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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62642	Sixteen sermons preached on several subjects and occasions by the most reverend John Tillotson ... ; being the second volume, published from the originals, by Ralph Barker ...; Sermons. Selections	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.	1700 (1700)	Wing T1269; ESTC R18542	169,737	479

now remains but to apply this to our selves 1. Let us propound to our selves the Love of God for our Pattern and Example This is the Inference which the Apostle makes in the next Verse but one after the Text Beloved if God so loved us we ought also to love one another One would have thought the Inference should have been if God so loved us then we ought also to love him But the Apostle doth not speak so much of the Affection as the Effect of Love and his meaning is if God hath bestowed such Benefits upon us we ought in imitation of him to be kind and beneficial one to another Not but that we ought to love God with all our hearts and souls and strength but in this Sense we are not capable of it We cannot be beneficial to him because he is self-sufficient and stands in need of nothing and therefore the Apostle adds this as a Reason why he does not Exhort Men to love God but one another no man hath seen God at any time he is not sensible to us and therefore none of these sensible things can signifie any thing to him But he hath Friends and Relations here in the World who are capable of the sensible Effects of our Love and to whom we may shew kindness for his sake we cannot be beneficial to God but we may testifie our Love to him by our Kindness and Charity to Men who are made after the Image of God and if we see any one Miserable that is Consideration enough to move our Charity There was nothing but this in us to move him to Pity us when we were in our blood and no eye pitied us God is a Pattern of the most generous Kindness and Charity Tho' he be infinitely above us yet he thought it not below him to confider our Case and to employ his only Son to Save us he had no Obligation to us no Expectation of Advantage from us and can never be in a possibility to stand in need of us and yet he loved us and hath conferred the greatest Benefits upon us So that no Man can have deserved so ill at our hands but that if he be in want and we in a Condition to help him he ought to come within the Compass and Consideration of our Charity And this is the proper Season for it when we Commemorate the greatest Blessing and Benefit that was ever conferred on Mankind The Son of God sent into the world on purpose to redeem and save us And therefore I cannot but very much commend the Custom of Feeding and Relieving the Poor more especially at this time when the Poor do usually stand most in need of it and when we Commemorate the grace of our Lord Jesus Christ who being rich became poor for our sakes that we through his poverty might be made rich 2. Let us readily comply with the great Design of this great Love of God to Mankind He hath sent his Son that we might live through him But tho' he had done all this for us tho' he hath purchased so great Blessings for us as the Pardon of our Sins and Power against them and Eternal Life and Happiness yet there is something to be done on our parts to make us Partakers of these Benefits God hath not so loved us as to send his Son into the World to carry Men to Heaven whether they will or no and to rescue those from the slavery of the Devil and the Damnation of Hell who are fond of their Fetters and wilfully run themselves upon Ruin and Destruction But the Son of God came to offer Happiness to us upon certain Terms and Conditions such as are fit for God to propound and necessary for us to perform to make us capable of the blessedness which he offers as namely repentance towards God and faith in our Lord Jesus Christ a sincere and constant Endeavour of Obedience to the Laws and Precepts of our Holy Religion These are the Terms of the Gospel and the Grace of God which brings Salvation offers it only upon these Terms that we deny Vngodliness and worldly Lusts and live soberly righteously and godly in this present world then we may expect the blessed hope But if we will not submit to these Conditions the Son of God will be no Saviour to us for he is the Author of Eternal Salvation only to them that obey him If Men will continue in their Sins the Redemption wrought by Christ will be of no Advantage to them such as obstinately persist in an impenitent Course Ipsa si velit salus servare non potest Salvation it self cannot save them These are the Conditions of our Happiness and if we submit to them we are Heirs of Eternal Life if we refuse we are Sons of Perdition eternally lost and undone for we may assure our selves that these are the best and easiest Terms that can ever be offered to us because God sent them by his Son This is the last Effort of the Divine Love and Goodness towards the Recovery and Salvation of Men so the Apostle tells us Heb. 1.1 2. that God who at sundry times and in divers manners spake to the fathers by the Prophets hath in these last days spoken to us by his Son and if we refuse to hear him he will speak no more After this it is not to be expected that God should make any farther Attempts for our Recovery for he can send no greater nor dearer Person to us than his own Son and if we refuse him whom will we reverence If after this we still wilfully go on in our Sins there remains no more sacrifice for Sin but a fearful looking for of Judgment and fiery indignation to consume us 3. With what Joy and Thankfulness should we Commemorate this great Love of God to Mankind in sending his only-begotten Son into the world that we might live through him This is the proper End of the Blessed Sacrament which we are now going to receive to represent to our Minds the Incarnation and Passion of our dear Lord by the Symbols of his Body broken and his blood shed for us With what acknowledgments should we Celebrate the Memory of this wonderful Love which the Son of God hath shewn to the Sons of Men endeavouring to make all the World in love with him who hath so loved all Mankind When ever we see his Blood poured forth and his Body broken for us so moving a Sight should raise strange Passions in us of love to our Saviour and hatred to our Sins and should inspire us with mighty Resolutions of Service and Obedience to him and when ever the Pledges and Seals of these Benefits are delivered into our Hands the sight of them should at once wound and revive our Hearts and make us to cry out Lord how unworthy am I for whom thou shouldest do and suffer all this I am overcome by thy love and can no longer hold out against the mighty force of such kindness I render my self to thee and will serve thee for ever who hast redeemed me at so dear a rate Now to him that sitteth upon the throne and to the Lamb that was slain to God even our Father and to the Lord Jesus Christ the first begotten from the Dead and the Prince of the Kings of the Earth unto him that hath loved us and washed us from our Sins in his own Blood and hath made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen FINIS

