A30243:1744
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 9 › Sermon 66
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.
Use 1. Of instruction, concerning the inexcusableness of wicked men, who 1perish in their sins; Who may be blamed but thy own self? Although we have it from Adam; to lay our sins off from our selves, yet these fig-leaves will not cover our nakedness; for to God thou canst not impute thy ruin: O Israel, thy perdition is of thy self, Hosea 13. 9. Let no man say, when he is tempted, that he is tempted of God, for he tempts no man, but every one is led aside by the lusts of his own heart, James 1. Oh thou! that in this life time flatterest thy self, thy sins must not be owned by thee, none may put thee in mind of what thou art; when God shall at the day of judgement, discover all hidden things of darkness, then it will be manifest, thou, even thy own self, hast undone thy self: God hath done like a gracious, good, just and merciful God, but thou hast been a cruel enemy unto thy own soul, Qui voluntatem Dei spreverunt invitantem, voluntatem Dei sentient vindicantem, You shall find his power in punishments, who have despised his grace and mercy in offers thereof, Austin. Neither may you excuse your selves, by casting your sins on Satan; for although he be a Tempter, and doth continually suggest corrupt lusts unto thy heart; yet this is only by temptation, by suggestion; he doth not make thee sin, whether thou wilt or no: Thou art stubble, and that makes the sparks of fire which come from ⟨p. 408⟩him, so easily inflame. As some Heathens have imputed their miscarriages to I know not what, Fate, and the constellation of Stars; so many Christian people, put their iniquities off either to God or the Devil: What would you have them to do? they cannot help it; How could God punish and damn thee for these sins, if he caused them in thee? God indeed hath a just and terrible providence about the sins of men, he is not an idle spectator of them, but yet he doth not infuse any wickedness into men; that they have of themselves, only God may guide and order it to wise ends, and cause it to run down what channels he pleaseth.
Use 1. Of instruction, concerning the inexcuseableness of wicked men, who 1