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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55308	Speculum theologiæ in Christo, or, A view of some divine truths which are either practically exemplified in Jesus Christ, set forth in the Gospel, or may be reasonably deduced from thence / by Edward Polhill ..., Esq.	Polhill, Edward, 1622-1694?	1678 (1678)	Wing P2757; ESTC R4756	269,279	440

the new God as we see might have stood upon the old terms even to the utter ruin of fallen mankind But oh immense Love He would not he would do so with Angels but he would not with Men an abatement was made to them not afforded to those nobler Creatures once Inmates of Heaven In the case of Sadow God came down lower and lower from fifty righteous persons to forty five and so at last to ten I will not do it for tens sake Gen. 18.32 But in the case of fallen man when all had sinned when there was none righteous no not one God comes down from the first terms made with Man to such lower ones as might comply with his frailty Under the Law there were Sacrifices called by the Jewish Doctors Gnoleh najored ascending and descending The rich man offered a Lamb the poor whose hand could not reach so far offered two Turtle-Doves While Man was rich in Holy Powers and Excellencles God called for pure perfect sinless Obedience but after the Fall he being poor in Spirituals altogether unable to pay such a sum God stoops and accommodates himself to Humane weakness a faithful conatus a sincere though imperfect Obedience will serve the turn in order to Mans happiness This is the first step which infinite Mercy takes in raising up Man out of the ruins of the Fall The old terms were not stood upon But now that new terms might be made and established that the second Covenant might have an happier issue than the first Mercy goes on to give the Son of God for us God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 This so is unutterable this Love unmeasurable diffusing it self not to Jews only but to a World and that overwhelmed in sin giving and that freely without any Merit of ours a Son and an only begotten Son that we through faith in him might have life eternal and there enjoy him who is Love it self for ever Here is a Mine of Love too deep and rich for any Creature to fathom or count the value of it But before I open it I shall first remove the ill use which the Socinians make of this Love to overturn Christs Satisfaction If God say they so loved us as to give his Son for us then he was not angry with us Oportuisse Deum jam placatissimum esse Soc. de Serv. l. 1. c. 7. Non vos pudet iram divinam eamque immensam ibi fingere ubi nil nisi immensus amor elucet Cui irase●batur Deus cum unigenitum filium in mortem dabat Sclicting contr Meisn and if not angry then there was no need at all of a Satisfaction to be made for us Unto which I answer Anger and Love are not inconsistencies in Scripture both are attributed unto God He gave his Son for us was not that Love immense Love He wounded and bruised him for our iniquities he made him to be sin and a curse for us Was not there Wrath great Wrath We have both together in one Text Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins 1 John 4.10 The high Emphasis of his Love was in giving his Son to be a Propitiation for us unless there had been just anger a Propitiation would have been needless unless there had been immense Love his Son should not have been made one for us We have a plain instance in Job's friends Gods Wrath was kindled against them and yet in love he directs them to atone him by a Sacrifice Job 42.7 8. God could not but be angry at the Sin of the World and yet in love he gave his Son to be an expiatory Sacrifice But for a more full answer I shall lay down several things 1. God may be considered either as a Rector or as a Benefactor As a Rector he acts out of a just anger in vindicating his broken Law by Penal Sufferings As a Benefactor he acts out of admirable love in giving his Son to be a Propitiation for us When he vindicates his Law by Punishments Is it not Anger when he gives his Son for us Is it not Love If he be a Rector Can he not be a Benefactor too Then he could not give his Son without laying down of his Government If he be a Benefactor Can he not be a Rector too Then he could not govern without laying down his Love but if as the truth is he may be both then Anger and Love may consist together 2. Gods displeasure may be taken either as it terminates on the sin or as it terminates on the sinner as it terminates on the sin it is altogether unremovable God himself with reverence be it spoken can no more remove it than he can lay down his Sanctity which in the very notion of it includes an abhorrency of sin As it terminates on the sinner so it may be removed This appears in that God pardons sin and that as the Scripture-phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports in such a way that the Penal Sufferings are translated from the sinner himself to his Sponsor The Divine displeasure did pass off from us or else we could not have been pardoned or saved and it did light upon Christ or else that Holy One could not have been made a Curse which no meer Sufferings if abstracted from Divine Wrath can amount unto We see here there is displeasure at the sin and yet infinite love towards the sinner in translating the punishment upon another 3. Gods Love is double a Love of Complacence which delights in the Creature and a Love of Benevolence which designs good to it The first takes pleasure in the Saints who bear his holy Image The second diffuses it self to sinners who in themselves are worthy of Wrath. Hence the Apostle tells us God commended his love towards us in that while we were yet sinners Christ died for us Rom. 5.8 Sinners are objects of displeasure and yet Love breaks out towards them in that great instance the Death of Christ If ever there were anger in God 't was at the Sin of a World if ever there were Love in him 't was in the Gift of his Son These two may very well stand together 4. Man may be considered either as a Sinner or as a Creature A man who hath a rebellious Son may be angry with him as rebellious and yet compassionate him as a Son In like manner God may be angry with us as Sinners and yet love us as Creatures Having removed the Socinian-Cavil I shall now proceed to speak of Gods Love in giving his Son for us Here I shall distinctly consider the giver The Gift The manner how it was given The persons for whom The evil removed and good procured by it and the excellent Evangelical terms built upon it Each one of these will illustrate this Love

