
 
 In the Year, 1215. In the 
 
 Council of Lat er an, ]oacbim Abbas (b ) Caw^t folio 260. 
 
 his Erronious Book againft the 
 
 Trinity* was condemned, to which he fubmitred ( b) 
 
 If it he objfted, that feing, In the Church Hiflory, and Councils, 
 from the frventh Cenrury ro the fifteenth , there is only mention 
 of tw,o Antitrinitarian Heretic^, and consequently thele Blafphemou* 
 Herefies being now banifhed, and buried ; and feing It is granted, 
 that the D xology was firft appointed to be fungin the Church, by 
 occfion of Antitrinitarian Heretic^s^ov confirming io the Faith, the 
 Lords People asainft their Blafphemies, why then was it any longer 
 continued afrer the caufc was removed ? I anfwer, becaufe the Church 
 then perc ived, by comfortable rxperiencc, that the conftaot fing- 
 ing of the Doxology in the Publick Wormip of God, had proved am 
 excel ent mean, to confirm Chrifiiansin thcDo&rine, and Faith of 
 the Trinity, and to guard them againfi the temptations of Saran, and 
 his fuppofis, and their own corruption, who were all yM, lying in 
 wait , to blow at the Afhes of the lirtle fpunks of the faid old Blafphe- 
 mies , thatfeemedtobc buried rrjany hundred years before. This Is 
 Ctf'rmtyietaphore, and accordingly it came to pafte, for in the year 
 of ChrM 1531. Satan did fill the heart, and furnifhed the pen of a 
 Spaniard Strvttus with the Blafphcmies, and black Vcnome of that 
 Old Serpent , and now we intend to begin the 2d. Part of this Chap- 
 ter, and to manifeft to every Chrifiian Reader, that if the univerfal 
 Church had good caufc to appoinrthe tinging of the Doxology be- 
 caufe of the Blafphemies of the Ariam againft the Sacred Trinity : So 
 now in this ol4 and doting Age of the World , the Church have much 
 cauic to continue that ancient practice, for the new, and late oppofer* 
 of this bleilcd Trinity in chis Age, are more blafphemous then ever 
 the old Arian was , of which the rile and growth in Europe , we intend 
 to give you a fummir account; 
 
 Fir ft> Thac Spaniard Strvttus being a Phyfician by profeflfion, tra- 
 velled 30. Years in Po/f, Hungary, and Tranfalvania , pr aft ifing Me- 
 dicine, but infecllng Souls with his Blafphemies ( a worfe difeafe then 
 all his Bodily Cures ) For which he was firft apprehended , andlm- 
 prifoned at Lions in France , but efcaped Prifon there, afterward hav- 
 ing written fomc Books agaiaft the Sacred Trinity , he was appre- 
 hended at Geneva , for his Blafphemies, and obftinancy In them, was 
 condemned by the Magiftrat , and burnt quick, Anno Dom. 1555. 
 
 ( a ) G^f^jjuflpunKhingof 
 him, is apprbven by the Cantons f a ) Be^* Epifl 8i« 
 of Tygurie (b ) Scajfufmm (c) ( b ) Calvin. Epifl. 157. 
 Mtlanfton % md(d)v£colampadius ( c ) Calvin. Kpift. 15,8: 
 rcfuts him , and Calvin alfo, in ( d ) Calvin. Epi(t* 
 tislnjlithtionts, &Opufcula, and G 2 Mil- 
 
34 The Doxolcgy Appovcn. 
 
 MUnthin\nh\i Fourth Volumne, who, id the Year, ijj6. wrk $ 
 to the Vefalians vulgo the Veifle , that if any maintained Strvttu* 
 Errors, he fhould be expelled one of their Town : and Cardinal Ho[m s 
 one of the three, that prcfided in 
 
 the Council of Trent In his Works, ( e ; B*%a Epift. 81. In nni- 
 folio, 3$2. Writs, that Servetus co Serveto revocatifunt ab injeres 
 juftly deferved fo to die for his Somafatenus, Arius & Eutiches, 
 Blafphemies, and Bt%a gives a Marcion & Apollinaris, quodibi- 
 Juft, but black Tcftimooy of him. dim erudite piobat induction: 
 f t ) comfa.ra.tivA* 
 
 Strvttus, having ftrongly fer- 
 mented four Difciples 5 to wit, Valentinus,Gentilis, Alciat of Milan, 
 Gibradus, and Blandrat*. Firft, Valentinus fpread his Errors fecrec- 
 ly In Geneva, , for which , being taxed, renunced themunder hisown 
 hand, under painofperjurie*, notwithftanding began tofpteadthem 
 the fecond time ; for which he was imprifoned , and to be Hberat 
 from Prifon, wrot a fecond Recantation of his Blafphemies > and ac 
 the comrrJhd of the Magiftrat, burnt them publiekly with his own 
 hands: Thereafter fpread his Errors in France, zndltalj. Arius was 
 but once perjured, but he twice ^ then he went to Pole t where he 
 did meet with Blandrata and Alciat his old Companions •, which two 
 hadalfo fled out of Geneva , and thefe three fpread their Errors in 
 Vole two years , untlll the King of Pole banifhed them out of his Do- 
 minions •, then Gentilis wandered through Auflria , Moravia and 
 Savoy, at laft was apprehended within the confines of the Republick 
 of JB*r»,and f° r his doubled perjury, and obftinancy in his Blafphemies 
 againft the bleiTed Trinity , was judicially condemned at Bifn by the 
 Magiftrat, and burnt in the Year 
 
 of Chrift, 155CJ. (a ) The Hid- fa) Bucan. loco 1. quefl. 
 ory whereof Is written at length, Seft. 5. Beza episl. 81. 
 by h Y itius ProfcfTor at Bern. 
 
 Third Blandrata a Pnyfician, difpur often againft Calvin at Geneva^ 
 thereafter in Germany, Helvetia and Tole vented his Errors, at laft turn- 
 ed Arian, Anno Dom. 15^9. and wrot againfi the Trinity, Fauftus 
 Softnus in his Book of Epiilles, pag. 687. calls Blandrata his great 
 Patron , to be ever in honour with him , but at laft Blandrata, was 
 fuffocat in his bed by his own 
 brother (on, and died ( b ) ( b) Bi\a epifl. 81. 
 
 mifcrably. 
 
 The Fourth Alciot turned Mahu- ( c ) Btye epift* 16: 
 nit an, and fled to Turfy. ( c ) 
 
 Gilbraldusdied of the Peftilcnce, Bi\a writes of other two, where 
 of the one irowncd himfelfin awe!!. 
 
 The other Ocbinus , how mifcr able he died, all polt kacw, a$ writs 
 &IA , and Cardinal Hofius. &*** 
 
The Doxology AppronStn. 35 
 
 StiUtirus\n fole wrot againft the Sacred Trinity, which the Or 
 thodox Synod in Pole condemned, and the Divines of Hidetbtr£> and 
 Tigvit rciutcd, and Ci/wnalfo, , 
 
 ^n.D^.i56^ndBf^i$68.(^)/fff. f d ) Mtqtfpisl.adPolonos 28. 
 i567aBook written ztAlbaJuliaby 
 
 the Hcreticks in Sarmatia and TranfilvdnU it refuted at large, by 
 Zanckius de tribus Elohim, Gtorgius Paulus, Superintendent of the Hc- 
 reticall Churches in the Dioces of Croco , of whom writs Bt\a Epiii. 8 J . 
 
 Statonus againft whom Be\a writs Epift. 1$, and 16. 
 
 Andrew Dudithius, fomctime a Bimop in Hungarie, and a confpicu- 
 ous member of the Trent Council , he left the Roman Church ; to hin 
 We\* writs his firft Epift. Anno Dom. 1570. both large and loving, 
 yecatlaft he fell in the fnareof the Tranfilvanian Heretics. 
 
 Silvanus Paftor in ttydtlbirg turns Anan , and Traitor againft his 
 Prince Palatine ; For thefe two crymes, he was beheaded, Anno Dom, 
 1522. His Colleague Menyrxs efcapingoutof Prifon, went firft to 
 Pole, then to Tranfilvania , at lad to Constantinople, and there turned 
 a circumcifed Turfy 5 he dyed crying, and roaring moft terribly, that 
 theTV^jfaid^ they never faw fuch a fearfull death, and that he was 
 a Child of Satan; and the Reader may think no wonder of his def- 
 perac death, fcing he had renounced his Saviour, and Baptifme. 
 
 Sadelius in Pole denyed Chrilis Divine Nature, and the New Tefta- 
 ment. 
 
 Iuelius Syfinus an Italian, forcfaking the Errors of the Roman-churchy 
 Calvine wrotan Epi flic to him, Anno Dom. 1555. of him Bc^a writs 
 Epift. 81. 
 
 ^ Fauitus Soclnus , his Nephew leaving Italy , came to Tyguri, with 
 his Uncles Papers, where He fpent three years in privat Srudies, he 
 was of a quick wit, but too proud, and bold, he confefieth in his 
 writs, that he had lictleLogick, Greek, or Hcbrcw,he went to Tra n- 
 filvania , and there fpread his Errors, he was in fuch repute with 
 thcfcHereticks, that even at this day they aredefigncd Socinians. 
 
 Francifcus Davidis, about the Year 1580, Superintendent in Van- 
 filvania, to that Seft of Hereticks, denyed that Chrift was God, or 
 the Meflias* orfhould be worfhipped; For which the Prince of Tran- 
 filvania caft him in Prifon, where he turning mad, dyed in difpair, 
 affirming hefaw the Devils came to take him away with them. 
 
 Poleologus a Dominican at Rome,, fled to Poland ; turned A ri* 
 *rr, but was brought back to Rome, and burnt. 
 
 Smalcius Socinian Preacher at Racovia , wrot a large Socinian 
 Catcchifm, Printed, Anno Dom. 1608. As Socinus had written ano- 
 ther , and ftill the Socinians are bufie fcribling their Blafphemies, and 
 Prindng them , as Goflavins > Anna Dom. 1612. And Nico! aides Anno. 
 Do*. 16 14. 
 
 An 
 
36 The Doxology Approver*. 
 
 An Advocat at ?aris y Anno Dom. 1616. caufed Print Abailarius 
 his BUfphemies, vvfyich had been condemned, and accurfed, by a 
 Church Council , above 500. years before. 
 
 Anno Dom. 1620" Servetus 
 
 ( a )7rieeps cerberus diabolicum 
 pbantafma & illufio: 
 
 ( b ) Inftruftionum biflorico 
 Theologicarum, lib. 1. cap. 7* 
 
 Books were turned in Dutch, and 
 Printed in Be Igia in which he blaf- 
 phemes the moft bleflcd Trini- 
 ty. ( o 
 
 Doftor Forbes, Anno Dom. 167, \. 
 refutes a differtation of a certain 
 Socinian then newly written. ( b) 
 
 Anno Dom. 1642; CreUias, Socinian Preacher at Racovia , hath 
 Printed a Book agaioft the Trinity , and after him , Stycbmanus. 
 
 The Socinians not only increafed in Pole , and Tranfilvania , but 
 a!fo arecome to £?/£**, where they confort with the Arminian 9 tor 
 Anno Dom. 16 1 1. The Orthodox Synod in Pole wrirs to Partus, regrat- 
 ing, that the Socinians in Vole made much of Arminius, and now the 
 later Arminianszvc poyfoncd with 
 
 Socinianifm , as is dear from the ( c ) Socinanljmi conjutatl torn. 
 writtings of Epifcopius their Chif- 1. fag. 52. 
 tain, ( c ) ft was granted in- 
 deed, that the Socinians zrchzmfazd Belgia by publick Proclamation 
 of the States of the fatherlands , ye: nocwkhfianding, many Socinians 
 lurk there, under the notion of Remonstrants^ and Anabaptists , both 
 which Seels are tolerat there, and who ail thre- pyn 5 and agree in 
 ! many of their Opinions , as writs Hoorn hi*\ Divinity Profefforat 
 Utrigbty Anno Dom. 1650. 
 
 (a) Anno Dom. 16 $8. Sartor 'ins a 
 Socinian at Amfieriam wrot a Let- 
 ter to Adam Fran£ Socinian 
 Preacher at claudiopolis, which 
 the Prince of Tr anfilvania inter- 
 cepted, and caufed Print, where 
 is written, that in Holland there is 
 a great harveft of Socinians.(a) 
 
 The Socinians do not only lurk, 
 and multiply in Belgia ; but 
 which is lamentable , are creepc 
 over to England, Mr. Edwards Gan- 
 grene parte. prima, Printed at Lon- 
 
 don ; Anno Dom. 1646. Wrirs, 
 That here the Dodrineof the Tri- 
 nity by too, too many is called a Vclfingium, Tonbcrgium. 
 Popifh Tradition* and part, third 
 
 (a) Voetius it tolerantU 
 Antitrinitariorum miniflri rirnon- 
 (ir antes non pauci in Socinianis 
 erroribus deprebenfi inter quos celt' 
 brts Htndricus Slatius Adolphus 
 Venator Geftcrani duo , & com- 
 plures in Zuid. Hollandia. Ann- 
 Dom. 16 1 8. &i6\$. Idem Voeti- 
 us in thejebks de ntceffitate. & Mi- 
 litate dogmatis de trinitatefcribit, 
 quod Remonftr antes inter fuos tole- 
 rentjovinnt, prombveant eos omnes 
 quos Socinianis aut Anabaptifticis 
 Erroi ibus , aut pejoribus opinioni* 
 bus delibutos % probe noverint E.G. 
 
 P'g< 
 
The Doxology Aftrwtn. 37 
 
 fig. 58. Thus he writs, all men may fce,that many In England are Ari- 
 ans , and Antitrinitarians, he wrirs z\io y pag. 136. a Letter from Hfl/- 
 rVri to London, dated 1646. Here we burn the Books of the Socinian 
 Errors, and they dare not be fold in thefe parts-, but at London, is 
 taught Blafphcmy againft God, and his Chrlft : and a Minifter in Hol- 
 land, wrot a Letter, dated Oftober 18. 1646. to fome Miniftcrs In Lon- 
 don, that dlverfc Englifh Merchants were Peeking to buy Socinns 
 Works, and Crellius, &c. from a Stationer In Holland*, and when 
 the Stationer anfwered, that thefe Books wctc prohibit by the States 
 General, the Merchant replyed, neverthelefs you may tranfport them 
 from other Nations, and we fhall give you for th«ra what you will, 
 and the Generall Aflembly in Scotland, Anno Dom. 1648. Seff. 43. 
 Writs thus, Socinianifmt isnow (pTc*d\u England. As for our fenti- 
 ment upon the Socinian, there was in the ancient Church two Here- 
 tics , that were moft dangerous, and prevalent ; Firft, the Arian, then 
 the Pelagian , both which the Orthodox Church zealoufly oppofed, 
 and juftly condemned ', but the brc Socinian hath drunk in all the poy* 
 fon both of the Arian and Ve'igian, and much more. 
 
 Secondly, That as the Ancient Church did condemne Arius, and 
 Velagius in their Councils, and being obftinat, Excommunicat them; 
 So the Ancient Fathers ( b ) de- 
 
 nyed the Arian to dekrve the ( b } Athanafius oratione prima, 
 nameofChriftian,yea,the moderns contra Arianos multis probat Arl- 
 both Papifts and Luther ians, that anos non debere dici chnjlianos. 
 wrot againft the Socinians, deny idmfcribit Trv odoretus, lib. 2. 
 them alfo to be Chriftians, the cap. 16. Fulgentius & Hilarius ai 
 fame doth Gomarus and Doflor impumrtm Confhntium. 
 Forbts in his Theological Inttrufti- 
 ons, lib. \o.cap. i^Seft. 14. de- 
 Dyes the Socinian Baptifm to he valid. 
 
 The Profcffbrs of Leyden, Anno pom. 1598. gave their judgment of 
 Ofterodius the Socinian his Writs, that they led Men very near to 
 Tvrcijm -, and Grotius writing of the Piety of the States of Holland f*ltb, 
 Seing Htrtfit is the Venom of the church, and that fuddenly wording, yet 
 there are degrees in Herefies, whereof fome are more hurtful then others, but a 
 reorfc Hire fit then Socinianifm is not to be found j at the very mentioning 
 of which all tht godly ftiould fhrink. 
 
 Againft this Hercfic, not only the Civil Magiftrate and Church, but 
 alfo the God of Heaven by His immediate Hand of Providence hath gi- 
 ven Tcftimony -, the Magiftrate hath put them to death, not only in 
 the reformed Church, but alfo the Roman Church : Thus the Parlia- 
 ment of Pole being informed Anno Dom. 1638. that the Socinians In 
 R* covia had begun to print a Book of BUfphcmlcs againft the Sacred 
 
 Trinity, 
 
3 8 The Doxology Apprfrvct*. 
 
 Trinity, (a) they did cake from 
 
 them their Bibliotheck, Printing- (a) Vbri titutus, Tormmum 
 
 houfe, and Prefs, and being many, Tbrono 7ritnitatm deturbans. 
 
 banimed them the Town : A$ for 
 
 the immediate Hand of God upon the Socinian, it is remarkable both in 
 
 Temporal and Spiritual Judgments, that fomeof them were their own 
 
 Murderers, and others of them died in Defpair, others renunced Chrift 
 
 and turned Mahumetan. 
 
 Thus having fpoken of the Secinian, remains a word of the Anabap- 
 tifl and 4>«tf£er, whoalfo are Blafphemers of the Triahy 5 That the 
 Anabaptifis are (uch, the Profef- 
 
 forsof Uyden are fufTicient Wit- (b) Projtjf. Leidenf."^. 23. in 
 neffes ^ (b) As^forthe Quakers, antitbtfi Sabellius & Praxias, & 
 who not only are in England and ho die libertinij & Anabaprilte 
 Ji eland, but even fome of them qiiidam, trinominm Deum (latuen- 
 fcattered in Scotland j It's well te j, & perfonarum realem diftinclio- 
 known by many of their own print; nem tollentes, modumqut tantum pa* 
 cd Pamphlets, and by the Books tejaclionis varium inducentes Pa- 
 of others, their mid Pranks, and trim incarnatum pajfumque revera. 
 Blafphemics, aqd Difputes againft flatuunt. 
 the Sacred Trin'ty ; for inftance* 
 
 The phanatic^Hiftory printed at London, Anno Dom. 1660. pag. $4. 
 In a publick Difputeat Cambridge they denied the Sacred Trinity, with 
 Blafphemics that f abhor to write •, And Anno Dom. 1657. a Book print- 
 ed at London, by John Stalham % called the Reviler rebuked, wherein he 
 refutes Quafyr, Richard Fairnworth, who printed and fpread a 
 Pamphlet about that time, wherein he denied the HolyGhoft to be a 
 Perfon in the Trinity. Therefore as the Univcrfal Church of old did 
 pioufly and wifely appoint and praftifc the tinging of the Doxology, to 
 confirm the Flock of Chrift againft the dangerous Blafphemics of Arius, 
 and other Antitrinitarian Hereticks^fo to this day the Univcrfal Church 
 do ftill continue that prafiice to guard their Flocks againft the Blafphe- 
 mics 6f Anabaptifis and Quakers, bur efpecially Socinians, who in hor- 
 rid and hcililh Elafphemies outdo the old Anan. 
 
 CHAP, 
 
Tfe Doxology Approved. 3 j 
 
 C H A P. V F. 
 
 the lawfulnefs of Sinking the Doxology proven by thtfe Augments. \. te+ 
 
 cau\e all Christians are bjpti^td in the Name of Father^ bon, and Holf 
 iff. 2. They btlitve, or prof eft their Faith, in Father, Son, and 
 HolyGho(l. i. They believe Father, Son, and Holy Ghoft to be their 
 Creator, Kedeemr, and Sanftifier. 4* Their Faith, and Hope of Ettr- 
 ml Gfory, is from Father, Son, and Holy Ghoft. 5. God, Father^. 
 Son, and Holy Ghofl y made all things, and efpecially for His Glory* 
 6. t-his Lord of Glory oft fn calls Mxn x s Tongue His Glory. 7. From the 
 praclice o\ the Saints and Angels. 8. From God's Command, 9. Thz 
 Appointment and Praclice of the univerfal Church. 10. The indivifibi* 
 lity of the mrftip we give to God one in Effence* and. three l>trfont % illn* 
 (Irate by Fathers and Councils. 
 
 IN the former Chapters, T having defcribrd the occafion upon which 
 the Univerfal Church did appoint the fingfng of the Doxology, to 
 wit, The abounding of BUfphemers againft the Trinity, proven in the 
 firft three Chapters* secondly, The unanimous Agreement of the 
 Church for fingingthe Doxology in the fourth Chapter, and thereafon 
 of its continuities in the Church to this day, even becaufe the Church 
 ever fmcc hath never altogether wanted fome blafphemous Hereticks 
 within the Church,bef>d£$ the Tur^ and ^n*,both deniers of the Trinity 
 without rhe Church. Follows the fecond part of this Treatife,which is 
 fnbdivi <lc i thm : FLrft,! prove bvmanyArgumcntsthe lawfulnefs of the 
 finging of the Doxologv, in thefixth, feventh, eighth, ninth, and tenth 
 Chapters : Secondly, Ianfwer fome Objections in the eleventh, and 
 twelfrh Chapters : Thirdly, I (how the many Evil* from the rcfufing 
 to fing the Doxology ; Lafily, I clofe with an Exhortation to receifC 
 with all tendernefs, all that ftuU return from their Errors. 
 
 In this and fome following Chapters, I l-ave accumulate Arguments, 
 becaufe, I fupponed I did write to fome Chriftians weak in Knowledge? 
 I fay weak in Knowledge, becaufe I am loath to judge thit any Chri- 
 fiian ftrong in Knowledge will deny its lawfulnefs, unlcfs their Judge- 
 ment beftrangely overclouded by prevalent Prejudice, and if anyfuch 
 there be. we have alfo brought Arguments for their perufing : Wc be- 
 gin with Arguments for the Weak. 
 
 All who are baptized in the Name of Father, Son, and Holy Ghoft, 
 to them it is lawful to fing Glory to Father, Son, and Holy (jhoft : But 
 all Chriftians are baptized in the Name of Father, Son, and Holy 
 Ghoft i therefore, to all Chriftians it's lawful to fing Glory to Father, 
 Son, and Holy Ghoft. 
 
 H Sccoud 
 
40 The Ddxology Af proven. 
 
 Second Reafon, All who believe and profefs their Faith la Father, 
 Son, and Holy Ghoft, to them it's lawful co fing Glory to Father, Son, 
 and Holy Ghoft, but all Chriftians throughout the World believe and 
 profefs Faith in Father, Son, and Holy Ghoft, therefore it is lawful to 
 all Chriftians throughout the World to fing Glory to Father, Son, and 
 Holy Ghoft. 
 
 Third Reafon, All who believe or profefs that God, Father, Son, 
 and Holy Ghoft, is their Creator, Redeemer, and Sanftlfier* rothem 
 It is lawful to (ing Glory to Father, Son, and Holy Ghoft ; Bucall Chri- 
 ftians believe and profefs, that God, Father, Son, and Holy Ghoft, is 
 their Creator, Redeemer, and Sanftifier j Therefore, eW. 
 
 Fourth Reafon, All who believe, hope, and profefs to enjoy eternal 
 Glory in Heaven, from and with Father, Son, and Holy Ghoft, to them 
 it i* lawful to fing Glory to Father, Son, and Holy Ghoft : But all Chri- 
 ihans believe, hope, and profefs to enjoy eternal Glory in Heaven, 
 from and with the Father, Son, and Holy Ghoft j Therefore, &c. 
 
 Fifth Reafon, God Father, Son, and Holy Ghoft, nude all things 
 for His own Glory, and Man's chief end is to glorifie God, the firft 
 words of the letter Catechifm of the we$min$er Synod 5 Therefore it is 
 lawful for Man to glorifie Father, Son, and Holy Ghoft, in a Song. 
 
 Sixth Reafon, God Father, Son, and Holy Ghoft hath given to Man 
 his Tongue and Speech, that therewith he may glorifie God Father^ 
 Son, and Holy Ghoft •, Therefore, often in the Book of ?fdms % Mans 
 Tongue is called his glory, Pjal. 57.8. Au?af>eup my glory. Pfal. ic8.u 
 J will fing praife -with my glory. Pfal- \6 9. My heart is glad, my glory 
 Ytjoycttbi which glory, the Maker of the Tongue ( Attsi. 26.) ex- 
 pones to be the Tongue, in thefe word?, My heart did rejoice, and my 
 tongue w as glad. Pfal. 30. 12. That my glory may' (ing fraife unto thee, 
 and not be filent, Lord my God : Shall then. Mans Tongue, his glory, 
 be commanded filence by Man, and not to fing glory to God the Fa- 
 ther, Son, and Holy Ghoft, when his Maker gave him his Tongue to 
 fing glory to his Maker. 
 
 Seventh Reafon, That which is the prafticc of the Angels, and of all 
 the Saints in Heaven and Earth, is lawful, but to fing glory to God 
 Father, Son, and Holy Ghoft,, is the practice of the Angels L«£.2.i4. 
 The heavenly hoft fang glory to God, and Rev. $. 1 j. All in Heaven and in 
 Earth did fing glory to God. 
 
 Eighth Reafon, That which is commanded of God is lawful, but to 
 fing glory to God is commanded by God, I prove the laflumption, Pfal. 
 $6.1,2, Thefe commanded, Sing unto the Lord, mdverf.$. declare 
 kis'glorj, and verf 7, B.giveunto the Lord the glory due unto ais Name&c. 
 
 Ninth Reafon, That which hath been the conftitution and conftant 
 practice of the Univerfal Church thefe 1300- Years without fcrople, 
 wrcfiifai; and ftill retained!;) all the reformed Churches, after their 
 
 purgation 
 
The Dtxologj Afprrutn. 41 
 
 purgation from Idolatry and SupcrfHtion, that Is lawful 9 the fame 
 Argument is ufed by St. Paul, 1 Cor. II. i5. to flop the mouth of th* 
 Contentious, to wic, rvekave nofnchcu(lom> neither the Churches of Goid 
 
 Tenth Reafon, (*) That which 
 is commanded by God is lawful \ (a) Rationisfundamtntumillutlr*- 
 but to fing glpry to Father, Son, turn. Juftinus Martyr, in txpofi- 
 and Holy Ghoft, is commanded tione fidei five tinam, duas, vet trts 
 by God > Therefore, &c. I prove perfonas pmjeramus, necejje efianimo' 
 the mi nor % the glory commanded femper poffidere &%opt<jTop mv tivoi* 
 by God, and giren to God is indi- av dt Patre,Filio,& Spintu Sanfto. 
 vifive, and due to all the three Athanafius lib. de commum ' effen^ 
 Perfons equally j fo fays the lefler tiaPatrisfilii^&SpiritusSanfti* 
 Catechifm, they are equal in Power cap. 00. quod non funt trts dij 
 and Glory, and whenfocver a Chri- «cj/«p/*]©- y\ «£)* y.ia Qauiteta 
 flian fings glory to God, then it is pia £wa\ais k*i &aw K*tzvzpy*i& 
 not only lawful, but alfo neceflary %frofy<7ct irw^taia a*o th* *t/- 
 that in the thought that Chrlftian ^ i m a^o> § m .. idem in Sym- 
 at that fame time (hill afcribe that bolo tyas sr popati kai pava* tv 
 glory to ail the threcPerfons,\vhich 1f lA £i A«7pusT*i %fra>v onv aa* 
 if he do not, he is worfoipping an ^ Vco fa ^ 7W , ctyiawiaM 90. 
 Idol, and not the true God j then, ii70t 
 
 whatever thought of a Chriftian Is Bafilius magnus </*. S« contra. 
 lawful ind commanded, it is law- E U00 mium cap. 15. u» W**t 
 fu! for him to expreisrhat thought TA «„„#* £ W tifatuiot 
 with his Tongue then when he is inv J K(tl Jj> /6 , . ^^^ 
 finging glory to God .nd lawfully ^g f ^ 7et %^ 
 
 and fquaIIy ln hu Mind is g,v,ng * y *fhw 2 ^A 
 
 ffnlv?h ry a \ \ ? | S0 ? , i a f nd «* h«reticidifrumpant(tfan U- 
 Holy Ghoft then It is lawful for -w ^^^^1 
 
 him at that lame time to give that NaZ Uzenus 0ratt 40 . ^ ^ 
 
 glory exprefsly with his Tongue in f£Ln6lm baptlfmiL ^J£ ^ 
 
 to Father, Son, and Holy Ghoft, ,^/l . + m fT <\ * * 
 
 forallthcwor0.ip.nd Adoration 'i* 9 "™ 4 '' "W ' *fV» «* 
 
 that the Chriftun gives to God, """*/"' ™<*<* T f *>««,. ^ 
 
 fhou!d,and is rightly |iven to God £" A *'" w ^ V«- '** 
 
 one in Eflence, and three in Per- P r %' ***. 7 * «*>< W*mns. 
 
 fens, Father, Son,and Holy Ghoft, r> w « W«»««* *'« > 
 
 who all three have one Almighty £ " ty'-'W' V*\ l V* ™< *£'*' 
 
 Power, one Will, one external T Vl*/"'/*- . 
 
