Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	job_n	kindle_v	wrath_n	1,892	5	10.0410	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45548	The first general epistle of St. John the Apostle, unfolded and applied the first part in two and twenty lectures on the first chapter, and two verses of the second : delivered in St. Dyonis. Back-Church, An. Dom. 1654 / by Nath. Hardy ...	Hardy, Nathaniel, 1618-1670.	1656 (1656)	Wing H722; ESTC R31526	315,886	434

that there be in some things a similitude though not in all things an aequality nor is it any wonder if there be more energy in the body then in the shadow since the shadow is but a resemblance of the body 2 Besides this allusion which no doubt is most congruous to S. Pauls phrase there is another more suitable to this of S. John and that is in reference to the Sacrifices of expiation attonement Almighty God in the Law appointed both the burnt-offering for sin in generall and trespasse-offerings for particular sins by which being offered up he became appeased towards the sinner Now all those Sacrifices did look at Christ and the attonement which was made by them was not as considered in themselves but as they did typify Christs death and the propitiation to be wrought by it That those sacrifices did all of them typify Christ seemeth to me an undoubted truth and that among others for this reason because by Christs death they were abolished and became mortua dead yea soon after mortifera not onely dead but deadly upon this account that to continue those Sacrifices was to deny Christ. That whatsoever efficacy those Sacrifices had towards attonement was onely in reference to Christ must needs follow upon the former since as when the antitype is accomplished the type ceaseth so the vigour of the type whilest inbeing is from its relation to the antitype in this respect it is that under the legall administrations the people offering Sacrifices were minded of Christ and beleeving in him and God was propitiated by those Sacrifices as they did prefigure and so as it were mind him of Christ to be offerred up a reall and effectuall propitiation To close up this it would not be passed by how emphaticall our Apostles expression is in that he doth not onely say of Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatour but the propitiation it selfe that is victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiatory Sacrifice Indeed he is both the Priest and the Sacrifice rhe propitiator and the propitiation according to which is that of Origen God hath set him forth a propitiation through faith in his blood that by the Sacrifice of his body he might render God propitious to men In one word to speak after the Schooles inasmuch as Christ by his death did removere peccatum take away the guilt of sin which causeth the enmity and offerre sacrificium Deo acceptissimum offer up a sacrifice most grateful to God he might be truly said to be the propitiation There is only one objection which carrieth in it a shew of reason and therefore calls for a solution It is drawn from those Scriptures in which Gods love to mankind is set down as the cause of sending Christ into the world whereas if Christs coming into the world to dye did propitiate God for our sins this love of his towards man should be the effect not the cause and those Scriptures should have run thus not God so loved the world that he sent but God sent his Son into the world that he might love it and not in this was the love of God manifested but by this was the love of God procured to wit the sending his only begotten Son To untye this knot you may please to know that these two assertions are not irreconcileable Gods love to us moved him to send Christ to dye Christs dying moveth him to love us Indeed the love of God to man is in one respect the cause and in another the effect of Christs death and that thus it appeared to St. John is plain in that he puts these two together in one verse he loved us and sent his Son to be the propitiation for our sins To clear the truth hereof briefly observe these distinctions 1. Man fallen is to be considered say the Schooles two wayes either quantum ad naturam or quantum ad culpam as made by God or marr'd by sin he loved us as the work of his hands and that love was the cause of sending Christ he hated us as transgressours of his Law and Christ by making satisfaction removeth that hatred and obtaineth his favour 2. There is a twofold love of God towards man The one of commiseration and benevolence whereby he was reconcileable yea himself appointed the way of reconciliation and this love was the cause of Christs death The other of friendship or complacency whereby he becomes actually reconciled and so conferreth all good upon us and this love is the effect of Christs death It is observable concerning the friends of Job that God said to them My wrath is kindled against you therefore take seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept wherein it appeareth God so far tendred them as to acquaint them with his wrath and the meanes of pacifying it but his wrath was not removed till those meanes were used An enemy may so far love as to propose and offer conditions of peace to his adversary but till those conditions be accomplished and performed there is no amity between them so is it in this case though God loved us so as to propose nay indeed to perfect the meanes of reconciliation yet still he is not actually reconciled to us but only in and by those means the chief whereof is Christs passion The summe of all then amounts to this God considered without respect to Christ was though iratus yet placabilis actually angry yet so as that there was a possibility of appeasing it he was not so far provoked with men as with the Angels for whom he would not appoint nor accept a ransom but still it is only in and through Christ that he becometh placatus actually appeased toward sinners 2. He only is the propitiation for our sins only Moses must go up to God in the mount none but the High Priest must enter with the blood into the holy of holies Christ alone must mediate with God for man Indeed there was not could not be found in heaven or earth any one fit or able to undertake this work This will the better appear if we consider that whosoever would become a propitiation for our sins must both be free himself from all sin and be both capable and able to undergoe the punishment of our sins 1. He must be free from sin and therefore we could not propitiate God for our selves can it be imagined a Reb●ll should pacify the King towards himself or fellow-rebels whatever we could do whilest in our sins were but evaginato gladio pacem peter● seeking for peace with a drawne sword in our hand against our Soveraign indeed the good works of them that are in Christ do placere but not pacare please not appease and that only as dyed in Christs blood but as we are in a