SUMMARY OF A DEFENCE OF THE

BLESSED TRINITY.

COLOSSIANS, CHAP. III.-VERSE 2.

FOR understanding this apostolical precept, two particulars must be considered; first, the act, to set our affections; then the object, things above.

Signification of the word opove v primarily, is to denote an advertency, or intent application of the mind to any subject, so as to include the will, affection, and activity, whence it may imply direction of our understanding to know, of our will to choose, of our affection to love, and of our activity to pursue any good which is proposed, &c.

The rà are may be so taken, as to import all things relating to our spiritual life here, or to our future state hereafter; the which do actually subsist above in heaven, or have a final reference thither, &c.

Of these things the principal and supreme is the most glorious and blessed Trinity; the subject of this day's comme

moration.

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 on; an abyss too deep for human reason we are so bound to mind it, as to exercise our faith and express our humility: this enlarged on. To repress the

presumption of some, and restrain the curiosity of others, it may be observed,

1. That our reason is no competent or capable judge concerning propositions of this nature; this shown; this testified also by the holy Scripture: quotations given.

2. We may consider that not only the imperfection of our reason itself, but the manner of using it, incapacitates us from judging about these matters: for we cannot effectually discourse or determine about any subject, without having principles homogeneous and pertinent thereto : it is shown that we have no such principles.

3. We may consider the weakness and shortness of our reason, even about things most familiar to us; the little or nothing we by our utmost diligence can know concerning their intrinsic essences, their properties, their causes, and the ways of their production this topic enlarged on.

4. We daily see and observe things, which, did not manifest experience convince us of their being, we should be apt to disbelieve their possibility: sense, no less than faith, presents us with objects, to bare reason improbable and unconceivable: instances adduced.

5. The propositions clearly delivered unto us by God himself, are on many accounts more unquestionably true, are more credible than the experiments of any sense, or principles of any science whence, if any contest arise between them, precedence is due to the former: this head enlarged on and illustrated.

6. But farther, not only the consideration of this mystery, but that of all the divine attributes, will in like manner extort from our feeble reason the question of Nicodemus, How can these things be? They will all equally puzzle our shallow imagination, and baffle our slender understanding instances adduced.

7. Lastly, we may consider and meditate on the total incom

prehensibility of God in all things belonging to him; in his nature, his attributes, his decrees, his works and ways; which all are full of depth, mystery, and wonder. God inhabiteth a light inaccessible to the weak sight of mortal eyes.

These considerations may suffice in some manner to show that St. Chrysostom had reason to exclaim against the madness of those, who are busily curious in speculation about the essence of God: farther observations on this topic; &c.

Some practical considerations on the subject offered.

We should carefully study, and be duly affected with that gracious consent of the glorious Three in designing and prosecuting our good: this point enlarged on. More distinctly,

1. We should set our mind on God the Father, before the foundation of the world pleasing to forecast with himself the creation of us, and the communication of his own image to us, endowing us with such excellent faculties, and permitting us to fall, that he might raise us to a higher condition: this head enlarged on.

2. We should contemplate the blessed Son of God, concurring with his Father in all purposes of love and mercy towards

but especially in his work of redemption ; &c.

3. We should also meditate on the blessed Spirit of God, with equal goodness conspiring and co-operating with all the purposes, to all the effects of grace; more especially as the repairer of our decayed frames, the enlivener of our dead souls, the imparter of spiritual strength to our feeble powers, &c. : this topic enlarged on. Concluding exhortations.

A DEFENCE OF THE

BLESSED TRINITY.

TRINITY SUNDAY, 1663.

COLOSSIANS, CHAP. III.-VERSE 2.

Set your affections on things above.

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

The word poveiv doth primarily, and also according to common use, denote an advertency, or intent application of the mind on 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 according 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, endeavor on supernal things.

The rà avw (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 rò vπepávw, 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 on 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 on, 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 our faith, and express our humility, in willingly believing, in submissively adoring those high mysteries which are revealed in the holy oracles concerning it, by that Spirit itself, which searcheth the depths of God,' and by that only Son of God, who, residing in his Father's bosom, hath thence brought them forth, and expounded them to us, so far as was fit for our capacity and use: and the lectures so read by the eternal wisdom of God, the propositions uttered by the mouth of truth itself, we are obliged with a docile ear, and a credulous heart, to entertain.

That there is one Divine Nature or Essence, common unto three Persons incomprehensibly united, and ineffably distinguished; united in essential attributes, distinguished by peculiar idioms and relations; all equally infinite in every divine perfection, each different from other in order and manner of subsistence; that there is a mutual inexistence of one in all, and all in one; a communication without any deprivation or diminution in the communicant; an eternal generation, and an eternal procession, without precedence or succession, without proper causality or dependence; a Father imparting his own,