 Aftion, in hearing our Prayers.and Ephiphanfui Htrtft 62. §.5. 
 
 granting our Requefts, and there- *"• ***Qs<fl>if, pi* KVfjtTK, yi* 
 
 fore the Worfhip given to them is fofyuyt* *r*. 
 
 indivifible, therefore Perlins faith H * c udem tfi d <>^ rtna commuu- 
 
 well, writing on MMh. 6. vtrf. 9. ter Scholafiicorum Alenfii irtfummt 
 
 H s *rf 
 
4s The Doxology i^pfroven. 
 
 We jjtoutd wrflrip the whole Trinity theologia parte ?♦ queft. 3. memhro 
 Mnjunftly, and not one Perfon alone, 1; Articulo^. Aquinas 2.2. ^«^. 
 4»i token rve name God alone, -we 81. articuh 3. & quest. 84. <m/. 
 jhould in our mind wor[hip the three culo 1. £e Francifcus a S^atf* 
 Ferfons alfo \ Then upon the found Claro iji expofitione conjtjjionis An* 
 and infallible Doftrineof Chrifti- glicana, Orat. 28. negat unaS'per- 
 anity as no Chriftian dare deny /a»^^ divinam pr*cife fmptam eff'e 
 the lawfulncfs of finging Glory to terminum jormalem adomtionis la- 
 Godj fo upon the fame -ground, tri* 3 feddeitaiemprimario, &per- 
 and as infailiby* no Chriftian dare /&»« »t identifcantur cumejjentia. 
 deny the lawfulnefsof finging Glo- Calvinus inftitut. lib. 1. c/z/>. 13. 
 ry to God Father, Son, and Holy §.2. Sinonconfideramns tresperfo- 
 Ghoft. nas in dtitate , nudum, & inane 
 
 duntaxatDeinomen fine veto Deo in 
 carebro noslro volitat, & §. 6, ubi in Scripturis ft [implex Dei mentio 9 
 & indefinita non minus ad V ilium y & Spiritum Sanclumpertinet nomen hoc 
 quam adpatrem. Et §. 20. Ineundem (enfum hmctiusmedull. lib. 1. c.6. 
 §. 26. Eqmlis honor omnibus perfonis divinis eqtialiter a nobis debetur. 
 
 The ninth Reafon in this Chapter being taken from the Cuftomeof 
 the Church, and that in Imitation of the Apoftle Paul, iCor. u. 
 vet. \6. For in this prefent Cafe, the duty being provco lawfull, ac- 
 cording to the Word of God, which we have done in the former 
 eight Reafons \ the practice of the Church ( if the Apoftles Argument 
 fiold good ) Is efficient warrand to clear the Conlcicnce, of every 
 particular Chriftian , for doing of the duty -, therefore, albeit we 
 nave handled before fomewhat of the Antiquity, and Uoiverfality of 
 this Practice, in finging the Doxology, and uftng it in ourDevotion, 
 yet for furdcr clearing of that truth, and iatisfaftion to the fcrupulous, 
 we fhall clear it yet more from Antiquity ^ St. Bafil, who was mighty 
 In the Scriptures, and a Son of thunder againft the Arian in his time, 
 and To took occafion to write of the Doxology, being the great badge, 
 and ftandard ofChrifiinaity againft 
 
 the Avian, writs thus, ( a ) That ( a ) Bafil tomo 2d* lib. defpiritu 
 he received the Cuftome of fing- fanfto, cap. 29. confuetudinem pfal- 
 ing Glory to the Father , as an lendi Doxologiam habemus accep- 
 Heirfhip from his Fathers, learned tarn ab antiquum Patrum & pro* 
 it at him that baptized him, and avorum, pag. 218. citat non folum 
 cites many of the Ancienr Fathers, Irenzum, fed eHMonyfium Alex- 
 tven tothedayesof the Apoftles andrium, ad Dionyfium Roma- 
 that u(cd the Doxology, and thac num his verbis fcribentem, congru- 
 the Fathers before him did ap- entet nosfotma. a Senioribus accept I 
 point it to be fung in their Kirks, concordibus votis Patri, & filio 
 and as this (hows If s antiquity, fo Domino nofiro Jefu cbrifto 9 cum Spi* 
 
 he 
 
The Dcxology Atfroven. 
 
 43 
 
 he writs accordingly of his unWcr- tu fanclo (it gloria, & impmum in 
 ttfH din from the Eait arid the ftckla (ecniorum : imo teftatur Clemen- 
 WMMfopoumiAiMCappadocU,. tern cujus multe extant Epi ft olx 
 Ninons and Odea long before aduqat Apofiolts conttmporariurn 
 hi, time' and the memory of ail juifie ufum D 9 xologid y & Originem, 
 n en uled the Doxolo*y. * ^«*« Hiftoricum, & Grego- 
 
 Buc if it be objected, that yet num Tbaumaturgon, & Firmilant- 
 h% uncertainwhen theChurch full urn in fuis libris, quod ad fuam 
 began to fine the Doxology in the fraxtn lib. de Spirit* Sanflo, cap. 
 pubiick worfhip of God, and 7; p^g.i^ dtfiipfo ita ftribh, 
 therefore it is tobercjtfted, I an- o* ep iteyov > m c/ jrafy* 
 (wer , Ffrft The duty being law- tfa«j> *<** » 4 us/* *syo^v$t> or/ iiJog» 
 fiil % and infallibly grounded on jen* srajpi **/ utj/k Jiakcli [;.{]& 
 the Word of God, fo it cannot be %vr\t^%vJ\o^ohoyiA7^A(7a,youiv. 
 denved,but the ufing of it is very ( t> ) Bafil de [pint u fanclo. % cap. 
 Ancient, in the Chutch of Chrift. 27. uSstov Tf ovov%t <Po*o*oyU$ 
 2d. Anfwer, by the light of Na- £j &yo&$ov <7t&pif\*{\<ii <Po)o<tav 
 ture, and Law of N-^icns, aeon- ^ iu 7m Tg kata %? vrisiv qu,q- 
 ltant good CuftomcJonR pradifed xaytJLi 1*s Ai^Hfc^i^ 
 many hundred years without con- 
 trole, or any apparent evil in the 
 praftice thereof , tarns into a^ 
 Law, ( b ) lor univcrial practice, 
 
 anfwers to univeral voices, that all 
 who prafiife ir,are contem that it 
 be a Law, and as h is to in the 
 Sratc, by Analogy, it is io in the 
 Church, therefore Sc. Piui docs 
 no: rtaion from a Church Canon, 
 he fay cs not we have made an Aft 
 
 Quod figlorificandi modum vi- 
 luti jcripjonon' traditum rejiciant 
 proferant nobis fldei profeffionis pro- 
 bationer* de fcripturis Calvinius in- 
 nitut. lib. 2. cap. 16. § 18. baft- 
 ttnus Emboli Aposlolici Oratiomfc 
 fa ut us [urn, quia dum paucis verbis 
 capita rtdimptionis per(iringit,vice 
 tabula nobis effe poieft, in qua di- 
 pintle & pgilUtim re(picimus> qi& 
 in Cbrilto attenlione dignafunt^A- 
 
 in the Church forfuch a thing to ppftolicum autem nuncupo de autho 
 
 be done, but only this, the r e interim minimejolicitus,Apojloli? 
 
 Church hath r.o fuch cufloine, there- Cfrt ^ ma%no fcriQtorum veterum 
 
 fore, would he fay, this is as flrong c jf en f u adfcribiturfive quod ab illis 
 
 as a Church Aft- 1 Corinth* if. incownune conferiptum, ac aditiaz 
 
 16. I am glad that the Synod of txi(limzhant, (iv e quod compendium 
 
 Divines did not rejeft the Apollo- iftud ex doclrina. per eorum manus 
 
 lick Creed, but has retained ic at t r adit a, bona fide colieBm, tali elt- 
 
 the end of their Shorter Cate- ^ confirmndum ctnftrunt y ntque 
 
44 The Doxology Approver. 
 
 to the Scriptures, and very anci- initiofutritproftftum y ntcaiunh all* 
 ent , and in all thefe It aggrees^ quo privatimfuifftconfcriptumvtrtt(t 
 with the Doxology, then if you re-* quamfimilt ah ultima, ufqut mtmoria. 
 rain your Creed, albeit none tell facrofanftx inter piosomnts author i- 
 who firft wrote it,or when it was tatis fuifft confttt; quod unlet ch- 
 firft made ufc of, fo I plead for the randumeftj&txtra omntm contraver- 
 Doxology, that fame priviledge, fiampofitum habtmus totam in to 
 that albeit it cannot be proven fidti noflr* hi(loriam fuccinftt, di- 
 from Scripture , when it began to jiincloqut or dint rtctnfcri nihil 
 be ufed, yet it having all the autemcontintriquodfolidis[criptiir& 
 good properties of the Creed, ttjlimonip non fit confignatum: quo 
 fliould be retained in the Church intclltfto dt authortvel anxit labo- 
 as long as the Creed, rare, vtl turn alioquo digladiari 
 
 Yea, feing the Creed retains nihil attintt^nift quifortenonfuficiat 
 the ftyle Apoftolick, becaufe of ctrtamhibm fpiritus jancliverita- 
 it's great Antiquity ,fofome of the ttm, ut non fimul inttlligat aut 
 learned incline to think, that the cujus ort nunciata , aut cujus manu 
 Djxol'ogy is alfo of Apoftolick an- defcripta futrit. 
 tiquity, for that it wa* ufed in the 
 
 Church long before the Hi cm Creed. It was proven by Bafils words, 
 and Athanafius, who wssa youag Presbyter at the Council of Ni ct t 
 and there a great refuter of Arius , yet long before he dycd > Bafil 
 writs diverfe Letters to him, Epifl- 47. And diverfe following reve- 
 rencing' his Gray Hairs,but (0 as they were Bifhops contemporary,aod 
 Ba^il writs, that the D.xology was ufed \t\Europ, and Afia long be- 
 fore the Council of Nict even pad the memory of M*n , and feing in 
 the Primitive Kirk many Catechumine Men and Women were fokmn- 
 ly Baptized in their publick wormip, who had chiefly learsedin their 
 Catechifm the Doftrine of the Trinity, and gave a confeffion of it at 
 their Baptifm themfelvcs , and in that their publick worfhip were 
 alwayes fung holy Hymnes to Gocl ( as the learned know ) what more 
 probable then that thefe, especially the Catechomeni who were now 
 Chriftians of underftanding, as they were Baptized prefenrly in the 
 name of Father, Son, and Holy Ghoft, and gave aConfeflion of their 
 Faith, in Father, Son, and Holy Ghoft, that they alfo in their pub- 
 lick worfhip did fing Glory, to that Father, Son, and Holy Ghoft, in 
 whofe name they were newly Baptized. 
 
 Some afks thequeftion, upon what Text of Scripture the Doxology 
 Is chiefly founded, for.anfwer: It hath two parts, to wit, The three 
 Pcrfons of the Trinity , which are the objeft of that worfhip: Second- 
 ly , the Glory given to them, which is the Aft of wormip in the Dox- 
 ology, accordingly, the giving of Glory to God Is founded on many 
 Scriptures, but there is one full, and exprefs, Rom. ir. the laft vtrfe, 
 Of biff) And through him % and to him ait til things, to whom hi glory for 
 
 tvtr > 
 
The Doxohgy Apfroven. 45 
 
 tver, Amin. But fcing the object of the worfhip, In three diftinaPcr- 
 fons of the Trinity is moft clear in the Words of the Baptifroal inftl- 
 lucion, Mttth. Uft, Baptizing them in the Name of the Father, and 
 the Son, and the Holy Ghoft ', therefore with Athanafius,Ba?il, and 
 the reft of the Greek Fathers, we think that the Doxology is chiefly 
 grounded upon that Text in Matthew. It is true, fomeof the Learned 
 would build it on that Text, Rom. fj. And that becaufe they alleadge 
 the three Perfons of the Trinity 
 
 infmuate here, which though ic Lombardus lib.i- (men* diflinft. 
 were granted, that the three Per- %6.capitub $.putat cum Auguftino 
 fons are there infinuat, yet the in Jib. i.de trinitate 9 cap.6 in toco 
 Other Text being full and exprefs, prtditto 1 1. capitis ad Romanos in- 
 and the ftrongeft Bulwark againft digitari diStinttionem triumperfo- 
 the Avian, therefore that Text in •narumiaflibi certm eft eo loco nonfa- 
 Matthew, is the chief ground for tis perfpicuum datur fundamentum 
 the Doxology, for to glorify God fidei triumperfonarumtrinitatis,& 
 according to that Text in the Ro- pro argumento invincibili quod £«- 
 mans is fo general , that the Avian nomius Arianus i(lam textam ctiat, 
 could cafily fubferibe to fuch a ut patet Bafilei,lib\ i. contra Eu- 
 Doxology. • nominium dum dat confejftonem fue 
 
 fidei y pag. 7. Credimus. inquit, in 
 unum Deum, ex quo font omnia, & in unm unigenitum deifilium e un- 
 dent verbum dominum nop urn Jtfum Chrifium per quam funt omnia, & in 
 unumSpiritum Santtum paracletum. Hcec Ari j con feffio fidei intrinita- 
 temfuboltt hunc locum ad Romanos & ipfe Arianus prius r ump ere t quam 
 confitereturfe credere in Patrem Vilhm & Spiritum Santtum aut ita pro. 
 ferret Doxologiam, ut fcribit Bafilius. 
 
 C H A ?. VIT, 
 
 Ihe lawfulness of finging the Doxology , proven by the Induction of all it 
 Parts 12. from the three Holies, Ifa. 6. $. 
 
 IN this Chapter we prove by Induclion, thatall the Parts of the Dox- 
 ology are in the Holy Scriptures, from whence we deduce this 
 Reafon , that Divine Glory which in the Holy Scripture fs given ro Fa- 
 ther, Son, and Holy Ghoft, that fame Divine Glory is lawfull to fing to 
 Father, Son, and Holy Ghoft; we prove the iffumptfon, that Glory 
 hgimi to Father, Son, and Holy Ghoft, Rom. 11. v.Utt, To God be 
 tlorj for ever, 1 Tim; i, 17. To God be honour and glory for- 
 for ever and ever, Amen. 2 Tim. 4. i#. To God be glory for ever and 
 rwrj 1 Tim. 6. v- 16. To God be honour and power ei/erlafting for ever 
 ]udc v. laft, p god bt glory mw and fortvfy 4flM,*GiIy 14. si 
 
 T9 
 
46 Th Dexology Approver*. 
 
 Yo God and our father be glon for 'ever and ever, Amen, and the fame 
 Words Philip. 4. 20- Secondly, Glory to God through Chrifl , thete 
 words you (hall find , Rom. 16. v. lafi Epb. 3.21. Htb. 1^20, 21. 
 
 Thirdly, To Chrifl be glory nnr? and for ever, Amen. 2 Peter 3. v. 
 laft, Revel. 16. Revel. $.12. He is the Lord of glory, 1 Corinth. 2.8. 
 James 2. l.He is crowned with glory flcb.2. 9. The Lords glorious branch 
 Ilaiah, n. 10. 
 
 The Holy Ghoft, Pet. 14. 14. The Spirit of glory is glorified. 
 
 Thus we have proven from Scr:p:ure thefe parts of the Doxology, 
 Glory to the Father, to the S% and Holy Ghoft, for now and ever „* 
 There remains one word ro 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 thefe words were added to the Doxology, 
 becaufe of Arian Heretic^ end thst in the fourth Century , when ArU 
 us denyed that the Son was with the Father from all eternity, but af- 
 firmed that there was a time when the Son was not, and thefe Ancient 
 Dodors of the Church, knowing that the firft Words in St. Johns Gof- 
 per, in thefe tmee Verfes, wen- indited by the Holy Ghoft, and writ- 
 ten by the Apoftle John his Pen man, to after t the Co-eternity of the 
 Son with the Father , and that againft Ancient Hereticks , who lived 
 in the Apoftle St. John's rime, and were Blafphemers of Chrifl, the 
 Church therefore hath made choife of that fame Tcxr, as fitted again ft 
 the Arians {a) Thus hive we 
 
 cleared , that all the Words in (a) Alexander Alexandria Epifcopus 
 the Doxology, are exprefs Scrip- ConcilijNiceni Mtmbrum Arij Blaf- 
 turc, and according tnereurubj phemifs infenfiffimus, infua Kpiftola 
 and if any objeft , that it follows ad omnes ubique gentium fratresfcri- 
 not to be lawfully fung in the bit Arium affereretempus aliquando 
 Church, except it were in Scrip- fuifie cum filius Dei non effet, quod 
 ture, all contiguous together as fie rtfut&t in initio Evangili{ Joan- 
 one of the Pfalms of David^ to nis. Inprincipio erat verbum, ita- 
 thefe in this place, I only give q*e non erat ttmpus cum non tfht 
 thisAnfwer, That the reformed Socrates 7; &. 1. cap. 3. & Syrmi- 
 Church of Fr<z«£?, in their publick enfe concilium infymboto damnat 
 worfhip fing the Apoftolick Creed eosqui dicunt^ erattempus, aut fe- 
 turned in Meeter, and b rhere* culum qitando \oyo{ non erat : ibi* 
 fore printed, and bound in with dem anathemate 25. Si quis dicat 
 their Vfalm Books, arid yet that Chri(tum e x quo , ex Maria nam 
 Creed Is far lefle continued Scrip- eft init ium ace epiffe , ut Deusefyt 
 ture then the Doxology. And the anathema fa at Samofatcnus, Ebi- 
 Learaed know* that the Church of on, & Ccrinthus. 
 France is famous not only of old 
 time, for many glorious Martyres before the Council of Nice, batil- 
 
 fo in the beginning of Reformation from Popery. 
 
 The 
 
The Doxtlogy Apfroven. , 47 
 
 (tf)The fecond Parr of the Chapter (b) Origlnes, in bunc locum, II. 
 
 containing the twelfth Realoo, it is 66. 3. ait hie trinitatem infinuari 
 
 taken from ifaiab cap. 6. y. 1,2. 3. Athanafius, tow. x.optrimpag. 1 54. 
 
 The Prophet I/a/«b In avifionlaw 2$$.<jyoo<pifu1>ni J'or.ohoyiav toyiot 
 
 the Lord fitting on a Throne, and <tyio< ayio; teyov]* leU \w wro- 
 
 the_heavcnly fcraphims crying one r«.'/<rs< ^i\ltett JumvpI* sr/c tit *** 
 
 to another 60/7, holy, holy is the % v 7e i hkyth JtCfioj lm y.iav naaiv 
 
 lord, ofhosls, the whole earth is Siua'iv. projerunt. gtorifitationem, 
 
 full of his glory. Here the learned dieentcsf<ina;<s,fancJus,fanclM,tres 
 
 prove, that this fong is fung to perfonas perfeSlas oHendunt, &fub 
 
 the Sacred Trinity, asifthefcSe- untvoce Dominus unam fubHantiam 
 
 raphiras had faid, Holy Father, declarant idque MrtyXxf\as km 
 
 Holy Son, Holy Ghofl j for that fygfa % in m f u f e> & i„ divi f e f ub . 
 
 fame Lord of Hofls, in the 8. v. i nnutnSi ntc Angelosnec Homines it. 
 
 (peaks in the plural number who here nee audtre colere ejfintiam divi- 
 
 will go for us , juft fo , Gen. 1. nm% & non unt co [ ert trls ptr fonas ut 
 
 26. And God [aid let us make man f k p ra nrobatum, hoc idem Athanafius 
 
 after our likjnefs : which fpeech aitdeteftandosacproculabigenioseffe 
 
 the learned agree to be fpoken Afanoi dicentes *c /i ipf! interfuis- 
 
 by ,, J iC L » Trim 7' * e * im angelosillos in pritnis vocibus 
 
 condly. We fhall prove that glo- exc lamandifanSlus maxima voce ufos 
 
 ry to the three dlflmft Pcrfons of f & {n ftcuadis mm „ m tm m 
 
 the Trinity is meant here, Firjl, vtet intmit adhuc fubmifmi, 
 
 That glory to the Father is meant ac frimm f an aificationem propriam 
 
 none will deny, no not the Anan, ltgitHmmqu( t a t jtcmd / m m . 
 
 nor Soeiman. secondly, we prove tm injtrioris i ttx mtim td . 
 
 that glory to the Son li alfo meant hucgTadttim dettritlis conditionis 
 
 here, for God the Son was alfo &. Jn u „ dm f ententiamfcribi( . 
 
 here , for the Prophet ifaiab faw ^^ G j Nazianxenl/,* 
 
 His glory here which is proven ttr diilogo p r i mo resjonfieneaiin. 
 
 John 12 41. The Prophet Ifaiab t(rrogation r m I? . Ep fp h ; n!as inin , 
 
 fow Chrllts glory, and fpakc of ^5,0,^^^. 
 
 blnded their eyes, and hardened >\ I r , ' ,. » ' ' tr i^V 
 
 their hearts, Verfe\o. which com- ivl ? l f l ft*"™ 2RA* 
 
 miffion llaiab received, i/i,V«& 5. ?«"» Gre - V^'Tvn J 
 
 ,0. after he had feenCh ifts glory, L" ^* r f?'' B i?» Ghrifoftom. d>. 
 
 then if God the Son was here, the g^ori,, ut Dam.fcenus, hb t j. 
 
 a* holy is to him. Thirdly, the «"*•*?* fidei, cap. 10. merpre. 
 
 Holy Ghofl was here, which I ta }u r quod ter fanSlusfit mbusjtrfo. 
 
 prove, it was the Holy Ghofl here * is ™ t ' t »W'™-4™*W?' 
 
 which fpaketo the Prophet;/.,. >* "j** 1 b'ptftfecunduMthiop- 
 6. 9 .T»t Lord(aid, e otell this- « W«f ?«»««; Wf rf 
 
 W h but 4«; 88. a 5 . That fame W?» F,/ ' w & s t mtus S * na,ls > 
 
 x Lord 
 
4 8 
 
 The Doxology Approve*?* 
 
 Lord is the Holy Ghoft; well fpake nunc &femper,& infecuU feculorufH 
 the Holy Ghoft by Ifaiab the Pro- 
 phet unto our Fathers, faying, Go 
 ante this people and ]ay y hearing ye 
 [hall hear, and [hat not underhand, 
 &c. Then feing the Scriptures 
 prove the three Perfons cxprefly 
 were here, it cannot be deoyed, 
 but the three holies were to the 
 three Perfons ; therefore the 
 Doftors of the Ancient Church, 
 and univerfal Councilis , and ap- 
 pro ven Orthodox Divines, unanL 
 moufly teach, that he^e the Sera- 
 
 Amen. Anno Dom. 451* Hie bym- 
 nus trijagius in Concil eecumen. 
 Chaledon. 6 30. Epifcoporum fuit 
 cantatus, & inter aclu bujus Con- 
 cili) rifertHT) & poftta EcclefitL 
 univerfalis eo hymno eft ufa, ut col- 
 ligitur ex Conftantinopolitana S«- 
 nodo. 5. Prafidente Menu* ejusfe* 
 dis Patriarcba, ubi Pcrrus Gna- 
 pheus Antiochte Epifcopus damnt- 
 tus quod in fua Ecclefia Ljturgia He m 
 retice trifagio , Sanclus, Sanftus, 
 Sanclus addidijfet qui pro nobis 
 
 fbims in their Chore are finging crucifixus eft, ubiper ter fanftus in- 
 
 a Doxology to the blefTed Trinity, terpretantur , trts Perfonas Trinita- 
 
 and confequently this Doxology tis , ut videreeftin Episiola moni* 
 
 Is a Scripture Song, therefore the t nri a adeundem Gna^hcum y priori- 
 
 DMnes of wtttminsiir Synod, in bus conftntiunt TheodoretusjVrwe- 
 
 thcir Notes upon Revel. 4 at the ne , ido. d> curandisGrec.affefto. 
 
 8» Verfe Tinging the like three Ho- Cyrillus in eumtextum, Augiitinus 
 
 lies with therein the d.of ifaiab 3. fermone 38 dt tempore, Et hac ea 
 
 Verfe, which they alfo quoat, and 
 coment thus ; .They contiually 
 praife God, and fet out the Tri- 
 nity of the Perfons in the God- 
 head. 
 
 Did not the Angels, in this 6. 
 of ifaiah fing the Doxology to the 
 Glorious Trinity ? The univerfall 
 Church in their General Councill 
 have taught fo, and alfo praftifed 
 accordingly , The Fathers, both 
 "before, and after that Councill, 
 
 demeft fententia tbeologotum, mo- 
 dernorum Calvini inftitutjib.i.cap. 
 13. If. 6. cap. § 11. & 1$. & 
 28. Zanchij tomo. 1. lib- 1. cap. 2. 
 Ifa. 6. cap. Seraphim occinunt 
 Patri Vilio (3* Spiritui Sanclo, 
 quod m^Antitrinitarij Tranfil- 
 vanij negmt) bunc textum nunquam 
 mihi eripient. ?oUm fyntagmate lib. 
 p. cap. 1$. Profeffores Leidenfes 
 difp. y.tbefi J 6. Bucan. loco 3. § 
 lAmtCmeduH. lib. 1. cap. 5 § 17* 
 
 with calvine, and the reft of the 
 
 reformed Church tcached fo , and the Synod of Divines in their 
 Notes oh the Revelation teached fo 5 will ye not then go along 
 with the Univerfall, 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 Confcffion of Faith, and Cate. 
 chifms, and will ye not give them credit in the matter of the Doxolo- 
 gy, that the Heavenly Seraphims fang Glory to Father, Sop, and 
 Holy Ghoft, fhail the Angels come from Heaven to Earth, to give you 
 a good example to fing the Doxology, will neither the Univerfal 
 
 Church 
 
The DoxoUgf Approvcn. 49 
 
 Church on Earth, nor Angels in Heaven move you to follow their 
 holy example , I anfwer, it will move all thefe on whom that Judge- 
 ment hath not fallen , pronouueed, ifaiab 6. 9, 10. Bear inditd, but 
 under/land not , mafy 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. Reafonjrom that Song, Revel. 5. 9. 14. From Gods Command, 1 Chr. 
 
 x6. 20. lllu(lratby Councils and Fathers. 
 
 THe thirteenth reafon is taken from the $.Chap.of theBook of Reve- 
 lationjhus collected ; John the Divine (aw a vifion in Heaven,and 
 heard them fing a new Song, verf. 9. continuing to the end of the 
 Chzpter : and verf. 13. Every creature "which is in heaven , and on the 
 eaith, and under the earthy and fuch as are in the fea, and all that are in 
 them, heardl faying blejjing, bonou*, glory, and power be unto him that 
 /tfftb upon the Throne, and unto the Lamb for ever and ever. Here the 
 t h, jrfity of Tinging is fo great, that ic comprehends the univerfal 
 ar rch of all Chriftians, yea, of all the Apgels in Heaven, and all Saints 
 ~ Heaven and Earth , both the Church Militant, and Triumphanr. 
 What are they finging ? Blejfing, honour, glory, and power. 3. To 
 whom do they fing this Doxologie ? I anfwer, to him that fits upon the 
 throne, and to the Lamb: And that the weak may better undcrftand 
 that there arc two Perfons of the Godhead diftinftly expreft here, fojfe 
 them more clearly diftinguifhed in the 6. ver[. in the midft of the Throne^ 
 flood a Lamb, who came and too^tbe Eoo^ out of the right hand of him 
 that fat upon the Throne, Verf.*]. And that both the Father and the 
 Son fat upon the fame Throne, Revel. 3. 21. at the end, I amfet down 
 with my Father on his Throne. And Revel. 22. 3. and 1. verfts , both 
 the Throne of God and of the Lamb , and not Thrones. But the weak 
 may fay that the Holy Ghoft is cot named in this Song ? To whom I 
 anfwer, that ic is the Doftrineand Faith of the univerfal Church, con- 
 taining all Chriftians, from the 
 
 rlfing of cheSun to its going down, Athanafius lib. 1. dt Communis 
 Father, Son, and Holy Ghoft, efientia tnumperfonarumprobatTri~ 
 one and that fame glorious God nitatem federein Throno, Nazian- 
 fit and reign conjunctly upon one zenus Orat* 26. Docet Spiritum 
 and that fame glorious Throne in Santtnm effe Patre Filioque, <?vu- 
 Heaven , according to the leffer <pvz; Kcti ^o<H^op mi ouojiitov 
 Catechifm , There are three Perfons xai <ruvfyovov , &, in Lyturgia. 
 in the Gidhiad % equal in power and Grtco Tomo 2. Bibliothecx ?atm:n 
 
 I 2 glory $ 
 
JO ¥he Dox$Ugy Appf Overt. 
 
 glory: So that here while they Gr*c. Latin, pag. 112. It a De- 
 fing glory to him that fits upon urn inv ocant, ttvA^yl 7fid$ Ay&firi 
 the Throne , the Holy Ghoft is wl* avfyovz pov&$ , expers pin- 
 alfo necefkrily to be meanc , and cipii Trinitas impartibilu effentiA 
 lawfully is to be expreffed, accor- eidem incidtns tbrono mi* ax. 
 ding to the orthodox Dodrine in 
 
 the former reafons. 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 
 fome Chriftians (hculd refufe to joyn in finging this Doxologie , yea, 
 abhor it as a finful aftion, and by fhuning it, think they abftain from 
 evil ? I befeech you in the fear of the Almighty confider that word, 
 ljai. $. 20. Wo unto thm that call evil good, and good evil. 
 
