A30243:1897
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 73
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.
Secondly, Gods wisdom is seen, in that its not every kind of judgement ⟨p. 446⟩he takes, but what is fit for his end he propounds: As the Potter doth not make every vessel in one shape, but one one way; another, another, as his use is of it, Thus God showeth wonderful wisdom, in the variety of his afflictions, one is one way exercised, another, another; because they come not at random, but are framed by God, at his pleasure. Hence Dan. 9. he is said to watch over evil, to bring it upon them. God watcheth over evil, to show that he considers what is the fittest judgement, what is the fittest season, who are the fittest subjects: Oh how well is it, that the framing and devising of all evil, is not in the Devils hands, and wicked mens hands! they indeed frame evil, and devise malicious devices; but they are only instruments, every way limited, in power, in time and place, and therefore they cannot devour as they desire: And thus much for the phrase, To frame and devise evil, when attributed to God.
Secondly, Gods wisdom is seen, in that its not every kinde of judgement ⟨p. 446⟩he takes, but what is fit for his end he propounds: As the Potter doth not make every vessel in one shape, but one one way; another, another, as his use is of it, Thus God sheweth wonderful wisdom, in the variety of his afflictions, one is one way exercised, another, another; because they come not at random, but are framed by God, at his pleasure. Hence Dan. 9. he is said to watch over evil, to bring it upon them. God watcheth over evil, to shew that he considers what is the fittest judgement, what is the fittest season, who are the fittest subjects: Oh how well is it, that the framing and devising of all evil, is not in the Devils hands, and wicked mens hands! they indeed frame evil, and devise malicious devices; but they are onely instruments, every way limited, in power, in time and place, and therefore they cannot devour as they desire: And thus much for the phrase, To frame and devise evil, when attributed to God.