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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	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.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

of thy justice Psal 6.1 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 Psal 11.9 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 revenging 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 instigation 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 rebellious 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 Thes 2.16 Isa 54.8 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 unto 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 provoke 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 proper sense by satisfaction made to his justice Answ for the sins whereby he is provoked Now thus only hath Christ pacified his Fathers wrath Rom. 3.25 Eph. 2.14 Col. 1.20 Rom. 5.10 and reconciled us unto him by his death We do willingly therefore acknowledge 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 improper sense when such duties are practised and performed upon the doing whereof God doth turn away his indignation 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 pardon for such as * Heb. 5.9 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 Joel 2.12.13 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 Nation 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 pacified 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 accasion 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 Num. 23.21 neither hath he beheld perversenesse in Israel At

Covenant do bind our selves to believe in Christ and to glorifie him and his Father for the work of our Redemption That the Covenant of the Gospel is thus made not only with Christ our head and our surety but with us also that are his members is most evident from those words of the Lord wherein both the persons with whom the Covenant is made and the form thereof is related and expressed This is the Covenant that I will make with the House of Israel Jer. 31.34 32 33. Heb. 8.8.9 10 11 12. saith the Lord with the spiritual Israel of all Nations not the carnal Israel after those dayes I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people c. We see here with whom this new Covenant of the Gospel is made with the house of Israel now the house of Israel is not persona singularis one individual person as Christ is sed totum aggregatum but a multitude united together as the Church of God is 2. The Lord also Ezech. 16.8 9. telleth us that he entred into Covenant with the Israelites when he found them defiled in their filthiness which cannot be spoken of Christ and then washed their blood from them which must be understood of the Covenant of grace not of works The Covenant of grace therefore was not made with Christ only but with all his members also who in their natural condition are such as were the Israelites here described 3. We read also Gen. 17.7 Gen. 17.9 That the Covenant of grace was made with Abraham and all his seed It was not made therefore with Christ only Yea which is more God said unto Abraham Thou shalt keep my Covenant thou and thy seed after thee in their generations This Co●enant therefore was not only a gratious promise of salvation on Gods part but Abraham and his seed were also bound by it to do something that is Gen. 17.1 to believe in the promised Messiah and to glorifie God for their salvation by him But here it will be said Object the Covenant which Abraham and his seed were commanded to keep was that all their males should be circumcised the eighth day It is true Answ but that outward circumcision did bind them inwardly to circumci e their hearts for the Circumcision of the flesh was not commanded for it self barely but in regard of the mystical signification thereof whereupon the Lord spake unto the Israelites who were circumcised in the flesh and said Circumcise therefore the fore-skin of your heart and be no more stif-necked Deut. 10.16 Where this spiritual Circumcision was neglected the Covenant whereof it was a token was not kept but broken as that complaint which the Lord taketh up concerning the carnal Israelites plainly sheweth All these Nations to wit all the Heathen Nations there reckoned up are uncircumcised and all the house of Israel Jer. 9.26 are uncircumcised in their heart The Apostle also telleth us that that is not circumcision which is outward in the flesh but which is in the heart Rom. 2.28 29. 