 The General Aflembly of this Church, Anno Dom. 1647. at Erf/«- 
 burgbj Auguft 28. Stjl. 2$. did ordain Mr. Zacbarie Boyd to turn the 
 Scriptural Songs ( befide the Pfalms ) in the Old and New Tefta- 
 ment in Meeter , for the ufeof the Church , as Mr. Zachatie himfelf 
 profeffes in the Preface to the faid Songs, Printed at Glafgow, Anna 
 Dom. 1648. But this Song in the Revelation $.9. I find not among the. 
 Scriptural Songs •, why he omitted it, the reafon I know not, but tljiSL, 
 I know, the Holy Ghoft calls it a Song as exprcily as any in the BibJ^. 
 2. The fingers are all Chriftians. 3. TheSubjeftis folcmn, and ti is 
 duty undenyable to all that call themfelves Chriftians. Mr. zacban. 
 Boyd in his Letter to the Minifters of Scotland, of the date, Glafgovp s 
 27. of February, 1648. ( which Letter he prefixes to his Scriptural 
 Songs which he turned in Meeter ) fayes that the Church having the 
 ule thereof, may in obedience to the Apoftles Precept, Epb. $. 18. In 
 Vf&lms, and Hymns % andjpiritual Songs, make mtlodie in their hurt to 
 the Lord, 
 
 The 14th reafon that we bring, is from 1 Cbron. 16. 29. Give unto 
 the Lord the glory due unto his Name , whence with a little Explication 
 the lawfulnefs of finging the Doxologie may be proven: And firft, 
 from Chrifts words in his Divine Inftitution of Baptifm , Mat. 28. vtrf. 
 19. Baptt\e all Nations in the Name oj the Father, and the Son, and tbt 
 Holy Ghoft : So according to Chrifts words, Father, Son, and Holy 
 Ghoft is the Name of God j then feeing we are commanded to give 
 glory to Gods name then to give glory to God the Father, Son, and 
 Holy Ghoft. And if any would foolifhly cavil here are three names, 
 fet this foffice to ftop their mouth, that God who is troth it felf hath 
 called itj in the Name ^ in the Sin- 
 gular Number, and not Namts, in (* ) Juftin. in expofttione fidet^ 
 the Plural: (*) Therefore the It *B 7* C**ltffi*4& M*X* 
 Doftors both of the Greek ?nd La- truonppio®' ti/xw ?* <**!$? M* 
 tine Church have pioufly and Iear- vtv mi 7* ayu &vivp.c£i& ** 
 teediy lived into the myftcrious 
 
 caife 
 
The Doxclogy %4ppr$ven. 51 
 
 caufe of this one Name , and with ot o\ma <u*fdJi$o\dLi % In ioEirina\ 
 
 one confent they agree that it is haptifmatis unite *nbis?atri:&Fi- 
 
 to teach the unicy of the Eflencc, /if, & Spiritus $a nfti, unum »#• 
 
 togerher with the Trinity of the men traditum t(l Athanafiw, lib. i« 
 
 Perfons, then for our purpofe, if de unitaDeit*tiTrinitatis>adTh& 
 
 Father, Son, and Holy Ghoft be 
 the Name of God , and three di- 
 ftinft Perfoqs in the Godhead are 
 to be known aud believed necefla- 
 rily to falvation by all Chriftians 
 who arc baptized in that Name; 
 and feeing God in his mercy and 
 goodnefs hath made Baptlfm a 
 Seal, applving to Chriiiians be- 
 nefits of unfpeakable v^lue , f,iven 
 by Father, Son, and Holy Ghoft, 
 (hail it not then be Gods due from 
 man, and mans duty to God , to 
 give God the glory due unto his 
 Name, even to rhis his Name, Fa- 
 ther, Son, and Holy Ghoft, yea, 
 
 ophMutn in eundem fenfum & Gre-; 
 
 gorius, Nazlanzenus Oratione^o. 
 
 quit e(l in fanRum baptifma> ovojuat 
 
 fiKOivov Ta>v rvco*{ V> W 8«o/w<f 
 
 Epiphanius h*r*fi 62. §4. iv m 
 
 ovopSli T^/ctf Kdtepwn ih \yy$i- 
 
 1«>» *$iiovt i* uno nomine Trinieas 
 
 appeliati Arium refellat idem in 
 
 Ancorato , § 22. rpiet* QHtv ov(h 
 
 fjL$i fltji^t«ft€i/M Trinita* in um 
 
 nomine nominata Gaudentius ftt* 
 
 mone 14. non ait in baptifmi infli- 
 
 tutione in nominibus fed in nomi* 
 
 ne quia unum Trinitatis eft nomen 
 
 & Ambrofius, lib. 1. de Spirit* 
 
 Santto, cap. 14. in baptifmo unum 
 
 and tofiogit , for proof of which, nomen quia ums e$ Deus % Augufti- 
 amongft many Texts take the 23. nus//fr. 3. contra Mjximlnianum f 
 
 cap. 22. unum nomen quia bi tres 
 junt unum. Fulgentius ad Fell- 
 ccm notar»m> cap. 2. nomen unum 
 Dcitatis qn >d tnplicari non potefi 
 idem obfervant. Lombardus & A- 
 quinas. 
 
 Verfe of the forcfaid Chapter, 
 
 1 Cbron. 16. Sing unto the Lord all 
 
 the earth. So that from thefe three 
 
 Texts , 1 chron. 16". 23. and 29. 
 
 with Mm 28. and 19 I colleft 
 
 this conclufion , all baptized in 
 
 the Name of 'he Father, Son, and 
 
 Holy Ghoft, fliould fingGlory to the Father, Son, and HoljGbofll and 
 
 if any object that 1 Chron. 1$. 29. by Gods name is meant himfelf , I 
 
 anfwer, beitfo, but God himfelf is Father, Son, and Holy Ghoft. 
 
 Now Chriftian, when you have read thefe reafons , I intreat you to 
 lay them to heart, efpecia II y the firft nine, being moft plain, and pon- 
 der in each reafon the firft two fentenccs , which no Chriftian will or 
 dare deny, albeit he know no more but the common grounds of reafon, 
 and Chrifilanity : and if you grant both the firft fentences, and yet 
 deny the third fentence following on that reafon, then know that truth 
 hath got the viftory, and you are convinced : And if you affent noc 
 to fing the Doxologie, ye detain ibe truth in unrighteoufnefsj Rom. U i8» 
 and rebel againft the light, and hate the light, John 3. 20. And they 
 who wilfully harden thcmfclves, would not embrace the truth, albeit 
 Chrift the wUdon of the Father were Preaching it unto them, unlcfle 
 
 he 
 
52 The DoxeUgy Afprwtn. 
 
 he did apply his Almighty gracious power,as he did to Sai*l\n hls'con- 
 verfion, Afts 9. ver. $, 6. Which he docs noc ordinarily on thofe that 
 harden thcmfclves, and clofe their eyes againft the light, darting in 
 upon their underftanding -, for he re/ifis the proud, butgiveth trace to the 
 humble^ and lowly. The Apoftle fpeaks of unreafonable men, 
 by which are meant the unbeliever, and un regenerate For the true be- 
 liever his faving Faith clears up, and fortifies his reafon : Therefore if 
 thou be a furoifhed and true believer, and grant the truth of the firft 
 twofentencesofany one, or all the reafons, then thou will affent to 
 the third fcntence, which is, to fing Glory to the Father, Son, and Ho- 
 ly Ghofi j and if thou find thy heart inclining to confent, then blow at 
 that fpunk that is kindled in thy foul by the Holy Ghoft, and go to thy 
 knees in all humility, fincerity, and fclf-denial, and beg of him to lead 
 thee In all truth, and to fhew thee the good and the right way , and 
 whether it will tend more to the glory of God, to fing Glory to the Fa- 
 ther, Son, and Holy Ghoft, or to be dumb and filent, and fay in your 
 heart, I will not fing glory to God, even when my fcllow-Chriftians 
 are fingingit. 
 
 Do you believe with all your foul that God fent his Son from Heaven 
 to earth to bring you from earth to Heaven -, that Chrift fuffcrcd the 
 forrows of death and hell, to fa vc thee from endlefs torments, and will 
 ye refufe to fing glory to him for fo doing and (uffering for you *, If 
 a poor brother of Jefus were asking an alms from you, and you would 
 not give him one mite, and yet would fay at that fame time to ftan- 
 ders by, if that poor man were going to Prifon , I would give him a 
 great fum of money to relieve him, would they believe you, or rather 
 kugh you to fcorn?5o when you are defircd to fing glory to the bleffed 
 Trinity, and ye refufe to do it, who would believe you that you would 
 fuffer tormenting flames for the glory of that bleffed Trinity. I know 
 you will fay you have fome reafons why you refufe to fing the Doxo- 
 logie , but ye would have no reafon to refufe martyrdome ? I anfwer, 
 your corruption, that prompts you with excufes to refufe to fing the 
 Doxologie % which is the eafier duty , would furnifti you with more 
 excufes to fhun burning j fo that ye who will not give God his due 
 honour, to fing glory to him, it is too like would never fuffer mar- 
 tyrdome for him, and fo the true ground of your refufing is want of 
 true Faith, VhiL 1. 29. To you it is given in the behalf of Chrifl, not on* 
 ly to believe in him, but alfo to fuffer for bis f&fy* 
 
 As for your pretences and excufes you bring for not finging the 
 Doxologie, lay it to heart, that your excufes which your prejudged 
 Confciencc it may be accepts of, fo as to give you a feeming and de- 
 ceitful peace for a time j yet truft not that he who is greater then 
 your Confciencc will accept of thele excufes, which in this life men 
 who arc blind , and partial Judges in their own caufc thinks to be 
 
 good 
 
The Doxokgy Approve*, 53 
 
 good and relevant. Our Saviour in the Gofpcl gives a lift of excufera 
 of themfelves, but the Judge of quick and dead tells the true reafon 
 *hich theexcufers would not have told , Mat* 22. 5. they made light 
 of it : But I intreat you make it not a light thing torefufc to fmg Glo- 
 ry to Father, Son, and HolyGho(l * for thefercafons I have fet be- 
 fore you are founded on the Word of God, by which wc fhall be judg- 
 ed, and your pretences and excufes in that day will be burnt with the 
 hay and Hubble, 1 Cor. 3. 1 2. 
 
 CHAP. IX. 
 
 15. Reafon from the neceffary Difference of the cbriflUns mrfbip, as in 
 Reading of the Word, Prayer, and Sacraments, they exceedingly differ 
 from christians, jhall not then alfo be a difference betwixt the Christian 
 finging of Plalms, and the Jews : by finging the Doxology. 16. As 
 the Jews in their Pfalms of David, ctofe many of them with a Doxology, 
 anfwering to the meafure of their Light difpenfed to them in the Old 
 teftament, fo it becomes the chriflian to have a Doxology anfwerable to 
 their greattr meafure of Light of the Trinity in the NewTeftament. 17. 
 Reafon, founded upon the fignificationoj Jehovah Elohim, which is of- 
 ten in the Doxology 0) the Old Teftament. 
 
 TAke three Reafons more to be pondered by the judicious andun- 
 byaflcd Chriflian, The fir'ft is thus grounded, the Worfhip of 
 God confifts in two parts, either God fpeaks to us, or we fpeak to 
 God s God fpeaks to us in the Word, read, or cxponed by Preaching; 
 We fpeak to God by Prayer, iuiting things needful to Soul and Body, 
 or by Praifes of His infinite Excellencies, and for His Benefites. Thefe 
 two laft, to wit, Petitions or Praifes, are either done without Song or 
 In a Song ; but fo it is, that God in His infinite Wlidom and Goodnefs 
 hath made the Chriflian Worftiip in the New Teftament to differ from 
 the Jews Worfhip in the Old Teftament, in fulnefs, clearnefs, and 
 comfortablenefs ^ they had only the Old Teftament, we have the New 
 Teftament added to it -, they had the Old Teftament read andexponed 
 by the Church-men and Prophets, we hflve Old and NewTeftament 
 both read, exponed and preached more plainly and fully to our greater 
 faving Knowledge and Comfort, for the least in the kingdom of Heaven 
 is greater then John Baptift, Mattb. 11. 11. Secondly, Our Prayers 
 and Prailes of God in the New Teftament are proportional to the 
 Word read and preached, even more full, clear and comfortable then 
 the Jew had in the Old Teftament •, but fo it is that the obftinate and 
 impenitent Jew refufed to joyn with us Chriftians in any of thefe three 
 parts of the Worfhip of God y they will not hear the Gofpcl read, be- 
 
 caufc 
 
54 The Doxology Approved 
 
 caufe It Is the Gofpcl of ChriG, *hom they rtjeft and blafpheme -, they 
 will doc hear the Word preached, bee ufe rot frtacb Chrifi crucified^ 
 frbicb is to the Jews aftumblitg-bloclz i Cor. i. 23. Thirdly, They 
 will not joyn with us in Prayer, for they refufe to pray to Father, Son, 
 and Holy Ghoft, and they will ftek nothing from God in the Name 
 ofChrift. Fourthly, They rejeft our Sacraments, for they refufe to 
 be baptized in the Name of Father, Son, and Holy Ghoft, nor yet win 
 they communicate with us, becaufe it is the Communion of the Body 
 and Blood of Chrifi : Seing then the all- wife Lord hath made the 
 Chriftian to differ from and excell the Jew in the Word and Sacra- 
 dents, In Preaching 2nd Praying, is it not convenient and fuitable to 
 the other parts of our Chriftian Worfhip, that we differ from them io 
 our finging alfo, which is not a divers part of Worfhip diftinft from 
 Prayer and Praifes without Song, but a divers manner of pronouncing 
 It ; for example, all that is in the Pfalms, that is fung to God with a 
 Tone 5 it Is lawful for a Chriftian to worfhip God with thefe fame 
 words without a Tone or Song, 4n Prayer and Thankfgiving $ fo they 
 differ not upon the matter, but in the manner or* pronouncing them : 
 But the adding of the Chriftian Doxology to the clofeof our finging of 
 the PJalm, makes a fuitable difference betwixt the Chriftians finging of 
 the Pfalm with the Doxology, and the Jew in their Worfhip finging the 
 feme Pjalm without the finging of the Chriftian Doxology : More- 
 over, Is It convenient or decenr, thata^ew who blafphemes the Son 
 of God, and denies the bleffed Trinity, whoarc without the Commu* 
 oion of Saints, that they mail have it to fay or brag, although I abhor to 
 joyn with the Sow, (for fo they call the Chriftian,) nor will I heat their 
 Gofpel read or preached, nor will I joyn with them in Prayer, ( for 
 they abhor the Name or Chri^ ; ) yet fays the Jew, I will not abhor 
 to joyn with them in finging the Pfalm> for they fing nothing but the 
 |>falmsof 'David juftas we do, they fing in their Mother Tongue as we 
 do in the Hebrew ? would not the Chriftian think himfelf affronted at 
 the Jms offer, and if any in the Church refufed to fing the Doxology, 
 he could fay I am free to refufe the Doxology as fomeof your Chri- 
 ftians refufe. 
 
 2. Many of the Pfalms clofe with a Doxology or Praife to God, (ome 
 one way iorae another, and this Doxology is moft often in the laft 
 Vcrfe* butfometimes in the /wa/* Verfe, and then the laft Verfe is 
 fome particular reafon and ground given for that particular Doxology. 
 Thefe who pleafe to fearch the Pfalms more diligently will find it fo, 
 to wit, Pfal. 18. and 75. in their laft and ftnuit Verfes-, and in all thefe 
 Pfxlms following you mayobferve a particular Doxology in the laft 
 Vcrfeof every one of them, to wit, Pfalm 7,8, 13,21524,26, go, 35* 
 4i»4* **> 57, i9%6u66 % 68, 71, 7*, 89* 97 99, Pjo. i©£, »»• "*» 
 124,136,140)145. andbefides, there are other fJUmstim all clofe 
 
The Doxology Af\>YO r otti. 55 
 
 with one and the fame Doxology, to wit, Praife ye the Lord. Vfaltn 
 104, 105, 106, 11$, ii<5, 117, 135, 146, 147, 148,149, i$o. Halite 
 lujjb, and in the Book of the Revelation> chap. 19. three Companies 
 end their Praifes to God with that fame Hallelujah, retaining the 
 Hebrew in the Gree^ Text* The firft Company much People, verf f 
 1,2,3. dole their Praifes with Hallelujah. Secondly, The twenty 
 fcur Elders, and four living Creatures, in the fecond Chore, clofe 
 Amen t Hallelujah. Thirdly, Another great multitude, verf. 6. being 
 commanded, give their Hallelujah. 
 
 And as many of the Pfalms clofe with a Doxology, fo fome of the 
 fcripturai Songs, as Exodus 1$. 18. Jfaiah 12.6. ifaiah 38.20. Haba^- 
 tyift 3. 18, and 19. 1 Chronicles \6. 36. Now, as in the Old Teftamcnc 
 the Lord had teached the Jews to clofe their Songs and Pfalms with a 
 Doxolcgv, (for in them I find a Doxology about fourty eight times, ) 
 foin the NewTeflament, feing it hath pleafed God to reveal Himfclf 
 more fully th*n He was pleafed to do in the Old Teftament to the Jew 3 
 and make the* Doftrinc of the Trinity the badge of Chriflian Baptifmj, 
 and that Doctrine being (0 much oppofed and blafphcmed by Jervs % 
 Tu y ks and Heretic fa (hall it not then be lawful and expedient for the 
 Chriflian, now the only Church of God, to clofe their Pfalms with 
 fuch a Doxology as may not only be a confeflfion of their Faith lo that 
 great fundamental of the Trinity, and foundation of Chriftlanity, buc 
 ajfo todifcern the true Chriflian Church from the Jews Synagogue, 
 who are now Lo-amwi and Lo-ruhamah t Hof. 1. 6*, 9. and fo diftinguifti 
 them from all other Meetings who pretend to worfhip the true God, 
 and arc but Antichrifiian Synagoguescf Satan, and Blafphemers of the 
 glorious Trinity. 
 
 The laft Reafon may be thus grounded, Amongft th£ ten feveral 
 Names whereby God (in the OW Teflamcnt) hath been pleafed to dc« 
 fun Himfelf, Jthovah Rlobim are 
 
 the two chief : Flfrft, Jehovah is HIST £ff Dti nomtn Vropriutti 
 Gods moA proper Name, mod JL M >, n ,, • im „^„ m n.,*» m 
 often ufed in the Old Tertamenr, * * W H*' ("'« mT *? Hm " 
 it comes from an Hebrew word thai *#' <*• 4-) nunqum itgiW cm 
 fignlfies To Be, and fo Jehovah fig- f x » * m vel P'i*A tU u * ulu »* 
 nies Gods Etfence and Being of ^ nunquam mutetu^nradics 
 Himfelf, and the giving of Being n 71 quod idem cm nin j M t tft 
 to all His Creatures \ therefore trit&ita Spirit us Santt us inter pi* 
 Kxod.6.$. the Lord prefers His tatur, Apocal. cap. 1, verf 9, cp 
 Name Jehovah to His other Name *} w ^ ozpyjpwo* httyz QKVftOM 
 God Almighty, for this Name im- &m fignificat Dei effe, & txi(len« 
 plyes Gods Almighty Power, to tentiam Deo ejfentia(tm f adeoqai. 
 wit, Eljhaddai, but Jehovah im- aterntM) & $mnij tntis crenti can- 
 portcth Gods infinite Perfections 5 
 
 K nhercforc 
 
56 Tht Doxologj Approver*. 
 
 therefore P/4//83. 1 8* God alone fativam, intflt, & mfervari, & 
 
 tlkN<itv.ci$ Jehovah, aBdi/i.42.8. ita communiter txponunt theologi 
 
 lam Jehovah, that is my Name, &Rabbini, efi & tertium Dei no- 
 
 and Exod. 1$. 3. Jehovah is His MM abeadem radict, Exod. 3. 14. 
 
 Name, therefore 2fa«.6. 24,2 $,26. inquit Moki fi dicant Egyptij »i- 
 
 tvhen God enditcs the words of hi quod nomen ejus Dei qui mi (it ti 
 
 the Bleffing to Mo\es, how the adnos refpondet Deus RlfflR ' 
 
 Pneft fhould pray over his People, mnv -mjv j \ 
 
 It is all in the Name of Jehovah, " \ " v? ' ?*"* ^ r "" *«»- 
 
 and fothe Lord puts His Name tanus mterpretatur ( roqModero,quod 
 
 Jehovah upon His People. Deus fontraxit in immediate fequen- 
 
 < The fecond Name of God mod *#w n l I 7^ mifitmeadvos ERO t 
 
 frequent in the Old Teftament, is quod communiter interpret ant vix 
 
 Elohim j\ ir is the Plural Number, SUM, & in noviffima Verfione Vtr^ 
 
 and is fomctimes indeed ufed in nacula I Am hac tria Dei nomina, 
 
 the Old Teftamcnt in the Singular tandem Dei ejfentiam & exifienUam 
 
 N imber, but not fo often by far ftgnificant, alia duo rarius ufitata, 
 
 as it's in the Plural Number ; It is )td Jehovah fapiffime, quod habet 
 
 difpute among Divines what can be nonnunquam alia Dei nomina fibi 
 
 the reafons why the Lord fhould adjunda at ^11N adonai, Judic. 
 
 take to Himfclf fo often <r Name ca?t i6m v% g / J ffitfJS 1 Sam. 
 
 figmfying Moe, to wit, a Plurality, ' r , T , 1 U n n , . 
 
 and to joynthar to another of His c *> i ' l ^"; * " ® Pfal l7' 
 
 Names, to wit, Jehovah, which is ^57* u ' r " /^ fcMfa" *»»'*» *i/** 
 
 of the Singular Number, for albe- c J?\ tttX duo nmin(L J eh <> vah E1 °" 
 
 It often in the Old Teftamcnt God ^ mi ' Vi \ bl e ratla * initio ™»orkm 
 
 defign Himfelf by other moe P^alogi,£^ Jehovah Elohim, 
 
 N«*mes, as God Almighty, Lord of hinc ff 9 ut ^flm Pfalmis, ac aliis 
 
 Hojis, Godoflfrael,Szc. yet moft ?> mn " * f"*f ?f> ? on r * ro 4 
 
 often He defigns Himfclf Jehovah l ?"" e J eho * ah £ oh . lm |W ?" ^««- 
 
 EMrf», which is ordinarily ren- l W m V<* Pfalmi claufulam ad- 
 
 dercd in the Bible, Lord God? 1 un f m > ad infinHandamfrnttiffim* 
 
 For anfwerto the queftion pro- ^mutis glorificationem, vcr.gra. 
 
 poned, generally it is this, That PfaIm x 44- verfult. beatitudmts 
 
 albeit from thefe two words there P°P uU cu ! us Jehovah Vn 7N ;„ 
 
 cannot be demonftratc the Unity hisDoxologiis tres funt notabiliores 
 
 of the Godhead, and Trinity of (prima circa initium regni Dividis 
 
 thePcrfoni by a convincing Ar- P^ mo Mbro Chronicorum cap. id. 
 
 gument againft obftinate Jews and vtrf.%5. ubi Pfalmum in publicocetti 
 
 4ntitrinitarianRcreticki,yet from cUudit Doxologia bent di ft us Jeho- 
 
 !t may be brought a probable Ar- v *h Elohim afeculo ufque infeculum 
 
 gument to moderate and fober tm dixerunt totus populus, Amen* 
 
 fpirited Chrlftians, to prove that 2 « Doxologia Jehovah Elohim eft 
 mofis^hi other Pen* men" of the 
 
The Dokology 9sfpproven. 
 
 Old Tefiament, who thernfclvcs 
 undoubtedly did know the Myftc- 
 ry of the Trinity, as Mofes,David 9 
 Jfuiih, &c. and therefore when 
 they did fo often write thefe two 
 Names of God together Jehovah 
 Elohim, the firft being the Singular 
 Number, the fecoHd the Plural, 
 did thereby intimate the Unity of 
 the Eflence in the Godhead with 
 
 57 
 
 primo libro Chron. tab. 29. ubi con* 
 vocatis regni ordinihus, qui cum 
 Davide aurum argentum* &c. lit 
 Tempi* ftruciuram liberaliter obtule* 
 runt % turn Dtvid bene dixit publice 
 Jehovah Elohim, verf. n, &c. 
 dtindt verf. 20. edixit David toti 
 congregationi benedicite nunc Jeho- 
 vah Elohim fie benedixerunt total 
 congregatio Jehovah Elohim, bac 
 the Trinity of Perfons \ therefore quidem Davidis, & congregations 
 Parens on Gentfis, pag. 23. having bentdittio videtur abfque cantu Din 
 difpute the queftion , at length obtata. 3. Davidis Doxologia fo- 
 concludes, Ho godly Man will de- Umnior Jehovah Elohim videtur 
 ny the probability of this reafen prorfus ultima jam mor/bundi inquit 
 drawen from Elohim, joined with ' Tremeliius fanttam ipfius animaw 
 Another word of the Singular "Hum- Deo reddentis, Pfal. 72. 18, 19. be- 
 ber as it is here with Jehovah ; and nediElus fit Jehovah Elohim, v. I9. 
 fo think the iveflminfter Synod & bentdittum nomen gloria ejus in 
 Notes, on the firrt two words of feculum, impleawque gloria ejus 
 Genefis, Elohim Bara, the firft tota tena, Amen & Amen, huic 
 Elohim being in the Plural Num- Davidis Voxnlogiee ferapbim, Ifai. 
 ber jovned with Bara in the Sin- cap»6- verf. p flantes clamabant 
 gular Number, He did creat j and Trinitati Doxologiam ut fupra pro- 
 that Mofes, and the reft of the batum e(i hujus traclatus pagini 
 Pen-men of the Holy Scriptures in 47. pltna efl omnes terra gloria: 
 the Old Tefiament did know this ejus ; quod quam belle refpondet &• 
 Myftery, is out of queftion to the quafiimplet verb*Dwld\$ nempt im- 
 Doftors, both of the Reformed pie <atnr que gloria ejus tot a terra \ 
 md Roman Church, all which, 
 
 »vith the Fathers and Councils, bring many ftrong and clear Arguments 
 Vom the OldTcfhmcnt to prove the Myflery of the Sacred Trinity : 
 Therefore Tremeliius, a Jew born, In his Notes upon Gen%\. 26. Let us 
 n*\e Man after our own image , faith God j Note this here, God Father, 
 ton, and HoIyGhoft, one God in three diftinft Perfons fo appoint; 
 .etusy here faith Tremeliius is aTeflimonyof the Sacred Trinity, and 
 hat not an obfeure one : And therefore the Weftminfter Notes prove 
 rom the Scriprures, that Mofes was not ignorant of the Doftrincof 
 he Trinity ; and it is obfervable, that in the firft three Chapters of 
 itnefis, Mofes nineteen timrs calls God Jehovah Elohim ; and who will 
 eny that Abraham faw Chrifls day, John 8. jet. and did not David 
 all Him Lord, when in the Spiric of Prophecy he fpake of Him, Mat. 
 2. 44. and Ifaiah faw His Glory, John 12.41. And If fome objeft, 
 f there befo many clear Tcflimonics in the Old Tefiament of the 
 
 K 2 Doftrinc 
 
5 3 The Dfixokgy 4$provcn. 
 
 Poftrfnc of the Trinity, how came it to pafs that now the Je m who 
 have, and read the Old Tcftamenr, deny the Sacred Trinity ? The 
 Scriptures will anfwer you, our Saviour in the GolpeJ pronounces 
 them blind, Mat. i$. 14. the blind lead the blind, and often elfcwherc, 
 and fo the Apoftlc calls thera, Rom. 11. 7. were they not broken off 
 for their Unbelief, Rom. 1 1. 20. till the fulnefs of the Gentiles come in 5 
 and fince their rejection and breaking off, the Vail is on their Eyes 
 until this day while they read the Old T.eftanftflt, 2 Cor. 3, 13. yec lc 
 will not follow, but that the Myftery of the Trinity was known to the 
 Saints, and faved in the Old Tcftamenr, who believed the Covenant 
 i>f Grace made with Adam in Paradice, the feed oj the woman fbould 
 tread down the head of the Serpent, which our blcfled Saviour was to the 
 Saints in the Old Tcftamenr, as well as to us the mi, the Truth and the 
 life, Joh. 14. 6. and the fame to day, yeflerday, and for ever, Heb.13.9, 
 So that as the believing Jews and Church of God in the Old Tcftament, 
 did believe the Doftrine of the Trinity (albeit we grant that that My- 
 ftery of the Trinity was not fo clearly revealed to thefe Saints in the Old 
 Teftamcnr, as it is now to us Chriftians under the New Tcftament) 
 aflerted to them In many Teftimonies of Scripture •, fo they, reading 
 and hearing the Hebrew Text, which was their Mother Language, and 
 therein two Names of God fo often joyned together Jehovah Elobim, 
 the one in the Singular, the other in the Plural Number, the Holy 
 Ghoftand His Penmen did thereby Infinuateto them the Doftrine of^ 
 the Sacred Trinity -, and according to this, in many of the Hebrew ' 
 Pfalms, and feme Spiritual Songs, there is a Doxology to Jehovah 
 Blobim, clofingthe Pfalm, to wit, thefe Pfalms following, 76,80,84, 
 90,92,99, 144, 146, and 1 Chron. 1 6. $6. and chap. 29. verf. so. and 
 ¥\&U 72. verf. 18, »d 19. If then the Jew clofed many Pfalms with 
 the Doxology to the blefled Trinity, /hall not the Chriftian, to whom 
 the Myftery Is more clealy revealed, and in which he is baptized, and 
 without which he cannot be faved, (for no Salvation without Chrift, 
 Afts 4. 12. ) and he who denieth the Son hath not the Father, 1 John 
 2. 23. and as the HolyGhoft proceeds from the Father and the Son, 
 Joh.i$.26. fo he who hath not the Spirit of the Father and Son dwelling 
 Jn him is none of Chrifts, Rom. 8.9. therefoie the Jew, T^, and 
 Xntitrinitaria* Hereticks, who are afhamed of the Name of Chrift ia 
 this Life, Chrift will be adiamed of them when He comes in His Glory 
 with His holy Angels, Mar^ 8. 38. But for us Chriftians, let us not be 
 afhamed to believe and confefs to onr Salvation, and give Glory to Fa- 
 ther, Son, and Holy Ghoft, and with that Doxology to clofe the 
 Pfalm with it all our life, yea, alfo dole our days with it on the Death- 
 bed, following the example t>f that fweet Singer of 'Jfrael, Ffal.72. 
 which he fang at the clofe of his days, a Prayer for his fon Solomon, a 
 Prayer full of comfort and faith in the Son of God, this Pialro he clofcs 
 
 with 
 
The Doxology Afyrovzti. $9 
 
 with a Doxology to Jehovah Elohim, ver. 16. Bleffed be Jehovah Elohim, 
 the God of l(r*c\ 9 and bleffed be His glorious Name for ever and ever, and 
 let the wools Earth be filled with His glory, Amen, and Amen. So, as 
 the Jeiv had their Doxology Glory to Jekovah Elohim for ever, and 
 we have Elohim more clearly manifefted, Father, Son, and Holy Ghoft, 
 then fhallic not be lawful for Chriftians to fiog Glory to Father, Sod* 
 and Holy Ghoft for ever. 
 
 For further clearing Jehovah Elohim y its intimating the Doftrine of 
 the Trinity, as I have obferved in the Hebrew Text of the Old Tefta- 
 menr, that thefe two Names of God when put together, efpccially ia 
 the Prophets, are moft ordinarily ufed (although not always ) upon 
 one of thefe two occafions, Firft, When the Lord is to difference and 
 contradiftinguifti Himfelf from all falfe ^and Pagan gods, and then ordi- 
 narily it is rendered in the Englifh Bible, the Lord my God, or thy God, 
 or the Lord otfTfftd, or your God. Secondly, It is ufed when the Lord 
 is giving to His Church (ome notable Promifcof a great Deliverance, ci- 
 ther bodily or (piritual in the Miffiab, and fo an evaogellck Promifc, 
 and both thefe ways Jehovah Elohim imimm* Trinity, for the Pagans, 
 all confcfTcd a Deity, but none of them Trinity in Unity. As for affix- 
 ing Jehovah Elohim to evangelick Promifcs in the OldTeftamcnt, it 
 might be the moft proper Name to lafinuate a Trinity which was to be 
 yet more clearly manifefted in the Gofpel ; were it not that I intend 
 brevity, I could inftanceboth thefe, and clear them from many Scrip- 
 tures in the Old Teftamcnt. 
 
 CHAP. X. 
 
 A Reafon given for finging fif Doxologie, fatisfaclorj for every 
 chriflian , and that born in alfo upon the ma\ Qhriftian , by S flYong 
 ral Reafon. a i m . 
 
 ISupponedin the Preface, that theflrongChriftian and learned was 
 fo clear in their judgement, of finging the Doxologie, that all the 
 former Arguments I brought, was only for fatisfying of the weak \ and 
 all thefe reafens arc well known to the learned ; but becayfe I know 
 the learned does not any thing, efpecially in the matters of God, but 
 that for which their Confcience is clear* and the warrand of their 
 Conscience is the holy Word of God : and therefore the learned ia 
 finging the Doxologie, are perfectly aftured that the fame is grounded 
 upon the infallible Word of God, or deduced from it by clear and 
 
 good 
 
€o The Ddxology Af proven] 
 
 good confequeece, and they know Cum tenellk cbriHi Agnift & ** 
 that the Ddxologie is of this nature; fermone juslitia imperitis ad ardua 
 which reafon of the ftrong is thus progredi non exfediat at mditis 
 framed, whatfocver is clearly law- in Cbrijlofortibus eft abmdi comper- 
 fulfrom the light of Nature, and turn dottrinam evangelicam de 
 the Word of God,that to the rcli- Cbriftiani certitudine propria fain- 
 gious Chriftian Is lawful to do; tis a plurimis peffime abufam t$t 
 but to fmg glory to God is clear namut Pontificii Recedunt averita- 
 from the light of Nature, and from te ex una. part, it a Ecclefia refor- 
 the holy Scriptures, therefore it is mat* pars maxima, fed peffima, re- 
 lawful for the religious Chriftian cedunt a veritate ex alia parte y dum 
 to do it. Firft, It is clear from nullus non impiorum crepat ufque ad 
 the light ol Nature, becaufermny infaniam ipfttm effe certiffimum de 
 learned Pagans, who had no more [uafalute : proinde ad bujus verita- 
 but the light of Nature , did fmg tis exaftiorem invefiigationem & in 
 holy Hymns of praife to their Verbo Dei trutinatione , proftfio- 
 gods ; this is abundantly clear io res chriftianifmi funt primo divi- 
 Humane Hiftory, and uodenyablr. dendi in vere credentes ad falutem, 
 Secondly , The Holy Scriptures & in reliquos profitentes {idem ore, 
 ire full of it, efpecially the Book fed non endentes corde , quibus ta- 
 rt the Vfalms, commanding us to men contingit fides dogmatica,hifjto- 
 fing praifes to God; now this rica, vet littralis facrarum Scrip- 
 proves infallibly the general , that turarum in qua fide Sat anas pra- 
 It is lawful to fing glory to God .- omnibus impiis excelht , attamen 
 Which Conclufion being proven, I vere credentibus folis y at non om* 
 make up a fecond Reafon, and nibus certitudo falutis contingit, 
 rakes the proven Conclufion for itaqtie jmt fubdividendi in fortes 
 the Major 3 and I reafon thusjtis & infirmos , infirmis in fide certi- 
 unqueilionably lawful to fing glory tudo falutis non contingit, quia ob 
 to God, I ailume, God is Father, dtfeftum cognitionis Scripturarum 
 Sob, and Holy Ghoft; then it is nonpoffunt refleElere in fnos actus fi- 
 unqueftionably lawful ro fing Glory dei & alia fidei, 7W/.v$ta , qua 
 to Father, Son, and Holy Gboft, funt Dei or din aria media Chriftia- 
 and if any think themfelvesflrong, num ad certitudinem falutis pro- 
 and being under prejudice, are vebentia , & in farticulari infir- 
 not fatisfied with this reafon , I m/is Cbrifiianns in cognitione puer 
 would ask them if their Infant- nequit colligere fuam certitudinem 
 Baptifm was not an aft of lawful fyllogiftice, boccine quicunque ere* 
 Wor/hip, and done in faith of the diderit in cbrifiumfalvabitur , at 
 Miniftcr that Baptized , and of ego credo in Cbriftum , ergo ego fal- 
 their Parent that required and re- vabor nam infirmus in fide licet pof- 
 ceived that Sacrament ft>r their fit ditere ego credo idque vere jfr 
 ufe; in both which I judge the fincere tamennon cum ijla certitu* 
 
 Minifter confecrat and admini- 
 
 ftrat 
 
The Doxohgy Atyrovtn. €\ 
 
 fint the Sacrament lawfully , and dine fuptr quam poffit fundari cmi- 
 
 their Parents lawfully received tudo condufionis , & fit cum con* 
 
 them from the Lavcr of Regenc- clufio ftquatur dtbiliorim partem, 
 
 ration , and yet I would gladly infirmi conclufto non certo eonclu- 
 
 know from thele that arc not con- dit ipfi certitudinem falutis, proin 
 
 tent with Tinging the Voxologie, folus fidelis fortis in fide cirtitu- 
 
 becaufe it is not exprefs in 5crip- dintm fulutis adipifcitur, nee bi 
 
 ture, that the Chriftian fmgglory o'mnts nam non pauci in fide for* 
 
 to Father, Son, and Holy Gboji, Us btri\ bodie incidunt in fligi- 
 
 why then do they not rcjeft their tium fcandalofum confeientiam vaf* 
 
 Infant-baptifm becaufe it is not tantemprotinus, & moraliter 5 & 
 
 exprefs in Scripture Baptise in- judicialiter, btfterna ctrtitudo fa- 
 
 fants, but well proven to be law- lutis evanefcit quid quod alius non. 
 
 ful by neceffary conftquence from minus in fide fortis heri, incidit in 
 
 Scripture, which with the uni- deli quium folaminns bodie cum]o- 
 
 ▼crfal Church we think a fuffici- bo, quod non fuit caufatum pec- 
 
 ent ground for Infaot-baptifm. cato flagitiofo *, Jed ob alios fines; 
 
 And what is the caufe that Anti- juflo, & Sanfto Deo cognitos , & 
 
 pedobapti(ls have fallen in that er- in Scbolis Ibeologorum obfervatosi 
 
 ror , and fepjrac ftom the true Quod ad Cbrijlianos non credentes 
 
 Church? Even becaufe they were ad \xlutem, eft certo certius eorum 
 
 too deep in that opinion, that ne- nullum certitudinem falutis adipif 
 
 ceflary confequence horn Scrip- ci. Ettamenbosjubdividimus in 
 
 turc Is not fufficient warrand for bjpocritas Scrifturarnm fciolos, & 
 
 an aft of religious Worfhip , of profanos in fltgitiisvj>lutantes % bo- 
 
 which error ye would be aware, rum uterque jaftat certitudinem ft- 
 
 left it draw you into other grear- lutis, ad diverfo modo , flagi- 
 
 cr errors rhen you are aware of. tiofus dum jaftat certitudinem pro- 
 
 2. What exprefs Scripture had pria \alutis, novitje mentiri y athy- 
 Rabab to receive the Spies , con- poor it arum multi afjerunt & ali- 
 ccal them, and fend them away qualiter gaudtnt in ceriimdini 
 fafely, Jo[hua 2. 9. &c. Heb. 1 1. falutis , quorum error ejl prafum» 
 31. Jam. 3.2$. AH which that ptionis -, nam quod ad minor em 
 flie did in Faith, is proven clear- fy llogijmi ( Ego credo ) fibi ip* 
 ly from thefe quoted Scriptures, fis imponunt, mm vete opinantur 
 then her faith was good, and ac- fe credere, licet eorum fides non 
 ceprable to God, albeit only built fit accepta h Deo adfalutem, proin- 
 on good conlequcnces from Scrip- de inferunt conclufionem ego faU 
 cur c vabor aqualiter prafumptuofam , 
 
 3. I ask of you John who comes cum affumptione, qui bjpocrit* in 
 to Church , and Communicats, fua affumptione ego credo menu- 
 taking the Lords Supper, whether tiuniur Logice , fed non Ethice. 
 your worfhip be in faith, which I Qbrifitinis ittqut fie diyifis& A 
 fc charity fuppoa it U $ but where 
 
 b 
 
6i The Doxology Ap^roven. 
 
 is your exprefs warrand in your jubdivifis in claffes tor urn pars 
 
 Bible, you fohnjuch a man, come multo minim/, fed tamen optima 
 
 and worfhlp, and take the Lords certitudinem proprie (aim is acqui- 
 
 Supper as the pledge of your fal- rit , nmpt jolummodo fortts & in 
 
 yation ? Thcfe words are not to cognitione Scripturarum , Fide & 
 
 be found in the whole Scripture, Sandtifieatione itaqut ab hac ctr- 
 
 why then dare ye come to worfhip titudine removentur non folium flx~ 
 
 and take the holy Sacraments ? • I githfi & hypocrite quin & Agni \ 
 
 think ye will or fhould anfwer, Cbrifti tenelli qua tales quin &for- 
 
 becaufe in the exprefs Word of Us in fide aut fub deliquio gra- 
 
 God there is a general invitation ; tia fanciificantis, aut gratia fola- 
 
 Come to me all ye that labour, and minis. 
 
 dre heavy laden> and- 1 "will give you Hispofitis inter eruditos videtur 
 
 reft , Mat* 1 i. 28. From which banc queJlionem p$ffe agitari num jit 
 
 gracious general invitation I fup- piijpbiU, autfalltm probabile clri- 
 
 pon ye affume in fmcere and good slianum pofle effe certum de ft a faint ft 
 
 Confcience I John am heavy loa- & eundem non effe certum de hac 
 
 den, and labours to be freed of veritate> bonum esi& IxPtJit Cbri* 
 
 my burden by all the good means siianum p[ailere Doxologiam Pairi 
 
 Appointed by God preparatory to filio & fpixitui fincio> ratio dubi*. 
 
 that holy Sacrament, which if you tationis eslhac^ probavimus nullum 
 
 can truly affirm in the fight of Cbri[iianum habere certitudinem pro- 
 
 God, then I dare affure you in the vria falutis nifi in cognitione religi- 
 
 Nime of Jefus that your worfhip- ofafcripturarum y in fide, &funfti- 
 
 ping, and communicating is in fie atione for tern: atvix tUvtrif- 
 
 faith, albeit you have not exprefs mile banc fort em chriftianum acqui- 
 
 warraBd in your Bible for you fiviffe artitudinem propria fil:ais y 
 
 fuch an one by name to commu- qua Veritas est difficillima acqui- 
 
 nicate. fitu quia multum txcedit lumen 
 
 c\ly. You John believes to be natura y & folum fundatur in lumine 
 
 fay^d, but no cxprefle warrand gratia.at hac Veritas Deus eftlicite 
 
 have you in your Bible, that you hjmno glorificandus Fater, Filius % 
 
 Jdbniuch a one /hall befaved.yet & Spiritus Sanclus hac propofnio 
 
 I fuppon with you in charity, your non folum fundatur in bimintferip- 
 
 Aft of Faith to be allowed, and turarum, & gratia , fed etiam in 
 
 accepted of God, and to be com- lumine natura, ut prqbatumesi. 
 
 fortableto your Soul , for I fup- Alia ratio probans ctrtitudinem 
 
 pone It well grounded on the falutis effe vtritatem acq ui fitu 
 
 Word of God, His Promife, and difficiliorem quam em pradiftam 
 
 Command, whofoever believes in de Doxologia hac tfl plurimi qui* 
 
 Chrifl (hall be faved, John 5. 16. bus nunquam contingit certitudo 
 
 and John 6. 40. But I John fuch a vera falutis quia impoffibilis at tx 
 
 one believe in Jefus Chrift, there- eifdm non pauci qui callent finfum 
 
 fwc I John fach a one /hall be fav- 
 
 ' * edj 
 
The Doxologjl Approve*?. 
 
 <s? 
 
 cd f the General Prorrifc isexprefs Scr/pturarum Literalem Hifloricum* 
 
 in the Word, but Hor vour two & d'lgmatidm, prtcipa' fi in Pk/- 
 
 fol'o«ing Aits of Fairh buildcd lofophtJ. funt bene verfati quamvis 
 
 thereon, a«id yet you will aflumc vet Hyporritte, vtl fljgiriofi t*men 
 
 tiiev arc Afts of true Fairh, and hjtc zeritjs, lid glouficre Deum 
 
 for rhr fint of the two, it's truth Patrem, Filium & Spiritum «nft- 
 
 is belt known ro your felves, who um hymno \acilame potest ab tji 
 
 are alone privy to tha r heart fecret 
 of yours, 1 Cor. Chap. 2. 1 r . For 
 all within the vifiblc Church fay, 
 
 comprehends quia Cbrifliani mil lies 
 mitleri nee ad faiuttm eredentes in 
 Chriftum nee piu tamen hg$ duos 
 
 I belkve in Chri(t, according to vtritates certo credunr fer licet licet 
 
 the Apoftles Creed received by 
 the univcrfal Church, for an Aft 
 of true Faith, and vet a great 
 part fpak not rrulv,This Is a fad, 
 but furc Trurh. but as trucly as 
 thnu believes in Chrift, icisaffur 
 edly as true thou fhall be hved. 
 then if I grant that your Aft 
 
 Deum hymno gl»- ificare & hanr af* 
 fumptionemiDcusett Pate* Filius 9 
 & Spritus Svi6lus. & ^imodo 
 fint Philofophi nullatenus de con* 
 clufine dubitabunt , itaqut pot/it 
 mi Y um videri homines cognitionii 
 fidnpietatis . & certitudinis pro* 
 price falutis muttum ja6f antes & 
 
 wherebv \ou believe to befaved., is attamen eofdtm quafi fit myflerium 
 
 True Faich, and rightlv believed incomprehenfibile an fit liritum { vel 
 
 by you, albeit it it nor exprefs in expedient fahemjDeum Pat* m.Fi'i- 
 
 in your Bible, then why ftiall not urn .&Spr hum Sand urn hyrnoglori* 
 
 this bean Aft of Faith, whena fica* e.dubitantes, nee mirum via eat ur 
 
 Chriftim believes ir is lawful! to objeclumfidei ]ullifica%tp % & d? fua. 
 
 ling Glory to the Father, Son, and falute ChriStiani ccrtisfimi. & by- 
 
 Holv Ghoft, alScir thefe words be pocrita dogmutice folum c*edentis % 
 
 not exprefs in the B>ble,alrogether & de fua falute inctrti idem eft 
 
 but deducedfrom thcScriprurc by nempe Dtum Patrem. Filium. & Spi- 
 
 infallible confequence , I could ritum San6tum\ nam )uftificatus 
 
 proceed further in this poinr,buc credit in Deum toto corde, Pa* Y *m z 
 
 becaufe rhe Bib:s are nor able to Filium & Spiritum S'nclum* & in 
 
 bearic, and rhe Learned are fully Cbrislum QiMfyoTrov fibi falvator>m 9 
 
 clear in th?s Truth, I fhall not in- at hypocrita credit effe Deum turn* 
 
 fi/r, and thefe who will not aflenc que effe Patrem y Filium. & Spiri- 
 
 tot^e Truth, the defeft is in turn Sanctum, & Scripturas Dei 
 
 themfclvcs, and not in the Truch, Vtrbum effe veras, at neutiqutm ere* 
 
 for Children, fo long as they are dit in Deum. ?at Y em % FUium^ & 
 
 fuch, will think, fpeak and under- Spiritum San 61 urn , & in ctyris'ium 
 
 ftaad as Children, for which the faluwem fidei juftificante co* : Puri- 
 
 ftrong Chriftianfhou d ootdefpitc ficante, rcnovante, & ip r umDco in 
 
 the Babes, but confidcr they were chriflo vinculo Spiritus Sintli in 
 
 once Babes themfelves, and 00 o£tanum anient e hypocrite fides eft 
 the other hand, the Children 
 
 L fhould 
 
 ** 
 
#4 Th* Doxology Approve*?. 
 
 ftould not prefume, nor overvvcan more fptculativa in cerebro fluftu* 
 the ■•• fclves, nor judge uncharitably ans at credentis ad falutemin cnrde 
 of the firong, bur that they fmg radicatapiequt fiducialis &pracli- 
 the Doxologvin F ith ; ground- ca. 
 cd-orf-ir Hrong Scripiu al Conie- 
 
 qoVnce, as when the weak ChrifHan takes his Sacrament, and I 
 rc^ueil the weak Chnttian to think fobe'rly of himfelf ; when David a 
 Man according to Gods own heart, faid in finceriry, Pfalm 131. 2. I 
 have quitted my felj as a child that is weaned 6j his mother, aod if ye 
 will wfk wrurein he lo behaved, he tells you himlelf he did not 
 alpireiii rhinus too high for him. If every ChrifHan would do fo, 
 there would be more peace in the Church. 
 
 CHAP. XL 
 The R'afins why the General Afftmbly was not in power to Uj afjd* the 
 D *xologs, proving thti- gfdt rtluftancy to their own deed , with fe- 
 ver al othtr circumstances alleviating the} <mc. 
 
 IN this Chapter, we are to anfwer the Grand Objrftlon, to wit, 
 That the fining of rhe Doxoh ey in the publkk worfhip cf God, 
 was laid fide by the Gene rail Afkmnlv o» rhh Church, AnnoDom. 
 1649 To this mv firft anfwer is, that Aff mbly *>arh fcUrry two Stf- 
 fi ns mentioned id the Index of the imprinted Afrs thereof, but the 
 lay ng aftdcof the Doxology is not mentioned in the Printed Ads 
 of that Aficmbly, n^r yet in the index of the Imprinted Afts, there- 
 fore , feing rhere is no mention in the Rtgifter of the Church, to 
 prove toPofierity, that the Doxology was laid afide , it may put 
 fame to demurr in that affair, feing rherc is no leg*! proof of it txtanr. 
 $ti!j. I anfwer, though the laying afide of the Doxology was res gefia % 
 yet feing there is not a word of it in the Regifier of the Church, the 
 laying of it afide, will come under the Notion of an unwritten Tra- 
 dition to Pofterity, $dly. I anfver, Thic it is to beconfidered whe- 
 ther or not the G'.nerjll Aflf mbly was in poteflate, and had lawful! 
 power to lay afide the Doxology, for in their National Covenant, they 
 gam their Religion as rcform-d , at the firft expelling of Idolatry, 
 and was Ratified in Parliament, in Anno Dom. 1560. And it's Con- 
 feflion of Faith to be Chrifts true and perfeft Religion that they fhal 
 adhere to it all their dayes , to which they bind themfeives with 
 Solemn 2nd fearful! Curfes > butfo it is, That ac the (aid Reformati- 
 on, in the Lvturgy then appointed , and Printed, at the beginning of 
 the pfalm Book, G'ory to the Father, and to the Son y and to the Holy 
 
 Ghost, as itwasintbe beginning % is now, and aye fhtll U(l,M cxwnt 
 
 in 
 
Tie l^ovology Apprdvet?l 6$ 
 
 in Prim} yci, in that Pfalm Book of he Church of Scotland of the 
 oldE^iri^n, there is great vjriery of the Mectcr Pocfies and left 
 any of them having their diverfe Tune mould want the Dox^'ogy 
 fung at the clo(e of it, each or thefe diverfe Pocfies have a divert Dox- 
 olo^y one in fub^ance with rhe ordinar Doxologw bur « iff^rin^ in 
 (ome words, be lug frame i to be fung according to rhe particular mu- 
 fica! Tunes all which Doxo'ogies were in ule in the Church of Sen' land 
 after the Reformation, which Book is yet tx r ant Printed at Ah* Ann 
 tnm privilegio , in Anno Dom. 1638. So that the National Covenant 
 compared with our frft Rtformari»n engadgeth us in ail Scotland, not 
 to quite the Doxnlogv. under the pain of peijurv 5 as for rhar fore- 
 faid Lvurgy of Scotland , which was Prnred , and bound in wlhrhe 
 Pfalw Book , it was drawn up by the General Afiembly, Anno Dom* 
 i$6o. and 1^5 and 1567. 
 
 TheFourh Anfwer, The General Aflcmbly, 1*39. AuguH go. 
 Which day, thir Affemblv hath enafted, thus, the GenFil Affemhlf 
 dering, that the intended Rjomatinn being recovered, may he eUabltfh- 
 ed -, O'dains, that no Innovation, which way diflirbe the peace gj it. 
 Church, and m^ty divifiw, be fnddenly proponed* or enafted but jo as 
 the motion be fi-jl communicat to the feventl Synoas* Vresbf.ri's, and ■ 
 Churches , that the matter may be approven by all at home* and Commis fl- 
 ows may cme melt prepared , unanimously to conclude with fettled 
 deliberation ufontbefi points* in the general Afcmbh : Which Aft of 
 Aflcmbly, as it was prudently made, lb accordingly printed there- 
 after, for io the General Afleonly, Anno Dm. 1641. Angufl 6. There 
 are four Overtures Printed with trie Afts of that Afiembly to be ad- 
 vifed by Prefbyrers againft rhe next Aflcmbly -, So that 'his laudable 
 Aft was carefully obeyed in other things, but not fo in. laving afide the 
 Do--:ology: For it was done abruptly, without the koowledge,jor ad- 
 vertifement of particular Church s, Prefhytrics orSyoods, wholhould' 
 have been acquainted before, snd canvafted the marter 3 before any 
 thing had been determined in the General Aflem >ly anenr the Doxolo- 
 gy , and the la\ing of it afide, which was an innovation fuddenly pro- 
 poncd, and inftantiy pafied to the dffcom forming divifion of them- 
 felves from all tranfmarin Protefhnts, yea, and from t&e univlerfal 
 Church. 
 
 Fifthly, Id the Solemn League and Covenant of Scotland and Eng'and, 
 approven bv the General Aflcmbly of Scotland^ Anno. Dom. 1645. 
 Augult if. In thefaid League and Covenant , with hands lif-cd up to 
 the mofl high God, they fwearfrocerclv , and conilamly to end jv r 
 the prefervation of the Reformed Religion in the Chutch of So 'and 
 in Worfhip ( but then the Church of Scotland in rhcir Wo;fh pdid 
 fing the Doxology,^ to endeavour the R? formation of Reli ion in 
 tngltnd and Ireland In Worfhip, &c. according to the Example of the 
 
 L 2 beft 
 
66 7he Doxofcgy x^pproven. 
 
 be: Reformed Churches but then, and to rjiisday the beft Reform- 
 ed Churches did ufe ? ard lillufe rheDoxolog in the Worfhip of 
 Gu<3, 6i is o oe fee n in rhc particular t'falm B oks, ia Hdvetia, Ge- 
 nevd y France and H«( land, &c. Here in the Solemn League and Co- 
 ventor , are two tycs on the Covenanters in both Nations to ufe the 
 Doxology. # 
 
 Sixt»ly, The feme G neral Afiembly Anno Dm. 164$. A f -er their 
 approbation of he League and Covenant , in their Anfwcr to 'he Sy- 
 Dcd 01 Divines in England Auguft 19 Writ thus, That mmay be more 
 clojtly wutdto the tieii Reformed Chu^bes in mrfhip, &c. Bur foitwas, 
 •thacS otland. and the btfi Reformed Churchr 5, dm then, and to this 
 day u(e the Dox»logy, and in another Ltter of the laid AiTembly, to 
 the Parliament of England . they vvrit thus, That the Purpofe , arj End 
 c) 'b? League and Covenant, is > jor fitting , and holding ]aii 0] Unity and 
 Unformity betwixt the Churches 0) this Ifland, and tot bi\t Reformed 
 Courches beyond Sea; bur ill trvfr Churches bc\ond Scjs , did then, 
 and ftilidots r o this day fingrhe Doxology , then furely the Church of 
 Scotland^ even after their taki* g the League and Covenant, as it did 
 tye them to keep rhe Doxology, fo »hcy fincerely purpoied to keep 
 It, and their pi fticc was conform, 
 
 Seventhly, The General AiTembly, Anno Vom. 164$ Feb. 9. pofl 
 merid. SJj. o By their Ad, they etiablifh the putti g J n xecuti- 
 on the Directory, notwir* nandisg, in the clofc of tha- Aft, they 
 difTent from England cxpr< fl. in two particulars, anrnr me mjnner 
 of givin? the Lords Supper. As alfo Sefi. )6. 0\ xhr Aflcmbly. they 
 freely diffen from the u'eftmin f ier ^nod, in other two particulars as 
 alfo, they provide, that this fhall be ro prejudice rothe Order and 
 Practice of thi* Church , in fuch pinicuais as reappointed by the 
 Books of Di(cipline,and Arts of General Adembli^s, and are no o her- 
 wife ordered and appointed in thr Directory : And 'his A ft is not 
 only to be U -mid Printed in the General Afleiibly, Anno 164$ But alfo 
 thefaid Di tctory was Printed at Edinburgh, in the (aid Yeir, by 
 Order botn ot Church ai*d State , and the fortfaid Act of the General 
 AiTembly of Scotland Printed , and prefixed it- 
 
 Now among thefe particu ars, ia which tie Church of Scotland pre- 
 fervcth her Right, and protefls timoufly , notwirhfianiingthe De- 
 reftory, and wherein thr Direftor> harh not appointed o'herwayes, 
 the fingina-of the Doxology , and the ordin^r manner of Blcffin? the 
 Lords People', at rheclofe of the PuMick Worfhip are two; tor ei- 
 ther of which arc particularly ordered in the Directory contrarily,as 
 for tie Doxology, no mention to fing it . or *ot tofingit. 2dly. 
 For the bl.iimg of the Congregation, thefe are their Words, Let the 
 Minister difvifstbe Congregation rtitk a folemn bi sftng, but no particu- 
 lar word of a Dircitory, mentioning uther the bleffmg in the" Old 
 
 Tefta- 
 
The Doxolrgy Jpproven. 67 
 
 Tcftaroent , Kumb. 6. 24, 25 Or in tfie New Teftament, 2 Corinth. 
 13. 14. As they arc bo h m c ri ned in their rxprefs words, in our 
 Scots Lyurgy, ac our R formation -, pag. 29 As alfo the faid Scots 
 Lyrurgy harh hr D^xoiOjiy Pri-edinrhc P/a/w E^ok , fo that both 
 from the N noial Covenant , ^nd Solemn League *nd Covenant from 
 many Actso* General Aficmblies , and Letters °t thc frfd Affttubly, 
 it is without doubt. and notour,that the Church of Scotland, when they 
 ad ad.e the DoxoIokv , wtrc no uayes in power to do it, but on the 
 concrarc, by both Covenants , and many other previous Oaths of thchr 
 ovn, obliged Hill to retain it. and nut by quirting of it, fofaras 
 to have made a Schifm from the R forced O urches, wi<h which ihcy 
 had Solemnly (worn rokerp Union in Worfhip j but befide all theie 
 Tj s of thdrown Vowes^nd Promifcs willingly taken by thcmfelres, 
 which docs deuudc them of all Liberty and Power, to lay afidethe 
 D xology. 
 
