A30243:2345
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 11 › Sermon 92
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, A new heart within, must needs have an outward godly life, because that is the end and the perfection of it. In Moral Philosophy, acts are accounted the perfection 1and end of their Habits; and they use to say, That power is in vain, which is never reduced into act: and thus it holds in Religion: God gives us the principles and inward abilities of grace; that they may be in action and exercise. Hence God requires actions principally, and the inward principles by consequence. Thus God requires the act of Faith, and the act of Love: Thou shalt love the Lord, viz. actually: So that all inward principles of grace being for this end, to be in outward action and exercise, it cannot be that they should be frust rated of this; yea in the Scripture to have a Talent, and actually to improve it, is all one; and they are said to receive the grace of God in vain, who do not put it forth in exercise; so that every godly man, who is not diligent in the daily exercise of grace should consider, Why God hath given him the principles of grace, why a power to believe, a power to be heavenly-minded, when this is not demonstrated in his life: and all those who live in gross: impieties, yet boast of a good heart, may conclude they have a good heart in vain; for a good heart is to have a good life, especially the people of God, who have indeed the principles of grace, yet walk dully and negligently they should startle at this saying, Have I received all my grace in vain? hath God wrought all these great works in me in vain? How severe was that servants Master to him, who took his Talent, and hid it in a Napkin! Even as they buried their dead, tying them in Napkins, Cast that unprofitable Servant (saith he) into utter darkness, Mat. 25. 30. Not profuse, deceitful, thievish, but unprofitable servant. Mayest thou not fear this doom, thou who happily host enjoyed the principles of grace within thee, but thy outward life is like a barren wilderness. Stir up thy self therefore and say, All principles of Grace are to act with, are to be daily exercised and improved.
Secondly, A new heart within, must needs have an outward godly life, because that is the end and the perfection of it. In Morall Philosophy, acts are accounted the perfection 1and end of their Habits; and they use to say, That power is in vain, which is never reduced into act: and thus it holds in Religion: God gives us the principles and inward abilities of grace; that they may be in action and exercise. Hence God requires actions principally, and the inward principles by consequence. Thus God requires the act of Faith, and the act of Love: Thou shalt love the Lord, viz. actually: So that all inward principles of grace being for this end, to be in outward action and exercise, it cannot be that they should be frust rated of this; yea in the Scripture to have a Talent, and actually to improve it, is all one; and they are said to receive the grace of God in vain, who do not put it forth in exercise; so that every godly man, who is not diligent in the daily exercise of grace should consider, Why God hath given him the principles of grace, why a power to believe, a power to be heavenly-minded, when this is not demonstrated in his life: and all those who live in gross: impieties, yet boast of a good heart, may conclude they have a good heart in vain; for a good heart is to have a good life, especially the people of God, who have indeed the principles of grace, yet walk dully and negligently they should startle at this saying, Have I received all my grace in vain? hath God wrought all these great works in me in vain? How severe was that servants Master to him, who took his Talent, and hid it in a Napkin! Even as they buried their dead, tying them in Napkins, Cast that unprofitable Servant (saith he) into utter darknesse,