4. When David also saith All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies Psal 25.10 And again The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness Psal 103.17 18. justitia promissionum his righteousness in fulfilling his promises unto Childrens Children To such as keep his Covenant and to those that remember his Commandements to do them I would know of what Covenant and of what testimonies and commandements it is that David here speaketh Doubtless not of the legal Covenant for that is not a Covenant of mercy but of justice that exacteth all that is required in it without remitting any thing or shewing any mercy unto those that do transgress it Deut. 27.26 It is of the Evangelical Covenant therefore that David speaketh when he saith that God will be merciful unto those that keep his Covenant Now I cannot conceive how we cannot be said to keep this Covenant and the Testimonies and Commandements thereof if the Covenant of the Gospel were made only with Christ and we were bound to nothing nor nothing were required of us by it as a part of this Covenant belonging to us For were it so then we could be said neither to keep it nor to break it no more then mankind can be said to keep the covenant that God made with Noah Gen. 9.11 that he would no more destroy the Earth with a Flood Gods absolute promise to Noah concerning this his mercy is here called his covenant It is God himself therefore who faithfully performeth and keepeth this covenant throughout all generations But it cannot be said to have been kept by Noah or any of his posterity who by this Covenant were bound to nothing 5. To these former Testimonies may be added those words of the Lord to the Israelites Exod. 19.5 where after he had told them what great things he had done for them he subjoyneth Now therefore if ye will obey my voyce indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people for all the Earth is mine And ye shall be unto me a Kingdom of Priests and an holy Nation Here the Lord hath promised great things unto his people but it is upon condition that they obey him and keep his Covenant If it be said That this was spoken to the carnal Israelites and therefore belongeth not to us I confess indeed That it was spoken not only to the Elect but to the whole Nation of the Israelites Answ but how verily as they typified or as they analogically repre●ented the spiritual Israel of God or the called of God of all Nations whence it followeth that believers now under the Gospel are confederate with God and therefore are to keep the covenant of the Gospel that they may be a peculiar people and a royal Priesthood unto God 1 Pet. 1.9 for so St. Peter applyeth this promise unto all true believers as unto those to whom all the blessings of the covenant do belong Nec enim alios quam faederatos faederis conditionem servantes decrevit Deus beatitudinis facere participes for neither hath God decreed to make any other partakers of blessedness than those that are confederate with him and that keep the condition of the covenant as saith the most learned and judicious Rivetus writing on these very words of the Lord unto the Israelites 6. I do also reason thus As the Law is the covenant of works or at least wise as the covenant of works is revealed in the Law So the gospel revealeth and maketh known unto us the covenant of grace or of salvation by the meer mercy of God through Jesus Christ As the Law therefore binding us to the perfect obedience thereof if we will

hereof but that he is our Head and our Saviour Now he is the Head and Saviour of his Church which is his Body as St. Paul plainly teacheth Eph. 2.22 5.23 Seeing therefore we are ingrafted into Christ and into his Church by Faith and are saved by Faith Eph. 2.8 It followeth necessarily that Christ is made ours by Faith All unbelievers and ungodly men are limbs members of the Devil they cannot therefore be said while they continue such to be members of the Lord Jesus For what fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with Belial saith the Apostle 2 Cor. 6.14 Now if men be thus estranged from Christ until they do believe it must needs follow that by believing they do become Christs and Christ theirs Moreover the Scripture teacheth that we do receive Christ by Faith John 1.12 Now what is this but to say that he is made ours by Faith and a man is not said to receive that which he hath allready but which he wanteth or which he is destitute of until he do receive it He that saith he received a man into his house or that he received this or that into his custody implyeth that neither the man was in his house nor that thing in his custody before And he that saith he received such or such a piece of gold or silver of another implyeth that he had it not before So in like manner seeing we are said to receive Christ by Faith what doth this import or imply but that we were without Christ as long as we continued in unbelief and consequently that he became ours when we believed in him Lastly St. Paul telleth the Ephesians that at that time to wit Eph. 2.12 when they were drowned in infidelity they were without Christ and without God in the world But saith he Now in Christ Jesus that is now that you do believe in Christ Jesus Ye who sometimes were far off are made nigh that is unto God by the blood of Christ From hence also it is evident that by believing in Christ it is that we come to be interested in God and in his Son Christ Jesus Perhaps it will here be said Objection That Christ is not ours in actual possession until we believe in him but that otherwise we had right unto him before he being given unto us by God ab aeterno or at least that he was ours