Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.

Quest. 10. Whether it be hainous, and hatefull impiety, for the Churches, and Children of God, to fast and pray, that God would turn away his anger, and indigna∣tion from them, when they lye under his judgments, or at other times, when their consciences are terri∣fied, and troubled with their sins. And whether God may be said to be pacified and appeased by our fasting, and prayers, or by any such things.

SECT. I. It is lawfull for us to pray that God would turn away his anger from us: And, how this is to be understood.

Mr. D. sharply reproveth the practice of this, saying. How often have we thought God like unto our selves?* 1.1 How many times have we imagined an angry God, a wrathfull Maiesty? And thought to appease his indignation by fasting, by praying, by almes, by teares, and such like things? O foolish man! if his wrath should not be before appeased, what Creatures could stand in his sight? Because of this, he chargeth us to have set up an Idol in our hearts throughout the Land. But I would know of him, whether it be not safe for Christians, both to speak and pray in the language of the holy Scriptures? Sure I am, David prayeth thus.* 1.2 O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. And Psal. 79.5. he speaketh and saith, How long Lord wilt thou be angry, for ever? shall thy jealously burne like fire? And then he prayeth, Pour out thy wrath upon the heathen, that have not known thee, and upon the kingdomes that have not called upon thy name. In Psal. 85.3. He also speaketh unto God and saith, Thou hast taken away all thy wrath, thou hast turned thy self from the fiercenesse of thine anger. And then he prayeth and saith, Turn us O God of our salvation, and cause thine anger to∣wards us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine anger to all generations? After the like manner, doth David speak of Gods anger in divers other Psalmes. Moses also told the Israelites, that the Lord was angry, and wroth with him for their sakes. But,* 1.3 not to alledge any more the like sayings, whereof we meet with many in the holy Scripture; doth not the King of Ninive, both speak, and practise that, for the averting of Gods heavy judgment from himself and his people which Mr. D. greatly condemneth in us,* 1.4 the people of this Land? For he proclaimed a fast and commanded

his people to cry mightily unto God, and to turn every one from his evil way, and from the violence that was in in his hands, Saying, who can tell if God w ll turn, and repent, and turn away from his fierce anger, that we perish not? What? shall we say, the King of Nineve did evill in speaking thus,? No, for this is related here in the prophet, not by way of reproof, but of Commendation, and for our imitation. We are not therefore to find fault with any for fasting and praying, that God would turn away his wrath from them, and from the whole Land, at such times, as this is, for so we should hinder, the peoples repentance, and make them profane. But that they may not conceive amisse of Gods anger, we are to teach them, that anger is in God, non per modum affectus, sed effectus, that is to say, that by the anger of God, we are to understand, not any such turbulent passion or affection, as is in us, when we are angry. For then God should not be immutable and unchangable. For such passions do work a great change and alteration,* 1.5 both in the body, and in the mind and soul of man. Again, if God should be moved, and disturbed as we are, when we are angry, then he should not be perfectly blessed, because he would for that time, or at that present want inward quietnesse, and contentment of mind. By the anger of God therefore, we are to understand such effects of Gods justice, or such actions as anger produceth in us. Now these are reduced by Zanchius, and after him by Polanus; unto these three heads. First all men when they are [unspec 1] angry, do decree and resolve with themselves, to be re∣venged on those that wrong them, and punish them: And [unspec 2] secondly, do threaten them in words; And lastly, do indeed performe that which they have threatned. So by Gods anger, are meant these three things, first, his most [unspec 3] just will and decree to visit and punish sinners, temporally and eternally.* 1.6 Thus St. Paul saith, The wrath of God is revealed from heaven, against all ungodlinesse, that is, saith Zanchius, by effects it is manifest, what the will of God, that dwelleth in heaven, is against all iniquity.

Secondly by Gods anger is also meant his terrifying and threatening of sinners, & denouncing of judgments against them, whether it be by his word, or by portentuous, or prodigious signes and tokens. In this sense doth the King of Nineve speake, when he saith, Who knoweth if God will turn, & repent, & turn a way from his fierce anger that is, ab executione suarum Comminationum, saith Zan∣chius, from executing of that fearfull destruction on them, which by his prophet he had denounced and threatened. Lastly, by Gods anger are meant also the judgments, and punishments themselves, which he inflicteth on sinners, in which sense the Apostle speaketh, when he saith, Thou treasurest up for thy self wrath against the day of wrath, id est (saith Zanchius) poenas in illud tempus, quote Deus puniet, that is, punishments, against that time, in which God will punish thee. And in the same sense and signi∣fication, is the anger, or wrath of God to be understood, Math. 3.7. Eph. 5.6. Luke. 21.23. as Zanchius shew∣eth.

