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death_n	appear_v	divine_a	great_a	208	3	2.1033	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62636	Several discourses upon the attributes of God viz. Concerning the perfection of God. Concerning our imitation of the divine perfections. The happiness of God. The unchangeableness of God. The knowledge of God. The wisdom, glory, and soveraignty of God. The wisdom of God, in the creation of the world. The wisdom of God, in his providence. The wisdom of God, in the redemption of mankind. The justice of God, in the distribution of rewards and punishments. The truth of God. The holiness of God. To which is annexed a spital sermon, of doing good. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the sixth volume; published from the originals, by Raph Barker, D.D. chaplain to his grace.	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.	1699 (1699)	Wing T1264; ESTC R219315	169,861	473

against an Infinite God And thus the Mercy of God is exalted without the Diminution of his Justice And as his Incarnation did qualifie him for suffering so for compassion and fellow-suffering with us Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffer'd being tempted he is able to succour them that are tempted 2. His Life was a means admirably fitted to bring Men to Holiness and Goodness I might go through all the parts of it but because I intend to be very short upon these Heads I shall only take notice of that Part of his Life which was spent in his publick Ministry he went about doing good the Doctrine that he Preached was Calculated for the destroying of Sin and the promoting of Holiness the great End and Design of it was to advance Righteousness and Goodness and Humility and Patience and Self-denial to make us mortifie our sensual Desires and brutish Passions to contemn and renounce this present World and this being the design of it it was a most proper Engine to demolsh the Works of the Devil and to make way for the entertainment of his Doctrine the whole frame of his Life and all the circumstances of it did contribute His Life was the practice of his Doctrine and a clear comment upon it The meanness of his Condition in the World that he had no share of the possessions of it were a great advantage to his Doctrine of self-denial and contempt of the World The Captain of our Salvation that he might draw off our Affections from the World and shew us how little the things of it are to be valued would himself have no share in it Mat. 8.20 The Foxes have holes and the Birds of the air have nests but the son of Man hath not where to lay his head The mean circumstances of his Condition were very eminently for the advantage of his Design for had he not been stript of all worldly Accommodations he could not have been so free from suspition of a worldly Interest and Design nay he could not have been so Considerable he was really greater for his Meanness The very Heathens did account this true Greatness as we find in Aristotle not to admire the Pleasures and Greatness and Pomp of the World And that his Meanness might be no Disadvantage to him those Evidences that he gave of his Divinity in the wonderful Things that he did rendred him considerable and gained more Reverence and Authority to his Doctrine then his Meanness could bring Contempt upon it Besides the manner of his Conversation was a very great Advantage to him he was of a very sweet and conversable and obliging Temper and by this Means he did gain upon the People and was acceptable to them and thus he did apply himself to them in the most Humane ways to make way for the Entertainment of his Doctrins The Miracles that he wrought did confirm his Doctrine beyond all Exception as being a Divine Testimony and setting the Seal of God to the truth of it yet because many were blinded with prejudice and tho' they did see yet would not see Christ the Wisdom of God did so order the business of his Miracles as to make them Humane ways of wining upon them for they were generally such as were beneficial he healed all manner of Diseases and Maladies by this Miraculous Power and so his Miracles did not only tend to confirm his Doctrine as they were Miracles but to make way for entertainment of it as they were benefits this was a sensible demonstration to them that he intended them good because he did them good they would easily believe that he who healed their Bodies would not harm their Souls This for his Life III. His Death which was the lowest step of his Humiliation and the consummation of his sufferings Now the Death of Christ did eminently contribute to this Design of our Redemption The Death of Christ did not only expiate the guilt of Sin and pacifie Conscience by making plenary Satisfaction to the Divine Justice but did eminently contribute to the killing of Sin in us Rom. 6.6 Knowing this that our old Man is crucified with him that the body of sin might be destroyed that henceforth we might not serve Sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin that is by being a sacrifice for Sin condemned sin in the flesh The Death of Christ convinceth Sin to be a great Evil and doth Condemn it because the impartial Justice of God did so severely punish it in his own Son when he appeared in the Person of a Sinner