CHAP. X. Questions, and Cases of Conscience about Anger in God.
Quest. WHat is anger in God.
Answ. It's the inward displeasure which he hath against sin, and his purpose to punish it, accompa∣nied with threatnings upon his purpose, and execu∣tion upon his threatnings.
Quest. How may it be proved that there is an∣ger in God?
Answ. First, by his judgements executed upon sinners: as upon the lapsed Angels: the old world: Sodom and Gomorrah: the ten Tribes: the two [ I] Tribes, &c.
Secondly, by his threatenings against sinne, Isaiah 63.6. Job [ II] 42.7.
Thirdly, by the Saints complaining of it, and praying against it, as Psal. 6.1. and [ III] 38.1, 3. and 74.1. and 90.11.
Quest. Why is there anger in God?
Answ. First, because of that antipathy which is in him against sin, as it's con∣trary [ I] to his pure nature: opposed God and would turne him out of his Sover∣eignty: For by sin we cast out God, and admit the devil into our hearts, and pre∣fer our lusts before Gods will, and our carnal reason in contriving sinne before Gods wisdom in his Word.
Secondly, Sin is the onely object of Gods anger, though foolish persons make a [ II] sport and trifle of it: For it, Adam was cast out of Paradise, Gen. 3.23. the old wo•ld destroyed, Gen. 6.13. 2 Pet. 3.12. yea, it made God in a sort angry with his own dear son, so that he cried out, My God, my God, why hast thou for∣saken me, Mat. 27.46. and if God shewed anger against sin by punishing it in our Surety, Christ, who was made sin for us, and yet had no sin in himself: what will become of wicked and ungodly sinners.
Quest, Why are judgements called Gods anger?
Answ. Because they issue from his anger: For its not the judgements, but the anger in them which lies heavy upon the soul: whereas when we suffer ill, knowing that it is not from anger, but for trial of our graces, or for exercise of them we take it patiently. Hence, Deut. 28.27. The Lord will smite thee with the botch of Egypt, and with the Emrods, and with the scab, and with the itch, whereof thou canst not be healed: What is a scab, or the itch (which now are so light set by) such a terrible judgement? O yes, when it comes with Gods dis∣pleasure: Page 86 what is it that blows the coals of hell, and makes that fire so hot, but Gods anger? Isa. 30.33.
Quest. How will it appear that Gods anger is so terrible?
[ I] Answ. First, we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins, and from him because of his sins, Psal. 51.9. As also in that of the Church, Psal. 85.4, 5. Turne us O God of our salvation, and cause thine anger towards us to cease: Wilt thou be angry with us for ev•r? wilt thou draw out thine anger to all generations? &c.
[ II] Secondly, in the expressions whereby the Scripture sets it forth, as Psal. 76.7. Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry. Psal. 18.7. The earth shook and trembled: the foundations of the hills also moved, and were shaken because he was wroth. Psal. 2.12. and ye perish from the way, when his wrath is kindled, yea but a litle. It was time for Moses to call upon Aaron to make haste, and go quickly to make an attonement, when there was wrath gone out from the Lord, Numb. 16.46. It's called Gods fierce wrath, Jer. 3.9. his sore displeasure, Psal. 2.5. Oh! rebuke me not in thine anger, saith David, Psalm 6.1. He cared not what God laid upon him, so it were not in anger.
[ III] Thirdly, the greatnesse of Gods anger may be estimated by the greatnesse of his mercy. Patience abused turns into fury. What is blunter then iron, then steele in it self? But let it once be sharpened, and nothing is keener: Nothing so calm naturally as the Sea, but when once flirred, nothing is more tempestuous. The best wine makes the sharpest vineger. So nothing being so merciful as God is in himself; if he be once provoked, nothing is more terrible, Heb. 12.29. Our God is a consuming fire, Heb. 10.31. It's a fearful thing to fall into the hands of the living God.
[ IV] Fourthly, the bitternesse of Gods wrath may be concluded out of our Saviours agony: It was no small thing that made even him standing in our roome, To offer up prayers, and supplications with strong crying, and teares, to be saved from that which he feared, Heb. 5.7.
See Mr. Hieron. on Psal. 51.
Quest. What means then may we use to divert this fierce anger of God?
Answ. Repentance is the best means we can use to pacifie Gods displeasure. When the Lord hath threatned many grievous judgements, and plagues for sinne one upon the neck of another, denounced with variety of expressions in the most terrible manner, yet after all that terrible thundring. See Deut. 30.1, &c. It follows: It shall come to passe when all these things are come upon thee, the blessings, and the curses which I have set before thee, and thou shalt call them to minde a∣mongst all the Nations whither the Lord thy God hath driven thee, and shalt re∣turn unto the Lord thy God, &c. that then the Lord thy God will turn thy capti∣vity, and have compassion upon thee, &c. Not that repentance is the meritorious cause of pardon, but God will have an order in things: where there is no sense of sin, and humiliation, with prayer for pardon, and reformation, trusting in God for mercy, there the anger of God abides still. Again, 2 Chro. 7.14. If my peo∣ple that are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked ways: I will hear from heaven, and will forgive their sin, and heal their land: and no marvel; for he is gracious, and a sin-pardoning God, Exod. 34.6, 7. so Ezek. 18. and ch. 33. Manasses was a very great sinner, being enabled by his authority to do the greater mischief, yet upon his humiliati∣on, and prayer, he found mercy, 2 Chron. 33.12, 13. so in the Prodigal, Luk. 15.20. David, Psal. 32.3, 4. confesseth that whilest he neglected repentance, Gods hand was heavy upon him, so that his moisture was turned into the drought of Summer, &c. But when he confessed; God forgave the iniquity of his sin.