and we his ever since the time that he purchased us by his passion I grant that Christ after a sort had right unto us and we unto him before we believed in him Answer both because we were gi●en unto him and he unto us by his Father ab aeterno from all eternity and because when the fulnesse of time decreed by God was come he purchased us by his Passion but he had no right in us as in his members nor could we be said to have right in him as in our Head while we lived in sin and unbelief and were not united unto him by his Spirit For the Apostle telleth us plainly Rom. 8.9 that If any man have not the Spirit of Christ he is none of his Now if those who have not the Spirit of Christ which is the case of unbelievers be none of his certainly then until they do by Faith receive Christ they cannot be said to be his nor he theirs Objection But here it may be said that A child many times in his infancy or before he is born hath right unto that which is given him then though he doth not nor cannot then receive it Answer It 's true indeed if the gift be absolute and not suspended upon an uncertain condition then the child had right ad rem as the learned speak unto that thing which was thus given him sed non in re but had no right in it until being born it became his at the time appointed by the Doner And even in like manner seeing Christ and his merits are by himself and his Father in the Gospel as it were in a deed of gift Seu in Charta Magna Regni Coelorum or in the Great Charter of the Kingdom of Heaven conveyed and passed over not unto all absolutely but unto believers only I cannot see how we can be said to have any right in or to Christ at all or how he can be said to be ours until we do believe except only in his and his Fathers intention and Decree which shall be accomplished in the due time appointed by him and his Father Thus a Son that is taken into a Copyhold after his Father hath a right unto that Copyhold and therefore it may be said to be his but not simply and absolutely but only in reversion So all the elect of God before they do believe have a right unto Christ in that sort as I have before expressed but they have no right nor interest in him nor can he be said to be theirs absolutely until they do be ieve and receive him by Faith no more than a Son Qui jus habet hereditatis ad Paterna bona that is Heir unto his Fathers Lands and goods can say while his Father liveth that they are his own for were they so then Solomon could not say that He that robbeth his Father and Mother Pro. 28.24 and saith It is no transgression is the companion of a destroyer For a man cannot be charged with robbery when he taketh nothing but that which is his own Thus as I suppose I have made it manifest that we have no right in Christ until we do believe in him and that therefore he is made ours by Faith It is true God gave Christ his only begotten Son and Christ gave himself unto death for us but it was with this purpose intention and Decree that we at the time appointed and determined by him and his Father should by Faith receive him being offered unto us in the preaching of the Gospel Until therefore he shall be thus received of us we cannot be said to have any right or interest in him nor he ●o be ours any otherwise than as hath been said For the further c●ea●ing of that which I have before spoken concerning right in and to a thing I ha e thought good to insert these things following which I humbly submit to the censure of the Learned To have right in a thing there is more required then to have right unto it Jus in re et jus ad rem right in a thing and right to a thing Jus in re dicitur quod habetur de re quae est nostra Sayr lib. 9. cap. 3. Cas consc et existens unde ad comparandum jus in re non est satis rem existere sed ulterius requiritur eandem rem esse nostram i. e. nobis traditam Jus ad rem dicitur illud quod habetur ex aliquo vinculo o●ligationis circa rem nobis debitam nondum

Secondly Grace is taken by a Metonymie for a supernatural gift of grace Eph. 4.7 2 Cor. 6.1 as in these places following Unto every one of us is given grace according to the measure of the gift of Christ c. We beseech you that ye receive not the Grace of God in vain Under this latter signification of Grace are comprehended both Christ himself John 4.10 for he calleth himself the gift of God and all the several Acts also or parts of our salvation which he hath merited for us and worketh in us or bestoweth upon us as our justification adoption sanctification preservation in the state of Grace redemption from hell and eternal glorification and salvation in Heaven Now judge whether those can be enemies to Grace or whether they are justly charged not to preach free Grace who do thus ascribe our whole salvation to the Grace of God It is true indeed we do teach men to repent and believe in Christ that they may be saved by him but withal we do teach them that Faith and Repentance are Graces of God or dona ex gratiâ gifts of his Grace and that they cannot practise nor perform them viribus liberi arbitrii sui by their own free will or by any power