A30243:2181
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 10 › Sermon 85
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.
This is the sole prerogative of God, he can raise what terror and horror he pleaseth there, and all the world cannot assuage it: He also can give peace and comfort, and all the Devils in hell cannot take it away: If they were so affected, as to cry out, What manner of person is this, whom the winds and seas obey? how much rather may we cry out, What is that God, how great and wonderful, who works in the hearts of men what he pleaseth? Thus Psalm 33. 15. an excellent Psalm against Atheism, wherein the Psalmist giveth several arguments to prove the providence of God, that things are not carried in this world, as mens lusts and counsels would have it, but as God orders it, either in mercy or justice: This, I say, the Psalmist would have men believe; for when we see things done in the world, contrary to that we judge righteousness, and yet no judgements immediately following, we are ready to be tempted about our faith. As Pompey, when he was overcome by Caesar, fled to Athens, and there disputed there was no providence, because he thought he was deserted in a just cause: But this is to be ignorant of God, and not to be able to plough with his heifer, to understand the Scripture, by which all those Divine Riddles may be opened. Now among other arguments, he brings one that confirms my Doctrine, He fashioneth their heart alike: The Argument is this, He that makes the heart knoweth every thing in the heart, and can make it think, will and love, as he pleaseth. As the Artificer that makes a clock, he knoweth all things about the clock, and makes it strike when and where he pleaseth: And the words are Emphatical, He fashioneth; the same word is used of Gods fashioning mans body out of the dust at first: So that God can as easily form and fashion the souls of men, as he can their bodies; he can as easily strike them with fear, as the body with diseases. Again, He fashioneth them alike; in the Hebrew [Greek or Hebrew] Simul; that is, as some expound, all mens hearts, there is not one mans excepted; or else as others, totally and wholly, there is nothing can arise in the heart, not the least thought, or the least motion, but it comes by Gods providence. Hence Prov. 21. 1. the Kings heart is said to be in the hand of the Lord: A Kings heart, the greatest of men, and whose counsels and purposes seem to be most hidden, and most potent to be effected;
This is the sole prerogative of God, he can raise what terror and horror he pleaseth there, and all the world cannot asswage it: He also can give peace and comfort, and all the Devils in hell cannot take it away: If they were so affected, as to cry out, What manner of person is this, whom the winds and seas obey? how much rather may we cry out, What is that God, how great and wonderful, who works in the hearts of men what he pleaseth? Thus