To lay down this matter, yet more fully. By Gods anger, we are somtimes to understand the severity of his justice upon obstinate sinners, whom he punisheth without shewing them any mercy. Thus David speaketh of Gods anger, when he saith, O Lord rebuke me not in thy hot dis∣pleasure, that is, according to the rigour of thy justice:* 1.7 unlesse we shall say as Zanchius and Polanus do, that he prayeth that God would not execute the threatenings of his word upon him. So also, whereas the Lord saith, I will not execute the fiercenes of mine anger,* 1.8 I will not return to destroy Ephraim. By the fiercenesse of Gods anger here, we may either understand the severity of his revenging justice, or his heaviest judgments, or else those terrible threatenings, which he had denounced against the ten Tribes, for their Idolatry, and other sins. And in the same sense he speaketh, Hos. 13.11. I gave thee a King in mine anger, and took him away in my wrath.

Again by the anger of God in other places of the Scripture, we are to understand the effects of Gods re∣venging justice, on the wicked, and of his correcting justice on his own Children, both denounced in his word, and executed in his punishments and corrections. Thus when Moses told the Israelites, that the Lord was angry with him for their sakes, he spake this, because the Lord had reproved him for the words which he by their insti∣gation spake hastily, at the waters of Meribah, and told him that he should not enter into the Land of Canaan. And when the Lord saith, that he sware unto the rebelli∣ous Israelites in his wrath, that they should not enter into his rest; by his wrath here, is meant that destruction, which he had denounced against them. Now by the anger of God in other places, are meant the effects both of Gods revenging justice executed on the wicked, and of his correcting justice on his own Children. An example of the former, we have in the unbelieving Jews, of whom St. Paul saith, wrath is come on them to the utmost, that is,* 1.9 extremity of punishment. And of the latter in the believing Jews. In a little wrath I hide my face from thee for a moment, but with everlasting kindnesse I will have mercy on thee, saith the Lord thy redeemer.

Thus have I briefly shewed, what the Protestants do hold, and what they do teach, concerning the anger of God, against which I presume Mr. D. will not reply. No cause hath he therefore, to find fault with us, for praying that God would be mercifull unto us, and turn away his wrath and indignation from us, and from the whole Land; unlesse he will say, that it is not lawful for us to speake Tropically, or Figuratively in our prayers, as the Scripture doth.

SECT. II. How Gods wrath is Pacified.

THe next thing which I am to clear, is how God can be said to be pacified, and appealed by fasting, and prayer. For Christ onely hath pacified his Fathers wrath, by that propitiatory sacrifice of his, which he offered un∣to him for the sins of all the elect. If any therefore shall take upon them by their prayers, or by their fasting and teares to turn away Gods wrath from themselves, or from the Land, instead of pacifying him, they shall pro∣voke him so much the more, by robbing Christ of the glory, that is due unto him. This is another thing (as I conceive,) which Mr. D. in those words of his, which I alledged at the beginning of this Question, doth intend to charge us with. But hereunto I answer briefly, that Gods wrath may be said, to be appeased two manner of wayes, 1. Stricté et proprié, in a more strict and pro∣per sense, by satisfaction made to his justice, [Answ.] for the sins whereby he is provoked. Now thus only hath Christ pacified his Fathers wrath,* 1.10 and reconciled us unto him by his death. We do willingly therefore acknow∣ledge, that both the Papists, and all other that do think to satisfie God for their sins, and so to pacifie his wrath, by their prayers, fasting, and weeping, and afflicting of themselves, with any such p••nall workes, or sufferings, do take upon them Christs Office, and rob him of his glory: But the Protestants are not guilty of this, but do condemn it, and speak against it; as their works and writings do bear witness, Secondly, Gods wrath may be said to be pacified laté et improprié, in a large & in an im∣proper sense, when such duties are practised and performed, upon the doing whereof, God doth turn away his indigna∣tion, that is, removeth his judgments, not for the merit of the works that are done, or as if by them, his justice were satisfied; but for Christs sake, who hath merited par∣don

for such as* 1.11 obey him in doing the things which he requireth; to whom therefore God hath promised that he will be gratious, and favourable. Thus is God, through Christ, pacified towards sinners, when they repent and turn unto him, and pray, and humble themselves before him according to his gratious promises, which he hath made unto them, Therefore also, now saith the Lord, turn ye even to me, with all your heart, and with fasting,* 1.12 and with weep••ng, and with mourning▪ and rent your hearts, and not your garments, and turn to the Lord your God: For he is gratious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evil. And Jer. 18.7, 8. At what instant I shall speak concerning a Na∣tion and concerning a Kingdom to plucke vp & to pull down and to destroy it: If that Nation against whom I have denounced, turn from their evil, I will repent of the evil that I thuought to do not them.