Quest. Why is repentance such an effectual means to divert anger?
Page 87Answ. Because it's Gods nature so to do: His nature is more inclined to mer∣cy then to anger. For God to be angry, its upon the supposition of our sins; but to be merciful, it always proceeds from his own bowels. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage: He retaineth not his anger for ever, because he delighteth in mercy. What comes naturally, comes easily, without pain, as beams from the Sun, water from the spring, heat from the fire: Hence, Psal. 9.10. They that know thy Name will put their trust in thee, for thou Lord hast not forsaken them that seek thee.
Quest. How can Gods anger be said to be turned away from his children, when yet oft-times they finde the effects of it in the course of their lives?
Answ. There is a double anger in God,
- 1. Vindicative.
- 2. Fatherly.
Now God after our first conversion removes his vindicative anger from us: af∣ter which, though he sometimes threatens and frowns upon us, yet it is with a Fa∣therly anger: and this is that which God removes, together with the shame, and cor∣rection attending it, when we repent of our sins, and reform our ways. Or
There is
- A childe of anger.
- A childe under anger.
Quest. How may we know Gods anger to be removed, when yet we •ndure the affli∣ctions?
Answ. God is infinitely wise, and in afflicting hath many excellent ends: as
First, when he afflicts us, it's to correct us for our sins▪ after which when we have [ I] pulled out the sting of sin by confession and humiliation, though the affliction doth continue, yet his anger doth not.
Secondly, affliction somtimes is only for the exercise of our faith, and patience, [ II] and trial of our graces, and for the exemplary manifestation unto others of Gods goodnesse to us. But even then we may know that afflictions come not in anger to us, when after repentance God speaks peace to our consciences, so that though the grievance continue; yet it's attended with peace and joy in the Holy Ghost
See Dr. Sibs his returning Back-slider.
Quest. How is God said to be angry with his children? Isa. 64.5.
Answ. Gods anger toward his children doth not exclude them out of his love, seeing it is not the anger of an enemy, but of a gracious father, who is not angry with their persons to destroy them, but with their sins to convert and save them. As children by their miscarriages may anger their parents, and provoke them to frown upon them, yea, sharply to correct them, and yet at the same time their pa∣rents entirely love them, and seek their amendment: So Gods children, when they sin, provoke him to anger, and are said to be out of his favour, not that God changes his fatherly affections, or purposes utterly to reject them: but only chan∣ges the effects of his love, into effects of hatred by suffering them to be vexed with terrours of consciences, and outwardly scourges them with temporary afflictions, not out of hatred to their persons, whom he hath once loved in Christ, and there∣fore for ever loves them: but for hatred of their sins, and love to their persons whom by this means he brings to repentance, and reformation of their ways.
Page 88Quest. What is anger in God?
Answ. The ancient Fathers do unanimously agree that anger in God is no∣thing but the Divine revenge or punishment that he inflicts for sin: For there are no perturbations, or troubled affections in God as there are in men: Hence St. Austin saith, Ira Dei non est perturbatio concitati animi, sed tranquilla con∣stitutio justi supplicii. And again, Cum irasci dicitur Deus, non significatur per∣turbatio, qualis est in animo irascentis hominis: sed ex humanis motibus vindicta ejus irae nomen accepit: So then Gods anger being nothing but his revenge or pu∣nishment that he inflicts for sinne, it must needs follow that the anger of God is always provoked by sinne: so Gen. 6.11. with 17. and 18.20. Job. 31.3.
Quest. Why doth God poure out his anger upon sinners?
[ I] Answ. First, because of his justice: for though God be not delighted with our suffering, yet he is delighted with his own justice, according to which pu∣nishment is due to sin. It is not evil therefore in God to punish wicked men, because it proceeds from his love of justice. But its evil for men to deserve punishment, because it proceed from the love of wickednesse.
[ II] Secondly, because its for our profit. For this is the principal end of all Gods punishments, that they amend the sinner: Hence St. Austin saith, Quicquid Divinitus ante ultimum judicium vindicatur, non ad interitum hominum, sed ad medicinam valere credendum est. Neither will it weaken this argument to say, that wicked men are so far from being warned by their punishments to avoid sin, as that they are hardened by them to the aggravation of their condemnati∣on: because notwithstanding this, they have this profitable effect on the godly; For by the punishment of fooles wise men are reformed. As Cyprian saith; sup∣plicia imprudentium prudentibus conferunt sanitatem.
[ III] Thirdly, because of the ordination of Divine providence. For God is the Author of order in the world, and suffers nothing that wants order: But sin is in its own nature nothing but disorder. Hence Aquinas saith rightly. Aequum & ordinatum est, ut qui contra voluntatem Divinam percipere voluit peccati volup∣tatem, ut contra voluntatem propriam cogatur experiri supplicii acerbitatem. It's but just and equal that those which will needs solace themselves with the plea∣sures of sin contrary to the will of God, should taste of the bitternesse of punish∣ment contrary to their own wills.
D. Daunant on Col.
