A30243:2625
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 12 › Sermon 105
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.
First, They are such who have a deep judgement and savoury taste about worldly things, the pleasures and profit of sin, but no apprehension or relish at all about heavenly things. Sapiens a Sapore, because he finds a taste and experimental sweetness in the object he is conversant about. Now as the heavenly wise man he finds a sweet relish in heavenly things, as you see by Davids many expressions about the word of God, and the enjoyment of God; So the earthly wise man he hath a savoury pleasing taste in these inferior comforts: As David saith, Thou hast put more gladness in my heart, then they have had when their wine and oil increaseth, Psa. 4. So these have more joy in the increase of their profit and pleasures, then in any Ordinances or religious Worship of God: As David saith, His soul breaketh for the longing it hath always to the Commandments of God: So his soul even breaks for the longing it hath to the accomplishment of all its lusts and desires. If you then would have a true description of the worldly wise man, it is eminently in this, He hath a delight and sweet savour in the enjoying of all ⟨p. 612⟩fleshly lusts. He finds no delight in God, no sweetness in Ordinances, no joy in the holy Ghost. His affections are set upon earthly things and not heavenly. As the Swine delights not in pleasant gardens and meadows, but in dirty and miry places; so neither doth the fleshly wise man take any joy in the acts of Religion, he knoweth not the meaning of the sweetness and excellency of any grace, but is carried out in all the delight of his soul upon these earthly objects. His thoughts are there, his affections there, his discourse and words there; and herein you may even admire to see what parts, skill and discerning many men have in the matters of the world, but in matters of Religion mere Idiots and very fools. Oh they will one day see their madness! Could I tell the way to grow rich, and not the way to Heaven? Could I tell how to save my self here, and not to save my soul hereafter? Oh then be ashamed all you who have knowledge and parts about worldly things, but stark ignorant men in matters of godliness.
First, They are such who have a deep judgement and savoury taste about worldly things, the pleasures and profit of sin, but no apprehension or relish at all about heavenly things. Sapiens a Sapore, because he findes a taste and experimental sweetness in the object he is conversant about. Now as the heavenly wise man he findes a sweet relish in heavenly things, as you see by Davids many expressions about the word of God, and the enjoyment of God; So the earthly wise man he hath a savoury pleasing taste in these inferiour comforts: As David saith, Thou hast put more gladnesse in my heart, then they have had when their wine and oyl increaseth,