A30243:1161
Spiritual refining
Spiritual refining: or A treatise of grace and assurance Wherein are handled, the doctrine of assurance. The use of signs in self-examination. How true graces may be distinguished from counterfeit. Several true signs of grace, and many false ones. The nature of grace under divers Scripture notions or titles, as regeneration, the new-creature, the heart of flesh, vocation, sanctification, &c. Many chief questions (occasionally) controverted between the orthodox and the Arminians. As also many cases of conscience. Tending to comfort and confirm saints. Undeceive and convert sinners. Being CXX sermons preached and now published by Anthony Burgess sometime fellow of Emanuel College in Cambridge, and now pastor of the church of Sutton-Coldfield in Warwickshire.Spiritual refining: or A treatise of grace and assurance Wherein are handled, the doctrine of assurance. The use of signs in self-examination. How true graces may be distinguished from counterfeit. Several true signs of grace, and many false ones. The nature of grace under divers Scripture notions or titles, as regeneration, the new-creature, the heart of flesh, vocation, sanctification, &c. Many chief questions (occasionally) controverted between the orthodox and the Arminians. As also many cases of conscience. Tending to comfort and confirm saints. Undeceive and convert sinners. Being CXX sermons preached and now published by Anthony Burgess sometime fellow of Emanuel Colledge in Cambridge, and now pastor of the church of Sutton-Coldfield in Warwickshire.
London: printed by A. Miller for Thomas Underhill, 1652
Title page typeset from the transcription.
A TREATISE OF GRACE and ASSURANCE; Being CXX. SERMONS. › Section 5 › Sermon 42
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Fourthly, This new change or creature is not so to be explained, as if it were only ⟨p. 259⟩1in the outward lives of men. For though it demonstrate it self there in part, yet the Choicest, and most Noble operation, is within upon the understanding heart, and will of a man. This new creation is most potent there, where it is invisible to the bodily eye. For if this new creature were no more then an outward change in our lives, then we might find such in Plato's or Socrates, and Aristotle's School. To define a man to be a godly man by outward duties only, is to define a man by his body, and not by his soul, which is the main part: though therefore thou hast given over thy former lend and ungodly practices, yet we cannot presently say, Behold, a new creature; for though all old outward things are passed away, yet not all old inward. Therefore the promise of this great work of God is primarily upon the heart, and inward parts of a man: and David, though totally abdicating his former wickedness, yet crieth out, Create in me a clean heart, Jer. 31. Psal. 51.
Fourthly, This new change or creature is not so to be explained, as if it were only ⟨p. 259⟩1in the outward lives of men. For though it demonstrate it self there in part, yet the Choycest, and most Noble operation, is within upon the understanding heart, and will of a man. This new creation is most potent there, where it is invisible to the bodily eye. For if this new creature were no more then an outward change in our lives, then we might finde such in Plato's or Socrates, and Aristotles School. To define a man to be a godly man by outward duties onely, is to define a man by his body, and not by his soul, which is the main part: though therefore thou hast given over thy former lend and ungodly practices, yet we cannot presently say, Behold, a new creature; for though all old outward things are passed away, yet not all old inward. Therefore the promise of this great work of God is primarily upon the heart, and inward parts of a man: and David, though totally abdicating his former wickedness, yet cryeth out, Create in me a clean heart,