and this is the most powerful Argument to us to crucifie Sin that it crucified our Saviour That so Innocent and Holy a Person should suffer so cruel and ignominious a Death for our Sins should set us for ever against it and make us hate it with a perfect hatred The circumstances of Christ's sufferings are with admirable Wisdom fitted for the conquering of Sin and Satan Sin came by the Woman the seed of the Woman suffers for Sin and by suffering Conquers it Sin began in the Garden and there our Saviour began his sufferings for Sin Sin came by the Tree and Christ bears the curse of it in hanging upon the Tree and crucifies it by his Cross And as he conquer'd sin so he overcame Satan by his own Arts. The Devil found Christ in the likness of a Man he judged him Mortal and his great Design was to procure his Death and get him into his Grave Christ permits him to bring about his Design he lets him enter into Judas he lets the Jews crucifie and put him into his Grave and roll a great stone upon it but here his Divine Wisdom appears in ruining the Devil by his own Design and snaring him in the works of his hands Heb. 2.14 By death he destroys him that had the power of death that is the Devil I know the sufferings of Christ were by the wise of the World made the great Objection against the Wisdom of this dispensation the Cross of Christ was to the Greeks foolishness and yet the wisest of them had determined otherwise in general tho' not in this particular Case Plato in the second Book of his Common-Wealth saith That a Man may be a perfect Pattern of Justice and Righteousness and be approved by God and Men he must be stript of all the things of this World he must be poor and disgraced and be accounted a wicked and unjust Man he must be whipt and tormented and crucified as a Malefactor which is as it were a prophetical Description of our Saviour's sufferings And Arrian in his Epict. describing a Man fit to reform the World whom he calls the Apostle the Messenger the Preacher and

Reward Now as an Argument to us to retreat and draw back from sin the Gospel promises pardon and indempnity to us and as an incitement to Holiness the Gospel opens Heaven to us and sets before us everlasting Glory and Happiness and gives us the greatest assurance of it This is the First The Design of the Gospel is reasonable in that it does eminently and directly serve the ends of Piety and Religion II. This Dispensation of God is beneficial to us and satisfies our Interest and this adds to the unreasonableness of our Unbelief this Design of God being not only reasonable in it self but desirable to us that it should be so because of the eminent Advantages that redound to us by it The Design of the Gospel is to deliver from the Guilt and Dominion of Sin and the Tyranny of Satan to restore us to the Image and Favour of God and by making us partakers of a Divine Nature to bring us to Eternal Life And is there any thing of real Advantage which is not comprehended in this Is it not desirable to every Man that there should be a way whereby our guilty Consciences may be quieted and appeased whereby we may be delivered from the fear of Death and Hell Is it not desirable to be freed from the slavery of our Lusts and rescued from the Tyranny and Power of the great Destroyer of Souls Is it not desirable to be like God and to be assured of his Love and Favour who is the best Friend and the most dangerous Enemy and to be secur'd that when we leave this World we shall be unspeakably happy for ever Now the Gospel conveys these Benefits to us and if this be the Case of the Gospel and there be nothing in this Design of our Redemption but what is Wise and Reasonable and exceedingly for our Benefit and Advantage why should any Man be so averse to the Belief of it Why should Unbelief be counted a piece of Wit Is it Wit to set our selves against Reason and to oppose our best Interest 'T is Wickedness and Prejudice and inconsiderateness which disbelieves the Gospel Those who do consider things welcome this good News and embrace these glad Tidings Wisdom is justified of her Children To them who are truly sensible of their own Interest and willing to accept of reasonable Evidence this is not only a true saying but worthy of all acceptation that Christ came into the World to save sinners Secondly This doth convince Men of the madness and folly of impenitency Now the Wisdom of God hath contrived such a way of our Recovery and by the Declaration of God's Wrath and displeasure against sin hath given us such Arguments to Repentance and by discovering a way of Pardon and Mercy hath given us such encouragement to Repentance how great must the Folly of impenitency be For consider 1. That impenitency Directly sets it self against the Wisdom of God If after all this we continue in our Sins we reject the counsel of God against our selves we despise the Wisdom of God and charge that with Folly and we do it against our selves to our own injury and ruine If we live in our Sins and cherish our lusts we directly oppose the end of our Redemtion we contradict the great Design of the Gospel we contemn the admirable Contrivance of God's Wisdom who sent his Son into the World on purpose to destroy Sin for we uphold that which he came to destroy 1 John 3.5 Ye know that he was manifested to take away our Sins Now shall we continue in Sin when we know the Son of God was manifested to take away Sin God cannot but take it very ill at our hands when he hath laid out the Riches of his Wisdom in this design for us to go about to defeat him in it this is at once to be unthankful to God and injurious to our selves 't is such a madness as if a condemned Man should despise a Pardon as if a Prisoner should be fond of his Fetters and refuse Deliverance as if a Man desperately sick should fight with his Physician and put away Health from him If we do not comply with the wisdom of God which hath contrived our recovery we forsake our own mercy and neglect a great Salvation we love death and hate our own Souls Prov. 8.14 15 16. 