Mr.
WHISTON
's
LETTER of
Thanks To the Right Reverend the Lord Bishop of
LONDON,
For His late LETTER TO HIS
CLERGY
Against the USE of
New Forms of Doxology,
&c.
LONDON:
Printed for
J. Senex
at the
Globe
in
Salisbury-Court,
and
W. Taylor
at the
Ship
in
Pater-noster-Row;
and are to be Sold by
J. Roberts
near the
Oxford-Arms
in
Warwick-Lane.
1719.
The first
Clause
of a
LETTER
from the Lord Bishop of
London,
to the
Incumbents
of all
Churches
and
Chapels
in his Diocese, concerning their not using any
New Forms of Doxology,
&c.
Reverend Brethren,
THERE is an Instance of your Care and Duty, which I conceive my self at this time highly obliged to offer, and you to regard, as necessary for the Preservation of the very Foundations of our Faith. Some Persons seduced, I fear, by the strong Delusions of Pride and Self-conceit, have lately published new Forms of Doxology, entirely agreeable to those of some Ancient Hereticks, who impiously denied a Trinity of Persons in the Unity of the Godhead. I do therefore warn, and charge it upon your Souls, as you hope to obtain Mercy from God the Father, through the Merits of Jesus Christ our Lord, and by the Sanctification of the Holy Ghost, Three Persons and One God Blessed for ever, that you imploy your best Endeavours to prevail with your several Flocks to have a great Abhorrence for the above mentioned new Forms, and particularly that you do not suffer the same to be used, either in your Churches, or in any Schools where you are able to prevent that most pernicious Abuse,
&c.
Mr.
WHISTON
's
Letter of
Thanks,
&c.
My Lord,
ALTHO' I have not the Honour of being One of those Incumbents in your Lordship's Diocese, to whom you immediately direct your late Letter against the Use of
New Forms of Doxology,
&c. Yet because I generally frequent one of your Parish Churches, where a
New Form of Doxology
is every Day used;
Vid.
Historical Pref. Edit. 2. p.128.—131.
where yet, according to your Lordship's laudable Admonition, I dissent from that
New Form of Doxology,
and use an
Old one;
because I several Years ago at
Cambridge
oppos'd that
New,
and therefore, by the same excellent Rule, unjustifiable
Form of Doxology,
I cannot but think it very fit for me to own the great Pleasure your Lordship's Caution against
New Forms of Doxology
has given me; and in my own Name, and in the Name of many other good Christians, who, with me, reject all such
New Forms of Doxology
whatsoever, I return your Lordship this Publick Thanks for your so open Approbation of our Conduct in this Matter.
I take it here for granted, My Lord, that your Lordship is in earnest in this Letter; that by
New Forms of Doxology
therein disapprov'd, without any particular mention of the Forms themselves, you truly mean such as arose long since the beginning of the Gospel; That also by
New Forms of Doxology, intirely agreeable to those of some ancient Hereticks,
your Lordship particularly means those
New Forms
which were introduc'd by certain Hereticks in the fourth Century; tho' your Lordship seems indeed unhappily to have mistaken their Name and Character.
I take it also for granted, My Lord, that 'tis impossible for a Christian and a Protestant Bishop, both which your Lordship is known to be, to call the ancient and sacred Doxologies of St.
Paul,
St.
Peter,
St.
John,
St.
Jude,
&c. with those of the rest of the most primitive Christians,
New Forms of Doxology, intirely agreeable to those of some ancient Hereticks:
And upon this reasonable Supposition, I do again return your Lordship my most hearty Thanks for so seasonable and Christian a Caution against the modern gross, and notorious Corruption of this kind.
Now that this solemn Caution of your Lordship's against all
New Forms of Doxology
may have the greater regard paid to it by all the Clergy of your Diocese, I shall beg leave to supply what seems wanting in your Lordship's Letter, and shall produce here all the certainly genuine
Forms of Doxology,
that, upon a former diligent Enquiry, I met with in the Apostolick Age, or a little later. And that your Lordship may be secure that none of them shall be liable to the lea
suspicion of favouring any dangerous Opinions that arose in the fourth Century, your Lordship will there find that the latest of them is near two hundred Years older than the rise of either the
Arian
or
Athanasian
Heresies. And I hope this Account may be farther useful to your Lordship's Clergy, as affording them for Practice sure Original positive Rules or Forms of Doxology, free from all suspicion of
Heretical Pravity;
which also your Lordship has intirely omitted to give them in your Letter.
