A30243:653
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 3 › Sermon 24
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, The power of truth may undeniably so work on the conscience, that they 1cannot deny it, yet for all this not powerfully sanctify their hearts. Thus a man may be so convinced of the true Doctrine, and his conscience set such a strong seal to it, that if he had all the world, he dared not gainsay it. Balaam, though he had a house full of gold, yet would not curse those whom he saw God would bless. There is a natural light and goad by the conscience, whereby it makes a man willing to undergo any punishment rather then contradict it. Thus Socrates he died for this truth, that there was but one God, and when he was condemned by the Magistrates, staid himself with that which we read of the Apostles, It is better to obey God then man. This makes it evident, that a man having no more then nature in him, may yet die for those truths he is convinced of. Thus there are many who it may be reform not their lives from gross impieties, yet would die rather then turn Papists or Socinians, I mean learned men, who have their understandings fully satisfied with the truth. And History affords us many examples of Heathens, who would rather endure the most terrible death, then do any thing against moral honesty, why may not there be such orthodox Protestants, venturing as much for those truths, which they are persuaded are of God? There is a know approved sentence, Causa non poena facit Martyrem, the cause not the punishment makes a Martyr, but this is not enough, for neither punishment nor cause make a Martyr, without a gracious frame of heart, at least to God, though with man he may be judged so. So that these three must go to make a Martyr, punishment, a good cause, and a good heart. Therefore in all thy sufferings, say, It is not enough that I suffer for God and his truth, but doest thou also suffer with such a gracious, humble and heavenly heart, as Gods cause doth require? Look that besides conviction of judgement, there be also renovation of affections.
Secondly, The power of truth may undeniably so work on the conscience, that they 1cannot deny it, yet for all this not powerfully sanctifie their hearts. Thus a man may be so convinced of the true Doctrine, and his conscience set such a strong seal to it, that if he had all the world, he dared not gainsay it. Balaam, though he had a house full of gold, yet would not curse those whom he saw God would blesse. There is a natural light and goad by the conscience, whereby it makes a man willing to undergo any punishment rather then contradict it. Thus Socrates he died for this truth, that there was but one God, and when he was condemned by the Magistrates, staid himself with that which we read of the Apostles, It is better to obey God then man. This makes it evident, that a man having no more then nature in him, may yet die for those truths he is convinced of. Thus there are many who it may be reform not their lives from grosse impieties, yet would die rather then turn Papists or Socinians, I mean learned men, who have their understandings fully satisfied with the truth. And History affords us many examples of Heathens, who would rather endure the most terrible death, then do any thing against moral honesty, why may not there be such orthodox Protestants, venturing as much for those truths, which they are perswaded are of God? There is a know approved sentence, Causa non poena facit Martyrem, the cause not the punishment makes a Martyr, but this is not enough, for neither punishment nor cause make a Martyr, without a gracious frame of heart, at least to God, though with man he may be judged so. So that these three must go to make a Martyr, punishment, a good cause, and a good heart. Therefore in all thy sufferings, say, It is not enough that I suffer for God and his truth, but doest thou also suffer with such a gracious, humble and heavenly heart, as Gods cause doth require? Look that besides conviction of judgement, there be also renovation of affections.