See also Zach. 1.3. 1 Cor. 11.13. 1 Kings 8.33. The summe of all that hath been said, is this: Gods wrath is pacified upon our humiliation, repentance, prayer, and faith in Gods promises; not for these acts or workes of ours, but for Christs sake in whom we do believe, and whom we do obey: or else thus; Gods wrath is not pa∣cified By our fasting, and repentance, to speake properly (for then we should be justified by works,) but When we repent, and pray, and turn unto him: for as long as we live in sin, we are under Gods wrath.

SECT. III. Objections Answered.

Having thus finished what Mr. D. hath given me ac∣casion to say concerning this Question; before I do proceed unto the next, I have thought good to answer certain Objections, which I find urged by one to prove that God neither is, nor can be angry with any of his Children: which if it were true, then indeed the Children of

God, should have no need to pray at any time or other, that God would turn away his anger from them▪ or if they pray so, they shall take Gods name in vain. The first of these Objections is this. God seeth no iniquity in his people, he cannot therefore be angry with them, for nothing offendeth him, nor causeth him to be angry but sin. Now to prove that God seeth no iniquity in his people, these Testimonies of holy Scripture are alledged. He hath not beheld iniqu••ty in Jacob,* 1.13 neither hath he beheld perversenesse in Israel. At that time (to w••t when they shall be converted unto the Lord) the iniquity of Israel shall be sought for, and there shall be none.* 1.14 Our blessed Saviour also speaketh thus unto the Church his spouse. Behold thou art all fair my love, and there is no spot in thee.* 1.15 That I may answer these things in order, first I grant, that if God did not at all see any sin in his people, he could not be angry with them; but the Testimonies here alledged do not prove this; for first, the Lord is said, to have be∣held none iniquity in Jacob, and to have seen no perverse∣nesse in Israel, to wit, at that time when Balaam utter∣ed these words: non absolutè, sed comparativé, not abso∣lutely none at all, but none in comparison of those foule, and fearfull sins of Idolatry, sorcery, and the like abominations, to which the Heathen were addicted; and whereunto Balaam by his wicked counsell, which he gave afterwards to Balack, drew many of the Israelites to their destruction, (those I mean which committed adultery both spirituall and corporall) and hoped by this meanes, to have insnared them all, that so they might have been open to Gods Judgments, and have been destroyed by the King of Moab. Again, the Lord is here said, not to have beheld any iniquity in Jacob, nor to have seen perversenesse in Israel, with a revenging eye to condemn them, or to cast them off for it, and to deliver them up as a prey into the hands of their mali∣cious enemies: but otherwise he saw all the iniquity, and all the evil that they did, with the eye of his providence, from which nothing is concealed, nor lyeth did, for as

the Apole saith All things are naked and opened unto the eyes of him with whom we have to do;* 1.16 And, as Solomon saith,* 1.17 the eyes of the Lord are in every place beholding the evil with a loathing of it, and the good, with an approbation of it. Those therefore who hold that the Lord doth not at all behold any iniquity in his Children, must either deny their sins, to be evill, or else ••ay that they do not sin at all, directly contrary to most expresse, and plain places of holy Scripture.* 1.18 For, as Solomon saith, There is not a just man upon the earth, that doth good, and sinneth not. See also, Rom. 3.10. James 3.2. 1. Joh. 1.8. Thus I have answered the first Testimony of holy Scripture, admitting that the words are to be translated, as they are commonly read in our English Bibles, and as they are by this Author alledged: But the truth is, they are so rendered by some most learned and judicious Interpre∣ters, that there cannot so much as any shew, or colour of an Objection be raised from them, to prove that God seeth not any iniquity in his Children. For thus do they translate them, he hath not beheld wrong against Jacob; nor hath he seen grievance against Israel. For the expo∣sition and justification of which interpretation, I referr my reader to a large, and most learned dissertation of Mr. Gatakers, upon this very place of holy Scripture, which I saw not, untill I had finished this Question.