The Primitive Doxologies.
Rom. I. 25
MORE than the Creator: who is blessed for ever.
Amen.
IX. 5.
Who is over all, God blessed for ever.
Amen.
[or, The God over all be blessed for ever.
Amen.
]
XI. 36.
Of him, and through him, and to him are all things. To him be Glory, for ever.
Amen.
XVI. 27.
To the only wise God be glory, through Jesus Christ, for ever.
Amen.
2 Cor. XI. 31.
The God and Father of our Lord Jesus Christ, who is blessed for evermore.
Gal. I. 4, 5.
According to the Will of God and our Father. To him be glory for ever and ever.
Amen.
Eph. III. 21.
To him be glory in the Church, by Christ Jesus, throughout all ages, world without end.
Amen.
Philip. IV 20.
Now to God and our Father be glory for ever and ever.
Amen.
1 Tim. I. 17.
Now to the King of Ages, immortal, invisible, the only wise God, be honour and glory for ever and ever.
Amen.
VI. 16.
Whom no man hath seen, nor can see. To whom be honour and power everlasting.
Amen.
2 Tim. IV. 18.
The Lord: To whom be glory for ever and ever.
Amen.
Heb. XIII. 21.
Now the God of Peace,—through Jesus Christ: To whom be glory for ever and ever.
Amen.
1 Pet. IV. 11.
That God in all things may be glorified, through Jesus Christ. To whom is glory and dominion for ever and ever.
Amen.
V. 11.
To God be glory and dominion for ever and ever.
Amen.
2 Pet. III. 18.
Our Saviour Jesus Christ: To him be glory both now and for ever.
Amen.
Jude v. 25
To the only wise God, our Saviour, be glory, and majesty, dominion, and power, both now and ever.
Amen.
Apoc. I. 6.
To Jesus Christ be glory and dominion for ever and ever.
Amen.
IV. 1.
Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are, and were created.
V. 13.
Blessing, and honour, and glory, and power be to him that sitteth upon the throne, and unto the Lamb, for ever and ever.
Amen.
VII. 10.
Salvation unto our God which sitteth upon the throne, and to the Lamb.
v. 12.
Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God, for ever and ever▪
Amen.
XIX. 1.
Alleluiah: Salvation, and glory, and honour, and power unto the Lord our God.
Clem. Ep. I. §.20. p.159.
All these has the great Creator and Lord of all commanded to observe peace and concord: being good to all; but especially to us who flee to his mercy through our Lord Jesu
Christ: To whom be glory and majesty for ever and ever.
Amen.
§.32. p.164.
God Almighty: To whom be glory for ever and ever.
Amen.
§.38. p.168.
He that made us, and formed us: To whom be glory for ever and ever.
Amen.
§.43. p.171.
That the name of the true and only God might be glorified: To whom be honour for ever and ever.
Amen.
§.45. p.173.
The Most High: To whom be glory for ever and ever.
Amen.
§.50. p.175.
Chosen by God, through Jesus Christ our Lord: To whom be glory for ever and ever.
Amen.
§.58. p.180.
Jesus Christ: By whom be glory, and majesty, and power, and honour unto Him, now, and for evermore.
Amen.
§.59. p.180.
Through whom be honour, and glory, and might, and majesty, and an eternal throne, from everlasting to everlasting.
Amen.
Constit. Apost. L.I. C.1. p.200.
Through whom glory be to God for ever.
Amen. Vid.
C.8. p.207. L.VII. C.25. p.370. C.47. p.385. C.49. p.385.
L.II. C.14. p.223.
The will of the God and Father of the Universe, which is revealed unto us by Jesus Christ our Lord: To whom be glory for ever.
Amen.
L.IV. C.5. p.294.
Through whom glory be to God, in spirit and truth, for ever.
Amen.
L.V. C.6. p.304.
Believing in the one and only true God and Father, through Jesus Christ, the great High-Priest, and Redeemer of our souls, and Rewarder of our sufferings: To whom be glory for ever.
Amen.
Vid. L.VIII. C.3. p.390.
L.VI. C.30. p.360.
Through him worship, and majesty, and glory be given to Almighty God, both now, and for evermore.
Amen.
L.VII. C.27. p.371.
O God the Creator of the whole world:—For thine is the glory, and the power, for ever.
Amen.
C.33, 34. p.373, 374.
O thou great protector of the posterity of Abraham, thou art blessed for ever: Thou art blessed, O Lord, the King of Ages.
C.38. p.378.
Glory and worship be to thee for all these things, through Jesus Christ, now, and ever, and throughout all Ages.
Amen.
C.45. p.382.
By whom glory be to thee, in the Holy Spirit, for ever.
Amen.
See
Ignat.
ad Ephes. §.21. p.55. ad Rom. §.8. p.77. ad Philad. §.11. p.86.
C.48. p.385.
Praise becomes thee; Hymns become thee Glory becomes thee, the God and Father through the Son, in the most Holy Spirit for ever and ever.
Amen.
Vid. L.VIII C.5. p.392. C.6. p, 394. C.8. p.395. C.9 p.396. C.11. p.398. C.37. p.416. C.40 p.418. C.41. p.418.
L.VIII. C.7. p.394.
For to thee is due glory, honour, and worship, and by thee to thy Father, in the Holy Spirit, for ever.
Amen.
C.12. p.404.
For to thee belongs all glory, and worship, and thanksgiving, honour and adoration, the Father, the Son, and the Holy Spirit, both now, and always, and for everlasting and endless ages for ever. And let all the people say,
Amen. Vid.
C.15. p.406. bi
C.16. p.407. C.18. p.407. C.20. p.408 C.21. p.408. C.22. p.409. C.29. p.41
C.38. p.417. C.39. p.417. C.41. p.41
See this form
and the Holy Spirit
prov'd to b
a later Interpolation instead of
in the Ho
Spirit,
in my
Primitive Christianity Reviv'
Vol. IV. Append. p.10, 11, 12.
C.13. p.404.
There one that is Holy, there is one Lord, one Jesus Christ, blessed for ever, to the glory of God the Father.
Amen.
Glory to God in the highest, and on earth peace, good-will among men. Hosanna to the son of David. Blessed be he that cometh in the name of the Lord, being God and Lord, who appeared to us: Hosanna in the highest.
C.37. p.417.
With whom worthy Adoration is due from every rational and holy nature to Thee, and to the Spirit, who is the Comforter, for ever.
Amen.
[See the foregoing Note.]
Martyr. Polycarp. ap. Euseb. Hist. Eccl. IV. 15.
Wherefore I praise thee, I bless thee, I glorify thee, for all things, O thou God that canst not lye, the True God, through thy eternal High-Priest, Jesus Christ, thy beloved Son. By whom, to thee, with him, in the Holy Ghost, be glory both now, and to all succeeding ages.
Amen.
Just. Apol. I. §.85.
He that presides over the Brethren, receiving the Bread, and the Cup mixed of Water and Wine, gives praise and glory to the Father of the Universe, through the name of the Son, and of the Holy Spirit.
§.87.
And indeed in all our Oblations, we bless the Maker of all things, through his Son Jesus Christ, and through the Holy Spirit.
N.B.
The Doxologies in
Paul,
twelve in number, are, as I understand them, all directed immediately
to the Father,
or
to the Father through the Son.
Of the three in
Peter,
two are directed, as those in
Paul, to the Father,
or
to the Father through the Son;
and the other is expressly and only directed to
Jesus Christ
himself. The single one in
Jude
is directed only
to the Father.
Of the six in the Apocalypse of
John,
three are directed
to the Father
alone; one
to the Son
alone; and the other two
to the Father and to the Son
jointly. So that in the Sacred Writing own'd to be
Canonical,
the Holy Ghost
never mention'd in Doxologies at all; an
the Son not often, any otherwise than as the Mediator.
Clement
's eight, and the Apostl
six Doxologies also in
Clement
's Epistle, an
former six Books of the Constitutions, ar
exactly like those of
Paul,
intirely directe
to the Father,
or
to the Father through the Son
without any mention of the Holy Ghost. Th
publick Doxologies of the Jewish and Gentile Liturgies, contain'd in the seventh an
eighth Books of the Constitutions, are directed sometimes
to the Father
alone, sometimes
to the Father through the Son;
and the re
that we have reason to believe uncorrupt,
to the Father, and the Son, in the Holy Ghost;
especially in the Celebration of the Sacramen
of the Lord's Supper, when the Church di
rather more solemnly mention the Holy Ghost than upon any other occasion. The certain one in
Polycarp
's Prayer before his Martyrdom, is in
Eusebius
's Copy, which is th
best,
To the Father, through, and with the Son in the Holy Ghost.
[See
Primitive Christianity Reviv'd,
Vol. IV. Append. p.1-9.
N.B.
Here a common Mistake is to b
rectify'd, as if in those Doxologies whera
the Supreme God the Father had been mention'd or worship'd
through Jesus Christ, t
whom
glory is immediately ascrib'd, in th
usual Form of Doxologies; that
to whom
related to Jesus Christ, and not to God the Father; as if upon an occasional mention of the
Mediator, by whom
our Devotions are offered,
he
Great Object
of them were immediately
o be forgotten by us, and all the Glory con
in'd to the Mediator alone. This seems to me a
gross
Mistake; yet is it, I doubt, a very
ommon
one. The first Doxology in
Peter
before inserted, when well consider'd, will help to cure this Error among Christians. ▪
Vid. ubi supr. p.
14.]
And now after these really ancient and Chri
tian Doxologies, Give me leave, My Lord, to present you and your Clergy with the Doxologies of
Athanasius
himself; and with a short Epitome of his Follower
Basil
's Discourse concerning such ancient Doxologies, both by me printed formerly, and belonging to that very Time when the
New
Athanasian
Doxologies
were creeping apace into the Church.
Athanasius
's Doxologies; according to the Times when he used them.
About A.D.313. De Incarnat. Verb. § ult. Op. p.97.
THAT love God and the Father, in Christ Jesus our Lord: By whom, and with whom be Honour, and Power, and Glory to the Father himself, with the Son himself, in the Holy Spirit, for ever and ever.
Amen.
Time uncertain, Expos.
d. § ult. Op. p.102.
By whom, Glory, Power, and Majesty be to the Father, before all Ages, and for ever and ever.
Amen.
Before A.D.343. in Omn. mihi Trad. § ult. Op. p.108.
His [the Son's] is the Kingdom: The Father's, the Son's, and the Holy Spirit's, now, and for ever.
Amen.
About A.D.352. De Decret. Synod. Nicaen. § ul
Op. 238.
'Tis fit to give Glory, Honour, an
Adoration to God and the Father, with hi
Coeternal Son and Word, together with th
most holy and quickening Spirit, both now▪ and for endless Ages of Ages.
Amen.
—
Before A.D.356. Epist. ad Amun. in ca
Op. p.961.
In Christ Jesus our Lord: With whom Glory and Power be to the Father, together with the holy Spirit, for ever.
Amen.
—
About A.D.357. Apolog. de Fug. § ult. Op p.336.
In Christ Jesus our Lord: By whom Glory and Power be to the Father, in the Holy Spirit, for ever and ever.
Amen.
—
About A.D.357. Hist. Arian. ad Monach. § 8
Op. p.393.
Our Lord Jesus Christ: By whom Glory and Power be to thee the Father, even with the Word himself, in the holy Spirit, for ever and ever.
Amen.
About A.D.358. Orat. IV. contra Arian § ult. Op. p.645.
To him [the Son] be Honour and Adoration, who was formerly, and is now, and will be always, and for ever.
Amen.
About A.D.360. Epist. I. ad Sera
§ 12. Op. p.661. Epist. III. § 5. Op. p.694.
[For when the Spirit was in the People God was in them, by his Son, in the Spirit.
For the Father himself operates and bestows all things by the Word, in the holy Spirit.]
§ ul
p.696.
For as the Trinity always was, so is i
now; and as it now is, so was it ever, and i
still; and therein the Father, the Son, and the holy Spirit. And there is one God the Father▪ who is over all, and through all, and in all▪ who is blessed for ever.
Amen.
—
Ep. IV. § 7. Op. p.701.
In Jesus Christ our Lord: By whom and with whom Glory and Power be to the Father, with the holy Spirit, unto all Ages o
Ages.
Amen.
—
§ ult. p.714.
In Christ Jesus our Lord: By whom, and with whom Glory and Power be to the Father, together with the holy Spirit, for ever and ever.
Amen.
About A.D.361. De Synod. § 54. Op. p.767.
One Lord; one Faith; one Baptism; in Christ Jesus our Lord: By whom Glory and Power be to the Father, for ever and ever.
Amen.
—
A.D.361. ad Episcop. Aegypt. § ult. p.294.
Jesus Christ: By whom Glory and Power be to the Father, in the holy Spirit, both now, and for all future Ages of Ages.
Amen.
—
About A.D.365. V
. Anton. § ult. Op. p.866.
In Christ Jesus our Lord: To whom be Glory for ever and ever.
Amen.
[This Doxology is wanting in
Evagrius
's Original Latin Version: However, see the like afterwards,
Epist. ad Afr. § ult. Op.
p.900.]
Note
here, (1) That
Athanasius
's only Doxology before the Council of
Nice,
and not a few afterward also, were the same that has so long been called
Arian;
I mean that of
in,
and not
to,
or
with
the holy Spirit: And that
Athanasius
sometimes afterward used the one way of speaking as well as the other: Just as
Basil
did also; and as the present Copies of the Liturgy in the Eighth Book of the Constitutions do still exhibit it to us: While it appears by other Evidence, and by
Basil
's own Accounts, that no other than that esteemed the
Arian
Form of
in the holy Spirit,
can lay sure Claim to any publick Original, or sacred Authority in the Church.
Note,
(2) That
Basil
has a full and remarkable
De Spiritu Sancto ad Amphilochium.
Discourse upon this Subject; a short Summary of which only, because of its length, I shall here give the Reader; as highly worthy of his serious Consideration upon this Occasion.
Basil
then was accused by those that disliked the late Notions and Practices brought into the Church, that he had ventured to alter the old Christian Doxology, as to the Particle
in,
which used to be given to the holy Ghost; and that he often made use of
and,
or
with
instead of it; as if Glory, and Honour, and Adoration, were to be not only ascribed to the Father, and to the Son,
in
the holy Ghost, or by his Assistance, but also directly
to
the holy Ghost himself, as to a proper Object of Christian Adoration or Doxology. In answer to which he owns that the Form
in
the holy Ghost is indeed certainly the ancient and undoubted Christian Form of Doxology; and that he will sometimes make use of it still accordingly; that however the other Forms
and
or
with,
if they be not really genuine and original in Doxologies, which yet he would willingly insinuate, they have however been used upon other Occasions indifferently; that even in Doxologies he is not the first that has used those Particles, concerning the Holy Ghost; but that several great Men had done the like before him; at least since the beginning of the third Century, as he proves by particular Instances; and that he therefore looks upon it as a piece of
Arian
or Heretical Inclination to be so scrupulous of keeping to this one old Particle
in,
out of Opposition to those that would shew their Orthodoxy by the use of the other Particles,
and
or
with
the holy Ghost. This is the Purport of
Basil
's Reasoning in this Case. And I own that if Prudentials must govern, and Christians are at liberty to make themselves a new Object of direct Invocation or Doxology from remote Inferences of their own, and out of Compliance with a prevailing Party,
Basil
may be in the right, as well as those that follow him in these Matters. But if Divine Worship is only to be given in such a Manner, and to such Objects, as Divine Institution ordains, He and all the
Athanasians
run a great Hazard in such Matters, and must have a heavy Account to give of this their rash and unjustifiable, and unchristian Procedure at the great Day. [Vid.
Collection of Monuments, p.
124-126.]
The former Doxologies, My Lord, and many of the latter also are for certain the Old, the Christian, the Apostolical Doxologies; some Centuries before
Arius
or
Arthanasius
were known in the World; by which Men gave Glory, and Praise
to
God the Father, the Fountain and Origin of all Beings whatsoever; together
with,
or
through
the Mediation of Jesus Christ, his Only-begotten Son; and
by
the Aid and Assistance of his Holy Spirit.
And that your Lordship does fully approve of this ancient way of Worship and Doxology, is plain by your own excellent and remarkable Words to the very same purpose, which indeed describe exactly the manner of Christian Worship in the three first Centuries,
I do warn and charge it upon your Souls,
says your Lordship to your Clergy,
as you hope to obtain Mercy from God the Father, through the Merits of Jesus Christ our Lord,
and by the Sanctification of the Holy Ghost.—
I omit the strange Clause that is added
this till hereafter: But the Words before
are so truly Christian, so very Primitive,
perfectly Apostolical, that I heartily wish you
Lordship may ever remember them, and a
your Clergy may never forget them.
But then, My Lord, That Form which ascrib
Glory and Praise,
equal
Glory and Praise, not
the Son only, but also
to the Holy Spirit,
is fo
certain
A New Form of Doxology;
such as you
Lordship justly condems; wholly unknow
to the Apostles, and all the first Christia
for a long time; and never properly settl
or submitted to till those dangerous Innov
tors in Christianity,
Athanasius
and his Adh
rents, were become of greater Authority tha
St.
Paul
and his fellow Apostles; and till indeed at length our Lord's own grand Fundamental,
Joh. XVII. 3.
This is life eternal to know Thee, t
only True God, and Jesus Christ whom thou ha
sent;
was oblig'd to give place to the contrary fundamental of even a counterfeit
Ath
nasius,
that
Athanasian Creed.
we must worship One God in Trin
ty, and Trinity in Unity:
where
None
is suppos'd
afore or after other; None
to be
great
or less than another: but the whole. Three Pe
sons
are asserted to be
Coeternal together and C
equal,
where this Author also solemnly affirm
that this strange and new Doctrine
is the C
tholick Faith, which except a Man believe fait
fully He cannot be saved.
But now, My Lord, does it not evident
appear, on the comparison of the form
Doxologies with the later, that They we
neither the
Arians,
nor
Eusebians,
but th
Athanasians
that introduc'd a
New Form
Doxology
into the Church? Both
Athanas
nd
Basil,
as we have seen, bear frequent Te
imony to the undoubted forms of more Pri
itive Antiquity; and particularly that they
en Glorifyed the Father,
by
or
with
the Son,
nd always
in
or
by
the Holy Ghost; while at
e same time the
Athanasians
also ventured
oldly, against the very nature of the Christi
Religion and Worship, to introduce this
oxology directly
to
the Holy Spirit; which
orm can hardly be traced, with certainty,
ny higher than that fourth Century.
Basil
eserves to be particularly taken notice of
this point; who had not dared ever to
ll the Holy Ghost
God, for fear,
as
Nazianz. Op. p.364.
Nazian
en
assures us, in his funeral Oration,
that
ose who sought to catch this plain word out of
is Mouth, concerning the Holy Ghost, that He
God, might procure his and his Theological
ongues banishment out of the City;
nay, who was so hard set in his Innovations, that he was once obliged to say, what is now esteem
d by our Law next to
blaspemy,
That
Basil. Op. Tom. I. p.511.
He
as not God, but the Spirit of God:
and yet was at last affrighted with the dread of committing the unpardonable Sin, if he did not
upport this
New Form of Doxology,
Tom. II. p.222.
To the Holy Ghost.
But now, My Lord, Amidst my Thanks for your Lordship's Caution against
New Forms of Doxology,
and my Joy for your excellent Clause agreeing with the
Old Ones,
I must expostulate with you about your surprizing and unaccountable Addition to that excellent Cllause; where after the mention of
God the Father,
of
Jesus Christ our Lord,
and of
the Holy Ghost,
you add
Three Persons, and One God, Blessed for ever.
It is, I say, to me in a Christian Bishop at this time of day a
Surprizing
and
Unaccountable
Addition. I had indeed, in my younger Years, been, by th
Custom of modern Writers, betray'd into such a fatal Mistake my self; as if the
Three Divine Persons
were
One God,
or
the One Go
of the Christian Religion. But assoon as ever I had search'd the Scriptures, and th
ancient Christian Creeds and Writers, I wa
fully convinc'd of the grossness of that Mistake; and have hardly been able to believe since that Examination, that any who have carefully read the New Testament, the Ol
Creeds, and other Books of our Religion before the Days of
Athanasius,
can now seriou
ly use or justify such Language. And her
My Lord, it may not be improper to repea
to your Lordship the Offer which I formerl
made to Dr.
Sacheverell,
when, at his famou
Tryal, he had ranked me among the
Bla
phemers,
the
Irreligious,
and the
Heretick▪
because, among other things, I had, in a
Erratum,
desired that such an Expression
mine as your Lordship here uses might b
blotted out; which Offer I give your Lordship, as well as Dr.
Sacheverell
full right
Call me to justify in any fair and open wa
whatsoever. My Words there are these;
'Since I have throughly enquired into it,
am so fully satisfy'd that the
Father
alone
the
One God
of the Christian Religion, tha
I must now own that when once I deny
doubt of that Doctrine, I must deny or doub
of our common Christianity: there being n
one Article more plain, or more universall
acknowledged in all the first Ages of th
Church than that was. And here I ventu
solemnly to challenge Dr.
Sacheverell
himsel
and all his more Learned Friends, to pr
duce
one single direct Testimony
of any Christian and Catholick Writer, (excepting one or two Expressions of
Tertullian,
contrary even to his own usual way of speaking; if yet he can be called a Catholick Writer,) who said these
Three Persons
were
One God,
or
the One God
before the Days of
Athanasius,
in the fourth Century: while I am ready to produce above
an Hundred
plain Testimonies on the other side, that this
One God
is no other than
God the Father.
