A30243:2255
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 88
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.
Thirdly, The motive, Which is the very same thing in Morals, that the specific form is in naturals; in this there is a great gulf between one and another: For the 1only motive of this natural tenderness, is outward evil and misery, not sin, or the displeasure of God: There are hundreds of people, that for the loss of dear friends, or outward comforts, can weep till they are able to weep no more, but are as a rock, and as hard as a stone, in respect of any consideration about sin; yet sin is the greatest evil, and that which depriveth the soul of the most excellent good: Thou art therefore very prone to sigh, to be troubled, thy heart is like a fountain of water; But what is the reason? outward discontents, want of such mercies as thou doest propound to thy self: Alas, this is not an heart of flesh, in the sense of the Text; indeed it is too much an heart of flesh in another sense; for it is wholly carnal, and is carried out upon carnal considerations: If therefore thy tenderness and softness of heart, be in the want of Gods favour, and the apprehension of his displeasure, as Davids so often was; no doubt but thou hast then felt the power of this promise to thee.
Thirdly, The motive, Which is the very same thing in Morals, that the specifical form is in naturals; in this there is a great gulf between one and another: For the 1onely motive of this natural tenderness, is outward evil and misery, not sin, or the displeasure of God: There are hundreds of people, that for the loss of dear friends, or outward comforts, can weep till they are able to weep no more, but are as a rock, and as hard as a stone, in respect of any consideration about sin; yet sin is the greatest evil, and that which depriveth the soul of the most excellent good: Thou art therefore very prone to sigh, to be troubled, thy heart is like a fountain of water; But what is the reason? outward discontents, want of such mercies as thou doest propound to thy self: Alas, this is not an heart of flesh, in the sense of the Text; indeed it is too much an heart of flesh in another sense; for it is wholly carnal, and is carried out upon carnal considerations: If therefore thy tenderness and softness of heart, be in the want of Gods favor, and the apprehension of his displeasure, as Davids so often was; no doubt but thou hast then felt the power of this promise to thee.