of their own but must seek and sue unto God for them in the use of such means as he hath prescribed For God doth not force his graces upon us nor doth not work upon us as on stocks or stones but seeing he hath made us reasonable creatures he therefore speaketh unto us by his word and perswadeth and inableth us by his Spirit to do those things which he requirerh of us Thus he dealeth with us as with men but yet so that still our salvation is wholly of his grace both the beginning middle and the end thereof For though it bee we that do repent and believe and obey and not God yet we do all this not of our selves but by his grace Thus do we alwaies and in all things magnifie and extol the grace of God acknowledging it to be the only cause of our whole salvation by Christ Yet all this that I have said Objection Mr. S. thinketh to overthrow by saying That all sorts even Papists and Arminians do thus acknowledge grace in general as we do But who seeth not that we do more then so Answer For whereas they do divide the salvation of a sinner between mans Free-will and Gods free grace yea do terminate his conversion ultimately and leave it in the power of his own Free-will we ascribe it only to grace Quest 2. Whether a man when he is converted from Infidelity to Fayth do change his estate before God Reconcil of God to man pag. 32 MAster D. saith that a mans believing doth not change his estate before God Whereupon that I may passe my censure this I say that if before God he meaneth only according to that he is in Gods eternal predestination this may be admitted for so he is a believer that is decreed to be a believer from all eternity But if his meaning be that his estate before he believed and after his conversion is the same before God that is in Gods account or in reality and truth as well as in outward appearance in which sense Zachary and Elizabeth are said both to be righteous before God this may not be granted For upon Zacheus his conversion our Saviour spake unto him and said Luke 1. This day is salvation come unto this house He was not in the state of salvation therefore before Now the same is to be said of all other converts and true believers whereof is to be seen in the Ephesians Eph. 2.1 2. of whom St. Paul saith You hath he quickned who were dead in trespasses and sins wherein in times past ye walked and afterwards he speaketh unto them and saith Ye were sometimes darkness Eph. 4.8 but are now light in the Lord. Now I would know whether he doth not change his estate that passeth from death to life which our Saviour our in express words affirmeth of the believer John 5.24 and from darkness to light As manifest a change of their estate do those words of the Apostle import and imply when he saith unto them Remember that ye being in times passed Gentiles in the flesh that at that time ye were without Christ Eph. 2.11 12 13. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world But now in Christ Jesus ye who were sometimes far off are made nigh by the blood of Christ Can any thing be spoken more plainly to shew what a great difference there was between their former estate and condition whilest they remained in infidelity and their present since they were converted to the Faith of Christ To be without Christ and without God and to be nigh unto God and unto Christ that is to be the children of God and members of Christ must needs argue a great change in a mans spiritual estate Those words also of St Paul Col. 1.13 do evince as manifest a change of our spiritual estate when he saith That God the Father hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son For how is it possible there should be any such translation if our state remained unalterable and still the same It is false therefore that Mr. D. teacheth to wit Reconcil of God to man pag. 27.28 That our Faith only giveth us evidence and assurance of our salvation which we had before but that we are not to believe and to serve God that we may obtain salvation non per modum meriti not by way of merit I mean not so but that we may obtain by Faith both right unto and possession or fruition of that salvation in Heaven which Christ hath purchased for us In this he contradicteth the Scripture for St Peter calleth the salvation of our souls the end of our Faith Now I would know 1 Pet. 1.9 whether a man doth undertake or do any thing nisi ex intuitu et cum intentione finis but for some end or other which he propounds unto himself When we do therefore believe in Christ and Repent us of our sins past we do it with this intention and for this end That we may be partakers of eternal salvation in Heaven through Christ Whereupon when the Jaylor demanded of Paul Silas Sirs What must I do to be saved Acts 16.31 They said Believe in the Lord Jesus and thou shalt be saved thou and thine house He findeth fault with this question Reconcil of God to man pag. 34. If the Jaylor had asked this question of Mr. D. he in cho●er scorn would have answered him What thou ignorant and impious man dost thou ask me what thou must do to be saved as if Christ had not throughly wrought and