Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	good_a	law_n	transgression_n	4,529	5	10.4346	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62611	A sermon preached before the Queen at White-Hall, April the 9th, 1693, concerning the sacrifice and satisfaction of Christ by John, Lord Archbishop of Canterbury.	Tillotson, John, 1630-1694.	1693 (1693)	Wing T1248; ESTC R9501	16,874	41

The Archbishop of Canterbury's SERMON Concerning the Sacrifice and Satisfaction of Christ A SERMON Preached before the QUEEN AT WHITE-HALL APRIL the 9 th 1693. Concerning the Sacrifice and Satisfaction of Christ. By JOHN Lord Archbishop of Canterbury Publish'd by Her Majesty's special Command LONDON Printed for B. Aylmer at the Three Pigeons in Cornhill And W. Rogers at the Sun over-against St. Dunstan's Church in Fleetstreet 1693. A SERMON Concerning the Sacrifice and Satisfaction of Christ c. HEB. IX 26. But now once hath he appeared in the end of the world to take away sin by the sacrifice of himself AMONG many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us this was one of the chief that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin But now once in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conclusion of the Ages that is in the last Age of the World which is the Gospel Age hath he appeared to take away sin by the sacrifice of himself The general design of God in sending his Son into the World was to save mankind from eternal death and misery and to purchase for us eternal life and happiness So the Author of our Salvation himself tells us That God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Now in order to the procuring of this Salvation for us the impediments and hindrances of it were to be removed these were the guilt and the dominion of Sin By the guilt of Sin we were become obnoxious to the wrath of God and to eternal condemnation and by the defilement and dominion of it we were incapable of the happiness of Heaven and the reward of eternal Life To remove these two great hindrances two things were necessary the Forgivenes of sins past in order to our deliverance from the wrath of God and the eternal torments of the next Life and the Reformation of our hearts and lives to make us capable of eternal Life and happiness in another World And both these if God had so pleased might have been effected by the abundant mercy and powerful grace of God without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself But it seems the wisdom of God thought fit to pitch upon this way and method of our Salvation and no doubt for very good Reasons amongst which these three seem to be very obvious and very considerable First to vindicate the honour of his Laws which if Sin had gone altogether unpunish'd would have been in great danger of falling into contempt For if God had proclaimed a general Pardon of Sin to all mankind without any testimony of his wrath and displeasure against it who would have had any great veneration for his Laws or have believed in good earnest that the violation of them had been either so extremely offensive to Him or so very dangerous to the Sinner Therefore to maintain the honour of his Laws rather than Sin should pass unpunish'd God would lay the punishment of it upon his only begotten Son the dearest Person to him in the World Which is a greater testimony of his high displeasure against Sin and of his tender regard and concernment for the honour of his Laws than if the Sinner had suffered the punishment due to it in his own person Secondly another Reason of this Dispensation and that likewise very considerable was that God might forgive Sin in such a way as yet effectually to discountenance and discourage it and to create in us the greatest horror and hatred of it Which could not have been by an absolute Pardon without any punishment inflicted or satisfaction made to the honour of his Justice For had Sin been so easily forgiven who would have been sensible of the great evil of it or afraid to offend for the future But when God makes his own Son a Sacrifice and lays upon him the punishment due for the iniquities of us all this is a demonstration that God hates Sin as much if it be possible as he loved his own Son For this plainly shews what Sin deserves and what the Sinner may justly expect if after this severity of God against it he will venture to commit it And if this Sacrifice for Sin and the Pardon purchased by it be not effectual to reclaim us from Sin and to beget in us an eternal dread and detestation of it If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men there remains no more sacrifice for sin but a certain fearful looking for of judgment and fiery indignation to consume the adversaries For what could God do more to testify his displeasure against sin and to discountenance the practice of it than to make his only Son an offering for Sin and to give him up to be wounded for our transgressions and bruised for our iniquities In what clearer Glass can we at once behold the great evil and demerit of Sin and the infinite goodness and mercy of God to Sinners than in the sorrows and sufferings of the Son of God for our Sins and for our sakes Thirdly another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion which had very early and universally obtained among Mankind concerning the expiation of Sin and appeasing the offended Deity by Sacrifices by the Sacrifices of living Creatures of Birds and Beasts and afterwards by Human Sacrifices and the blood of their sons and daughters by offering to God as the expression is in the Prophet their first-born for their transgression and the fruit of their body for the sin of their souls And this Notion of the expiation of Sin by Sacrifice whether it had its first Rise from Divine Revelation and was afterwards propagated from Age to Age by Tradition I say from whence soever this Notion came it hath of all other Notions concerning Religion excepting those of the Being of God and his Providence and of the Recompences of another Life found the most universal reception and the thing hath been the most generally practised in all Ages and Nations not only in the old but in the new discovered parts of the World And indeed a very great part of the Jewish Religion which was instituted by God himself seems to have been a plain condescension to the general Apprehension of Mankind concerning this way of appeasing the offended Deity by Sacrifices As it was also a Figure of that great and efficacious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind And the

