Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	life_n	shed_v	3,592	5	9.2305	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57245	A discourse of the torments of hell The foundation and pillars thereof discovered, searched, shaken and removed. With many infallible proofs, that there is not to be a punishment after this life for any to endure that shall never end. By S. Richardson.	Richardson, Samuel, fl. 1643-1658.	1660 (1660)	Wing R1405; ESTC R217994	49,345	207

such torment no way agrees to the nature of God God is love 1 Iohn 4. 16. it is his nature there is no anger nor fury in love fury is not in me Isa. 27. 4. God wills us to love enemies that abuse wrong and hate us God will do so much more love his enemies Luke 6. 35. if God should only love them that love him doe not the Publicans the same Mat. 5. 46. all that is in God is God is infinite God is love love is infinite without bounds and limits though we in our shallownesse and nâ—rrowness have often set bounds and limits to infinitenesse there was never any beginning in God therefore no beginning of his love the infinite blessed God is one and ever the same I am the Lord I change not Mich. 3. 6. this love delights in mercy and love and not in punishing of sinne that is his strange act Isa. 28. 21. Christ died to answer the Law we brake Christ did not purchase the love of God he loved us before the world began and ever will Joh. 13. 1. God was never without his love nor is ever out of that love Christ saith thou hast loved them as thou hast loved me Joh. 17. 23. at what shall God be angry or unsatisfied for God was never angry with Christ nor his people nor at the being of sin nor at Christ taking our sins upon him for he laid them on him the iniquity of us all Isa. 53. 6. Proof XVI It is not suitable to the mercifulnesse of a father to his child of a Creator to his Creature the work of his hands to impose so great a punishment without end upon any of them that were worse then to forsake the works of his hands and is contrary to Ps. 148. 8. Your heavenly father is mercifull Luk. 6. 36. rich in mercy Eph. 2. 7. the Lord is gracious of great mercy the Lord is good to all and his tender mercies are over all his works all thy works shall praise thee and thy Saints shall blesse thee Psal. 145. 8 9 10. he is good to all he despiseth not any Job 36. 5. no Respecter of persons Acts 10. 34. Proof XVII Sin cannot overcome his love where sin hath abounded grace abounds much more Rom. 5. 20. this declares the mercy of God to be greater then sin if so the grace of God is to all to the worst for sinne abounds in them most and where sinne abounds grace abounds much more if so then all their sins shall be forgiven and if any were so to suffer how hath grace abounded to them much more where sinne hath abounded answer this if ye can with the Lord there is mercy Psal. 130. 7. the Lord is good to all therefore to the worst of men his tender mercies are over all his workes therefore to the worst of men also for they are the work of his hands Job 34. 14. Isa. 64. 8. therefore there is no punishment for any to endure never to end he that bids us not to be overcome with evil but to overcome evil with good he wil not be overcome with evil but will overcome all evil with his infinite goodnes that which is finite cannot possibly overcome that which is infinite Proof XVIII God he is just therefore he will not do any thing but that which is just and right the greatest punishment of the breach of his law is death he will not inflict another much less a worser punishment then he hath expressed in his Law Justice is in number weight measure God requires things equal ye may see the mind of God in his command in forbidding any thing to be done but that which is equal and suitable to the fact as eye for eye tooth for tooth hand for hand foot for foot stripe for stripe Exodus 21. 24 25 26. How much she hath glorified her selfe and livâ—d deliciously so much torment and sorrow give her Rev. 18. 7. what measure you mete to others shall be measured to you again murder an horrible and grievous sin yet it is punished with an equal punishment in this life life for life he that shed deth mans blood by man shall his blood be shed Gen. 9. 6. life for life is equal but to lose life for life and also to suffer so great torment never to end is not equal Proof XIX It is no profit nor pleasure to God for any to suffer such endless torment he hath no pleasure in the death of any Ezek. 18. 31 32. much less can it be any pleasure to him for any so to suffer he desires mercy and not sacrifice Mich. 6. 6. if so he desires not any should be so sacrificed in a torment never to end God abhors cruelty Amos 1. 3 6 13. and casting off pity Proof XX It is not for the glory of God to impose such a punishment upon any glory lieth not in imposing great and terrible punishments that belongs to cruelty is abhorred by the light of nature Glory lieth in great mercy and forgivenesse Exod. 34. 