A30243:1467
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.
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.
But you will say, If God hath left these principles in us, How comes it about that in many men they are asleep? Do not all Men almost run into those sins which the Law of Nature forbids? How is it that Men swear; lye, commit whoredoms, and do injustice, if they have such a School-master within to teach them? Who would not say by the lives of most men, That these are overwhelmed and quite buried? and if it were among Heathens, it were no great wonder; but that it should be amongst Christians, is the great amazement: For they have not only this Natural light inbred in them, but supernatural light also revealed unto them. So that for men under the Gospel, to become so sottish and senseless about what is good, and what is sin, is beyond all expression intolerable.
BUt you will say, If God hath left these principles in us, How comes it about that in many men they are asleep? Do not all Men almost runne into those sins which the Law of Nature forbids? How is it that Men swear; lye, commit whoredomes, and do injustice, if they have such a School-master within to teach them? Who would not say by the lives of most men, That these are overwhelmed and quite buried? and if it were among Heathens, it were no great wonder; but that it should be amongst Christians, is the great amazement: For they have not onely this Natural light inbred in them, but supernatural light also revealed unto them. So that for men under the Gospell, to become so sottish and senselesse about what is good, and what is sin, is beyond all expression intollerable.
The grounds of this senselessness and stupefaction of Conscience may be these.
The grounds of this senselesnesse and stupifaction of Conscience may be these.
First, Ill education, and long continued custom in evil, for these things become 1a second nature quickly; and the first Nature is obliterated as it were. Men that live constantly by great Noises, they regard them not; but strangers are much disquieted with them: So what men have been brought up in; they saw nothing but wickedness and profaneness in their parents lives, and in the families where they were taught; this takes away the horror of sin: They see their Ancestors, and learned men, and great men, they have made no matter of Godliness, but sinned as they pleased; this roots out all awe of sin in the Conscience: Some Heathens banished out all Poets, and Comedies, and Tragedies upon this ground, because their Gods were brought in, doing some wickedness or other: Now they well argued, That men would be much more hardened in their impieties, when they had their Gods for a pattern.
First, Ill education, and long continued custome in evill, for these things become 1a second nature quickly; and the first Nature is obliterated as it were. Men that live constantly by great Noyses, they regard them not; but strangers are much disquieted with them: So what men have been brought up in; they saw nothing but wickednesse and prophannesse in their parents lives, and in the families where they were taught; this takes away the horror of sinne: They see their Ancestours, and learned men, and great men, they have made no matter of Godlinesse, but sinned as they pleased; this roots out all aw of sinne in the Conscience: Some Heathens banished out all Poets, and Comedies, and Tragoedies upon this ground, because their Gods were brought in, doing some wickednesse or other: Now they well argued, That men would be much more hardened in their impieties, when they had their Gods for a pattern.
And thus it is here, Children, for the most part, and servants, they have no other God then their Parents or Masters; and if they observe them to drink, and swear, and be naught, they immediately conclude, they may do it also: so that if you ask, How is it that so many men live without any sense of a God, or Conscience about sin, enquire into their Education; ask how they ⟨p. 340⟩have been brought up: Did not their Parents, their Ancestors, did not their Families they lived in abound in sin; and then without Gods miraculous grace upon them, they cannot come to be of another judgement: and this is the reason, Why the Scripture doth so often call upon Parents to teach their Children the fear of God, and to bring them up in his knowledge; for if that be neglected, those natural sparks of honesty will quickly be put out. And much like to Education is Custom, men habituated in evil ways are past all feeling presently. Those who at first had some checks of Conscience, and achings of heart, when once plunged into sin, they fear nothing, they feel nothing, they apprehend neither heaven or hell; but as the Salt water of the Sea when it hath over-flowed the Banks, and covered some grounds, leaveth such a saltish, brackish disposition in the ground, that it can never be got out again, or return to its former nature. Thus Custom in any profane way takes away all sense and feeling, so far, that they never come to that ingenuity and tenderness of conscience which once they had. How is it that once thou daredst not omit prayer, private, or in family? That once thou couldest not give way to unchaste company? Thou couldest not endure the company of ungodly men: But now these things are never any trouble to thee; they are no torment to thee. This is a custom, this is a profane use upon thy spirit: Oh then put out the sparks of fire before it be kindled; stop the leak at first, before the ship be filled with water; resist the principles of sin: Of all sorts of people we have least hope of doing good unto them, who are settled in a sinful way; that can sin without fear, or any regret of Conscience: For these men have not that foundation in them, which we should work upon: For our preaching doth good to those who set Conscience a work, that let Natural light close with what is delivered.
And thus it is here, Children, for the most part, and servants, they have no other God then their Parents or Masters; and if they observe them to drink, and swear, and be naught, they immediately conclude, they may do it also: so that if you ask, How is it that so many men live without any sense of a God, or Conscience about sinne, enquire into their Education; ask how they
Showing more Causes of the Senselessness, Silence and Stupidity of the Consciences of most Men.