of God being made a Sacrifice for us and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins should create in us the greatest dread and detestation of Sin and for ever deterr us from all wilfull transgression and disobedience For if the guilt of our Sins was done away upon such hard terms and cost the dearly beloved Son of God so much sweat and blood then surely we ought to take great heed how by our renewed Provocations we renew his Passion and do what in us lies to crucifie to our selves the Son of God afresh and to put him to an open shame If God did so terribly afflict the dearly beloved of his Soul for our sakes if the Son of God was so grievously wounded for our transgressions and so sorely bruised for our iniquities If so fearfull a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins then we have reason to take that kind and mercifull admonition of the Son of God to Sinners to sin no more lest a worse thing if it be possible come upon our selves In this Dispensation of God's Grace and Mercy to Mankind by the Death of his Son God seems to have gone to the very extremity of things and almost further than Goodness and Justice will well admit to afflict Innocency it self to save the Guilty And if herein God hath expressed his hatred of Sin in such a wonderfull way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son This ought in all ingenuity and gratitude to our gracious Redeemer who was made a curse for us and loved us to that degree as to wash us from our Sins in his own Blood I say This ought to beget in us a greater displeasure against Sin and a more perfect detestation of it than if we had suffered the punishment due to it in our own Persons For in this Case we could only have been displeased at our Selves and our Sins as the just Cause of our Sufferings but in the other we ought to hate Sin as the unhappy Occasion of the saddest Misfortune and sorest Calamities to the best Man that ever was and to our best Friend for our Sins and for our Sakes Since then the Son of God hath so graciously condescended to be made in all things like unto us Sin only excepted let us aspire as much as is possible to become like to Him Above all let us hate and avoid Sin as the only thing in which the Son of God would have no part with us though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it from the Punishment and all the dismal consequences of it He had no Sin but God was pleased to lay upon him the iniquities of us all and to make his Soul an offering for Sin and to permit all that to be done to Him which was due to us He was contented to be sacrificed once for all Mankind that men might for ever cease from that inhuman and ineffectual way of sacrificing one another whereby instead of expiating their guilt they did inflame it and by thinking to make Atonement for their Sins they did in truth add to the number and heinousness of them And let us likewise learn from this admirable Pattern to pity those that are in misery as Christ also hath pitied us and to save them that are ready to perish for His sake who came to seek and to save us that were lost Let us upon all occasions be ready to open our bowels of Compassion towards the Poor in a thankfull imitation of his Grace and Goodness who for our sakes chose to be a Beggar that we for his sake might not despise the Poor but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God thought it fittest for him to appear when he was pleased to become Man In a word Let us in the whole course and in all the actions of our lives shew forth the Vertues of Him who hath called us out of darkness into his marvellous light and hath raised up a mighty Salvation for us that being delivered from all our spiritual Enemies from Sin and all the Powers of darkness we might serve him who hath saved us walking in holiness and righteousness before him all the dayes of our lives Now To him that sitteth upon the Throne and to the Lamb that was slain To God even our Father and to our Lord Jesus Christ the first-begotten from the dead and the Prince of the Kings of the Earth Unto Him who hath loved us and washed from our Sins in his own Blood and whilst we were Enemies to Him loved us at such a rate as never any man did his Friend To Him who became Man that he might bring us to God and assumed our frail and mortal Nature that he might cloath us with Immortality and Life To Him who was pleased to dwell and live amongst us that He might teach us how to live To Him who dyed for our Sins and rose again for our Justification and lives for ever to make Intercession for us To Him be Glory and Dominion Thanksgiving and Praise to eternal Ages Amen FINIS Joh. 3. 16. Heb. 4. 15. Joh. 8. 29. 1 Pet. 2. 22. Heb. 7. 26 27. Heb. 9. 14. 1 Pet. 1. 18 19. 2 Cor. 5. 21. Eph. 5. 10. 1 Pet. 1. 18. Joh. 15. 12. V. 13. Rom. 6. 6 7 8 1 Cor. 5. 7. Lev. 1. 4. Heb. 9. 28. v. 28. Obj. 1st Obj. 2d Obj. 3d. Obj. 4th