6 7. the greater mercy and forgiveness the greater is the grace and the more is it to the glory of God love covereth all sins Prov. 10. 12. he that covereth transgreâ—sion seeketh love Pro. 17. 9. if man his glory is to passe over transgression Prov. 19. 11. it is for the glory of God to do so much more God made all things and doth all things for his glory he seeketh hâ—s glory in his exceeding greatness and riches of his grace Ephes. 2. 7. it is more for his glory to save all then to save a few the righteousness of one the free gift came upon all men unto justification of life Rom. 5. 18. sin could not hinder Manasses Mary Magdalen persecutors wicked prodigals to find mercy I cannot admit to think any thing that is cruel to be in God in love whose goodness is unsearchable past finding out farre above all we can ask or think there is such a confused noise among men of the grace love of God so many several voices that we are in confusion and know not what to make of it look above and hearken to the sweet voice above in the Region of love what is the voice in Heaven they agree in one there is no voice comes from Heaven but love peace and good will to man let men say what they will I rest satisfied in the voice above that is onely a voice of love and good will it s enough to satisfie any in this doubt and suddenly there was with the Angel a multitude of Heavenly Hosts praising God saying glory be to the highest on earth peace good will to men Luk. 2. 13 14. not onely to some men but to all people v. 10. this is glad tidings indeed good news from Heaven the best news that ever was that God hath good will to men there is no ill will all is good will to men this causeth peace and praise glory be to the highest for his sweet peace and good will to men to all people Conclusion in reading the Scriptures we are not to understand any text in such sense as is not plain in Scriptures or contrary to Scriptures or contrary to the Law of nature or against the general goodness of God to mankind or to lessen the goodness of God or contrary to the gracious spirit and mercifulness of a Saint or contrary to the mind of Christ which he declared when on earth or contrary to the fruits of the blessed Spirit the nature of the love goodness and mercy of God or that shall tend to contradict or lessen the glory of God or lessen the greatness and riches of his grace for it is not to be imagined that God who is onely wise should doe and teach contrary things Sure I am from hence arise no inconveniency to the Gospel nor is it any dishonour to God nor any grief nor hinders faith and love in any good man nor any discouragement to any in serving of God that there is not to be a punishment for any to endure that shall never end There is not any thing more plaine then that which hath been said to him that will agree to truth some will not agree to any thing though never so plain and certain if contrary to the tradition of their Fathers this their way is their folly and their posterity approve their saying Psal. 49. 13. who hath believed our report and to whom is the arm of the Lord revealed Isa. 53. 1. Some believed the things that were spoken and some believed not Acts 28. 29. they make a man an offender for a word and lay a snare for him that reproveth in the gate and turn away the just for a thing of nought Isa. 29. 21. O God the Lord the strength of my salvation thou hast covered my head in the day of battel Psal. 140. 7.

us so to conceive p. 1014. also they say in Hell is inward and outward darknesse 2. A lâ—ke of Fire and Brimstone 3. Fire unquenchable 4. Worm and prick of Conscience 5. Malediction 6. Desperation second death Christ suffered none of these therefore Christ suffered not the torments of Hell to be ever in these in that place they will not say Christ is how in if Christ had suffered the pains of the damned yet unlesse he suffer them without end Christ suffered not the punishment of the damned in Hell which they say we were to suffer also they say they suffer not those torments without sinne and desperation will any say Christ so suffered also they say in Hell they shall see the story of their sins before their eyes the wrath of God lying upon them for their sinnes cruell indignation horrible outcries blasphemies fretting for horrible torments endlesse pains without all hope or comfort who dare say Christ suffered any of these some that are for the torments of Hell confess that it stands not with the dignity and worthiness of Christs person nor with the holinesâ—e of his nature nor the dignity of his office to suffer in that locall place eternally finall rejection with desperation with the worm of conscience agreeth not to the holiness of his person finall rejection Christ suffered not nor eternall flames nor the second death for Christ to suffer these were to destroy the work of our Redemption Christ could not be subject to destruction Willet Synops p. 1009. Christ suffered none of these punishments therefore he suffered not the torments of Hell Christ was heard in that he feared Christ did not fear the torments of Hell therefore he did not partake with us nor deliver us from them Christ did not deliver us from any thing which he suffered not eternal fire in Hell he suffered not nor are the pains of this life the paines of Hell therefore if there be any such Hell or punishment Christ suffered it not and therfore we must suffer it see ye not whither this their Doctrine tends to overthrow the sufficiency of Christs suffering and our comfort in leaving us to suffer the said torments our selves Christ leaving his suffering an example if we suffer with him c. Rom. 8â— 17. Must we suffer the torments of Hell I believe Christ hath born the whole punishment of sinne in it I am saitisfied and desire no more but how Christ suffered the torments of Hell I nor them selves see not they say Christ being God made an infinite satisfaction paying at once upon the Crosse that which we should have been ever a paying I grant Christ is God but the Godhead did not nor could not suffer if the Godhead of Christ was to make satisfaction to God is to say God satisfieth God and if Christ as God was to make satisâ—actâ—on to what purpose was Christ to be made man and die if ye say Christ was to make satisfaction in both his Godhead and Manhood doth the Godhead need the help of the Manhood to make satisfaction It is not proper to say God was to be satisfied for he was never unsatisfied God is perfect infinite happy unchangeable how is he so if he were ever unsatisfied to say God is or ever was unsatisfied is in effect to deny the being of God to say he is not happy for satisfaction and content belong to happiness where there is no satisfaction there is no content because no perfection God is one to us there is but one God God was in Christ reconâ—iling the world to himselfe 2 Cor. 5. 21. that is Father Word and Spirit God is one not one Divine Nature in Christ satisfying and another in the Father satisfied but the Father in the Son God in Christ the essence of God is one and the same reconciling the world to himselfe God was never unreconciled to the world its onely man that is at enmity and unreconciled therefore it is said he reconciled them to him the change is in the Creature not in God Mal. 3. 6. if the Manhood of Christ was to make satisfaction to God how can man that is finite satisfie that which is infinite unlesse you will affirm the Godhead of Christ did suffer there was not any thing to suffer but the Manhood of Christ can the suffering of man satisfie God man is finite so is all he doth sin is a transgression of the Law sin is a disorder of the Creatures first and chiefe being which stands in righteousness and is an eclipse of the glory of man Sinne is a defect and discovery of the weaknesse and mutability of the reasonable Creature sin cannot impeach God If thou sinnest what doâ—st thou against him or if thy righteousnesse be multiplied what doest thou unto him if thou be righteous what givest thou unto him or what receiveth he at thy hand thy wiâ—kedness may hurt a man as thou art and thy righteousnesse profit the Son of Man Job 34. 6 7 8. God hath all satisfaction in and from himself not from any thing without or besides himself God gave not a Law to himselfe to satisfie but to man the Law belongs onely to the humane nature therefore Christ was a man He took on him the form of a servant and became obedient to death the deaâ—h of the Crosse Phil. 2. 7 8. a body Heb. 10. 10. obedience belongs to the humane will The man Christ made a curse for us hee was bruâ—sed for our iniquittes and with his stripes we are healed Isa. 53. 5 10. it was blood that washed away our sinnes Rev. 1. 5. therefore it is said By the obedience of one man we are made righteous Rom. 5. 10. the word saith not by the obedience of God nor of God Man God is satisfied but by the obedience of one man we are made righteous the man Christ Iesus 1 Tim. 2. 5. the worthinesse of Christs person did not abolish the equity of the Law of God and exempt him from suffering that he ought to suffer Luke 24. 25. Some say the suffering of Christ was infinite but the Word saith not so the punishment of sin is death he tasted death he died for us it is no infinite thing to die they reply the sin of man is infinite because against an infinite God to say sin is infinite in a strict sense is to attribute too much to sinne and too little to God to give that to sin which is proper to God to equall sin with God is in effect to deny the being of God because there can bee but one infinite also to say sin is infinite is to make all sin alike equal for there is no degrees in that which is infinite sin not being infinite needs not an infinite satisfaction they say infinite Majesty offended infinite punishment imposed but it 's but their say so because it is without and besides the Word of God the punishment of sinne is not to be taken from the inâ—initenesse of God

Selected quad for the lemma: sin_n

Text snippets containing the quad