Which indeed was the first Doctrine which the
Catechumens
learned, and the grand Foundation of our whole Religion.' [
Historical Preface, p.
82.]
This, My Lord, is the plain
Old Form
of
peaking, as to the Father, That He is alone
he
One True God
of the Christian Religion: which makes it strange that a Christian Bi
hop, who is against
New Forms of Doxology,
and must be suppos'd to know, Christian An
iquity well, should use the other
New Form
of Speaking, That the
Three Persons
are
One God,
without a single Authority in all the Bible, or almost in any truly ancient Christian Writer whomsoever.
But now, My Lord, though I have hitherto gone upon the favourable Hypothesis, and have returned your Lordship Thanks, on the Supposition that your Lordship really means what you say, and are, by consequence, thro
against the common
New Form of Doxo
ogy,
which seems to be design'd to give
equal Glory To the Father, To the Son, and To the Holy Ghost;
Yet I cannot conceal the shrewd Suspicion not a few of your Readers have entertain'd, that altho' your Lordship declares against
New Forms of Doxology,
yet you are
or perhaps one of the
Newest Forms of Doxology
in the World;
which is the common one▪ they suspect that you look on the
Old Form
made use of by St.
Paul,
St.
Peter,
St.
John,
S
Jude,
&c. to be superannuated, to be ver
mean and imperfect, if not, in some degre
Heretical; that you apprehend if any Incumbents in your Diocese should use none bu
such Doxologies as the Apostles used, th
Foundations of our Faith
would be
in danger▪
nay if any Incumbents should desire to fo
low the Apostles Doxologies only in the Singing Psalms, established by no Law of th
State, nor Canon of the Church, and wher
by consequence, such Forms seem hitherto tolerated, you
fear they are seduced by the stron
Delusions of Pride and Self-conceit;
and tha
you esteem such Forms themselves
intirely
greeable to those of some ancient Hereticks;
tha
you warn your Clergy, and charge it upon the
Souls, that they
employ their best Endeavou
to prevail with their several Flocks to have
great Abhorrence of such New Forms,
and
n
to suffer them to be used either in Churches
Schools,
which is, they say, here stiled
a mo
pernicious Abuse.
Now in Answer to these Suspicious Person
▪ My Lord, I can only alledge, How prodig
ously absurd it is once to imagine this to b
your Lordship's Meaning; because it is in
manner to suppose you thus speaking to you
Clergy:
'My Brethren, Have a great Care of Bibl
▪ Presidents, New Testament Language, Apostolick Prayers, and Scripture Doxologies▪ they will lead you at length into the mo
pernicious Heresies. The Bible indeed sti
calls
God the Father,
and him alone,
The On
True God
of the Christian Religion, in distinction from His Son, and His Spirit: The New Testament still directs the solemn and
supreme Christian Worship
to the same
One True God the Father,
through the Mediation of the Son, and by the Assistance of the Holy Spirit: The Apostles tell us that Christ himself said,
Joh. XIV. 28.
The Father was greater than He,
and that
Matt. XXIV. 36. Mar. XIII. 32.
He did not know the Day and Hour of the future
Judgment, while he was on Earth, till it was revealed to him by the Father afterward; and that the
Apoc. I. 1. V. 9.
Father alone then knew it;
and they never once call the Holy Spirit
God;
never once mention any
Invocation
to him: The known
Scripture Doxologies
never say one word concerning the Holy Ghost; nor do the Apostles other Records appear ever to make Him a distinct Object of such Doxology. This is all true to a Demonstration, and undeniable in all Christian Antiquity. But have the greatest Care possible, My Brethren, of following such Examples.
Hereticks always pretend to Scripture; and they that keep closest to it are usually the most inclin'd to Heresy.
Such Doctrines and Practices as I have just now mention'd were at first more innocent, before
Athanasius
improved Christianity, and
Basil,
with several others,
gave good Reasons
for those Improvements. You are now to do as the Church bids you; and call the
Three Persons
jointly the
One True God.