 I bring this Reifon, to wit, As the Genera! AflVmbly of this 
 Cl.u-chdid b\tc\ up their own hands from layirg afide the Doxology, 
 by bo h Covenants, and many Arts of General Aiemblies befide, fo 
 there are Reafnns brought from the fubf*anceof rhc ir deed to invalidat 
 the lame, as F*>0,ircre is a Rule in the Word cf God, whether ye 
 eat, or yt drinl^ do all to the glory oj God, Then every Church Aft 
 fhould be done to the Glory o! God, then the rcnor of this Church 
 Aft n u«t come to this, for rhi GWvof God, we lay afide tinging 
 Glory to God Faihcr S n, an<< HMy Ghoft, this is a hard laving, and 
 like a Paradox Foj hi that <ff>rethpraile , glorifrth me, Plalm 5013* 
 
 idly. Corfidcr rh r t> t A mi^hry ran, and dots make Lawes to 
 His Creature, ?nd H s W'M and infu ir G<>odnefle is a (ufficient RcafoD 
 to Him, flat pro ratione voluntas, but Men bo;hin Church and State, 
 thty ni .heir Laws bbfh are (nbj o to Ccnfure^nd control of thjSu- 
 preart Lavs giver, ar,< therefore Mens Laws nrciinarly have a Rational 
 Narra ivr on which they are ounned tor all rood Laws, are found* 
 ed up- n good R rafoqs and R aforabie Men mould be led by reafoo- 
 able Lj s, ep cially vvh n hey are invalidating one former Law, or 
 Decree- not ou' ot u-.e, or forgotten ; bur ufed for many Years, with 
 approbation ye.?, even to rhat very hour ; Then this Law required a 
 verv crave and weighty Nhrrative, but the Aft for laying afide the 
 Doxoiogy, ha noluch Parional Narrative, and in fo far, it is invalid 
 -dit, from having th efTtnri^l ot an Afl. for it is like, they could 
 no: have a rational Ni.ra v- furir, therefore, it was the prudency of 
 the General Afirmbly, to bu y in filer ce both the Act, and it% Nir- 
 ra r iv ; Thii fhc s their un^illingnefs to the r hing, and thereloref 
 hope rhere may th- rather an Aft of Oblivion, or rcfciliory paflfe upon 
 their iTprin^rdLAcl. 
 
 Thiialy % Wc challenge the Roman Church, chit they lean too much 
 
 to 
 
6B the Dexology Appirwn, 
 
 to unwrkren Traditions, bur I fear they may retort the Argument 
 tfpon us, that fome of the Reformed Church, adhere »oo much to 
 unwritten Tradition, for the lay in afide of fa- finding of the D Xolo- 
 gy , is not in the Word of God, nor in any Aft of the Church , and 
 therefore, ifthere^ be any unwritten Tradition, owned by the Re- 
 formed Church, this mutt be it ', For why, fome peop e make as much 
 dinn, and reluftancf , rofmg the Doxology, as fome of the Roman 
 Cnurchdoes, for keping of their unwritten Trad?' ions. 
 
 4. No particular Church in this or that Kingdom ruth power to 
 change any thing in the Publick Worfhip of God without the confene 
 of the Supream Civil Magistrate ^ aumble not at this, for it is the 
 Doftrine of the Church of Gene- 
 va* (*) vwbo alio require the (a) Tbefes G.nev. Bezse, Anno 
 confent of the flock, as needful, Dom. n%6 cap. 84 T«tf. 18 ha- 
 which wa^grante by theGeneral rum denique Ugum & [latuendarum 
 Aflembly of Scotland, 1639. and & tollendaruw poteftas ordinaria' 
 yet in laying afide the Ooxologie & legitima nequit a paQoris unius 
 without the fore-knowledge or arbitrio neque a folius alicujus Pref-' 
 confent of their flocks, they went bnerii judiciopendere fed acceden- 
 contra rv to their owq Aft , and te chiftiani Magi$*a r us confenfk 
 alfo contrary to the Canon of the & author it ate cum denique & 
 Qhurch of Geneva, for the Church comprobante grege ifla vtl pom* 
 of Geneva very orderly requires vel aboleri debenu 
 the content of the Magiftra e, and 
 
 his Authority to any fuch innovation, but foit was that the confene of, 
 the Magiftrate, fo far as we en learn, was not 3t all requred to the 
 laying afide of the Doxologie^ and far lefs was ic obrained. And if 
 that Aft of the Gen ral Aflembly, 161,9 Auguft 30. had been obeyed, 
 to wit, that the faying afi le of the D xoUgie had firft been debated in 
 Synods and Presbyteries, b fore !t had been prelenred to the General 
 /^ffemblv, 1649 fconfidering the many reafons which I have brought, 
 which judicious Presbyters would hive made ufe of) \\ \s very pro- 
 bable to me that the General Affemblv forefaid had ret ined the Doxo- 
 logie, notwithftandingof fome in England v\ho defired to lay it afide, 
 and fo they had difiented in the matter of the Doxoiogie from thefe 
 in England, as well as they diffewed from them in other particulars 
 of far lefs moment, notwithftanding thty fo much wifhed union* 
 
 $. Having proven by many reafons the invalidity of laying afide the 
 Doxoiogie, vet becaufefome weak Christians have been ready to think 
 that the General AiTemby in the year, 1640 did lay afide the Daxo- 
 Ugie in the Publick Worfhip of God, becaufe they thought it unlaw- 
 fultoufeit: Foranfwer, it is a very uncharitable thoughr to Judge 
 of any Minifter of the Gofpel, and fuch as were members of the Ge- 
 neral Affembly, or theft PivJne* in England^ that they were fo groflc- 
 
 ly 
 
The Dnxology Approver. 69 
 
 ly Ignorant as ro think the fingii.g cf the Doxologit unlawful, a: That 
 the Gen rjl AiTtmDlvnoroolv though' it not ut lawful (tor then they 
 would h-v 1 i 1 ir afide wilhng'y, and rcgiftrat rheir deed in the 
 Book<ot ^rir Genera) Aflemblies , to detcrr all others from firging 
 the DflX'/w i bu< f ing they lefr tin word of it i^iheir Remitter, It 
 w sb (amen heir rrud nee rhry would not black Paper with it, fir 
 lels P:i 1 rir to oe rtad i\ Pofleruy, being a deed in which they did 
 not glrry$ bur to the which, it I may (a), rhry were compelled , as 
 S:-L J au ipr aks of himfclf in another cafe, 2 Cor. 12. 11. by the impor- 
 tun ty of thef' in England, and that they mighr upon afrer ccnfiderari- 
 ors re-aflume the Doxologit the more eafiiy, that there was nothing in 
 th« Re2 ftcr again" it. 
 
 6 That the General AflemMy, Anno Dom. 1649. did not rcjeft the 
 box*' git, asunLwul is rr u* proven j lome leading Minifters who 
 wtre upon 'he fecrer* of 'hat Aflembly, did rhereafter without fcruple 
 fii g the D*x-> ngie in Family Worfhip, acknowledging thar the Aflem- 
 b ^ did onl\ la\ it afide in lublick V* orfhip. to plcafe fome Brcrhrens 
 def.rc- in England, but the laying ot it afide in Families was not intend- 
 ed b re 5\nod 
 
 7. When tht King* Majcfty returned home , and Church affairs 
 were U tied, and the Doxologit with hi* M> jetties exprefs confent rc- 
 afltimed, and put in practice again, then thefe Minifters who were 
 prefenr in that Aflembly, 1649. and the reil of the Miniflers in Scot* 
 land* who had all lutamitted tor laying it afide for a rime, left they 
 (fcould Teem contentious, did more willingly re-af[ume it, then 
 they Md it afide. „ <% 
 
 8 Thefe a:ed Minitters who are yet alive, ( for it is now 33/years 
 pait) cantefiifie, that tharGeneral Aflembly, 1640 were far from 
 any fcruple, or thoughrs of judging that the Doxologit was unlaw- 
 ful. 
 
 o. In rhe General Aflembly, 164$. Stff.i$. theyenaft, that the 
 Minifies bowing in the Pulpit ( although a lawful cuttome in this 
 Church ) be hereafter laid afide, for fatisfaftion of the defires of the 
 Reverend Divines of the Syrod of England, and for uniformity wirh 
 that Church (o much endeared, to ns : that then the General Aflembly 
 declare rhfir bowing in the Pulpit a lawful cuttomr, then much more 
 did they think fo of rhe Doxologie, for rhefinging of rhe Doxologit is 
 of much moment, it being occifioned upon a mod weighty confedera- 
 tion, to wit the fircngrhnirg of Chriftians againft the damnable here- 
 fie of rhe Arian^ which herefie was not onlv damning, buc alio thefe 
 Hereticks *t\ iviry, and bloody cruelty ( when they got power in 
 their hands ) did rhreaten the utter fu^verfion of the true faith nfthf' 
 Church otChriff, therefore theuniverlal CI urch fp e^d to the ends of 
 the earth, have ever fincc unanimouflv kept the prafiicc of the Doxo- 
 Ugiu 8. Their 
 
JO The Doxologf Approver. 
 
 8* Their laying afidc of the Doxologie wouid appear not to have 
 been done cordially, bur btcaufe of the importunity of rhefein Eng- 
 Und % for albeic thev had received the Directory, Anno Dom. 164$. at 
 which time theie in England left the Doxolugie , who had imbraced 
 theDireftoryi ycc fy all that impor uniry from England, the General 
 Aflcmbly of Scotland did not lay afidc the Dnxologie until Augu^i, 
 1649. and when it was mentioned by the Moderator of the General 
 Aflembly to be bidafide, Mr. David aide wood, an aged m,<n v aMi- 
 nifter of great experience, and of unqoeftioiabl* integrity, as to tnefe 
 times, fpoke to the hearing of the whole Synod Moderator , 1 intreat 
 { thattbe Dwlogit be not laid afide y for 1 hope to [mg it in Heaven , to 
 which fpeech he received no fatisfaftory anlwcr } ard I doubt not but 
 many in thar Svnod by their filencc did approve his fawn*, as a found 
 and feafonable tcftimony in favours of the Doxolojr -, and I do not 
 remember that the Doxologie was laid afideby a formal uffnec of the 
 whole Synod, by calling of the Roll ; only lome nrxr the Moderator 
 gave their content; and howfoever, the nor Regiftrating of his dfed 
 cannot be imputed to rhe floath of their Clerk*, for trufr vvho were 
 acquaint withthefc times ki.ow well that they were not flo thful io 
 bufinef , but fervent in fpirir. But it leems Orange o me that iome in 
 the General A ftemb'y of Scotlana in thary<ar, 1649 could have fo 
 ftrong ho^es of a comfortable union wirb Ergland in matter of Reli- 
 gion, and upon that account to lay afidc the Dox logie to i.'leafe 
 them, when the General Aftembly, Anno 1648. Siff- 21. complains 
 at length of the pTfldie of many S'ftariesin Engand> vvho had once 
 with Scotland tak n the League and Covenant, and now had broken it 
 in all its fix Articles, and we'ehinderers of the work of Reformarion 
 in Eng'avd *, and the General Aftembly, Anno 1649. Sefl. 27. wrir, that 
 now rheScftuiesin England were the prevailing party, who had fub- 
 verted the Government, and appointed a vaft toleruion in England. 
 
 As for thefe Brethren in England vvho requeued the Genital Af- 
 fembly in Scotland to lay afide the finging of the Dox logie , no doubt 
 they had takeo the League and Covenant , and on this account are cal- 
 Icd Brethren ; but in that Covenant they did folemnly vow and fwear to 
 Almighty God to reform Religion according to the beft reformed 
 Churches 5 but all the reformed Churches have ftill retained the Doxo- 
 logie, why then did not thefc Brethren in England fe ar that Oath, the 
 mr\oftki truly godly, EccL 9. 2. And if any would thus excufe them, 
 that they were perl waded bv fuch flrong reafons as thev thought libe- 
 rate them from their Oath, in regard of finging the Doxologie , I an- 
 fwer, grantin? that itispoflible they had fuch thoughts, asmav be in 
 charity fupponed : To which I reply, If thev had , as they thought, 
 fuch ftrong reafons convincing themfelvcs, then they were bound to 
 impart that new and rare light unknown to the unircrfal Church for 
 
 more 
 
The DtxoJogy Approver. 7 1 
 
 .nore then 1300. years, they fhould have imparted that fpiritual gifr, 
 and not hid that talent of knowledge in their Napkin, nor fee their 
 Candle under a Bufhel, but on a Candlcttick, to give light to all the 
 houfe, not only of the reformed, but even of the universal Church* 
 
 2. It may bethought that they were obliged to clear themfclves of 
 giving offence in feparating from the Reformed Churches, contrary to 
 their Covenant, and quitting the Doxologie without fo much as ren- 
 dering one rcafon for their making a breach from the reformed 
 Churches in their uniformity in Worfhip, which they did (wear in 
 their Covenant. 
 
 I amalfoforry that with their quitting of the Doxologie, thefe in 
 England did alio quite both the folemn bleffings in the Old and New 
 Tefiament which the Reformed Church ufeth in theclofingof the pub- 
 lick Worfhip thatthe^ would neither give God his due, nor his peo- 
 ple ; not him his folemn glory, nor them their folemn blefling , and fo 
 they have not left a blefling behind them, and ir is lh|e their way hath 
 not been the more bieflcd in their deed : for as their laying afide of the 
 Apoftolick blefling, 2 Cor 13, 14. (which Text the univerfal 
 Church taketh for one of the chic f Texts in the Word of God for prov - 
 ingthe great fundamental point of faith of the Sacred Trinity ) So the 
 univerfal Church had made ufe of the Doxologie thefe many hundred 
 years bygone, as a ftrong preservative againft feducing of people to er- 
 rour anent the Trinity. 
 
 As for the General Aflembly of Scotland, as they pioufly, and pru- 
 dently, in thefe unfettled and reeling times, retained both thebleflings 
 of the Old and New Tefiament in their Publick Worfhip, with the 
 reft of the reformed Churches: Soft was a good prefage that in the 
 Lords gcod time they would re-afturne and ting fclory to the blcffed 
 Trinitv with the reft of the reformed and univerfal Church, as now 
 they do ac this day , for which we give glory to the blcfled Tri- 
 nity. 
 
 CHAP. XII. 
 
 C H A V. All. 
 
 T\mt invalid Scr 'u pie anfweredj bscaufe the Doxologie is not to be found 
 gttbtr in m place of Scripture^ and tbt conveniency of finging it 
 
 THe Apoftle Paula a good PjAqt pro^cfleth he became all thing* 
 to all men 9 that by all means be might favt fome % 1 Cor. 9. 22. So 
 J am Informed that fomc Christians weak in knowledge, becaufe the 
 General Affembly for a time did lay afide the Ooxologic , therefore 
 they in an ignoraut miftakc thought it unlawful to be fung -, and they 
 
 M arc 
 
72 The Doxology Approve??* 
 
 are promovec* in that crrour upon this weak reafon,becaufe the Doxo* 
 logie is not exprefs in continued Scriptures , as the Pfalms of David 
 are: I anlwer, firft, It a Preacher whom they like well Preach, or 
 Pray, or Praife God in Profe, or without a Song, although neither of 
 thtfe three, their Sermon, Prayer, or Prai(e, be exprefs Scripture, 
 but only according to Scripture ( and I heartily wifh it be al waves foj 
 then without all icruple they joyn in thefeas parts of Gods Worfhip, 
 when neither that Sermon, Prayer, or Praife is the exprefs Word of 
 God* bur if we praife God with a Tone, or Song, it muft either be 
 in the Plalms oiDavid^ or elfe it is an abomination to them : But doth 
 not the Apoftle commancTto praife God in Pfalms , hymns , and ffiri- 
 tualSo*gi, Eph. §. 19. In which place the Learned dare not exclude 
 am Hymn, or fpiritual Song in Scripture, and we have proven already 
 the DoKulogie to be of this nature. 
 
 2. I infwer, whereas they fay nothing fhould be fung in Publick 
 Worfhipbu exprefs Scripture, then let them be pleafed to learn this 
 tfuth, that the Pfalms which they fing in Meeter or Verfe , are but a 
 Paraphrafe, or fhort Commentary upon the Scripture for no Church 
 nor Divine rejects the exprefs Word of God, but for Paraphrafe it is 
 ordinary to rejeft one, ?nd authorize another, as the Church finds ex- 
 pedient; and thus the General Aflembly of Scotland rejc&ed the old 
 Paraphrafe of the Pfalms, as not fo fit as need were in fome things s 
 and caufed make a new Paraphrafe in Meetcr , and authorized it to be 
 u^ed in Churches, therefore no Paraphrae is the exprefs and pure 
 Word of God, fo they are in a mil take Tinging an imperfect Commen- 
 tary of mans making when thry think they are tinging the pure Word 
 of God, and yet >ou fing it, without fcruple of Conference 5 then I rea- 
 fonthat any judicious Chriftian understanding that ail the parrs of the 
 Doxologie^rc either expefs Scripture, or fo infallible Divine funda- 
 mental and faving truth, that they have .been received without fcruple 
 • drcbiitradiftion thefe 1500. years by the univerfal Church-, fo that 
 all that time not one Chriftian did carp at any one word of the Doxo- 
 logie % but as for the Paraphrafe in Meecer upon the Pfalms, as that old 
 Is rejected for its faults, fo fome do ob je& and carp at fome words and 
 li?res in the new Paraphrafe, which ye fing without fcruple \ fo that 
 by confequence a learned and judicious Chriftian will fing the Doxo- 
 !ogie with more ciearnefs and contentment then fome lines of the new 
 Paraphrafe, although I think that Ijft Paraphrafe acy defect in -it is 
 compatible to the peaceable and moderate Chriftian ; for this I write , 
 not that any mould rtjeft the late Paraphrafe, but that they who ac- 
 cept of the Paraphrafe do not defpife or rejeft the Doxologie. 
 
 . 3«\ !. anfwer, In our Pfalm Books in Scotland^ printed fhortly after 
 the Reformation'' from Popery, we alfo printed with the Pfalms fome 
 fpftfo*al Songs and holy ffymovvith liberty to fing them in the Church ; 
 
 So 
 
The Doxolegy Apprevttt. 73 
 
 So the Church of Geneva, reformed Church of France and the Church 
 of Belgia, have printed together with their Pfalms of David many 
 Scriptural Songs and holy Hvmns, and hive authorized thdhi to He ung 
 in the publick Worfhip of God, with the Loids Prayer. Ten Com- 
 mandments, and the Apottolick Creed, all turned in Meeter. atid 
 fuogin the Church j and dare any in Britain, who own the name of 
 Procefiant, condemn this practice of the reformed Church be\ond 
 Seas, without the deferved reproof of Ignorance, Pride and Pcrverf- 
 nefs j therefore Mr. Baxter in his Method of Peace of Conscience pa<\ 4 1 r. 
 writes thus, In my weak judgment, if H>mns and Pd'ms of Praife 
 were new invented as fit for the ftate o the Gofpel Church and Wor* 
 flifp, to laud the Redeemer come in the Flefir as expresh as the 
 work of Grace is now exprefs : As Davids Pfalms were frrrd to the 
 former ftate and infancy of rhe Church an^ more obfeure Revelations 
 of the Mediator and His Grace, it would be no finful hum n; invemlpp, 
 or addition, nor anv more want warn rid then our invm'irg 'he form 
 and words of every Sermon we preach, or every Prayer that we make, 
 or any Citechifm, or ConfefTionof Faith r nay it feems of fo great ufe- 
 fulnefs, as is next to a nectffity, and if there be any convenient parcels 
 of the ancient Church that are fit- 
 ted to this ufe, they fhould dc- Petrus Martyr Comment, in quin- 
 (ervcdly be preferred, for doubt- turn caput Judicnm v*i. §4. en- 
 Icfs, if Gods ufuil folemn Worfhip randum nt in templis qutvis pro- 
 on the Lords days were firmed and mifcue canantur f d ilia '.antummodo 
 direfted to a pleafant delightful qua divinis Uteris continents, aut 
 praifmg way, ic would do very qua indt juflis conclufiorJbus clici* 
 much to frame the fpirirs of Chri- untur,& cum ve y bo Dei ad amiufium 
 titans to joyfulnefs, thankfulnefs, confentiunt : nam [ijeneftrainventis. 
 and delight in God, than which hominum aperiatur, vertndum efi nt 
 there is no greater care for the mufica ecclefiafiica tandem ad nugas 
 doubtful, penfive, and felf-ror- &\abulasri r idat, at approta? Hytn- 
 menting frame of fome Chriftians : nos Ambrofii cani in Templis Symbo+ 
 O try this Chrifiians,at the requeft lum Athanafii & Pfalmos Auguftin? 
 of one who is moved by God to contra Donatiftas. 
 importune you to it, lfa. 58. 14. 
 
 Tnou {hall delight thy felf in the i.o*d, compare this with zepb. g. 17* 
 The Lord-will rejoice over thee with joy, he will rest in his leve, he will 
 re joyce over thee with finging. 
 
 If it be objected that the Doxology is defective, bcaufe ir cxprcfieth 
 not the unity of the Eficnce in the Godhead with the Trinity of the 
 i'erfons, to wir, that we do not exprefs glory to God Father. Son, 
 and Holy Ghoft I to which I anfwer, firft, That it is beyond all quc- 
 flion that thefc three Perfons Father, Son, and Holy Ghoft, are one . 
 glorious God, aad fo all true Chriftians from the rifing of the Sun to its 
 
 M 2 going 
 
^4 The Doxology Approver?. 
 
 going down, do firmly believe and unanimoufly profeft, therefore to 
 flog it after that manner, no doubt were Orthodox * then ye will urge, 
 why was it not fo appointed at firft to be fung in Churches ? for anlwcr 
 to which queftion,I perceive that thewzftminfterSynod in theirDireftory, 
 AzinoDom 1645. for Baptifm, have appointed the Sacrament of Bap- 
 tiim to be adminiftrate in the Name of the Father, and of the Son, 
 and of the Holy Ghoft, without adding one word more, albeit they 
 did well know and believe that thefc three are one God, which no 
 doubt they have done, following clo(s to the example of that great cloud 
 ofWirnefles,to wit,theUniverfal.and particular^ the'reformedChurches, 
 leii othrrwife they had prejfume$ to teach our Saviour, who h the rvif- 
 dom of the Father, tofpc :k better and more full Divinity. 
 And this leads us co the chief 
 
 Ec cleft a. ariliquA fideyn yam in ins 
 perfinas dhinas q fde* que 
 
 trinitatis Doxologiam Jupa chnfli 
 verbis baptifm. 'is tccura- 
 
 tius ]unda r unt f j Con- 
 
 ftantinop. fecund! acumen. & ab 
 Ecrlefii univerfali in inn ap- 
 
 probate mittunt libdfom urn 
 
 Romam • ad Dmafm pif 
 
 coyos ibidem convocatos in- quo ex* 
 
 Anfwer, to wit, Why the Doxo- 
 logy does not exprefs the uojot of 
 the divine Eflence with the Tri- 
 nity of Perfons even becau e thefe 
 ancient Dolors of the Church and 
 Apoflohck Men in their holy and 
 due reverence given to our Savi 
 ours words, when he appointed 
 Chriftian Baptifm, baptizing them 
 in the Name of the Father* and or 
 
 the $on v and of the Holy Ghoft ; hibent fide? (me it TrinitaU 
 to tbcDox logy would neither add jionem heat akoKoQov *v fctttzTiv 
 
 nor alter from that divine Pattern, 
 and accordingly Bafil the great 
 writes, Episl.iB' We muft as we 
 have received, even fo Baptize, 
 arid, as we Baptize, cvnfo Be- 
 lieve, and as we Believe, even (0 
 give Glory. As for the AriAn, 
 about the Year of Chrift 360. in 
 the Cathedral Church of Antiocb, 
 tlie. Arians Tinging the Doxology, 
 were obferved to change the words 
 appointed by our Saviour iaChri- 
 flian Baptifm, and inftead of fing- 
 Ing Glory to the Father and fhe 
 Son and the Holy Ghoft, did img 
 Glory to ih' Father, by the Son, 
 In the Holy Ghofi, which prefump- 
 tuous change , the Orthodox 
 Church did condemn, as flowing 
 from an Aatichriftian heart, infpl- 
 
 
 [ACfrt & : I > 
 
 11$ to oyouTA % sfoj; ; Kelt t« 
 Via K&l TV 'TTViVUCt]©- ayU Th o- 
 
 dorct. Hilt. Eclel lib.$ f cap.f. & 
 Nazianzen his contemp Grand us ora T 
 tionezi. Anno Dom ,81. vistvo- 
 [A&t us irctjzpa km vicv %*f 
 vrv&ppa aytov ouomtw Tt km 
 
 Oy.GJo%cl cvne, iict) TO (6eL7rTi<7ua 
 
 TWiihiwjiv iyjiy & idem Nazi- 
 anz j Qraticne6. de SpiritiiSanclo 
 
 tTTfWMVUV KctTZOa KAl VlOV V~'M 
 
 WH'ucz ctyt'iv tw [/.lav Qzqtvtcl 
 
 75 KdLl cPw&UlV OTl CtmcO 'TTclCO, cPo- 
 
 \* ^ly.t) Kf*l& W % (Licovcts lav 
 etiovcovt awn. - 
 
 ^od ad ^rUnornmper^rfm at 
 "htrtticam VoxologU corriiftionem 
 
 red 
 
The Doxology **pf>roven, 75 
 
 red from Hell,yet pretending fome- ab Ecclefu Orthodox* damnatam 
 what of an Angel of Ligln,for their confute, Theodoretum H/(J. Reel. 
 heretic. I Spirit was (een through lib. 2. cap. 24. ex Athanafio. 
 theJrMaikJothit they did not \eef 
 f2(l the Urn ^f founder dsyTim.ix^ m 
 
 Others obj tt, To oblige Chnftians to fing the Doxology, is to take 
 away their Chrillhn liberty, who fhould have it ftill in their option 
 to fing it or not fine it when they p.'eafe? I anfwer, God never ap- 
 pointed ChrlHian Liberty to war rand difordcrly Confufion, which 
 God difowncth j for according, to this Objection, in a Church Meeting, 
 there is one half atfuch a Diet that will notfing the Doxology, becaufe 
 of their Chnftian Liberty, and the 
 
 other half will fing it at that fame Si Ecclefia incolumitati bene pro* 
 time becaufe of Chriftian Liberty; fpeftum volumus diligenter omnino 
 and then who will deny this to be curandm e(lut diligenter omnia. & 
 horrid j.nd fcandalous Confufion, fecundum ordinemfiant, ut cumin 
 verv rhfhonourable to the God of hominum moribustanta infit diver- 
 $11 Glory, who is not the Author fitasjantain animisvarietas,tanta 
 of Confufion, j Cor. 4. 3$. and in ingeniis judiciifque pugna, neque 
 hath commanded all things to be politia ulla. firma eftni/i certis legi- 
 done decentlv and in order j and bus con(lituta y nee ni/ifiata qutdam 
 therefore hath given power to His forma, fervari ritus quifpiaJn pote(t, 
 Church to appoint fuch and fuch Inftitur. lib. 4. cap. 10. §.27. 
 things to be done decently and in 
 order,as is clear in Calvin's words. 
 