original and drink good at the Fountain head Nothing is more obvious than this that an holy Life is the true way thither who can rationally think that he can carry the blots and turpitudes of an impure Life into such a place or that any thing less than sincere Obedience can make him meet to enjoy God and holy Angels there nothing can be more vain than such an imagination as sure as Heaven is Heaven an holy Life must be the way thither Thus we see what a mighty influence Faith hath into Holiness hence Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the beginning of Life Epist ad Ephes without Faith a Man cannot live an holy Life And St. Austin calls Faith Omnium Bonorum Fundamentum De Fide ad Petr. Proli The Foundation of all good things So good a thing as an holy Life cannot stand without it A Fide saith another venitur ad bona opera Unless we begin at Faith we shall never come to an holy Life To conclude this with that of the Apostle Without Faith it is impossible to please God Hebr. 11.6 Therefore without Faith it is impossible to lead an holy Life which is very acceptable to him The next thing is An holy Life issues out of Divine Love without this neither Heart nor Life can be right not the Heart the Will without Divine Love in it is tota cupiditas all concupiscence pouring out it self to every vanity that passes by not the Life whatever good is done without that Love is done servilitèr non liberalitèr whate ever is in the hand it is not done out of choice in animo non facit his Will concurres not as it ought in God's account it is as if it were not done at all Love is the root of an holy Life the summary of the Law though the Precepts of the Law are many in diversitate operis in the diversity of the Work yet they are but one in radice Charitatis in the root of Charity True Love is Donum amantis in amatum the Soul being drawn and called out of it self by the object loved yields and surrenders up it self thereunto if thus we love God there must needs be an holy Life the Heart when given up and consecrated unto him cannot chuse but carry the Life with it It would be a prodigy in Nature if the Heart should go one way and the Life another True Love sets a great price upon its object and if the object be as God is supreme it rates it above all things if we set the highest estimate upon God's Will and Glory nothing can divert us from an holy Life which complies with his Will and promotes his Glory it is irrational to neglect that which we value above all other things True Love seeks more and more Union with God to be one Spirit with him to have idem velle idem nolle to love as he loves that is Holiness to hate as he hates that is Sin It aspires after a further transformation into the Divine Image and likeness it never thinks the Soul like enough or near enough to him where it is thus there an holy Life cannot be wanting the Heart being assimilated to God the Life must needs answer the Heart and shine with the rays of the Divine Image which is there True Love desires to have a complacential rest and delight in God it flies to him like Noah's Dove to the Ark there to repose it self what weight is in a Body that Love is in the Soul Amor meus Pondus meum Aust weight makes the Body move towards its center Love makes the Soul tend by an holy Life to center in God the Supreme goodness leaving all other things as the Woman of Samaria did her Pitcher It hastens in a way of Obedience to enjoy him Thus we see how an holy Life issues out of a Regenerate Heart and particularly out of Faith and Love the Doctrine of it is not to be slubbered over as if it did meerly consist in external Actions or Moralities But we must search and see Whether there be a new Creature a Work of Regeneration at the bottom of it Job being by his Friends charged as an hypocrite tells them That the root of the matter was found in him Job 19.28 He was not a Man of leaves and outward appearances only but the root of true Piety was in him without this all good actions how specious soever are but like the Apples of Sodom which though fair to the Eye upon a touch fall into ashes and smoak Thirdly An holy Life proceeds out of a pure Intention Bonum opus Intentio facit Intentionem Fides dirigit saith St. Austin * In Psal 31. The Intention makes the Work good and Faith directs the Intention This is the single Eye mentioned by our Saviour If thine Eye be single thy whole Body shall be full of light If thine Eye be evil thy whole Body shall be full of darkness Matth. 6.22 23. A pure Intention casts a Spiritual Light and Lustre upon the Body of our good Works but that being wanting the whole Body of our Works is dead and dark like a carcass void of all Beauty and Excellency Let thine Eyes look right on saith the Wiseman Prov. 4.25 That is Have a pure Intention to the Will and Glory of God This is one thing in the Church which ravishes the Heart of Christ Thou hast ravished my Heart with one of thine Eyes with one chain of thy Neck Cant. 4.9 The first thing which excordiated Christ and took away his Heart was the One the single Eye and then the Chain of Obedience ravished him also without a pure intention a Man in his fairest Actions squints and looks awry by a tacit blasphemy he makes as if there were something more excellent than the Will and Glory of God for him to look unto and when Man squints God looks off and will have none of his Obedience Israel is an empty Vine he bringeth forth fruit to himself Hos 10.1 Fruit and yet empty is a seeming contradiction but the words reconcile themselves He bringeth forth to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he weighs out his Fruit to himself he proportions his Religion to himself all being for himself God accepts it not but esteems it as nothing at all such Fruit and meer emptiness are much one before God He tells them Levit. 26.27 That they did walk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in accidente at all adventures when they chanced to light upon him by the by and besides their intention quasi aliud agentes as if the Service of God were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a business only by the by but would God accept them or take it well at their hands No he will walk with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too by chance at all adventures his Blessings shall come upon them as it were per accidens his Mind is not towards them as it