You are to adore the Son
equally
with the Father. You must believe that the
Father is not greater than the Son;
and that the Son ever
knew the Day and Hour
of the future Judgment. You must expressly call the Holy Ghost
God,
as well as the Father; and
Invocate
Him equally with the Father and the Son▪ You must give
Glory To the Father, and T
the Son, and To the Holy Ghost,
as being al
three Consubstantial, Coeternal, and Coequal. The Church indeed does think fit t
tolerate, or rather to excuse different Language, Notions and Practices in the Apostles, and the first Christians; because of thei
primitive Simplicity; and because she ha
not then made any other Laws about those Matters. But now the Case is quite otherwise▪
Latet anguis in herba:
and what was excusabl
in St.
Paul,
will be plainly Heretical in suc
as Dr.
C.
or Mr.
W.
I conjure you therefore, My Brethren, by all that is sacred▪ that you avoid and reject such antiquate
Doctrines and Practices, Those perniciou
New Forms of Doxology
in particular, which the Apostles used; and which the foremention'd dangerous Persons would revive among us. You have the glorious Example of 1200 or 1300 Years, even ever since Popery began, for your Encouragement: and you need not scruple to charge those Doxologies with
Novelty,
that can plead for themselves no more than the Doctrine and Practice of the Apostles and their Companions▪ and of the three or four first and simplest Ages of Christianity.'
This, My Lord, seems to be the plain Purport of the principal Branch of your Lordship's Letter to your Clergy, in the Opinion of these Suspicious Persons; and this sets the Matter in so clear a Light, that I hope i
will be impossible to mistake it; and equally impossible to suspect that to be your Lordship's Meaning, without supposing you to acknowledge before all the World, that the
Church has an Authority far superior to that of
he Apostles of our Lord Christ;
which cer
ainly is beyond the length of moderate Po
ery it self. However, many of your Lord
hip's Friends will certainly be in great pain
ill they hear farther from your Lordship;
nd indeed till they find that it will not be
nsafe for Christians in your Lordship's Dio
ese to imitate the Apostles; and that if St.
Paul,
St.
Peter,
St.
John,
and St.
Jude
were
ere, and insisted upon the Use of their old Doxologies, they would not by your Lordship be discouraged, or at least would not be
eny'd, what we also hope will not be deny'd is that follow their Example; I mean an o
en
Toleration
in this Matter.
I freely own, My Lord, the great Dignity of your Lordship's Episcopal Office; and can never be suspected by those that know me and my Opinions, of any wilful or criminal Disrespect thereto. I also heartily acknowledge the great Regard that is justly due to the Pastoral Instructions of Christian Bishops, when they enforce any Parts of Christian Duty upon their Clergy or their Flocks; in which Case I should greatly rejoice to be any way instrumental in forwarding the same: But if,
stead thereof, the Sacred Episcopal Character and Authority be used to discourage any Duties of Christianity, I and all sober Christians must constantly
Act. IV. 19.
Hearken to God more than to Men;
must
2 Tim. I. 13.
Hold fast the
Apostolical
Form of sound Words,
and the
Jude ver. 3.
Faith once delivered to the Saints,
against all worldly Sollicitations, Threats, Authorities and Terrors whatsoever. For the Apostle
Paul
assures us, that even such as He
2 Cor. XIII. 8.
could do nothing against the Truth, but for the Truth;
that
X. 8. XIII. 10.
Their Power
was for Edification, and not for Destruction
▪ that
2 Cor. l. 24.
They had no Dominion over the Faith
Christians; and that
Gal. I. 8, 9.
if They, or
even
an Ang
from Heaven preached any other
than Christ
own
Gospel,
they were to be
accursed.
I am, M
Lord, so far as the Christian Religion permit
Your Lordship's most Humble, and Obedient Servant, William Whistor
Jan. 17. 1718/9.
P.S.
If your Lordship insists on the common Form of Doxology,
Glory be to the Fathe
and to the Son, and to the Holy Ghost,
you canno
possibly avoid altering the usual Response,
it was in the beginning, is now, and ever shall b
world without end:
because it will not then b
consistent with Truth. For how much soev
the Church may pretend to a power of
alteri
and
improving
the old Christian Religion, an
Christian Doxologies, yet did she never, I da
say, pretend to a power of altering the natu
of Things, and rendring an ancient Fact tru
which was certainly false. So that she canno
possibly oblige Men to say, that in using th
Doxology, they give Glory
As it was in the b
ginning
of the Gospel; since it is evident tha
from the beginning it was not so.
Nor ough
those good Christians, who in God's due tim
hope for a Reformation of all such Noveltie
be oblig'd to affirm, every Day in their Devotions, in the presence of God and Men, tha
such a Form of Doxology
ever shall be
used i
the Church,
world without end.
FINIS.