* 1.19The next Scripture that is alledged that is, Jer. 50.20. Where he saith, At that time the iniquity of Israel shall be sought for, and there shall be none, the meaning where∣of is, that there shall be none to be imputed unto them, because it shall be forgiven them, and the sins of Juda shall not be found, that is, to be charged on them, or rise up against them to their condemnation, because they shall be justified and absolved from them. In the same sense doth our Saviour speake of his Church,† 1.20 Behold thou art▪ all fair my love and there is no spot in thee; for this is not spoken of the spotles purity, and perfect beauty, or fairnesse of the Church by inherent sanctification, but of perfect righteousnesse imputed unto her in her justifi∣cation:

for although none of the Children of God be perfectly fair in themselves, but defiled in part with many spots of sin while they live here; yet being considered as they appear before Gods tribunall clothed with Christs righteousnesse, so they are all fair in Him, and there is no spot in them, which is not washed away in his blood, in regard of the imputation, or guilt thereof. Hereunto I add further, that the holy Scripture speaketh sometimes of the Church of Christ, not only as shee be∣ginneth to be purified from sin here in this life, but as holinesse shall be perfected in her in the world to come, at what time shee shall be all fair, not only by justification, but internal sanctification al∣so, so that no spot of sin shall at all adhere unto her. Even now while Christs spouse so journeth here on earth, he beginneth by his word and spirit to sanctifie and cleanse her from her spots and impurities: but when her warfare shall be ended, he will present her unto himself, a glo∣rious Church, not having spot or wrincle, or any such thing,* 1.21 but holy, and without blemish.

The next thing which I find alledged to prove that the Children of God are not to fast, nor pray, that God would turn away his indignation from them, are certain places of Scripture, which say expresly that God is never angry with is people, Isa. 27. Fury is not in me.* 1.22 As I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will be no more wroth with thee, nor rebuke thee. Whereunto I answer that there is a two fold anger, the one of a revenging Judge, that executeth justice strictly according to mens deeds and deserts; the other of a loving Father, who is angry with his Children, when they do evil, for their correction and amendment. Of the former, the Lord speaketh to his Church, when he saith, Fury is not in me, and I will be no more wroth with thee, nor rebuke thee, that is, in wrathfull revenge, to satisfie my justice on thee. For otherwise the Lord saith plainly, As many as I love I rebuke and Chasten, be Zealous therefore and amend.* 1.23 Thus the Lord is angry with his own Children, with the anger of a

Father, that is, not out of hatred or any ill will, but out of mere love, tendring their good, and reclaiming them from evil, that they may not perish, but be saved eter∣nally. So he was angry with Moses and Aaron at the waters of Meribah, as I have shewed before. And of this anger David speaketh when he saith. His anger in∣dureth but a moment.* 1.24 And again, the Lord is mercifull and gratious slow to anger, and plenteous in mercy. He will not alwayes chide, neither will he keep his anger for ever.* 1.25 After the same manner speaketh also the Lord himself. In a little wrath I hid my face from thee for a moment, but with everlasting mercy will I have compassion on thee, saith the Lord thy Redeemer. It is evident that the Lord speaketh here, of his own Children, for his everlasting mercy belongeth to them and on them it is, that his anger remaineth but a moment. For on wicked reprobates, it shall rest for ever; according to that Joh. 3.36. He that believeth not the Son shall not see life, but the wrath of God abideth on him.

Notes

• * 1.1

  Recon: of God to man, page 36.
• * 1.2

  Psal. 6.1.
• * 1.3

  Deut. 1.2, 7, & 3, 26, & 4, 21.
• * 1.4

  Joh. 3.8, 9.
• * 1.5

  Mal. 36. Jam. 17.
• * 1.6

  Rom. 1.18.
• * 1.7

  Psal. 6.1.
• * 1.8

  Psal. 11.9.
• * 1.9

  1 Thes. 2.16 Isa. 54.8.
• * 1.10

  Rom. 3.25. Eph. 2.14. Col. 1.20. Rom. 5.10.
• * 1.11

  Heb. 5.9.
• * 1.12

  Joel 2.12.13
• * 1.13

  Num. 23.21
• * 1.14

  Jer. 5.30.
• * 1.15

  Cant. 4.7.
• * 1.16

  Heb, 4.12.
• * 1.17

  Pro. 15.3.
• * 1.18

  Ecles. 7.20.
• * 1.19

  Hujusmodi di∣cta, non sunt intelligenda de Simplci cogni∣tione Dei, quasi non ea amplius nórit sed de cognitione ju∣diciali ad pae∣nam, Zauch lib 3. de natu∣ra Dei, Chap. 2. q. 14.
• † 1.20

  Cant. 4.7.
• * 1.21

  Eph. 5.26.27.
• * 1.22

  Isa. 54.9.
• * 1.23

  Rev. 3.19.20.
• * 1.24

  Psal. 30.5.
• * 1.25

  Psal. 103.8, 9.