LXXVII.

through Christ Jesus, saith St. Paul, we have ac- SERM. cess by one Spirit unto the Father; and, the Spirit helpeth our infirmities; for we know not what we Eph. ii. 18. should ask for as we ought; but the Spirit itself 26. intercedeth for us.

Rom. viii.

He guardeth us, he standeth by us, he sustaineth us in all trials and temptations, affording grace suf-2 Cor. xii. ficient to escape or to endure them; not suffering us Cor. x. to be tempted above what we are able.

9.

13.

12.

52. ix. 31,

He supporteth and comforteth us in our afflictions and distresses of all kinds, of our inward and outward estate; this David knew when in his penitential agonies he prayed, Cast me not away from thy Ps. li. 11, presence, and take not thy Holy Spirit from me; restore unto me the joy of thy salvation, and uphold me with thy free Spirit: this those first Christians felt, who, under persecutions and all outward discouragements, were yet filled with joy, and did Acts xiii. walk in the comfort of the Holy Ghost; whence &c. that testimony of St. Paul concerning the Thessalonians; Ye were followers of me, and of the Lord, 1 Thess. i. receiving the word in much affliction, with joy of". the Holy Ghost: by it the blessed saints, martyrs, and confessors being inspired, did not only with admirable patience, but incredible alacrity, undergo the extremest losses, ignominies, and tortures, which the spite of hell and rage of the world could inflict on them.

It is, in fine, this Holy Spirit which is the sole author and spring of all true delight, of all real content within us; of that unspeakable joy in believing, 1 Pet. i. 8. that gayety of hope, that satisfaction in well doing: 13. the partaking of his society, influence, and consolation, is indeed the most delicious repast and richest

Rom. xv.

Heb. iii. 6.

SERM. cordial of our soul; the nearest resemblance, the sweetest foretaste of paradise.

LXXVII.

So many, so great; yea far more, far greater than, should the time give me leave, I could enumerate or express, are the benefits accruing to us from this most excellent gift of God, by him graciously conferred upon all good Christians; for which we should correspondently endeavour with all our hearts to praise and thank him; in all our lives to make grateful and worthy returns for it; especially by well using it to the greatest purposes, for which it was bestowed, of enabling us to serve God, of preserving us from sin, of conducting us to eternal salvation.

Let us earnestly invite this holy guest unto us, by our prayers unto him, who hath promised to bestow Luke xi. 13. his Spirit upon those which ask it, to impart this 37, 38, 39. living stream to every one which thirsteth after it;

John vii.

Eph. iv. 30.

10.

Acts v. 9.

19.

let us willingly receive him into our hearts, let us treat him with all kind usage, with all humble observance. Let us not exclude him by supine negActs vii. 51. lect or rude resistance; let us not grieve him by Isa. lxiii. our perverse and froward behaviour toward him; let us not tempt him by our fond presumptions or 1 Thess. v. base treacheries; let us not quench his heavenly light and heat by our foul lusts and passions: but let us admit gladly his gentle illapses; let us hearken to his faithful suggestions; let us comply with his kindly motions; let us demean ourselves modestly, consistently, and officiously toward him: that we may so do, God of his infinite mercy grant unto us, through Jesus Christ our Lord; to whom, with the same Holy Spirit, for ever be all glory and praise. Amen.

LXXVII.

O God, the strength of all them that put their SERM. trust in thee, mercifully accept our prayers; and because, through the weakness of our mortal nature, we can do no good thing without thee, grant us the help of thy grace, that in keeping of thy commandments we may please thee both in will and deed, through Jesus Christ our Lord. Amen.

A

DEFENCE

OF THE

BLESSED TRINITY.

TRINITY SUNDAY, 1663.

Φύσει μὲν ἅπας λόγος σαθρὸς καὶ εὐκίνητος, καὶ διὰ τὸν ἀντιμαχόμενον λόγον ἐλευθερίαν οὐκ ἔχων· ὃ δὲ περὶ Θεοῦ τοσούτῳ μᾶλλον, ὅσῳ μεῖζον τὸ ὑποκείμενον, καὶ ὁ ζῆλος πλείων, καὶ ὁ κίνδυνος χαλεπώτερος· καὶ γὰρ νοῆσαι χαλεπὸν, καὶ ἑρμηνεῦσαι ἀμήχανον, καὶ ἀκοῆς κεκαθαρμένης ἐπιτυχεῖν ἐργωδέστερον. Greg. Naz. Orat. 26.

Φρονεῖτε τὰ άνω.

COLOSS. iii. 2.

Set your affections on things above. FOR understanding this apostolical precept, two particulars must be considered; first the act, ppoveïv, (which is rendered to set our affections ;) then the object, rà avw, things above: these we briefly shall explain.

The word opove doth primarily, and also according to common use, denote an advertency, or intent application of the mind upon any object of the mind, that is, of a man's soul, especially of its rational part; so as to include the powers of understanding, will, affection, activity; whence it may imply direction of our understanding to know; of our will to choose and embrace; of our affection to love, desire, relish; of our activity to pursue any good (real or apparent) which is proposed: accord

ing to which most comprehensive sense (suiting the nature of the thing) I do take the word, supposing that St. Paul doth enjoin us to employ all our mental faculties in study, choice, passion, endeavour upon supernal things.

The Tà av (things above) may be so taken, as to import all things relating to our spiritual life here, or our future state hereafter; the which do either actually subsist above in heaven, or have a final reference thither: so they may comprise, 1. The substantial beings, to whom we stand related, owe respect, perform duty. 2. The state and condition of our spiritual life here, or hereafter, as we are servants and subjects of God, citizens of heaven, candidates of immortal happiness. 3. Rules to be observed, qualities to be acquired, actions to be performed, means to be used by us in regard to the superior place and state.

Of these things the incomparably principal and supreme, the To imepáva, is the ever most glorious and blessed Trinity; to the minding of which this day is peculiarly dedicated, and the which indeed is always the most excellent, most beneficial, most comfortable object of our contemplation and affection; wherefore upon it I shall now immediately fix my discourse.

The sacred Trinity may be considered, either as it is in itself wrapt up in unexplicable folds of mystery; or as it hath discovered itself operating in wonderful methods of grace towards us.

As it is in itself, it is an object too bright and dazzling for our weak eye to fasten upon, an abyss too deep for our short reason to fathom: I can only say, that we are so bound to mind it, as to exercise