 Jficbe objefted to the Chilians , tofing the Doxology fo often, 
 to wit, onceatleall each dyet ofPublick Worfhip, is to make an Idol 
 of i :. I anfwer rhatdefeft,thcy who lay any weight on this Ob;edion,it 
 il of kno wlcdge,to wit.That the frequent praftifing of any lawfulDuty,in 
 obedience ro lawful Authority , is to make an Idol of it, Dent. 6. v. 
 7, 8.9. The Lord Commands Parents to teach His Word diligently 
 to th' Children, when thou fltteftin thine houfe, and -when thou tvalfysJ 
 by the way , -when thoulyefl down . and token thou r yftft up, Sec. andin- 
 
 :ats, D-ut. 11 v. i8 } 19 20. Does here the Lord command to 
 mak^ an Idol of the Word , Pjal. i- 12. Bleffed is the man that me- 
 
 '.its in the law of the Lo Y d day and night, is that, to make an Idol of 
 Gods Law, 1 Tl eff. $ 17. Pray without cs a fing , istomake an Idol of 
 Prayer then to fing the Dcxologyat the clofe cf the Pfalm, does not 
 make an Idol of it, it being don;: to the Glory of God, and in obedi- 
 ence to lawful! Aurhoriry, and fo for confciencc fake. 2. Anfwer, 
 It is not the frequency of the Action, that makes it Idolatrous, but 
 fruiting in the Action, although never fo lawfull, and albeit, but once 
 done} if a covetous worlding find a rich Treafure , he makes it his 
 Idol , the firft moment, fo he who would give the .half of his goods to 
 
 A . the 
 
w 
 
 y6 The Doxology Ap^roven. 
 
 the poor at one dell, and rrufl in it, as a fufficient price to buy there 
 .whh the Glory of Heaven , hath in (o doing committed Idolatry $ 
 Anfwer, A' Chriftian mayabufe any Lawful Duty, by truftinginir 
 and to idolize it, but it will not follow, r ha r therefore fuch aDut) 
 is unlawfull in ic felf, as to give Alms to the Poor, &:. and there- 
 fore fhouli not be commanded,bec*ufe it may beaoufed. 4. Anfvver.l 
 Truftingin any Duty is a fin of the heart, which man cannot| 
 Cee in his neighbour, and fo hath aeither ability to judge, nor yet 
 Authority. ?. Anfwer, Be awar that thou who pretends Chriftian 
 Liberty, and therefore refufes to flag t:ie Doxology , or elfe under 
 pretence of fear to Idolize it, fee thou m^kc not an Idol of thy Chri- 
 ftian Liberty , or of thy panick fear oi Idolizing rhe Duty, for in this 
 condition , the Proverb is made rue , Toe fear of a man caufetb a fnare, 
 Prov. 29* v. 2$. And that thou nukes an Idol of thy pretended liber- 
 ty of Confcience, or pretend d fears of the Idolizing the commanded 
 Duty, is thus proven, that whatfoevet i man prefers to his obedience 
 to God, that he Idolizeth , but the diforderly Chriftian prefers the 
 maintaining of his Chriftian Liberty, or pretended fear of Idolizing 
 to the Duty of his obedience to God, Therefore he Idolizeth his Chri- 
 ftian Liberty, and pretended fear of Idolizing, for God commands him 
 to obey Superiour Powers in things Lawful, and therefore in parti* 
 cular to fing the Doxology ,and all his anfwers is, his Chriftian Liberty, 
 or fear of Idoliz ng forbid him to fing it, andfo he may fhake of ail 
 obedience to God and Man, under pretence of Idolizing the Duty. 
 
 Some (ay , they will not fing the Doxology, becaufe the Biiliops 
 brought it in: Firft Anfwer, This Reafon is invalid ^ for the finging of 
 the Doxology behig proven, to be a good andliwfull Deed, will ye 
 abftain from a good Duty, becaufe he whom you fuppofc to be your 
 enemy, advifesyou to do it: This conceit involves you in a fnare of 
 your own making. If your enemy, to enfaare you, bid you fear God, 
 will you not doit? I hope you will fay you will do it, notwichftanding 
 then, abftain not from agoodPuty in contempt of any man. 
 
 idly. Do the lawfull Ducv, lea ft your Schifm, and refufing give 
 offence, I will afk you* Are you leffe oblidged to fing the Doxology 
 then ourSiviour was oblidged to pay Tribute , but He payed Tri- 
 bute, leaft He mould offend, Matth. 17. verfe laft. 
 
 2,dly. The word of God commands, if thy tntmy \hmgtf, givt him, 
 meaty and does not the fame Lord by infallible confequence com- 
 mand thee to take his meat, where he offers ir, thou ftandingingreac 
 need of it : Then let it be fupponed, that providence pur you in fuch 
 extremity , that ye are at the point of death for hunger, an.i the Bifhop 
 in charity, at the Lords command offers you Meat, although you ac- 
 count him your enemy, you are bound in Confcience before God to, 
 take his adivife, and Meat both •, beware to fay you would rcfufe it;. 
 
 fo; 
 
The Doxolcgj Approver*. jj 
 
 for that would nor help, but we-ken your caufe, For if you in pride 
 refufc his meat offered, ye are your own murderer, and being afelf- 
 murdercr,)ou kill both your Soul,and your Body. therefore I hope hav- 
 ing pondered vour twofold danger of Soul and Body, you will grant to 
 take the Bifhops Meat, for your own good, and look on him as one 
 fent of God for your Rood in that (trait, then ye will grant its lawfull 
 for vou to obey the Bifhops advile. 
 
 ±My. If the Bifhop dull recommend it to your Paroch Pafiure* 
 who hath the charge ot your Soul to recommend it to each Family, 
 to have Family Worfhip, would you ceafe from the Duty, becaufc it 
 came of the Bifhcp, I think vou would not s and that becaufe you had 
 a higher warrantf then the Bifhop , that made you to obey, even the 
 God of H;avcn : Then although ye look not to the Bifhops dtfire, to 
 ting the Doxology , obey the command of God, to glorifie him 
 with all the Powers of the Soul, and Members of the Body, which he 
 gave you ro glorifie him with them -, and if :he Bifhop exhort you to 
 walk in the way to eaven, will you refufe to do it ? and I will affure 
 you, in the N me of J-fus Chrift the great Bifhop of our Souls, be- 
 fore whofe judgement ■■eat we rouft all appear, that notwithstanding 
 your finfull contempt of Bifhops, jn that day you fhall fee many gi/hops 
 who had been Ma tyrs, Confeffors, burning and fhinning Li^hts,5ons 
 of Thunder, and Confolation, Handing in that day on the right hani 
 of Jcfus Chrift, with their flocks, their Crown and joy, will you re- 
 fufe to Hand on Chrifts right hand, becaufe many Bifhops will be there, 
 or rather, will ye not be glad to back theEifhop in his way toglory,A* \ 
 then your old new ligbr will be huried in Eternal Oblivion , and the 
 Father of Lights will give you an new and eternal Light, to wit, thac 
 Bifhops, which in your Error you misjudged , as going to hell, then 
 ye will know aflu redly they were going to Heaven on better grounded 
 Faith then you, ( ynur fcruples with which you troubled your felvrs, 
 and the place in the World wherein you lived, will be all cleared, thtn 
 your hard thoughts that you entertained of Bifhops and many other 
 Christians, better-then your felves, will be blotted out of your judge- 
 ment, to all Eternity, and if Mr. Caldtrwoods hopes do. not fail him, 
 you will fing the Doxology in Heaven , with the Bifhops : But i a 
 you, who are not the Lambs of Chrift, and truly regenerat, that ye 
 prefurr.e not toclaim to this word, for ic is none of yours, but the 
 Children* Bread. 
 
 $f bly. Why do ye pretend your difguft of the Bifhops, to be the canfe 
 of your rcf ufing to fing the Doxology, did you not refufe to fing it be- 
 fore they were Re-eftablifhed, and that becaufc the General Aflembiy 
 laiditafidc, whom ye obeyed, .then ye retufed to fing it before they 
 returned, and if they had not returned, would you have refumed it. 
 I think you will not fay it: Then if theBifhofs had not returned Oil 
 to this day you would have rcfufed to fing ic. ithin 
 
7 8 The Doxology vlpproven. 
 
 6Mj. I wilt give you betrer Information, yc with the reft of all this 
 Kirk, are defired to reaffume the Doxology, by Authority of the 
 King's Majefty , for yc know it is the will of God in His Word, toin- 
 veft the King with a power to reftore the decayes of Religion, when 
 they happen, and fo did the good Kings of Judab, AJab, Jehofaphat, 
 2nd Jofiab 'j and accordingly our Kings Majetfy, being, by the King 
 of kings wonderfully and mercifully reftored to his Crowns and Seep. 
 ters , according to his duty of thankfulneffe , and Authority from the 
 Lord given to Him, He perceiving that the Doxology was laid afide, in 
 a time of confufion, when there was no King in lfiael, even that part 
 of the Kirk's publick Worfhip, wherein wc not on'y agree with the uni- 
 verfall, but more efpecially, with the Reformed Kirks ; Therefore, 
 king all the Reformed Churches with the Univeriall retained the Dox- 
 ology, and the General AfTembly ot Scotland laid it afide, when they 
 were not in power to do it, therefore the Kings Majefiy, by His 
 Authority, wifely, and pioufly recommended the rcaffuming of the 
 Doxology, therefore in refuting to fmg the Doxology, ye difobcy the 
 King in that which is lawfull and right, therefore my requeft is to you 
 to fear God and Honour the King, by Tinging the Doxology, and there- 
 by you fhall firft honour God, Father. Son, and Holy Ghoft, and 
 then your King, for albeit, at the calling off the Yoke of the Popes uf- 
 urped Power , fome of the Reformed Kirks did quite the Government 
 of the Kirk by Epifcopacy, yet none of thefe Kirks did ever affirm, 
 that Monarchy, or Kingly Government was unlawful!, no, nor yet 
 Epifcopacy, for albeit feme of them quite Epifcopal Government,be- 
 caufe they had not Rents to fuftain them, yet they granted the Go-| 
 vernment to be lawfull. I have more to writ upon this Point , but. 
 it is not for the Babes, who have need of Milk and cot of ftrong Meat, 
 
 There remains one doubt to be 
 anfwered : becaufe theApofllePd/iZ (a) a-u^sspsiB^a rtddit conducens 
 i Cor. 6. 12. (a) Hath adiftin&i- Pafior Spirituality utile hoc Mn 
 on, All things an lawfull for mi t bum invenitur , John 16. 7. 1 Cor. 
 but all things are not expedient? 10. 33. 1 Cor. 12. 7. Heb. 12. 10. 
 therefore fome may fay according Anif. medul. Theolog. lib* 2. 6. i&i 
 to this diftinftion, albeit the fing- res media dicitur expedire cum ornr.i- 
 ing of the Doxology be lawfull for bus circumfiantiis confidtratis ad 
 aChriftian, yet ic will not follow, gloriamDci&xdificationtmpYoxi- 
 that it is expedient to fing ic, for mi jacit. 
 aniwer, as we have proven by 
 
 many Arguments the law fulneffe to fing it, fo we fhall clear the ex- I 
 pediency which can be beft cleared from the Holy Scriptures, there- I 
 fore, 1 Cor. 10. 28. The Apoftle fayes. All things are lawfull pr miA 
 but all things edifie not. The Greek word, which is rendered expedi- 
 ent, may be renderedf profitable, or conducing, that is, for cheChrf- 1 
 
 fiiansr 
 
The Doxology Approver*. 79 
 
 (Hans fpiritual good, and edification, but fo it is, that the finglng of 
 the Doxology to the bleflcd Trinity is mnft conducing. Fir(l y To the 
 glorv of God, idly. To the edification of the Chriliian, in the mod 
 fundamental! point of all Divinity, and this was the true caufe, why 
 the univerfall Church hath agreed (o unanimoufly thefe many hundred 
 
 fears, to retain the Doxology in the publick worfhip, ann for guard- 
 ng of the Lords Fl>ckagainft A-itrinitarian Blafphemous Hcreticks, 
 fo that it cannot be objected, ic might be expedient then,but not now, 
 forto the old A r ians arc no v arMed Socinians , Anabaftifts, ard Qua* 
 fyrs, which Errors are come to our doors idly. If any will yet be 
 contentious, to deny the expediencv of it, we Anfwer, that the moft 
 competent Judge ou ea th ro prove it's expediency, is not this, or that 
 privat Mm, nor yet this, or that privat Church but the univcrfalChurch, 
 which to this day retain it, and ufe it, and therefore by their praftice 
 they declare to all particular Chriftians, that they judge it not only 
 lawful, but alfo expedient, which Is a fatisfaftory anfwer to all rational 
 Chriftians. 
 
 CHAP. XIII. 
 
 The many evils that flow from the rejufing to fing the Doxology. 
 
 HAving proven the Lawfulnefle, and Expediency of finging the 
 Doxology, arid anfwered the Doubts, and Scruples to the con- 
 trare, we mall haften co a clofe , having mentioned the evils that flow 
 from the refufwgto flag the Doxology,' the Apoftle Paul, 2 Cor. 12. 
 20. Mentions the evils that flowed from their divisions at the Kirk of 
 Corinth, to wic, debates, envyings, wraths, ftrij's, bacl^bitings, tvbif- 
 perings,fweUings>tumults,ar\d all thefe are the fad effects of their divifi- 
 ons , 1 Cor. ?,. 3. That fame Apoftle writting to the Galatians, hath 
 yet fadder evils, Galat. 5.1$. if you bit and devour one another, ta\t 
 heed that ye be not confumeed one of another, which judgement I pray 
 God in his mercy ro avert from this Land, what bodily evil6 of Blood- 
 fhed, Spoiling of Goods, Defolation of Families, many Widows, and 
 Fatherlefs Children, thefe are the fad and fore evils , that they are 
 very dull and fenfies, who takes not this to heart, but the fpirirual 
 evils of Sin, and Scandal is far more prcvocking in the eyes of the 
 Lord, and Firfl, The fin of Sedition ag'inft the lawfuil Magifrr3t, 
 which not only brings down the wrath of God upon a Land, but Jf not 
 repented of, ends in damnation to Soul and body, as appears, Rom. 
 13. From the beginning, anorherevil, the great Scandal given to the 
 grieving of the Strong, and Humbling of the Weik, when they fee the 
 Commands of the lawfuil Magifirat, commanding a rhing fo lawfuil, as 
 tofingthe Doxology, yet to be contemned and flighted, ThcApoft'e 
 
 N ?*A 
 
80 The Doxology Approve*?. 
 
 Vaul % \n thatfarae place, Rnm. 13. Says, we mould obey the Magiftrat, 
 no. o iy lorfearof God* Wrath, and the Mjgiftrats Wrath, but alfc 
 for coticitnei fify % is it not then ftrange Religion, when the Lord 
 bids ency the M^g-ftrat in ail things lawful! and that for Confcicnce, 
 fake, chat in the mean time, they who call themfelv s Chriftians, and 
 conscientious will anfwer for Conlcience fake , we will refufe to obey 
 the Magiitrar, can it here be fupponed that their Confcicnce that 
 will not obev. B a good Confcicr.ce, when the Confcicnce in the Word 
 named, Rom. 13 Is certainly meaned good conference , except ye will 
 make it fuch Divinity as this *, Ir is good Comcience ia>es the Lord 
 is His Word, to obey the Magifirat, in things lawful, and alio accord- 
 ing to your refuiaf, it is good Confcience to difobey the Magiftrac 
 therefore nc pleafed to confider, that there is a twofold fuperftirion,, 
 Fir,t pofinve, which is mod ordinar, to which, the old ?harifus 
 were much addicted ; There- isalfo a negative fuperftition, of which 
 we rrver-x mple, colof. 2. 19 'fouchnot, tafte not, handle not \ there 
 is toother example of the fame. Rom. 14 3. Where ye will find a fu- 
 perHirious ( eat not ) uponconfi.leration of which two Texts, fee that 
 ybui refufingro fing the D xologycome notin,in that categor\(fingnotJ 
 in which olace ye may find a controverfy betwixt two forts of Chrifti- 
 ans the ft rang in knowledge, and the weak 3 the flrong Chriftiao 
 beheves thar he any eat any thing, and not afk quefiion, or fcruplc 
 for confcience lake, and him the Apoftle approvcth, and alioweth, 
 for him the Apo'lle defends a^ainft the weak Chriftian , in the end of 
 the 3. vtrfe God hath received him^ ro wit, the flrong Chriflian, and 
 albeit the weak Christian, whow fiiffThrooghliis ignorance to ((at 
 not ) yer the Aooftle condemns him, becaulc he prouJIy , and igno- 
 rantly though: theic things unclean, wherea* the Apoftle fayes. they 
 were nor bhefean, and therefore theftron? maHe nofauple , but eat, 
 and is approvrn of GoH. So in the 14. vvft of this. 14 '. Chapter, the 
 weak th-uighr that unclean, which was boc unclear, and therefore re- 
 fund to <a' it , then apply this to your own Conlciences, who fayes* 
 ( fing not ) becaufe^vour Confcicnce think* it unlaw full to fing, when 
 \v have proven already, thai it is both lawfully and expedient j Sec 
 then that ve are nor as wrong with your (fing not ) as thefe weak 
 Chriftian Rowans were with their (eat not ) The flrong Chriftiaa 
 thinks it clean to fing , and dutifull, and Is approven of God 3 ye think 
 it unclean , n^ unlawful] , ani are not approven of God , becaufe ye 
 obey not the Magiftrat in that which is law full, and I pray you confider 
 in the 14. vtrfe of that Chapter, the Apoflles vehement and empha- 
 tick expreftion, ityorv and am perfwadtdby the Lord Jefus Chrijl^ that 
 there Irnothing unclean of itftlfl So I know and am perfwaded with 
 the unlvcrfall Church , that the Doxology is not unclean, nor the fing- 
 ingof it an unclean Aftion, and though ye judge him that fingcth,, 
 Gcdhathfaved him, Io 
 
The Doxfilogji Approver?. 8t 
 
 [n thefe two ranks of Chrifiians, ftrong in knowledge, and weak, 
 I perceive a fault in each of them mutually coward the other, verf. 3. 
 The weak judged or condemned the ftrong, for the Greek word xp/- 
 HiP fignifus both, as if they had been finning intluir eating, and ai 
 peopie that made no confeience of their doings: Sob-ware it be not 
 your fin proudly and ignor -fitly to condemn rhem rhit fings, as it were 
 a fin* There was a fin alfo on the other hand in rhe ftrong that de- 
 fpifed the weak, for their refufmg to eat, bec ufr of their (crapulous 
 and ignorant confeience *, therefore ir is my hu nble requeft to all that 
 fing the Doxologie, that none of them defpife or fet at nought him 
 that fmgrth nor, upon meer ignorance, his conference bcin^ fincere, 
 for defpifing is a fin againft Chriflian love •, therefore even rhele vvho 
 in great weaknef* fing not, yet bellow Chritfian love on them and ftill 
 the tnoe, if ye fee anvfign of Chrift in them, and be illtiR to in- 
 flruft them in the Ip'ric of meeknefs } for which caufe I hjve wrirren 
 thefc lines for your information, and am to txlurt you ro tendernefs 
 with them in the laft Chapter. 
 
 An i if my obj^ft that there is fome diverfitv and differ nee betwixt 
 particula- Churches which viohrs not Chriftian union, as in fome 
 Ciiurchesthey kneel at the receiving of the Lords Supper, in another 
 Church they fir, in the third they ftand ; I anfver albeit diverfe 
 Churches in div rfe Kingdoms have diverf wayts, yet no Church in 
 one and the fame K'nglom allows fuch a Lnirude as this , receive the 
 Communion ftjnding, or not (landing as you pleafe; bur "-vrrv Church 
 havj their fertled way and uniformity, othepvayes ir wou'd violat the 
 Apoftles rule, let ail things be done in order and decency, 1 err. i$. 
 yerftei\ y and mjke confufion, of which God is not the Author , as it 
 is verf. 33. of thu fame Chapter : 
 
 and according ( a ) Calvin writes ("a 3 Juftinianum , lib. 4. cup. 
 judicioufly, that there cannot be 10. § 27. Si Eerie fix incolumita- 
 order and decency unlefs there be ti bene profpeftum volnmus diligen- 
 one certain flared forn ^ fo that > tit omnino cur indum ell ut de center 
 this difference in fome Churches omnia &^cundnm ordinrm fiant^t 
 one from another, will not allow cum in hnminum mribus tanta in fit 
 in the fame Church fome to fing diver fit ai y tanta in animis varie- 
 the Doxologie, fome not: For as tas, tanta in ingeniis , judiciijque 
 Calvin did (lag it to the day of his pugna nequt politia ulla firnia esi % 
 death, fo neither at that time, nor nip certis legibus conftituta, nee rip 
 never b fore jr, was the fingins of fi (lata quadam forma fervari ritus 
 the Doxologie called in queftion. quifpiam poteft. 
 3 Anfwcr , Albeit the univer(al 
 
 Church hath judged fome things of lefs moment then that the univer- 
 fal Church (hould be tved to an uniformity in them, bectufe Church 
 Communion might be kept firm amongft diverfc Churches > notwith- 
 
 N 2 ftanding 
 
8 2 The Doxology Approven. 
 
 Handing that they differed in fome fmaller particulars ; of which So* 
 crates in his Church Hiftory, lib. $ rap. 2 i. writes at length , which 
 the Learned know, yet there are fome mings belonging to the Church 
 of fo weighty and important concernment, that the univerfal Church 
 judged it no wayes expedient that particular Churches fhould be left to 
 their own choile, but that the univerfal Church fhould agree upon one 
 certain way wherein -ill particular Churches might keep uniformity ac- 
 cording to the rule of Gods Word v for order, and decency, and peace; 
 and therefore the learned know what contentions fell out in the fe- 
 cond Century, betwixt the Church in the Weft, and the Churches in 
 letter Afia^ for thefe in letter Apt kept their Feaft of Eafier the fame 
 day that the Jews kept their Pafsover ; but the Chriftians in the Weft 
 kept the^r F aft of Eafier upon the firft Sabbath day thereafter: And 
 albeit in this mean time the forefaid Weft and Eaft Churches their 
 judgement and praftice was diverfe upon that matter, yet on both 
 fides they who were ftrong in knowledge ftill kept Church Communi- 
 on one with the other, as Socrates proves learnedly in the forefaid 
 Book and Chapter, fo that Poly carpus Bifhop of Smyrna, afterwards a 
 glorious Martyr of Jefus Chrift, albeit he did celebrar Eafier in that 
 fame day with the Jtws Pafsover, as ordinarily did all his Neighbour 
 Bifhops in letter Apa> yet coming to Rome he Communicat with their 
 Bfhop upon their Chriftian Sabbath day, which differed from his day 
 of giving the Communion at home $ but becaufe there is infirmity and 
 weakness in many Chriftians, therefore afrer that diverfe day of ke 
 ing of Eafier raifed fuch broils and contentions betwixt the Eaft and 
 Weft Church, that there was no vtfible nor feafible way for prevent- 
 Ing a fearful rent and fchifm in the univerfal Church, until the general 
 Council of Nice did appoint all to keep one day, which the univerfal 
 Church hath kept ever fine* ; therefore Be%a in his 24. Epijt. and 14. 
 § thereof, diftinguifheth well betwixt Ecciefiaftick conftirurions, fome 
 arc univerfal. fome particular, and without all controvcrfie the fing- 
 ingof the Dcxologie is of univerfal confutation *, for as we have pro- 
 ven from anriqu : ry of Fathers, and Councils, the Tinging of the Doxo- 
 logic was the praflice and judgement of the univerfal Church, there- 
 fore as the univerfal Church refoived to keep Eafier upon a differing 
 day from the Jew, who crucified the Lord of glory, and ftill blaf- 
 phemes him, 3s Consiantine the Great infinuats in his pious Letters af- 
 ter rhat Council of Nice \ fo that fame univerfal Church rcfolvcd to 
 keep the Doxologie, as a reftimony againft the Arians , and all fuch 
 blafphemous Antitrinitarian Hereticks. 
 
 Then to apply , the finging of the Doxologie is like the keeping of 
 Eafier on the Chriftian Sabbath day, and not with the Jew on their day, 
 to which both the Civil Magiftrat by their Autho ity, and the Church 
 by their Spiritual Authority did agree at the Council of Nice: as for 
 
 that 
 
The Doxohgy Approven. 85 
 
 that Text which wc cited, Rom. 14. of Chriftians in two contrary o- 
 pinion* ahout meat and dayts-, the Civil Magiftrat nor Church had 
 not asyet incerponed their Authority, but it was fill! Arbitrary for 
 the Migiftrats external power, they # being then all Pagans, to them 
 both the Jcwifh and Chriftian Religion were accounted fupcrftitioD 
 about words and names, as faid the Pagan Magiftrat , Atts 2$. 19. 
 and they thought it below them to take notice of thefc things, as for 
 the Church Authority, which was then Apoftolick, the Learned know 
 the reaion wty they did not determine thefe queftions of meats and 
 dayes, becaulc there was a time allotted of interim betwixt the death 
 and honourable burial of the Jews Ceremonies, which time of their 
 honourable burial was not yet expired : and the Epiftle to the Ro» 
 mans was written in this interim, during which time the Jewifh Cere- 
 moni s of meats and dayes, &c. were mortui to the ftrong Chriftian 
 Jew, and they were freed of their yoak, by taking on Chrifts eafic 
 yo:k, and to the weak Chriftian Jew who was not clear to quite thefe 
 Ceremonies as yet during this interim they were indifferent, and not 
 mortiferi: So that place forefaid, Rom, 14. I fear be mifapplyed by 
 thefe th.t refufe to fing the Doxologie j for the cafe alters in this, the 
 Doxologie is determined to be ufed both by the universal Church, and 
 all civil Chriftian Powers, but thefc meats and dayes when St. Paul 
 wrote to :hc RomanSyWcve yet left arbitrary, therefore Su?aul reprov- 
 ed thefe weak Chrinins 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 refufing to fing the Doxologie ? Yet as the finging of the 
 Doxologic agreed upon by the univerfal Church differs from the keep- 
 ing of£*/Jron the Chriftian Sabbath, and not on the Jewifh Sabbath, 
 in two particular 1 . } 1, The univerfal Church did more then 200. vears 
 differ in keeping the Chriftian Ea(ler j but all that time not one iota of 
 objection or fcruple againft the finging of the Doxologie. 2. The Scan- 
 dalizing Act of difference of keeping Eafltr, was but once in the year, 
 bur the refufing to fing the Doxologie is a fcandal every weekly Sab. 
 bath. 
 
 This your refufing to fing the Doxologie,which the univerfal Church 
 judgcth to be lawful and expedient, isoffenfive and evil both to thefe 
 within, and thefe without the Church } for thefe within the Church 
 I make this Hypothefis, that there being many thoufand Proteftants 
 beyond Seas who hear that fomc in Scotland have nude a feparation 
 from their Mother Church, and yet thefe fame beyond Seas do not 
 ftudy the particular grounds, or pretended caufes of that feparation ; 
 yet thefc fame perfons being certainly Informed that thefe of the Scots 
 feparation, among other differences, refufe to fing the Doxologic ? 
 which refufal of theirs is fo notorious in their Publick Worflilp, that 
 
84 The Doxobgy dp^roven. 
 
 it is like the Oyntment upon the right hand, which cannot be hicf. 
 Then whar will Proteftant Strangers over S-as conclude ? Eren this, 
 that feing there is in Scotland Come who withour ju^ ciufc have aban- 
 doned the Doxologie, contrary to the judgement and practice of the 
 univerfal Church, then it is very like that their other pretencrs for 
 their reparation are as unwarrantable ; this refuting ro fing the Doxo- 
 logie is alfo an evil to thefe wir'nouc the Church j which I rhus illu- 
 ftrat, aT^, ]w t or Pagan, being in the >vay of convcrfion toChri- 
 fiianity 5 and having learned that there is one God, an) three Perfons^ 
 Father, Son, and Holv Ghoft, for in chisN<me he is robe baptized/ 
 and being thereafter informed that thefe fame men wh 1 re to Baptize 
 him refufc to fiog Glory to the Father, Son, and Holy Gwft, in their 
 Publick Worfhip •, in what a demurr and doubtful perplexitv would 
 that T#r£be? Or would he recede Bip-ifm from thefe who were to 
 Baptize hirri in the Nam? of Father, Son, and Hdj Ghofi, and yet would 
 nbt themfelves fing Glory to Father , Son, and Holy Ghost , and alfo 
 forbid him rofin? ic, would not that doubt debarr him from Chrifti- 
 an Baptifm, an I Salvation, or elfe uooi better information th^c thefe 
 who refufed to fing the Doxologie were but a han ful, who did fep2- 
 rate themfelves from 'Me ma iy rfnufaid thouf^nds of Chrftans who 
 did gladly fing the Doxologie : Would not that Tur^ joyrc himfclf glad- 
 ly to that Church, whofe Word, and Works, Sacr.imenrsof God, and 
 his other Worfhip, was harmonious , where they did Bapti\e in the 
 Dame of the Father Son and Holy Ghofi did alfo in their Publick Wor- 
 fhip fing Glory to Father, Son. and Holy G'noft. 
 
 This b< gone information, as I direct is only to the weak and gra- 
 cious Lambs of Chrift •, yet becauie I Know there are other fort of Chri- 
 ftians, to whom, though I owe not (o great refpeft as to the Lambs, 
 yet I will tender rhrm rhis word, ye who refufe to fing the D x >lo- 
 gie, pretending Conscience for your refufing , ve are richer painted 
 Tombs, and cunning Hypocrites, or op-nly propiane ones who pro- 
 claim your fin like Sodom. Firft I fpeak to the Hypocrite. thou grave- 
 ly affevers that you djre not fing the Doxologie, left you fhould wrong 
 or grieve your Confcience: hut bow comes it to pafs that againft thy 
 knowledge and Conscience thou lives in fecret hainous fins ? wilt thou 
 in that day when thou gives account of thy felf to the all-feeing God 
 the fearcher of hearts, and the eye-wknefs of thy fecret fins, pretend 
 Coufciencc as thy defence for thy fchifm now in refuting to fing the 
 Doxologie, when he who is greater then thy Conference knows thy, 
 falfe and feigned words ? Ah ! thou wile rather be fpeechlefs then > 
 Mat. 22/12. as now thou art when thou faouldft fing the Doxologie. 
 Therefore to prevent trut difafter, I intreat you be not filent now, 
 but fing the Doxotay, leaft in that day, the Judge of the Qu'ckand 
 Dead declare, to thy confufion , tbatthy refufing to fing the Doxoiogy 
 • J was 
 
7/ 1 T) oxology \^4\ yroven. 8 5 ' 
 
 vva$ not Confrlencc, nor Religion, but vain Glory, Intercft, Sclf- 
 feekin^, ano F-tf ion. 
 
 As for ^9u who liv in oppen (candalous fins. as DrunkenncfTc Whore- 
 dome, &c. and \cc Hare lay, we cannot lin^ the D oology, becaufeof 
 Confc'unce towards God, Toyou, hear the Lords amwer , Pfalm 50. 
 16 Unto the triced G d jiitb, what ba't thou to do to declare my 
 flatutes } . ieing tk*u hatejt inlbuclion, teing partaker with the thief, 
 dCLklterer andfclanderer. idly. Doth not thy own heart fmyt thec, as a 
 mocker of God, jnd ..11 Religion , when^ thou pretends Confcicnce, 
 and when ir I* feared long agoc 4 as with a hot iron, 1 Tim. 4. 2. 3/y. 
 You rray indeed increase the number of your party, but you diminifh 
 their credit, then let all who pretend ConCience, depart from iniquity, 
 and fing the Doxolowy. 
 
 When was it that the General AfTembly laid afide the Doxolo- 
 gy *, even when the Army of the English Retells, (who had proved 
 fal e to God, in the matter of Religion, faifr to the King, in matter of 
 Loyalty, falfe and perfidious to Sco*Und, in (lead of rhankfulncfs to 
 them f^r their advance, cjrne in againft them with the Sword, having 
 cftablifhed a v .ft toleration, fo that , that Army ^as made up of the 
 drofs, and dregs, and fcume of England , and even then, when Reli- 
 gion in Scotland and England was in grcateft danger , then to lay afidc 
 the Doxo.ocy, was like that inference, the enemy is approaching, 
 therefore pu; out your Matches, then cor.fider the evils that immedi- 
 ady, and inevitable came upon Scotland, after* they laid afide the Dox- 
 ology , what glory wc loft, Firft, the purity of Religion, by their 
 vaftrolleration, which, with their Sectarian and Blasphemous Army, 
 they brought Into Scotland; Secondly, We loft our Liberties, for no 
 mandurft wear aSs\ord, or Weapon for his defence, but this was a 
 juit judgement , to take u Sword from a man , when he had killed his 
 Father. 
 
 (Y) And laft of all , St. Bapl (*j¥i<ffiv$fj%3id * TOWN 
 looks upon itJS a fearfull progno- ^TApSAOfi/K.A^flBpob^/ 
 ftick.ot departing from the truth, **/ *vvrxt(Pt ywe-Qai ye>cSpijX& 
 when he perceived the Avian not twV A^nth^^av mis 'xifint 
 to quite the Doxolo^v .^together., "tKh^tv ^oG/u/tf</i£W6*/ id 
 but to chaDge k from the right ta^ovIa- Qi^is pote/l b*c abfqut 
 words, he greatly feared a falling genitu committor art ? anvon ideo 
 from the Faith to follow, fo js manifeftum eft,ut vel puer intdiigat, 
 long as yerefufe to fing the Dox- kxc qua nunc juit ejfe prxmia de- 
 ology , ye continue in the begun feclua fidei. 
 fcperation which is a fearfull evil, 
 
 it keeps a door open ro more fin, and forrow to follow, 
 for by that fcparation, vc keep in your heart adifguft at your Mother 
 Church, as faulty, and aflurc your felvcs, through yc had no more Er- 
 rors 
 
86 The Doxology Approver*. 
 
 rors at prefent, but chat one , that ye refufe to fing the Doxology, yet 
 that Error will not be alone, for Error begets in the Soul a Sinfull 
 Inclination to more Error, as the Apoftle (peaks of Erroniotn t Spirits, 
 they grow worfe and worfe are not now too many turned Quakers, and 
 fome fwect Singers, whofe beginning in Error was but fmall. 
 
 And to put a clofc to the Roll of the evils that follow the refufing to 
 fing the Doxology. Is it not both fin and fhame to offer to God a lame 
 Sacrifice of worfhip , for they who refufe to fing the Doxology offer to 
 God a lame Sacrifice of praife and they are curfed bv God, who offer 
 to him the Sacrifice that hath'blamim, when they have better and will 
 not offer it: As for thefe that refufe to fing the Doxology, and think it 
 needlefs, or evil, thefe in their heart, and by their deed condemn 
 their Neighbour Chriftians, for offering to God a moOruous Sacrifice, 
 as having a Leg more then enough , in the 2 Cbron. $ . 13. when was 
 it that the glory of the Lord filled the houfe 0] tbt Lord> even when the 
 fingers, verfe 13. were, or one to make an found to be heard inpraif- 
 ing and thanking the Lord, but this is far from the praftife of thefe, 
 who will not joyn in the praifes, which difcord in the Lords Song, 
 cannot be but difpleafing to him : So that luch praftife of finging and 
 not finging at onetime, yea, worfe finging and grieving at one rime, 
 for no doubt, he that fings not grieves at hin that fings , and looks 
 very like the confufion , that was after the return of the Captivity, at 
 the laying of the foundation of the Temple of Jerujulem , when one 
 part was praifing and rcjoycing , another part weeping and howling, 
 and the Iaft continued ev>l, Is a continued Heart-burning, and difcon- 
 tent in the hearts of thefe, who refufe ti fing, and keeping a door 
 open fiill for morefeperation. 
 
 To clofe this Chapter, as Mr. Calderwood faid, in great zeall, in 
 that forefaid General Aflembly, That he hoped to fing the Doxology 
 In Heaven ^ So let noChrillian think it a paradox, for the learned do 
 know , that it may be proven by found Divinity , for, if in Heaven, 
 our praifes to God mail be perfect ( which 'smoftfurcly true ) then 
 we mall praife him in all his Attriburs, in all his mighty Ads, efpecial- 
 ly in his v\ ord, and everlafting Gofpel, then we fhall eternally glori- 
 fie the infinitly glorious EtTence, in the my erious Trinity of the Per- 
 fons $ for feing in Heaven there will be neither Petition, nor Pray- 
 er, nor Preaching, which make up a great part of our worfhip on 
 earth , and fo all our worfhip in Heaven mail be praifes, and that to 
 all Eternity •, and feing our knowledge of God in Heaven fha II be far 
 more perfeS then it was on Earth, and then we fhal fee God face to 
 face, and know him in Effcnce, and Perfons more perfectly then we 
 do now on Earth, and conlcquently , our love to Father, Son, and 
 Holy Ghoft much more perfect, fo the perfeftion of our praifes and 
 inceflantneflcj without wearing, (hall anfwer to our greateft perfection 
 
 it 
 
The Dtxology Approver). 87 
 
 In knowledge^nd love toGod^hercforeit maybe chriftianlyfupponed* 
 that we (hall joyn in Heaven with thefe four living Creatures, Rtvtl* 
 4. 8. who reil not day Dor night figging, Holy, Holy, Holy Lord God 
 Almighty, who was, and is, and is to come \ where was this tnfacium 
 uttered, The firft two Verfcs of this Chapter affirm, that it was in 
 Heaven, who were the living Creatures that J<ept this Chore of I aits 
 ftrtnnis, the Aflcmbly Notes upon it, la>es, it wis the MinKters of the 
 New Teframent. $dlj* What was the fubject of their praifes, the 
 AiTembly Notes (jy , they continually praife God, and let out the Tri- 
 nity of theperfons in the God-head. 
 
 If any pleafeto objeft, the Church appointed the Doxology to be 
 fung, to guard the Flocks of Chrift agahift Antitriniiarian Her ttic^s , 
 but in Heaven there is no danger, for no Devil, nor Antitrinitaria* 
 will be there to tempt, and the glorified Saints will be made perfect in 
 Holinede, I anfwer, when ljaiab 6.2, 3. The Straphims cryed one to 
 another, by way of Authcm, Holy, Holy , Holy is^ the Lord of bofls, the 
 vpholt earth is full ofhisflorj, Here I hope was neither Axixn nor Anti- 
 trinitariaH) yea, 1 affirm, according to the Seraphims tinging a Doxo- 
 logy to the Trinity, that although there had never been Antitrinitari- 
 an Heretic^, nor danger of Devils to tempt them to that herefie, fcing 
 the Angels in Heaven did ling a Doxology to the blcffed Triqicy,whtcb 
 is granted by theunivcrfal Church, dun (hall it not be lawfuil, expe- 
 dient, and comely for Chriftuns to fing Glory to Father, Son, and 
 Holy Ghoft, whofe motto inBaptifm, is to be Baptized in Name of 
 Father, Son, and Holy Ghoft. 
 
 Therefore, to conclude this Chapter, thefe who have Scruple, or 
 Doubts to fin£ the Doxology for want of knowledge, my prayer is to 
 God, Father, Son, and Holy Ghoft . who is the Father of Ligh s, to 
 reveal even this unto them, that we may with one Mind, and wihene 
 Mouth glonfie God , even the Father of our Lord Jefus Chrift, Rom. 
 1$. 6. Now to Goii , b'arher, Son, and HoJyGholtbe glory in the 
 Church, by Chrift Jefus throughout all Ages, world without end A* 
 men* Ephtf 3. Chap, at the lift vtrji. 
 
 CHAP. 
 
88 The Doxology Approver*. 
 
 CHAP. XIV. 
 
 An txhorutory Conclufion to the (Irongand orderly chriflian, to receive and 
 imbrace with all Chrifiian love and tendernefs every wea^ Chrifiian, 
 tvho {hail return jrom their wandring in Error, to live in Order and 
 Unity in the Bofom of their Mother Church. 
 
 BE'mg now to conclude this little Treatife, As its (cope and aim is 
 for healing and helping home of the wandriog Sheep, fo my work 
 in this Chapter is co remove ail Stones and Stumbling-blocks out of 
 the way of the weak Larfrbs returning to their Folds again ; and I be- 
 feech you, put not the blame fo much upon thefc Lambs, as upon thefe 
 Menwr/odrrw them away and milled them ^ and let all good Chri- 
 ftians rejoyce in their return, and welcome them home, and that bc- 
 caufc of tn? manifold Evils that this Kingdom was groaning under, 
 which now God in HisMUrcy hath almoft removed ; Was not in ma- 
 ny Families rhe Father againft the Son ? and a M^n's Enemies theieof 
 his own Houfhold ? did not many Flocks fonakc their Fold and refiing. 
 Place, and Itrayed in rhe gloon.y and dark Day ? was not the empty 
 Walls of many empty Pjroch-Churches mourning ? and the Stones of- 
 cmpnnels crying out? arid Paftors lamenting that their Flocks were de- 
 parted? and a few left ? yea, fometimes the Paflor fo evil intreated, 
 by his Flock turning Wolves, that he muft needs convey himfelf away 
 out of that place, fome being fpoiled, fome wounded, forne killed, 
 fome like defolate Widows mourning in fecret in a defolate Retirement, 
 like Jeremiah in his wifhed Cottage in the Wildemefs, Jer. 9. 2. and 
 for along time the Magistrate loath to ufe rigour, whicii made them 
 the more inexcufable, and .it lafi they difplay an open Banner of Re- 
 bellion> whereby they wilfully run themfeives into a Labyrinth of 
 Miferies, to be killed and (polled, and many impoverifhed, and not 
 a few fufTered death by the hand of Juffice, whofe infatuate Souls (with 
 that four leaven of their dangerous Doftrincs) was at their death a far 
 more fad fpe&acle to the Godly then their bodily death, which remem- 
 bers me of David's bitter mourning for his traiterous fon Abfalom's 
 death 5 and this Malady and fore Difeafe came to fo great a height, 
 that it thrcatned death, which was more then once prevented by open- 
 ing of a Vein, and many thought our Difeafe incurable, and that ic 
 would turn at laft to be a rooted Hcftick to the confuming of the Mar- 
 row 5 but blefied be our kind Samaritan, who beyond the expectation 
 of many, and much more beyond our defervings, hath pitied us, for 
 it was a time of love, and when we were lying in our Blood, he (aid 
 Live, again he (aid Live, E^. 16". <5. even when the Enemy was fay- 
 ing 
 
The Doxology Approven. 89 
 
 iog there Is no help for him in God, yet he harh poured In Wine and 
 Cyl in our Wounds, *nH lettc n us ( by fweec experience ) know that 
 there is both a I'fnfician and Balm in Gilead •, and the God of our 
 Health hath rehuked that Feaver, and hath commanded and created 
 deliverance : Then let every one of us rejovce in God, and count it our 
 glory to be workers together with God : Is this a time of healing ? 
 let u$ concur and contribute our help ; Is the Lord's Flock returning ? 
 thenciftup. caO up, gather out the Stones ^ Hath the Lord Je(u$ 
 awakeneid out of fl.cp. and rebuked the Winds and Seas, fo that novr 
 there is a great Calm, then let us all help ro row to bring the VefTel to 
 afafe Harbour; when te Lord is bringing back the captivity of His 
 People, let our Mourhes be filled with laughcer and our Tongue with 
 finging •, behold and fee, not one Dove alone returning to the Ark of 
 their MorhcrChurch with an Olive branch, Gen. 8- 1 1. but a whole 
 cloud of rhefe Doves are flying to their Windows, Jja. 60.8. Are not 
 the Paftors returned to their Flocks with joy who went away weeping, 
 returning with the full blcffingof the Gofpel of Chrifr, now to bring 
 forth the peaceable fruits of Righteoufnefs of their fad and delolate re- 
 tirement and widow-head, Lam. 3. 27, 28, 29. like St. Bafil returning 
 from the Defart, and St. Athanaftus from his Exile \ and now that pro- 
 mifed Blefling fhall be given them, ifa.. 30. v* 19. your eye {hdifee your 
 Teachers. And now my Brethren, who had precious retirement to read, 
 meditate and pray, and a (ad crofs to put you to it, then with Timothy, 
 1 Tim. 4. 1 5. let your profiting appear to all. Ye know what Luther 
 writes, Prayers, Meditation and Temptation made good Theologues, 
 and the Flocks that have been mifpending their time, had the more 
 need to redeem the time. 
 
 Now I turnmyfpeech unto you in this Church whoareftrong, and 
 have overcome that evil one, and have obtained Grace to live orderly 
 before God and His Church during the time of thefe Confufions 5 as 
 your companionate Souls did grieve for Sin, weep in fecret before the 
 Lord to enlighten, inform and reform them, to reclaim and reduce 
 them, therefore harh the Lord given you a gracious return of your 
 Prayers, in returning them j then open your loving Hearts, and em- 
 brace them, and thefe hands that were with outftrcached arm lifted up 
 to God for them, let your arms embrace them, and by word and dtcd y 
 and contenuance, exprefs the finceritv of your love to them, and as the 
 LoKl hath given you more knowledge then to them, let it be your gene- 
 rofity not »o infulrover them, or defpifc them, but with all tendernefs 
 to look down, bur to (ioopdown to their Weaknefs, and let the 
 rig elder Brother fioop down \Mrh his Hand, to hold bv the hand or 
 arm. a younger Brother learning to- Walk, and count it his Glory to 
 fpeak with him in hisown childimDialeft^andtake little ftcps with them , 
 then I befeech you in the bowels of Jefus, reproach them not for by- 
 
 O 2 gones, 
 
90 T'he Doxology Appro'Ven. 
 
 gones, but pafs an ait of Oblivion, and in time coming, ufe all gentle- 
 uefs and forbearance, and fo gain them to love you \ and in all things 
 indifferent and undetermined if he be not clear (or the one way, con- 
 defcend to him and follow his way ; bear with his infirmities, rafhnefs, 
 incivilities and ignorances, and others over wealing themfelves as it they 
 were ftrong in Knowledge •, this is an infirmity of many weak, and yet 
 for Peace kke, the ftrong ought to bear with it : Now this Ducv of the 
 Strong it) bearing wirh rhe Weak, the Lord prcficth much in His Word, 
 'Rom. i$. v. i, 2. Why hath the Lord given thee more Knowledge, 
 Mortification, Patience, eH. then to the Weak, but for this end, to 
 hear with their Infirmities ? for their Spiritual good,for which Sr. Paul 
 gives you his holy example, i cor. 9. 22. For thewea^became laswea^ 
 that 1 might gain the wea^ \ 1 am made all things to all men, that l mights 
 by all means favefome : and chap. 10. v. 33. I plea\e £ll men in all things % 
 not feeding my own profite, 'but the profite of many, that they may be faved : 
 Here is a great placebo, and yet no Flatterer, but in his converfe ac- 
 ceptable both to God and Man. The Spirit of Chrift is not a fowre, 
 cenforious, fullen and carping Spirit, but meek, gentle and eafie to be 
 intreated. When the Child as yet but an intrant in the World, and 
 learning to fpeak, will afk the Parents fome chiidifh queftion, will the 
 Parents be incenfed to infliftChaftifement,or rather will they not pafs it 
 with this Meditation, when lw*s a child ,.I thought as a child, I under- 
 flood and fpa\e as a child. 1 Cor. 13. 11. So, if any weak Babe in 
 Chrift propone or dart any queftion in Religion (to which many Babes 
 are too ready,) do not think that ye are always bound in Confcicnce 
 to anfwer them, for many rimes oar Saviour did it not, Att. 1.6. 
 Jo. 2 r~ 20. And the Apoftle to Timothy fpcaks of foolifh and unlearn- 
 ed queftions, which produce frrife ar d no edification, 1 T/w. 5. 4, 
 then let the ftrong wave the queftion with a general anfwer, Jo. \6. 19. 
 or inftead of Speculation leading to praftice and holy life \ Lu%. 13. 23. 
 Yea thirdly, It may be waved if it be beyond thefphereof the Larger 
 Catechifm, for Qucftionators that furnifhes their common Difcourfe 
 wirh Queftions are uniavoury company to the Godly, and the weak 
 Chriftian fhould not be entertained by the ftrong Chriftian with Que- 
 (Ho**; hisexprefsly againft the Apoftlesrule, Him that is wea^ in 
 the faith receive ye, but not unto doubtful difputations, Rom. i^.ver.i. 
 then let neither ftrong nor weak Chriftian fefpeciaily in Company ) 
 move any qucftion of Religion, efpeciafly thefe that belong to the pre- 
 icnt Differences, lcaft the Strong touch the Weak on the old Sore, 
 and fo but grieve and irrirare, which no doufet grieves the Spirit of 
 God, and is not the healing way : As for the Weak, I intreat them 
 who have been wandring in Miftakes, to relolve in the ftrength of 
 Chrift, in all time hereafter, to live orderly as to the Church, and 
 
 loyally 
 
The Doxology Approve*?. $ l 
 
 loyally as to the King and Rulers under him, and then he Is a curfe^ 
 Man that will not be loving and kind to rhee. * 
 
 Then let the ftrong imitat their Father in Heaven, who when his 
 pro igal Son returns, no word of h s fin ( with which the elder Bro- 
 iler did upbraid him) but ran, and met, and killed him, gave him 
 new cloaths, and (hoes, adorned him with a Ring, feafted him and 
 made merry, Lv\ i$ 20. He ran and met him, and jell on bis necf>and 
 fyfftd fcim/and imitate the Son of God, the great and good Shepherd, 
 who brings home on his moulder rcjoycingone wandering flieep, docs 
 he not reioNce much more now then in reduceing fo great a flock ? 
 
 And the Fathers kindnefs to his returning Prodigal, is (0 fweetafub- 
 jeft, that I delight to mark in it further, that when the elder Brother 
 uncharitably endeavoured to exafperat his Father againft his younger 
 Brocher, calling up his old fins, the Father rejects the elder Brothers 
 bitter Libel: See both the laft and 24. verfes, his Brother was dud} 
 and is novo atiie, be was losl, and nr>w is jound j its gemination (hews 
 Emphafis, he was loft when dead In fin, bur now alive to God to righ- 
 teoutnefs j he was the loft and wandering Sheep, he is come home a 
 penirent Tinner : And compare the 24. verfe with the laft yet more, my 
 Son thy Brother he is fibb to thee, but fibber to me, which the words 
 imply s therefore though ye woul I lee htm go as he came, yet will nor 
 I, O dear younger Brother be not afraid to return, nor fcarr to come 
 home, but firft fee that thou make thy peace with thy Fathcr,w/ir 2 r. 
 And although fome churlifh elder Brother (like Eliab to.young David) 
 would unchrifiianly chide thee, take courage, it is not that bitter Bro- 
 thers hou(e thou arc coming home to, but thy Fathers j meditate and 
 think on thefe things, for to be a ready antidote a£ainft the bitter Pills 
 of fome $ and albeit fome of the ftronger Brethren be not fo kindly, 
 comfort thy felf, here is thy Father pleading for thee, and fo is thy 
 elder Brother in this fame Chap. Lufyi$6. who when he hath brought 
 home his wandering fhecp, rejoycing calls rogerher his friends and 
 neighbours, and fa*es, rejoyce with me: then allure thy foul that 
 Chrifts real friends will rejoyce at thy return, welcome thee, imbrace 
 and love thee as their own bowels. 
 
 Then let us in this ^reat s& of charity, and tender love to the weak 
 returning Lambs, imitat our blelled Redeemer , and elder Brother, 
 vvhocamt from Heaven to E;rrh ro feek and fave the loft fheep, 
 Lu^. 19. 20.who bears the Lambs in his bnfome, and leads them gently 
 that are with young, Ifai. 4. 12. and will be more loath to over-drive 
 them then Jacub his young Children and Flocks, Gen. 33. 14. Then 
 be thou compaftionat towards them : Is the Saviour bearing them in 
 his bofome ? then grieve them not, for he cannot but fee it, and be 
 grieved . Is he leading them gently, then dare thou beat them back 
 *ith word or reproach, like the piercings of a fword ? 
 
 The 
 
92 The Doxokgy Approver 
 
 The Lord leads the lame and the blind in the way they do not 
 know to Zion weeping, the woman with child, and (he that travel- 
 led with child, Jer. 31.8. Mark the four forts in the world, the fit- 
 reft objefts of mans companion, and help lame and blind, the woman 
 with child, and travelling with child '-, and the flnt two rnoft deipi- 
 cable, yet the Lord defpifes none of them j but feing they are weep- 
 ing and coming to Zion, he is eyes to the blind.and legs to the lame \ 
 therefore ftrive thou fo to d j with holy Job y 29. 1 5. And beware on 
 the other hand to deferve the curie forla\ing a ^tumbling block before 
 the blind,, or make them wander out of the way, Deut. 27. 18. 
 
 Is ourbefled Saviour binding up that which was broken , lirength- 
 nicg that which was fick? £^e£. 34. \6. For be will not brea\ the bwif- 
 td reed> nor quench the fmo \ing flax. Mat. 12. 21. Then thcu ttrong 
 Chriftian follow that fame trade, ftrengthen the weak hands, and con- 
 firm the feeble knees of thefe Lambs. * 
 
 Did the Son of God affume foul and body, flefh and blood , that he 
 might give his firm to feed his Lambs ? and charges Peter as he loved 
 him, feed bis Lambs. Joh.21. 19. And what kindnefs thou fhews to 
 his Lambs , in the day of thy accounts he will count it up to thee as 
 done to himfelf, Mat. 25.4$. Lay hold of rhis opportunity as a good 
 Mercattoimploy to theu'termoft all thy talents of gifts and graces, 
 lay them out in helping to bring home the Lambs of Chriii, and in 
 learning to bear with che infirmities of the weak Limbs: Look to thy 
 perfect copy that hath no blot in it. Job. 3. ve*f. 1 and downward: 
 what pains our Lord takes on XicodemaSy bearing with his rudenefs and 
 weaknefs in knowledge, though feme of his Questions were mofi chil- 
 difh ; but our Saviour will not put out the fpunk ot hisfmoaking fbx, 
 which kept kindling from that time forth, for he pleads Chnrtscaufe 
 behind his back, fob. 7. 5. And as a true believer his faith kythed 
 when the Apoflles were weaker in faith, durft not be fcen. nor kyth *, 
 and with Jofepb of Arimatbe a waked on Chrift at a dad lift, and w/th 
 living faith helped to enbalm and bury his Saviours body : What 
 knows thou butfome of thefe weak Lambs whom now thou helps to 
 come home, but hereafter when they grow fironger they truy help 
 thee at a dead lift : Our Saviour did decree it, and forefee it in Nico- 
 demus y no doubt, but thou can do neither. 
 
 The woman of Samaria, Job. 4.7. when our Saviour is hungry, 
 thirfty, andwcary ; about mid-day, after his journey, fhe not only 
 refufes him a poor drink of water,but checks him for requiring it; not- 
 withftanding he did not only bear with her uncivilly, but alfo he of- 
 fers her better water ; which fhe not only refutes, l uz gives him cwo - 
 checks in ftead of thanks for his offer: but he who did bear our fick- 
 nefles, did bear with her infirmities, although he faid, How long {hall 
 I be with mi how long [hall lfuffcr yon*, and this was a part of his 
 
 pennancc 
 
The Dcxology Approver* 93 
 
 pcnnance for thy fins : then thou proud worm, (hall thou (form or 
 Ikunnei at thy Lords command and example, to bear with iheia- 
 firmrticsof the weak. 
 
 lc is probable thou will propound this doubt, fhall I ihow all that 
 k i.encis to thefc of which 1 may have probable grounded doi bts that 
 they are not gracious ? For anlwer to thee, thou art not a fi Judge of 
 hearts j it their Lord and thine hath beftowed on them the pnviledgcs 
 of ihc vifiblc Church, and they profcis faith in that fame Saviour with 
 thee, then he allows thee to judge charitably of them, and convert 
 with them in Chriftun fellow (hip, and love j yea, doth rot our Lord, 
 Jtytf. 9.10. who hates a!l workers ef iniquity, PfaL$.$. as Cuch, yet 
 hcdidcoLvtrle with them, he cotidelcends to cat with Publicans and 
 fionas, as their fpiritual Phyfician, who loved mercy better then Sa- 
 crifice j for the prudent Phyfician will bear with maDy morofmes in 
 fpeech and behaviour from his Patient, and all for their good, Intend- 
 ing their health: And if fomc would objed, granting h to be a point 
 much belonging to the Ph)ficians Calling and Trade, yet they doubt 
 if ordinary Chriiiians be to tyed. I aniwer, Thou art as firongly 
 bound as he by thy Chriflian Calling, bear ye one anotbtrs buy din, arJfo 
 fulfil tbt Liwfif Chrifl, Gal. 6. 7. Rom. 15.1. The great Pbyiician will 
 examine thee upon this his Law, as well as the Phyfician upon his 
 Cures: tor 1! cu will find in the day of thy accounts , thou will be as 
 well examined how thouimployed thy Talents of knowledge, morii- 
 ficaiion, patience, and charity, in winning and tfrengrhning rhy weak 
 brother, as well as the Phyfician hew he implcyed hislkili for healing 
 of hisfick Patiems : See how the Creator of Angels condelcends to 
 corverfe, ear and drink with Pu'licans and Tinners, to the ad* 
 miiationand ignorant finful (tumbling of the proud Pharifees* thefe 
 whited TOiiibs '. Sec and admire how rhat Lamb of God admire that 
 woman, a great /Inner, known for inch in ali the Town fhc lived in, 
 L&£. 7. $9. to kifs his feer without ceafing, when Simon the Pharifce 
 intrcmean time, who had invired Chnlt to dinner, wondered that 
 fuch a holy Perfon futTcred luch a vile (inner to touch him, but the i-ha- 
 rifces were utterly ignorant of thisDcftrine, the iirong to (loop and 
 fupport the weak, and their Satanical pride made them uncapable of 
 it, for our Saviour who knew what was in man, defcribes them, L«£. 
 18. 11. They trufted in themfelves that they were righteous, and dif- 
 pifed others, which two fins are inconfiftant with true Grace: then 
 let the iirong Chriftian beware of thee two fife; and thus hitherro 
 wc have let before the eves of your Soul the blefled example of our 
 bleflcd Redeemer, then I befcech you, who are ftrong in Chrift,by the 
 mceknersandgentiencfsofChriil, that yc bear with the infirmities of 
 the weak Lambs, and count it your glory. 
 