Shewing more Causes of the Senselesness, Silence and Stupidity of the Consciences of most Men.
ROM. 2. 15. Which declare the work of the Law written in their hearts, their Consciences also accusing, or excusing one another.
ROM. 2. 15. Which declare the work of the Law written in their hearrs, their Consciences also accusing, or excusing one another.
The last day we delivered one main cause of the silencing, or stupefying those Dictates and Principles of natural light, which provoke to that which is good, though very imperfectly and defectively. We now proceed to a second ground; and that may be an imprudent and sinful consideration of the government and administration of things below. That it hath fared ill with those that have done 1well; and on the contrary, that those who have been very heinous in wickedness, have yet prospered, and had great abundance; hath been a great tempest to put out that little spark in mens hearts: which consideration made the Poet say, Solicitor nullos, saepe putare Deos, He was tempted to think there was no God, when he looked upon the administration of things below. This sate heavy on the heathens spirits, whereupon they have made Tractates upon this question, Why it sometimes falls ill to a good man, and well to a wicked, as Seneca and Plutarch, wherein they have behaved themselves in some measure well, gravely acquitting Gods providence; and had they enjoyed Scripture-light, they had easily waded through that deep: And it is no wonder that these blasts have made Heathens stagger and reel too and fio, for we have the eminent Cedars in Gods Church almost overturned by it. David, a godly man, greatly exercised in several conditions, though always finding God turning stone into bread for him, when he was in any wilderness, yet how pitifully doth he toil and labour under this temptation? Psal. 73. that those who were wicked, they prospered, they had their hearts desire; they had no pangs, nor troubles; and this did so far prevail, that in a sudden passion, he speaks like an Atheist, Verily, I have washed my hands in innocency and have cleansed my heart in vain. On monstrous speech, and dreadful to come out of a godly mans mouth: to say, it was a vain thing to fear God, a vain thing to walk justly and innocently, if he had done wickedly, he should have prospered better. But this was only a sudden motion, an imperfect suggestion of the flesh, not a settled deliberate principle; therefore he quickly recovers, calls himself a foolish and ignorant beast, goeth into the Sanctuary of God, and there understands aright; yea, and as a man in a great inward heat and agony, but getting some ease and respite, saith, Truly God is good to israel, even to the clean in heart;
THe last day we delivered one main cause of the silencing, or stupifying those Dictates and Principles of naturall light, which provoke to that which is good, though very imperfectly and detectively. We now proceed to a second ground; and that may be an imprudent and sinfull consideration of the government and administration of things below. That it hath fared ill with those that have done
so that this generous wine doth at •ast expel that noxious venom in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though acquitting God: So that we see its a great part of wisdom to behold the marvellous doings of God on the earth, with a wi•e and pure eye; not to turn Atheistical, careless, and profane, concluding it is all one, whether a man be godly, or ungodly, ⟨image 188⟩just, or unjust. The Psalmist saith, The fool hath said in his heart, there is no God, Psalm 14. 1. It's not Jehovah, in the original, but Elohim, none that judgeth, or governeth the world, taking notice of things done here below; and how great an encouragement this is to go on in wickedness, appeareth by that of Solomon, Because judgement is not speedily executed upon the wicked, therefore is the heart of a man within him set upon folly, Eccles. 7. 8, 11. Oh then if thou wouldest have these principles of conscience quick and active within thee, then do thou by Scripture information, consider of all Gods administrations here below, knowing that even what is most crooked to thy apprehension is yet straight: as the stick in the water, though straight, yet seemeth crooked, because the water is not a fit medium to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where is the Justice, the Wisdom, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently inform us of just, and wise ends, why God sometimes suffered his enemies to prosper, and godliness to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God is the truest Glass to represent the face of all things here below, especially that is satisfactory, that God hath appointed a day of judgement for the whole world, when all shall appear, and be judged for what is done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently expect that time: So are we quietly to wait that great day, wherein God will settle all things according to their nature and deserts. Let no man therefore harden himself in impiety, thinking I have been thus long a profane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me:
Let not this cauterize thy Conscience, for thou art but as the beast fatted for the Shambles.