Prophets which was shed from the foundation of the world may be required of this Generation from the blood of Abel to the blood of Zacharias which perished between the Altar and the Temple Verily I say unto you it shall be required of this Generation There are Three considerable Difficulties in the Words which I shall endeavour to explain to you I. What is here meant by the Wisdom of God II. Who this Zacharias was here mention'd by our Saviour from the blood of Abel unto the blood of Zacharias who perished between the Altar and the Temple III. In what Sense and with what Reason and Justice it is here threatned that the blood of all the Prophets and righteous men shed from the foundation of the world should be required of that Generation I. What is here meant by the Wisdom of God Therefore also said the Wisdom of God I will send them Prophets and Apostles c. In St. Matthew our Saviour speaks this in his own Name wherefore behold I send unto you Prophets For which Reason Some think that by the Wisdom of God our Saviour here designed himself as if he had said therefore I who am the Wisdom of God declare unto you But this is not very probable our Saviour no where else in the Gospel speaking of himself in any such Style tho' St. Paul calls him the Power of God and the Wisdom of God Others think that our Saviour here refers to some Prophecy of the Old Testament to this purpose therefore the Wisdom of God hath said that is the Holy Spirit of Wisdom which Inspired the Prophets in the Old Testament But this Conceit is utterly without ground for we find no such Passage nor any thing to that Sense in any of the Prophets of the Old Testament But the most plain and simple Interpretation is this therefore hath the Wisdom of God said that is the most Wise God hath determined to send among you such Messengers and Holy Men and I foresee that ye will thus abuse them and thereby bring Wrath and Destruction upon your selves And whereas our Saviour says in St. Matthew behold I send unto you Prophets it is very probable he speaks in God's Name and that it is to be understood behold says God I send unto you And this Phrase of the Wisdom of God for the most Wise God is very agreeable to other Forms of Speech which we meet with in the Jewish Writers as Dicit norma judicii the Rule of Judgment says that is the most Just and Righteous God which serves very well to explain the Phrase in the Text Therefore saith the Wisdom of God I will send them Prophets and Apostles By Apostles is here meant all sorts of Divine Messengers For so St. Matthew expresseth it I send unto you Prophets and wise men and Scribes that is several Holy and Excellent Men endowed with all sorts of Divine Gifts Prophets and wise men and Scribes which were the most glorious and admired Titles among the Jews And some of them they shall slay and persecute St. Matthew expresseth it more particularly some of them ye shall kill and crucifie as it was afterwards fulfilled in the two James's and Stephen who were slain by them and in Simon the Son of Cleophas and before him in Jesus the Son of God who were Crucified and some of them ye shall scourge in your Synagogues as we read they did to Peter and John and persecute them from City to City as they did Paul and Barnabas The sending of these Messengers of God among the Jews and this ill usage of them the All-wise and All-knowing God had determined and foreseen II. Who this Zacharias was here mentioned by our Saviour And there are so many of them no less than Four of this Name to whom it may with some probability be applyed but especially to Two of them that it is very hard to determine which of them our Saviour means Three Zacharias's are mention'd in Scripture and one more in the History of Josephus There was Zacharias the Father of John the Baptist but whose Son he was we do not read and tho' of his Death the Scripture is silent yet there are two Traditions about it one that he was slain by Herod's Officers because he would not tell where his Son John the Baptist was when Herod sent for him But the Credit of this relies upon very doubtful Authors The other is mentioned by several of the Fathers and the substance of it is briefly this that there being a Place in the Temple where the Virgins by themselves used to Pray the Virgin Mary coming to that Place to pray among the Virgins was forbidden because she had had a Child and that Zacharias for maintaining her Virginity was set upon and killed between the Temple and the Altar But this Tradition is rejected by St. Jerome and I doubt there is little ground for it Zacharias one of the lesser Prophets was the Son of Barachias which agrees so far with St. Matthew's description of him But there is no mention in Scripture that he was slain nor could he well be in the Temple which was but building in his Time tho' the Author of the Targum says that Zacharias the Son of Ido was slain by the Jews in the house of the Lord's Sanctuary on the Day of the Propitiation because he admonisht them not to do Evil before the Lord. Now Zacharias the Son of Barachias was the Grand-Son of Ido but yet I think this was only lapse of Memory and that he means Zachary in the Chronicles who was slain by Joash And He is the Third Zacharias I mention'd 2 Chron. 24.21 who as he was reproving the People for transgressing the Commandment of the Lord was stoned with stones at the Comandment of the King in the court of the house of the Lord. And this our Saviour seems more particularly to reflect upon immediately after the Text O Jerusalem Jerusalem thou that stonest the Prophets c. Now this one would think was certainly the Person intended by our Saviour and fit to be mentioned with Abel whose blood is said to have cried to the Lord. For of Zacharias it is likewise said that when he died he said the Lord look upon it and require it And Derusius cites a Jewish Writer speaking thus by way of complaint against the Jewish Nation because in the midst of thee fell the Priests of the Lord and his Prophets and because before the Holy Temple in the midst of thee was slain the Godly and Righteous Prophet Zacharias who lay unburied nor did the Earth cover his blood but to this day it goes up and speaks in the midst of thee So that none could have been more fit to have been joyn'd with Abel in this respect But as probable as this looks there are Two very great Objections against it One is that St. Matthew calls the Zacharias spoken of by our Saviour the Son of Barachias whereas this Zacharias slain by