 But it is probable , chat fomc unwilling to this Duty, will ftri 
 ! fhua 
 
94 The Doxology tdpproven. 
 
 fhune the jroak, as being abfurd, and fo no binding Duty, why, fay 
 they, to bide the ftrong counterfite , and diflemble, and fain them- 
 felves to be weak, when he isftrong; Ianfwer, their is a great differ- 
 ence betwixt fimulation and diftimuladon, forthefirftis lawful, and 
 our Saviour praftized ir,L/*£. 24. 28. Chrifl made as though he would 
 have gone further, Be\a renders it ( fingtbat ) which I like not (0 well, 
 the SyriacklGterpreterf facitbat tos puta r e ) But Aretius fimulabat: 
 For clearing up of this Chriftian policy of fimulation, for the good of 
 the weak Chriftian, Firfi, Al the time our Siviour was upon the ftage 
 of this World, did he not hide the glory of his divine Nature, under 
 the Rags of the mortality infirmities, and mifery of His hurnase nature, 
 lfaiah 53. 2, 3. He bath no form nor comlinefs, there is no beauty, that 
 Toe [hould defire him y verie 4. we did efteem him slric^en^fmittenofGod 
 and affiifted , for he did not manifeft His Glory, but only to his own,, 
 and that only in lome degrees, as, and when it pleafed himfelf, John 
 1. 14. And when the two Difciptes were going to Emmaus t Lufy 
 24. 16. their eyes were held that they did not know our Saviour, who 
 dare challenge any fault here ? And when a C nftian in his lawfull acti- 
 ons propones moe ends then one, which is lawfull for him, it is 
 lawfull for him toconceall fome of thefe ends, that the King of kings 
 condeicends ro mans weak capacity, as if he had eyes, cars, hands, 
 feet, andpaflions, when all thefe are tnfinicly below his purity, and 
 perfection, fotfie Parents and Nurfe fpeaksfuch broken language to 
 the Babe, as it beft underftands , and the end makes it lawfull, the 
 child 3 edification, and this fame makes the condefending of the ftrong 
 to the weak lawfull and acceptable, Rom. 15. 2; Let every one of us 
 pleafe his neighbour for his good to edification^ yea, St. Vaul caught the 
 Corinthians with guile, 2 Cor. 12. 16, All Trades have their lecrets, 
 fo practical Divinirv, and many cafes of Confcience: therefore Au- 
 guflines anfwer upon this queftion, in his jo. £p//2. that rhefe fimula- 
 tious, andftoopingsofthe ftrong to the weak, is not me ntientis^ a(lu, 
 fed comp attends affeciu 9 but chat lame Apoftle 2 Cor. 1 1. 29. feems to 
 aggravate this doubt, tvho is wea^, and I am notWea\, then StPaulls 
 really weak with the weak, which feems repugnantia in adjeffo, when 
 he was really ftrong, both in Knowledge, Faith, and Holinefs , how 
 then was he weak ? I anfwer, through companion, and the more 
 ftrong in Sanftification, the more fympathizing, and compaffionat, 
 his Soul the more wounded with forrow,and fothe weaker through com- 
 panion, and that in two conditions, Firft,to apply to the ftrong Chrifti- 
 ao,are fome returning cordially to live in pcace,and order,and thou fe- ^ 
 ing them weak, be weak with them, (looping to them, taking half fteps J 
 with the weak Lambs,and not thy own ftrong long fteps,are they now! 
 fhortly recovered out c( a dangerous ficknefs,be very anxious that you 
 occafionnot them to relapfe 3 was their foot disjoynted, is it now fee 
 
 right? 
 
The Doxtlogy Approver* \ 95 
 
 right? then help them to take eafte and even fteps ; there is another 
 fort not yet come to land, but on a Ship broken plank wearing to 
 fhoar, let rhy Soul oc weak for them, fearing and dreamy their link- 
 ing, and be ufing all good means to bring them lafc to land, the Mo- 
 ther though in good health, if me tee her Child weak, and in danger 
 of death , in her companion will (he not turn really weak, and be ac 
 the fowning for fear and grief. 
 
 As we have let before vou thecximpleof God, and JcfusChrift 
 our Peacemaker, fo we Anil prelVc the Duty, being fo accep able to 
 Go \ and good men, with moe perfwafivcs, and firlr , fctng there 
 is no gaming of our neighbours fpiritual good fo readily, asbv gaining 
 their lore flrft , for then, and not tul then will chev rake advifc , or 
 information, willingly, md therefore, the raotf effectual! way to gala 
 them from their Error, is, to perfwade them of our love to t'lem, 
 which is only befl accomp'imed by loving kindnefs , and carriage to- 
 wards rhem, for ao man will take advife, Information, or counfeli from 
 him whom hefufpeft*, or r hinks to be hisenemv. 
 
 2dl). Thou art ob ldgedin Confcitnce, ip thy judgement of chari- 
 ty to look on him as an Elect, ir may be as reall as rhy fc If, then if thou 
 have that charitable judgement, to think 'hy lelf Elect alio ; I. in the 
 name of him who hatn elected you both, charge you to be kind to him, 
 efpccially, if you were in Chrift before him ', fe what kindntfle Judak 
 anftrong elder brother, many wa^es beftowed on his younger and 
 weak brother Benjamin Gtn 44 33 / will bt a bond man to my io^i % 
 and let my younger brother Benjamin go homt to bis father, what knows 
 thou , but thy weak brother may be the beloved Benjamin ? th v ufe, 
 and improve all thy gifts, and graces to bring home that darling Benja- 
 min to his Father and thine. 
 
 %dly. Look upon thy weak Brother as dear to Chrift as thy fclf, 
 even the price of his Blood and Death, confider, Rom. 14. i$» and 
 1 Cor. 8. 11. And therefore beware of that fearfull hn of deftroying 
 thy weak brother for whom Chrift dyed, by thy ftubborncfTe, and un- 
 kindnefTe to him, be aware ro give him a fower look, or down look, 
 thou little knows, how little a (tone will caufc his weak foot to 
 Humble. 
 
 4(7. Look upon thy weak Brother as a Member of that fame Mvftf- 
 call Body of Chrift with thy fclf, 1 Cor. 22. 17. Where the eve can 
 pot lay to the leaft Member, the finger , or t^e, J hare not 
 need of thee, verfe 20. But otltheother part, when the weakeft, or 
 (milcft loeof thy foot is hurt, will not the Mouth crv, I am hurt, and 
 fuffcr with it, aBd feek Cure , verfe 1 6. . The hand will apply the fafoe, 
 and the eye fee that it be well and right done, then if thou be a wcH 
 feingeye, and have but a little fore toe, yet he is a Member of chac 
 fame MyfticallBody of Jcfus , who will feci his fore, and cure it. 
 
$6 The Doxology i^dpproven. 
 
 $thly. Chrift Jefus is head of all that Myfticall Body, whereof bo'h 
 that weak Lamb and thou art Members, anr he is a feeling and co n- 
 paffionate head, Ephtj. 4. 15. And chy kmtfnefs to the weakeft of 
 his Members, he will take it and repay it as done ro himfelf, If th u 
 edify in love the leaft Member of his Myftica! Body, Ephtf. 4. 12. 
 Or if thou defpife , and hurt the weakeft ofihefe hh M mbers, will 
 not thitGIorL sHcad, whofe eyes are as a flame ot rue, Revel. 1. 
 verft. fay, lbavefeen, 1 have feen. Exod. 3.7. 
 
 6thly. Look upon thy weak Brother , as a living Hone in that holy 
 and fpintuai Temple, whereof Chrift is the foundation, and c'"irf cor- 
 ner ftone and Chrift alfo the Mafter-bmlder, commands thee who are 
 ftrong to polifti thy weak Brother, and build him up in the b* th, 
 I Pet. 2. $. 
 
 fthl y . C nfidcrhim as a little Temple to God, 1 Cor. 6 19. Then 
 for thy LoriH fake, who d *ellsin it, help to polifti and ado n ir un. 
 till the Cape-ftone be put on, this do at his command, u ho might 
 have ic fr thee in thy natural condition, a leprous fton^, and caft thee 
 into^hat unclean place withour the ' ity Ltvit. 14. 40. 
 
 %tbjj. As he vholebody of BHicvers are Chriit^s Bryde , and 
 Spoufe, hisSi'ter, his Dove, his Undcfiled , then this fame R ]? ion 
 hath every particular Belkver ro Chrift ; Therefore help to deckand 
 adorn his Spoufe ( che weaker the more tenderly ) as a Bride prepar- 
 ed for her Hufband, let her not have cauff ro complain .-> her 
 Hufland, that inftead of adorning thou did father roba d puhoff 
 
 gthlf. Bew«r? '0 dildam that youngei Brother, for his vscaknefs, 
 and infirmity, and ignorance at prefrnt, what knows rhou, burf-r all 
 that he may redeem the time, and ovc rtaite thy lelf, and run bv hce 
 and prove a ftronger Chriftian , and greater Saint , firft on Earth, and 
 then in Heaven nor thy felf. 
 
 10/7. As truly as in nature thou was a Babe, before thou was a Main 
 in ftrength and ftature, fo in Grace and Knowledge thou was once a 
 Babe, and it may be profane alfo, which motive St. Paul prefieth. 
 Tit. 3. 2, 3. Be gentle, (hewing alt meefyiefs to all men, for roe ourfelves 
 Tverefomttimes joolijh, disobedient, deceived , Jervmg diver fe lufts and 
 pleafuresy but it may be thou will fay, but I was never difloyal corny 
 King, I anfwer, thank God for his good providence in rhv goo edu- 
 cation, in regard of Loyalty, but has thou cot been difloyal to the 
 King of kings , by many wicked lufts ? 
 
 nrWj. What knows thou, but ere thou die, thySmt's condition 
 may be as pi ifull and low, as the weakeft Lamb, rhar now thou ees 
 rcurningtorhc Md, what knowsthou bu thou ma* fa<l in tcsr.da- 
 lous and grievous fin* and thereby be brought ro the ver\ rink of dif- 
 pair, or win/of, in a desertion cp 'ng, pjtj me pny me, mifr"nds t 
 
 for the band of God hath touched me , Job 19. Chaf.2i. This mortis 
 
 preiied 
 
Tie Doxobgf Approver*. $y 
 
 prefled by S«". Paul GiUt. 6. i. Brethren, if any minis overturn 
 inu^ult, yttkat A'tftiuuilt refine fucb an one intbefpirit of nuttyifs, 
 tmfidfrini thifetf, It alt thou *l[> be tempted. 
 
 \it-ly If choi> be obliged inConinence to lav down thy life, for 
 thv B ftthcr, i ] ' bn $.ve*le 6. then certamly ir is chif.fly forthc 
 good if his S"ul, tvtn as Chn laid down Ms life for him, then thou 
 art ft i ngly oblirgtd to t o the IclTcr D\rie for thv weak brothers 
 (piruual good, even to be kind and corrp lin nat rowird him. 
 
 Hath nor the Lord put it in the heart ot tht moft cruel Tyger, and 
 devouing Lvon to jekind , and loving »o their young ones, and the 
 Realon stie fjm. in the general, the Parents areftrong, and their 
 young Ones weak, and has need of rheir help, and that Law of Go j in 
 nature is obeyed, the Lvontfs gives fuck to her >ounjj weak CHes. and 
 th cini'Dfttr draw* our the brcaft , and gives iuck to iheir young 
 Ons, Lamnt 4 $. So rhy Lord commands thee who arc ftrong to 
 liJprhy weak Cnrlftian Brother. 
 
 I Ycajdoes not the whole ouiiding of Heaven andEjrth keep invioable, 
 by thefe Laws which their, and our Creator gave them, for her 
 own particular , and mutu 1 prtfervation> Fuft, theEirth furr ifheth 
 Fe*el to feed the fire, and entertains it in its bowells, as appears in 
 many Coun ries. idly. The Earth keeps alfn in its bowells the rrea- 
 fures of wi»»d. which by their blowing, help to keep borh Air an* Wa- 
 ter from corupri^. ^/y. TheSea turnifheth theE.r h with Water, 
 fending ir 1 p o 'he Cloud*, . nd they 1 own to h Earth, and by 
 conve\ia fc Wa'er r Vr ough rhe bow- lis oft! e Eirh t furr.ifh continu- 
 all fpri >gs on r he tops ot he higheft mountains. 41 D^es not the ftars 
 fenrt d wn their influx ces many hundred thouf nd myles from Hea- 
 ven to Earb, and rules the four Seafons of tie Year, Job 38. virfe 31. 
 33 Yea, the Sun and Moon fend down heir t< fluenees, not only 
 mui h conducing to the weib'ing of Man and Be^fi, bur alfoto he ve- 
 getables, Dts. 33. 14* P>eciou& bruits brousrr forth by the Sunand 
 Moon, yea, trnr influence. 1 pierces to the bottom of the Seas, and 
 borrom of the M ^unrains j So in this lower World, the King of Saints 
 hath a City His Temple, His Houfe, and every Believer is a ftone there- 
 of, to which City i\\\\ Kingof Saints hath given Laws, even that the 
 ftrong and able Citizen, (hall help to build the weak, that they may be 
 fiiU the more firmly united to Chrift the Foundation by ftronger 
 Kuowledyr, and Faith , and better polifhed by more holy Life. 
 
 •U this Duty is great and good,fo many Graces arc required in the 
 Soul I of the ftrong , for performiue this Duty to the weak, ^nd firft, 
 ChrifMin love , for knowledge puffeth up , but thy charity will edify 
 thv weak Brother, 1 co\ 8. I« Itfufferetb long, is ^ind envyetb not, 
 VgBHUth not it felf is not faffed up, doth not behive tt ftlf unfeemly, is not 
 ujilj provoked, thinfytb no evil> hopeth all tbines , endureth all u '***, 
 
 P 2 1 cor. 
 
9 8 
 
 The Doxology Af^roveti* 
 
 1 Cor. 15.4. If thou rhen have this Ch.ricy to thy Brother, howfweet 
 
 a convrfe will it procure bctwix'thec and thy weak Brother. The 
 feconn Gr»ace Humility, 1 Pel. 5 5. Cloathed with Hutu itv, in low- 
 line is of Mi d. each eh * mmg other better thenhimfclf, Phil. 2. v. 3. 
 Thirdly, M ;k c(s, Phil. 4 5, Gentle flawing all Meeknefs to all 
 M n, fl vv to A ger, if thou oe of great underftandin*, P«ov. 14. 29. 
 a , • aw VjIIj age to thee th< n if thou ha takrn in a City, Prov. 16.52. 
 which three Graces are joyoed together, Epbef. 4. 2. and Co. off. 3. 12. 
 as Decerning Gr-cesto the Eleft, and efpctally to Church men, who 
 ftoulri be of he itrong Chrinians that we are fpeaking of, whofe office 
 is to plcate he Flock tor good to their edification, 2 Cor. 13. 10. and 
 fb uld do all things for their edifying. 2 Cox. 12. 19. gentle to all, in 
 M< eknefs intruding the(e that oppcie 3 1 Tim. 3, 6* And here I 
 will fpeak a little to my reverend Brethren of the Miniftry, cfpeci- 
 ally to thefe v\ho have hid the moft grieved hearts for the wan- 
 clring of their Flocks, and now finds their comfortable return, I 
 hope I need not prefs you to lov- 
 ing kindneis to ard them, for I Kas y&% etv ssmtp wetvlav *v- 
 thisk every good Mmifkr of Jelus i^eiirm efieuna\efins oyja^Ads mi 
 Chrift in this iunfto, will be fo Kefi oJo^as^ tx.nh.Msav' sowfopivoi 
 
 ler in- jtct/ ywrw avviyuew lav v&hav % 
 couat < % xt 1 ** 1° v*y lt > ov 
 
 ttyahav 1i$ku$v r Jt. 
 
 ovcijovcd, th the will rathei 
 clii t to the other ex remity of io- 
 du g^nct to rhem who return, 
 and vsiUbe rar frr>rn aii tjrenefsand 
 fovrnefs towards rhefc returning 
 Lambs of hi -.* andaibeir hitherto 
 they h.vc pojfi iv mticirri-d to 
 thee, bv word or deed vetfeing 
 their fc\:htr & thine harh forgiven 
 them the tin thoufmd Talents and 
 theeaHo. thenhKewife muf\ thou 
 Chrif'ianly fo'g^ve rhefnall Mi r e< 
 of Off ncc whi h any of the Flock 
 hav^ committed againft thee, re- 
 mcmbrin^thele words of great St. 
 B:(ily who ensured th* heat of 
 the day, 'in the rime of 'he Arian 
 Perlecution and favs,tha r Church- 
 men of all other would r>e moft a- 
 bomm?ble, if they did nor love 
 the reuniting ^f thr Members of 
 Chriffs Msttical Body before all 
 E Thh things, vea, and himfelf 
 wifheth the re union of the Church 
 more than his own life. 
 
 Sjne quidm tffmus omninum mor- 
 ulium abfurdiffimi fi fchifmut & 
 &ifh*ftiontEccltft*rum6ble84rtmt 
 
 nee mtmbr,,rum Chrifli cohorts coa- 
 litionm ante omnia alia bona repw 
 tartmus Tom. 2. cpiO 342. idem 
 ep ; fi 26$. initio sv H tji >cctp<#* 
 yx 1o<;dv]w V/jiv I'TTi^ietv <pnui 
 Wptol\k$*t ]ete ZKXMfUe a^i 
 H JW etv iteti ]h {ah TtfP ty*V- 
 tk nipek&eu Vfffy <tz 7Hl' V7T0 vo- 
 v>w d£a$$i<rdiv Qhiya T^fttW 
 .Ka]*.t(k$!ivcu, at in corde mio tan- 
 turn Wins de/idmum E clefs at umW 
 pacifcandarum accenfum efa affi' 
 ut vita me a lihmifjime rtdmptum 
 vetim Mud ndii incendum & invi* 
 dise quod mquam illtjpiritus conci-J 
 tavit extinclM pinitus confapttum- 
 qut effe* 
 
 As 
 
The Doxokgy Afpr$vtn. 99 
 
 As Lore, Humility, and Meeknefs arc fie Graces in the Strong, for 
 helping the Weak, io is alio heavenly Wifdom, which fs peaceable, 
 gentle and eafic to beintreated. Jam. 3. 17. and courteoufnefs j 1 ?tu 
 58. 10 that the hrong Chriftian who is endowed with thefe Graces* 
 iniuadof aggr gin^ the fins of infirmity of the Weak, he will rather 
 cxcufcthcm in tantn for their ignorance, as Peter docs the Jews, Afts 
 3. 17. and Jofepbhxi Brethren, Gen. 50.20. Secondly, H: will bear 
 with the froward Speeches of the Weak, as the Lord does with Jomh % 
 chap. 4. verf. 9. For he that covereth a tranfereffionfeefytb love, Prov. 1 7 $. 
 yea, Love cove^etb ail fins, Prov. 10. 22. to wit, ot Infirmity. Thirdly, 
 The) will anfwer the froward words of the Wealc with Meeknefs, for 
 gfoft tongue freafyth the bone, Prov. 25. 1 5. Eli in his imprudent rafh- 
 neft did mtftake holy Hannah, 1 Sam. 1, 14. by her foft and humble 
 infwer £/*umit*aktn reproof was inflantly turned into a prophetical 
 bleflinqof her, which the Lord fulfilled* 
 
 This Duty of the Strongs bearing with the infirmities of the Weak, 
 mufi alwa\s be fubordinate to our pleafir.gof God, which two are ve- 
 ry wel! confident * for our Saviour (and fo fhould ever) good Chriftian) 
 increafed in favour with God and Man, Lul^e, 2. 52 
 
 The Babes and Lambs of Chriil mull be ranked in two forts, Firft, 
 Some weak in Knowledge. but not fo weak in fanftifying Grace ; others, 
 fome more Knowledge, butlrfs faoftifying Grace, and accordingly the 
 ftrong fhould Carry toward them j bur they will find it much eafier 
 and fweeter to converfe whh thefe weak ones, who have fome mealure 
 of Sanctificanon, though their Knowledge be weak, and 'he'e weak 
 ones again mult befuboivided, fome only Weak} fome both Weik and 
 Sick, rrut is, not only weak in Knowledge, bu aifo Sick ov rcafon of 
 Defer ion. or Soul perplexi'ies. tending to Beipair *, thefe, of all the 
 weak Lambs, rouft be, and fhould be moll rendcrly dealt with, and 
 of ihcfc efpcciall) our Saviour fpeaks in His GoK el. better a Milnftone 
 be h..ngcd -bout his Neck, and he be drowrcd in the deep of the Sea, 
 chebhe offend one of thefe lit tic ones that beikveinm-r : Be cautious 
 to try our, and careful to overfee thefe Lambs w any others. 
 
 As for you that arc Srrong, becaufe you are nor all of one fize, I con- 
 fefj the talk of bearing with the Infirmities, and gaining of the Weak 
 toreq >i'c ftrong Shoulders, and the Graces ab' vementioned requ red 
 in the Strong fo> far D r\ proves no lefs . And therefore ye that 
 are ftron^ in Knowledge , bu- wc k in Mortifica ion nd Sanftiflcation, 
 no doub har raft will be more difficult to you * and rherefo; c m\ hum- 
 ble advice to you is, that if y u find vou arc not I'ufficiently ftrong in 
 Mortification and Patience as to bear with the Infirmities or them, 
 beware o' falling in reafoningor Hiiputing with them, for rhar will 
 make 00 Healing, but rather more Strife : But withall, I w uld charge 
 you to make this choice, rather to bear with the weak Lambs then for 
 
 pleafmg 
 
ioo % The Daxofogy Approve??. 
 
 plcafiogof Men to bear too much with Sinners, which Is adifpleafing 
 of God; and ?hou who will notftoop to bear with the infirmities of 
 the Weak, does not thy Farher in Heaven bear with tny infirmities and 
 groflcr fins ? does not thy Neighbour, with whom thou convcrfeth, 
 bear with thee alio? nay, hedefcrvesnoe tobe^orn with, or live in 
 Chriftian Society who is fo pafiionatc and wrathful, that he will nei- 
 ther bear word or look, for in m ay things we tin 3ll, cfpecially in (ins 
 of infirmity; beware thou be not like Job's Friends, who had (ome 
 mraforcof Knowledge, and came with r>al purpnfe ro comforr their 
 Friend, but for want of Charity they proved miserable Comforter?, 
 and inftead of binding up his Soul wounds,ranckled them mor . 
 
 As for you who are fironc both in Knowledge and Grace, 'hough the 
 tafk He hard and difficult fometime to the ftrongeft Chriftian, as upon 
 this account fometimes ye will have to do with a Lamb fo weak in 
 Knowledge, that they will think you fcarce deferve the name of Chri- 
 ftian, or that you have Grace, or are walking in the way ro He;ven-j 
 thebeft confutation of thefe, is to live wi h them, and b» <ore tbem in 
 all good Conlcience, and by time they will be convinced of their Error 
 towards you. 
 
 As for you who are prophane in your Lives, and yet have more 
 Knowledge in Rwligion then the weak Lambs, beware ou takr h *ot 
 upon you to reproach thefe Lamhs, ror in lo doing you ferve the Devil, 
 ye break the heart of the tender Lambs, ye grieve the Spirit of God; 
 and who gave you authority to infult over them, tor to do thefe Lambs 
 any good to their Soul condition, thru has no Grace to do it, be ne a 
 flave to Satan and his Lufts thy felf; beware of the curfe of Ama! '■/- f 
 \Sam. 13. J« his name robe blotter out from undtr Heaven, h coiic 
 with a cruel heart he purfued andlmote the hindmoft, tee^lr, 'dint 
 and weary of ifratl j and E^k 34* ao% ; *l« becatsfc the flrong Cac^el 
 thruft with fide and fhoulder, and pufh'd all the dif< fed wir.; thrir 
 horns, therefore will I deftroy the fat, and the ftrone, T will ced 
 them with judgment, I will feek that which was loft, bring again that 
 which was driven away, bind up that which wis broken, ftrengchen 
 that which was fick. 
 
 As for you Lambs, when you eonfider all this care that your Hea- 
 venly Father ralces of you, draw not hence this weak conclufion, That 
 becaufc your Father in Heaven commands the Strong to bear wih your 
 Infirmities, and topleafevou, for your good to Edificarioo, do riot 
 overwean upon that, as if your Father in Heaven loveo \nu better then 
 the Strong Chriftian, know you not, that the Father on Earth, when 
 he hath a young tender Child very fick, or in danger of Death, he will 
 command his elder Brother, who is yet more beloved of vhe Father, 
 then that youngChild, yethe will command him to fit up in the night, 
 and attend his fick Brother, forbid him tofpeaka word to offend him, 
 
 wh/ 
 
The F)$xoUgv Approver?. 1 01 
 
 why then Is all thheareof the Father % even becaufc the young oncli 
 weak, and fide, and in dinger of Death, and therefore has need to be 
 tenderly dealt with, therefore on the other hand, when thou confiders 
 thy icaveniy Father-, tender care of thee, and thy falvadon, givehirn 
 trm thar.krull rnecnng, to wit, when any Strong Chriltian *ccoft$ thec 
 in Chrlftim love , to gain thee from thy Krrours, to tender the In* 
 fr-rm rinn, and Inftruftion, beware thou re jr ft notfuch a Meffeoger, 
 CD(T>r. ( iflinMaccdfrom»hy Father, but witlnll Meckncfs and Gentlc- 
 ncfsleod thv Ear,and thv Heart to found Inltruftion * and if thou wik 
 keep Church Communion, and live orderly, thy H, avenly Father will 
 more and more clear thee of thy doubis, and mlfbkes, and refolve 
 ro fallow the advhe of the Apoftle, Pbilif. $♦ i<5. Which comes to 
 \\ , that iciog thy Neighbour Chriftian, and you agree ta the 
 Fundamentals, and laving Truths ofReligion, to wit, one Gatechifm, 
 a C- uflion of Fairh, which are the compleat Rule to lead you 
 both to He ven, walk joyntly together in that way of Faith, and Holy 
 Lite-, a*:d for any other difference in opinion, till ye he cleared of 
 your doubts, there is rJ6 danger for your soul to kc them lye 
 afl et>. 
 
 And for you that are Strong, remember that Precious Promife, Id 
 the Covenant nf Grace, Their fin 1 -will remember no more, Heb. 8. 12* 
 And none of his fins that he hath committed (hall be mentioned wo him t 
 Ezek. 18. 22. and 33. i*. S^ in this be ycfoliowcrs of God as dear 
 Children 4 , Ephef. 5. 1. Therefore 1 charge you, that their bvgone 
 efcapes be mentioned no more, as you would have your Heave'nly Fa- 
 ther keep that Covenant of Grace to you, In the day of your accounts* 
 therefore let an Aft of Oblivion, in the Souls of the Strong in Gifcs and 
 Grace be parted, in favours of the Weak, who have returned, or are 
 in the way of returning to the Bofom of their Mother Church , that fo 
 thefc Weak Lambs reflecting with an holy, and inward Indication 
 againft themfclves, for their bygone IVT Hakes , and Wandrings, may 
 rejoyce in the Lord, for the kindnefs, and Chrlfiian Brotherly Love, 
 Humanity and Acceptance that they find, even from thefe whom be- 
 fore they looked upon , during their feparation as caftawayes, and 
 and now they find that Truth confirmed, Charity fujferetb long, and is 
 lcjnd% all which Chriflian Kindnefle they finding invou, who are 
 Strong>it may prove aftrong Convincing and Gaining Argument upon 
 their Spirits, that you have been, and are Hill in the Right Way to 
 Heaven -, Vol by this (hall all men fyow that ye are my difciples. if ye 
 love one another, John 13. 3$ And he that dwells in love, dwells in 
 God, and God in him. 1 Johu 4. 16. 
 
 ^ And for you, beloved in the Lord, who through the good hand of 
 God upon you, are returned to your Mother Church, to Communion 
 in Word and Sacraments, lec there be noSchifm in your Worfliip, 
 
 bec 
 
* 
 
 /i +Th'i'l^iScfiogytopfroveh* m 
 
 but joyn with your Mother Church, and Holy Church Llniverfaf, in 
 fmging the Doxoiogy with them , make ftraight pa^hs for yoijr feet, 
 lead that which is Lame be turned out of the vay, but rather let it be 
 liealed, Hib. 12. 13. Do not, fo far as In you lyes make Jarue and 
 hilting Worftiip, if you be filcnt , when others are finging Glory to 
 their Gori ; ftia'l your loving Mothei Church receive yon again in her 
 'bofome, and will ye be untrnnktull and grieve her S^ul, in retaining 
 that halt which ye learned firaying on the Mountains, and retjin ftiJI 
 to be a fcandall to your Brethren, and a grief to her chat Dar^. you, 
 Qod forbid. 
 
 ** As the Lords Covenant with tioab, and with mankind in him, and 
 Seallcd it with avifible Sign, to continue to *!1 Genendons, thithe 
 would not any more deftrov the carrh with a fl od, and according to 
 that Covenant rmh iterat His Promifc •, l have p^ced the [and fo the 
 bound of the jta, by aperpetuall decree, that it cannot pafft it % and ihough 
 the waves tofle themfelves, yet cannot it prevjj hough they roar, 
 yet they cannot pafle over it •, I befeech the Lord, if it be His vill that 
 fuch another Inundation of Errours , with fuch Confufion , and dif- 
 'orrier never overrun tnef three Kingdoms again, untill that day that 
 th<* Lord fend forth His Angells, aud gather out of His K ngdom all 
 things that offend, and the Kin? (hall feperat the Sherp from the 
 Goats, and there fhall be perfect Union, in figging one Song, with one \ 
 Heart and Mouth unto all Eternity, To Him .that fis upon the Throne, * 
 and to the Lamb, and to the Holy GhoM , be Glory and Praife, 
 And fhall be Glory and Praife, by all glorified Angels and Saints 
 • Worl & without End. AMEN. 
 
 F INI S. 
 
 
 
 

 4 ••