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.

Table of contents

- [titlepage]

- The first Clause of a LETTER from the Lord Bishop of London, to the In cumbents of all Churches and Chapels in his Diocese, concerning their not using any New Forms of Doxology, &c.

- [postscript]

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 there¦fore, 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 Opini¦ons 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 ho¦nour, 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 con¦cord: 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 wor¦ship, and by thee to thy Father, in the Holy Spirit, for ever. Amen.

- C.12. p.404.

For to thee belongs all glory, and wor¦ship, and thanksgiving, honour and adorati¦on, 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 Gen¦tile Liturgies, contain'd in the seventh an• eighth Books of the Constitutions, are di¦rected sometimes to the Father alone, some¦times 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; e¦specially 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 cer¦tain one in Polycarp's Prayer before his Mar¦tyrdom, 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 men¦tion'd or worship'd through Jesus Christ, t• whom glory is immediately ascrib'd, in th• usual Form of Doxologies; that to whom re¦lated to Jesus Christ, and not to God the Fa¦ther; 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.

- [a] 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.

- [b] By whom, Glory, Power, and Majesty be to the Father, before all Ages, and for ever and ever. Amen.

- [c] His [the Son's] is the Kingdom: The Father's, the Son's, and the Holy Spirit's, now, and for ever. Amen.

- [d] '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.

- —[e] In Christ Jesus our Lord: With whom Glory and Power be to the Father, to¦gether with the holy Spirit, for ever. Amen.

- —[f] In Christ Jesus our Lord: By whom Glory and Power be to the Father, in the Holy Spirit, for ever and ever. Amen.

- —[g] 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.

- [h] To him [the Son] be Honour and Ado¦ration, who was formerly, and is now, and will be always, and for ever. Amen.

- [i] [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.]

- [k] 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.

- —[l] 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.

- —[m] 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.

- [n] 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.

- —[o] 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.

- —[p] 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 [q] 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 in¦deed at length our Lord's own grand Funda¦mental,
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 sup¦pos'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 Mis¦take; 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 be¦fore 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 Lord¦ship, 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 Sing¦ing Psalms, established by no Law of th• State, nor Canon of the Church, and wher• by consequence, such Forms seem hitherto to¦lerated, 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, Apo¦stolick 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 di¦stinction 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 Coe¦qual. The Church indeed does think fit t• tolerate, or rather to excuse different Lan¦guage, Notions and Practices in the Apo¦stles, 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 there¦fore, 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 foremen¦tion'd dangerous Persons would revive a¦mong us. You have the glorious Example of 1200 or 1300 Years, even ever since Po¦pery began, for your Encouragement: and you need not scruple to charge those Doxo¦logies with Novelty, that can plead for them¦selves no more than the Doctrine and Prac¦tice 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 Pur¦port of the principal Branch of your Lord¦ship'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 Lord¦ship's Meaning, without supposing you to ac¦knowledge 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.

FINIS.

Notes

a
About A.D.313. De Incarnat. Verb. § ult. Op. p.97.
↵

b
Time uncertain, Expos.
•…
d. § ult. Op. p.102.

↵

c
Before A.D.343. in Omn. mihi Trad. § ult. Op. p.108.
↵

d
About A.D.352. De Decret. Synod. Nicaen. § ul
•
Op. 238.

↵

e
Before A.D.356. Epist. ad Amun. in ca
•…
Op. p.961.

↵

f
About A.D.357. Apolog. de Fug. § ult. Op p.336.
↵

g
About A.D.357. Hist. Arian. ad Monach. § 8
•…
Op. p.393.

↵

h
About A.D.358. Orat. IV. contra Arian § ult. Op. p.645.
↵

i
About A.D.360. Epist. I. ad Sera
•
§ 12. Op. p.661. Epist. III. § 5. Op. p.694.

↵

k
§ ul
•
p.696.

↵

l
Ep. IV. § 7. Op. p.701.
↵

m
§ ult. p.714.
↵

n
About A.D.361. De Synod. § 54. Op. p.767.
↵

o
A.D.361. ad Episcop. Aegypt. § ult. p.294.
↵

p
About A.D.365. V
•…
. Anton. § ult. Op. p.866.

↵

q
De Spiritu Sancto ad Amphilochium.
↵

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.

P.S. If your Lordship insists on the com¦mon 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 Devo¦tions, in the presence of God and Men, tha• such a Form of Doxology ever shall be used i• the Church, world without end.

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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.

Whiston, William, 1667-1752.

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http://ota.ox.ac.uk/id/3354

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1106003535

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9781106003539

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CW3322308982

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— 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., Whiston, William, 1667-1752.. 24p. ; 8⁰. London :: printed for J. Senex, and W. Taylor; and are to be sold by J. Roberts,. 1719.. [Reproduction of original from the William Andrews Clark Memorial Library (UCLA).] [English Short Title Catalog, ESTCN4058.] [Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group).]

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