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.

Title: 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.

Author: Burgess, Anthony, d. 1664.

Collection: Early English Books Online

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the Nation of the Jews, as a tree that had enjoyed much culture and dressing, but still continued unfruitfull, and so was to be cut down and cast into the fire.But what are the reasons, Why Gods power should not alwaies go along with his in∣stitutions?Why Gods power doth alwaies go along with his word. Reasons on Gods part. 1. What hinders, if when all things requisite on the Ministers part are concurrent? Yet God withdraweth himself. Now there may be reasons, first on Gods part two waies.First, From the freedome and arbitrarinesse in his works: He doth in heaven and earth whatsoever he pleaseth. The spirit bloweth where it listeth, John 3. Though therefore God hath tyed and bound us to wait on the Ministrie, we must frequent the Ordinances, yet he hath not bound himself to work at every time, to every Au∣ditory. God keeps this soveraignty to himself: one Ministrie shall be more success∣full then another, and at one time more then another, and to some people more then others: Yea, many times God makes the weakest, and most unlikely Mini∣strie to be more fruitfull then a learned able one: even as Leah, that was more deformed, had more Children then Rachell, who was more comely and beau∣tifull. So that as it is solely in Gods will, to whom he will to send a faithfull Mi∣nistry, he gives to some that make no use of it, yea that hate it and are weary of it; and again denieth it to others that long for it, or that would with the Ty∣rians and Sydonians manifest greater affections to it. Thus also when he hath be∣stowed this Ministrie upon a people, it is successeful no otherwise then he will ap∣point: And herein we are to advance Gods dispensations, which are wise and just, though the reasons be not alwaies visible to us. Even as although God gave the Apostles power to work miracles, yet they could not do these when and where they plesed, for then Paul would have recovered Epaphroditus; but they did them only when he vouchsafed power. So that it is not of us that plant or water, But of God that giveth encrease, 1 Cor. 3.A second reason on Gods part is his justice: For when a people have by their for∣mer 2. obstinacy, and unfruitfulnesse under the means of Grace, provoked him to anger, he doth inflict that just judgement of a blinde mind, and an hard heart, never to understand or be converted: and this is very wofull, but very ordinary. Thus John 12. This is the reason why the Jews, notwithstanding the daily preaching they had heard with their ears, and the miracles they had seen with their eyes, yet it is said, They could not believe, because of that spirituall judgement which was upon their souls. And thus it was also with Esaias, Cap. 6. He is sent, not to turn them from their evil waies, but accidentally through their corruption, to make them more obdurate, Oh then if we see where much faithfull preaching is, yet little Conversion, let us fear and tremble at the wrath of God upon such a people. If God hath given them up to their own lusts? If he hath smitten them with blindenesse of minde, and wilfull rebellion against his word, then they are under the judgement of all judgements? And is not this anger of God visibly gone out against all our Congregations? Was it not a plain demonstration that God had for∣saken Saul, when he would neither answer him by Prophet, or Urim and Thum∣min, or any other way? So it is thy case; Neither prayer for thee, or preaching to thee is made powerfull to convince thy Conscience, to change thy heart: Oh men in the state of Gall and Worm-wood, though they think not, or believe not so of themselves. Thou shouldst after every Sermon say, Oh Lord why is it that this word hath not yet turned me from my sins? Oh what is the matter that it hath not such power upon me? Oh what shall I do? Have pitty upon me, O God, and soften my heart. Have pitty upon me, O ye Ministers, and pray for me, that God would give me a soft heart.Another reason why the Minister, though faithful, may not yet rejoyce to see Reasons from the Ministry the good fruit of his labours, is from the Ministry it self, and that two wayes allso.First, The Ministry doth not work like a natural cause to the Conversion of men,1.0