2. Consider we cannot expect the wisdom of God should do more for our recovery than hath been already done the wisdom of God will not try any further means Mat. 21.37 last of all he sent his Son If we despise this way if we tread under foot the Son of God and count the blood of the Covenant whereby we are sanctified an unholy thing there will remain no more sacrifice for sin Heb. 10.26 29. What can expiate the guilt of sin if the Blood of Christ do not What shall take us off from sin what shall sanctifie us if the blood of the Covenant be ineffectual We resist our last Remedy and make void the best Means the Wisdom of God could devise for our Recovery if after the revelation of the Gospel we continue in our Sins 3. If we frustrate this Design of God's Wisdom for our Recovery our Ruin will be the more dreadful and certain Impenitency under the Gospel will increase our Misery If Christ had not come we had had no sin in comparison of what we now have but now our sin remains and there is no cloak for our sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not be able at the day of Judgment to Preface any thing by way of Excuse or Apology for our Impenitency What shall we be able to say to the Justice of God when that shall condemn us who rejected his Wisdom which would have saved us We would all be saved but we would be saved without Repentance now the Wisdom of God hath not found out any other way to save us from Hell but by saving us from our sins And thou that will not submit to this Method of Divine Wisdom take thy Course and let 's see how thou wilt escape the damnation of hell I will conclude all with those dreadful words which the wisdom of God pronounceth against those that despise her and refuse to hearken to her Voice Prov. 1.24 25 26. Because I have called and ye refused I have stretched out my Hand and no man regarded But ye have set at naught my Counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh They who will not comply with the Counsel of God for their Happiness they shall inherit the Condition which they have chosen to themselves they shall eat the fruit of their own ways and be filled with their own devices SERMON X. The Justice of God in the distribution of Rewards and Punishments GEN. XVIII 25 Shall not the Judge of all the earth do right IN treating of the Attributes of God I have considered those

of Patience and forbearance to Sinners and of tryal and exercise to good Men but there is a Day a coming when all things shall be set straight and every Man shall receive the just reward of his Deeds when the Justice of God shall be evident to all the World and every Eye shall see it and shall acknowledge the Righteous Judgment of God and this the Scripture most clearly and expresly declares unto us and hence it is that the Day of Judgment is call'd the Day of the Revelation of the Righteous Judgment of God The Righteousness of God doth not now so clearly appear but that there are many Clouds over it but there shall be a Day of Revelation when the Righteousness of God shall be made manifest to all the World The remunerative Justice of God shall then appear in the rewarding the Righteous and the punitive Justice of God in punishing the Wicked and Ungodly so that a Man shall say verily there is a reward for the Righteous verily there is a God that judgeth the World Now the Righteousness of this vengeance of God which God will take upon Sinners is further set forth to us in Scripture from the Equity and Impartiality of it I. From the Equity of it 1. In that the Sins of Men have justly deserved the Punishment that shall come upon them Rom. 1.32 Who knowing the judgment of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous judgment of God that they which commit such things are worthy of Death 2. In that the Judgment of God shall be proportioned to the Degree and Heinousness of Mens Sins so as the lesser or greater Sins shall be punisht with more or less Severity So our Saviour threatens to those who continue impenitent under the Gospel and the advantages of it their case shall be more sad than that of Tyre and Sidon and it shall be more tolerable for Sodom and Gomorrah at the Day of Judgment than for them Mat. 11.20 21. and Luke 12. 47 48. There you have different Degrees of Punishment threatned proportionable to the Aggravations of the Sins which Men have committed The servant which knew his Lord's will and prepared not himself neither did according to his will shall be beaten with many stripes but he that knew it not but did commit things worthy of stripes shall be beaten with few stripes and so proportionably of all other Aggravations of Sins for to whom much is given of him shall much be required and unto whom Men have committed much of him they will ask the more So likewise God will vindicate the contempt of the Gospel more severely than of the Law because the confirmation of it is clearer and the Salvation offered by it greater Heb. 2.2 3 4. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape c. And so Heb. 10.28 29. He that despised Moses his law died without mercy under two or three Witnesses of how much sorer punishment suppose ye shall he be thought worth who haht troden under foot the Son of God c. II. The Righteousness of this Judgment is further set forth to us in Scripture by the impartiality of it Hither belong all those Texts which remove from God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that respect of Persons which is so incident to humane Tribunals Now respect of Persons is in distribution of Justice and hath regard to some external qualities or circumstances of the Persons which do not appertain to the merit of the cause and upon Account of those circumstances to deal unequally with those whose Case is equal as when two Persons who are equally guilty of a Crime are brought to their Tryal and the one is Condemned and the other acquitted upon the Account of Friendship or Relation or some other Interest because one is Poor and the other Rich the one hath powerful Friends to intercede for him the other not the one brings a Gift or Bribe the other not or upon any other account besides the pure Merits of the Cause I say to deal thus in the distribution of of Justice is respect of Persons Otherwise in matters of meer grace and favour respect of Persons hath no Place accordin● to that common rule of Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum non habet in gratuitis sed in debitis Now this the Scripture every where speaks of as a thing very far from God Deut. 10.17 The Lord your God is God of gods and Lord of lords a great God a mighty and a terrible which regardeth not Persons nor taketh rewards 2 Chron. 19.7 There is no iniquity with the Lord our God nor respect of Persons nor taking of Gifts Job 34.18 19. Is it fit to say to a King thou art Wicked or to Princes ye are ungodly how much less to him that accepteth not the Persons of Princes nor regardeth the rich more than the poor for they are all the work of his hands Rom. 2.6 Who will render to every Man according to his deeds for there is no respect of Persons with God Acts 10.34 35. Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth him and worketh righteousness is accepted with him Eph. 6.8 9. The Apostle there presseth the duties of Servants to Masters from this Consideration that whatsoever good thing any Man doth the same shall he receive of the Lord whether he be bond or free and at the 9 th v. Ye Masters do the same thing unto them forbearing threatning knowing that your Master also is in Heaven neither is there respect of Persons with him He maketh this likewise an Argument why Men should not oppress and deal deceitfully one with another Col. 3.25 But he that doth wrong shall receive for the wrong which he hath done and there is no respect of Persons And in General St. Peter urgeth this Consideration upon all Men to deter them from Sin in any kind 1 Pet. 1.17 And if ye call on the Father who without respect of Persons judgeth according to every Man's work pass the time of your sojourning here in fear And besides that the Scripture doth remove this at the greatest Distance from God it gives us also several instances of the impartiality of the Divine Justice that it is not to be perverted and turned aside by any of those extrinsecal Considerations which commonly sway with Men it is not to be prevailed with and overcome by Flattery and Entreaties Mat. 7.21 22. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven c. The Divine Justice is not to be imposed upon by good Words and external shews and false Professions so neither by any external Relation to him For many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob

to whom by too many among us the most unworthy and unthankful Returns have been made for the unwearied pains he hath undergone and for the desperate hazards he hath expos'd himself to for our sakes that ever were made to so Great and Generous a Benefactour so great a Benefactour I say not only to these Nations but to all Europe in asserting and vindicating their Liberties against the insolent Tyranny and Pride of one of the greatest oppressours of Mankind of whom I may say as Job does of the Leviathan Job 41.33 34. Vpon the earth is not his like he beholdeth all high things and is the King of all the Children of Pride And beyond all this the Blessing of God does descend upon the posterity of those who are eminently Charitable and great Benefactours to Mankind This David observes in his time I have been young says he and now am old yet have I not seen the righteous forsaken nor his seed begging Bread and what he means by the righteous Man he explains in the next Words he is ever merciful and lendeth I shall only add upon this Head that the practice of this Virtue will be one of our best comforts at the hour of Death and that we shall then look back upon all the good we have done in our life with the greatest contentment and joy imaginable Xenophon in his Cyrus which he design'd for the perfect Idea of a good Prince represents him in the last minutes of his life addressing himself to God to this purpose Thou knowest that I have been a lover of Mankind and now that I am leaving this World I hope to find that mercy from thee which I have shewed to others These Words that excellent heathen Historian thought fit to come from the mouth of so excellent a Prince as he had describ'd him just as he was leaving the World by which we may see what the Light of Nature thought to be the best comfort of a dying Man This brings me to the Third and last particular which I mentioned the vast and unspeakable Reward which this grace and virtue of Charity will meet with in the other World It will plead for us at the Day of Judgment and procure for us a most glorious recompence at the resurrection of the Just and that proportionable to the degrees of our Charity 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully and from this Consideration the Apostle encourageth our Perseverance in Well-doing let us not be weary in well-doing for in due season we shall reap if we faint not that is we shall certainly meet with the reward of it if not in this World yet in the other And now that I have declar'd this Duty to you together with the mighty pleasure and advantages and rewards of it I crave leave to present you with some of the best Occasions and Opportunities of the exercise and practice of it And for your encouragement hereto I shall read to you the present State of the chief Hospitals belonging to this great City and of the disposal of their Charity for the last Year And now I have laid before you these great Objects of your Charity and the best Arguments I could think of to incline and stir up your Minds to the exercise of this excellent Grace and Virtue as there is no time left for it I having I am afraid already tir'd your Patience so I hope there is no need to press this Duty any farther upon you since you are so willing and forward of your selves and so very ready to every good Work This great City hath a double Honour due to it of being both the greatest Benefactours in this kind and the most faithful Managers and Disposers of it and I am now in a place most proper for the mention of Christ's Hospital a Protestant Foundation of that most Pious and Excellent Prince Edward VI. Which I believe is one of the best instances of so large and so well manag'd Charity this Day in the World And now to Conclude all if any of you know any better employment than to do good any work that will give truer Pleasure to our Minds that hath greater and better promises made to it the Promises of the life that now is and that which is to come that we shall reflect upon with more comfort when we come to dye and that through the mercies and merits of our Blessed Saviour will stand us in more stead at the Day of Judgment let us mind that work but if we do not let us apply our selves to this business of Charity with all our might and let us not be weary in well-doing because in due season we shall reap if we faint not Now the God of Peace who brought again from the dead our Lord Jesus Christ the great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will through Jesus Christ to whom with thee O Father and the Holy Ghost be all honour and glory thanksgiving and praise both now and for ever Amen FINIS BOOKS Printed for Ric. Chiswell WHarton's Anglia Saora in 2 Volumes Fol. D. Cave's Lives of the Primitives Fathers in 2 Vol. Fol. Dr. John Lightfoot's Works in 2 Vol. Fol. Dr. Pet. Allix's Remarks upon the Ecclesiastical History of the ancient Churches of Piedmont and Albigences in 2 Parts 4 to Bishop Burnet's Collection of Tracts relating both to Church and State from 1678. to 1694. in 3 Vol. 4 to Dr. Wake 's 11 Treatises against Popery in 2 Vol. 4 to Dr. Tennison now Lord Archbishop of Canterbury his Account of the Conference with Pulton the Jesuit 4 to His 9 Sermons upon several Occasions 4 to A Discourse of the unreasonableness of Separation on account of the Oaths 4 to A Vindication of the said Discourse 4 to A Vindication of his Majesty's Authority to fill the Sees of the deprived Bishops 4 to Dr. William's Discouse of the lawfulness of worshipping God by the Common-Prayer 4 to His Representation of the absurd and mischievous Principles of the Muggletonians 4 to The secret Consults Negotiations and Intrigues of the Romish Party in Ireland from 1660 to 1689. 4 to An impartial History of the Wars in Ireland in two Parts with Copper Sculptures By Mr. Story present in the same The new Cambridge Dictionary in 5 Alphabets 4 to England's Wants Or some Proposals to the Parliament probably beneficial to England 4 to Dr. Allix's Reflections on the Holy Scripture 8 vo Coles English and Lattin Dictionary 8 vo Tullies Discourse of the Government of the Thoughts 8 vo The Jesuits Memorial for the intended Reformation of England found in K. James's Closet 8 vo Dr. Wak●'s Preparation for Death 8 vo The History of the Troubles and Tryal of Archbishop Laud wrote by himself Published by Hen. Wharton Fol. Remarks on Mr. Hill's Vindication of the Primitive Fathers against Bishop