A third way to choke this work of nature, is plunging and drowning our selves into earthly things, or voluptuous courses.1
A third way to ch•ak this work of nature, is plunging and drowning our selves into earthly things, or voluptuous courses.1
First, Earthly things: There are none scarce have less conscience about good and evil, less apprehension about God, than those that like Moles are always digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent blood. How could he commit such an unnatural sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of money, the root of all evil, 1 Tim. 6. 10. as that which would put out all divine & humane light in a man. The Pharisees who were covetous derided and scorned Christ; these Terrae filii are never Caeli fil•i, These Children or Sons of the earth, are never capacious of heavenly light. Its the punishment upon many a man which twas on the Serpent, to lick the dust of the earth, and to live upon that; so many men go to bed, rise and walk wholly with earthly and worldly affections, into these they are even transformed, and made like clods of earth. Now such men have very little apprehension upon sin, or godliness; were it not for the shape of their bodies, you might judge them beasts, for they regard only the things of sense. Thus as the glorious Sun is eclipsed by the interposition of the Moon; so do earthy thoughts, and earthy affections obscure that petty light, which shineth in a mans breast; and certainly, if love of the world hath put out the Gospel, and Scripture light that shined in some mens breasts, as the Scripture gives pregnant proofs of it; no wonder if it do wholly extinguish the light of nature. Take heed then of Corah's judgement or a worse, he was bodily swallowed up in the earth, but thou in thy soul and spirit. Is it not with thee as the barren heath, that brings forth nothing but Briars and Thorns fit for burning; so thy life produceth nothing but damnable matter, and what makes for eternal destruction. Be not therefore in this sense, a worm and no man, one that is wholly bred of the earth, and liveth in it: Though nature and grace preach to such; though the Word of God cry aloud to such, yet they have no ears to hear.
First, Earthly things: There are none scarce have lesse conscience about good and evill, lesse apprehension about God, than those that like Moles are alwayes digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent bloud. How could he commit such an unnaturall sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of mony, the root of all evil,
Secondly, men plunged in voluptuous riotous courses, living in beastly lusts, ⟨p. 343⟩1either of uncleanness, drunkenness, or such deceitful pleasures: Th•se muddy streams do quickly put out that candle in the inward parts: Those that are drunk, are drunk in the night, saith the Apostle; sins of pleasures and inte[…]ance they are committed when men have put out all knowledge, that so they may neither be ashamed or afraid of what they have done. As muddy Bogs breed Toads and Frogs; so loose and dissolute lives breed all poisonous and loathsome imaginations in a man: Therefore saith the Prophet, Wine, and strong drink, and Whoredom take away the heart, Hos. 4. 11. How many men by debauched and luxurious courses have made themselves at the same time sots in their bodily parts, and in their natural conscience; and by their looseness have spent their consciences, as well as their estates; and as they have scarce one penny left to maintain themselves or children; so not one good thought left in their consciences, to accuse and condemn them for what they have done! Oh therefore who can complain bitterly enough of that brutishness and beastliness, many men are plunged in by their loose and intemperate lives, and even under judgements, and not so much awakened as Balaam's Ass was, under her Masters blows. Oh that this sottishness were only in Sodom, not in Jerusalem, in Gomorrah, not in Zion. If then you see many men living without any dictatings of Conscience about God, if you see them committing all manner of evil, so that they plainly declare they have no love of God written in their hearts, but of sin and the Devil: Marvel not at this, but consider, Are they not men wholly plunged in worldly things? or are they not confirmed in lusts and Pleasures of the flesh; if so; you may as soon expect a Star in a loathsome dunghill, as any right principles in such corrupt conversations; so that these are scarce to be reckoned in the number of men.
Secondly, men plunged in voluptuous riotous courses, living in beastly lusts, ⟨p. 343⟩1either of uncleannesse, drunkennesse, or such deceitfull pleasures: Thse muddy streams doe quickly put out that candle in the inward parts: Those that are drunk, are drunk in the night, saith the Apostle; sins of pleasures and inteance they are committed when men have put out all knowledge, that so they may neither be ashamed or afraid of what they have done. As muddy Bogs breed Toads and Frogs; so loose and dissolute lives breed all poysonous and loathsome imaginations in a man: Therefore saith the Prophet, Wine, and strong drink, and Whoredome take away the heart,
so that this generous wine doth at •ast expell that noxious venome in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though acquitting God: So that we see its a great part of wisedome to behold the marvellous doings of God on the earth, with a wi•e and pure eye; not to turn Atneistical, carelesse, and prophane, concluding it is all one, whether a man be godly, or ungodly, ⟨image 188⟩just, or unjust. The Psalmist saith, The fool hath said in his heart, there is no God, Psalme 14. 1. It's not Jehovah, in the originall, but Elohim, none that judgeth, or governeth the world, taking notice of things done here below; and how great an incouragement this is to goe on in wickednesse, appeareth by that of Solomon, Because judgement is not speedily executed upon the wicked, therefore is the heart of a man within him set upon folly, Eccles. 7. 8, 11. Oh then if thou wouldest have these principles of conscience quick and active within thee, then doe thou by Scripture information, consider of all Gods administrations here below, knowing that even what is most crooked to thy apprehension is yet streight: as the stick in the water, though streight, yet seemeth crooked, because the water is not a fit medium to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where is the Justice, the Wisdome, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently informe us of just, and wise ends, why God sometimes suffered his enemies to prosper, and godlinesse to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God is the truest Glasse to represent the face of all things here below, especially that is satisfactory, that God hath appointed a day of judgement for the whole world, when all shall appear, and be judged for what is done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently expect that time: So are we quietly to wait that great day, wherein God will settle all things according to their nature and deserts. Let no man therefore harden himself in impiety, thinking I have been thus long a prophane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me:
