Anthony Burgess (d.1664) on God’s Will for Adam’s Obedience

3. Why God would make this law, seeing he fore-knew his [Adam’s] fall, and abuse of it. For such is the prophane boldness of many men, that would have a reason of all God’s actions, whereas this is as if the Owl would look into the Sun, or the Pygmy measure the Pyramids. Although this may be answered without that of Paul’s, Who art thou, O Man, &c. for God did not give him this law to make him fall; Adam had power to stand. Therefore the proper essential end of this commandment was to exercise Adam’s obedience. Hence there was no iniquity or unrighteousness in God. Bellarmine doth confess, that God may do that, which if man should do, he sinned: as, for instance, Man is bound to hinder him from sin that he knoweth would do it, if it lay in his power; but God is not so tied, both because he hath the chief providence, it’s fit he should let causes work according to their nature; and therefore Adam, being created free, he might sin, as well as not sin; as also because God can work evil things out of good; and lastly, because God, if he should hinder all evil things, there would many good things be wanting to the world, for there is nothing which some do not abuse. The English Divines in the Synod of Dort held, that God had a serious will of saving all men, but not an efficacious will of saving all: Thus differing from the Arminians on one side, and from some Protestant Authors on the other side; and their great instance of the possibility of a serious will and not efficacious, is this of God’s to Adam, seriously willing him to stand, and withal giving him ability to stand: yet it was not such an efficacious will, as de facto did make him stand; for, no question, God could have confirmed the will of Adam in good, as well as that of the Angels and the glorified Saints in heaven. But concerning the truth of this their Assertion, we are to inquire in its time. But for the matter in hand, if by a serious will be meant a will of approbation and complacency, yea and efficiency in some sense, no question but God did seriously will his standing, when he gave that commandment. And howsoever Adam did fall, because he had not such help that would in the event make him stand, yet God did not withdraw or deny any help unto him, whereby he was enabled to obey God. To deny Adam that help, which should indeed make him stand, was no necessary requisite at all on God’s part.

But secondly, that of Austin’s [Augustine’s] is good, God would not have suffered sin to be, if he could not have wrought greater good then sin was evil: not that God needed sin to show his glory; for he needed no glory from the creature: but it pleased him to permit sin, that so thereby the riches of his grace and goodness might be manifested unto the children of his love. And if Arminians will not be satisfied with these Scripture considerations, we will say as Austin to the Heretics, Illi garriant, nos credamus, Let them prate while we believe.

Anthony Burgess, Vindiciæ  legis:  or,  a  vindication  of  the  morall  law  and  the  covenants,  from the  errours  of  papists,  Arminians,  Socinians,  and  more  especially,  Antinomians.  In XXX.  lectures (London: printed by James Young, for Thomas Underhill, at the signe of the Bible in Wood-street, 1647), 107–108. [Some spelling modernized]

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Anthony Burgess (d.1664) on the General and Peculiar Love of God

Fifthly, Although we cannot conclude grace by outward mercies, yet thus way doth give many a man outward prosperity and wealth, for his diligence, industry, upright and honest dealing in the world. Thus Solomon saith, The hand of the diligent maketh rich, and truth and justice in our way is blessed by God to increase. Thus Austin [Augustine] attributed all the temporal greatness that the state of Rome came to, unto the justice of the common-wealth, but this comes only from a general Love of God, not from that peculiar love which belongs to his people: it doth not come from the same fountain that mercy and pardon comes; Therefore it's a fruit of providence, not of election: it argueth upright dealing, but not an heart made pure and upright to God: what then though thou sayest, God hath blessed my diligence, my honest dealing? yet thou canst not say, this is the fruit of my conversion and regeneration, being turned unto God.

Anthony Burgess, Spiritual Refinings: In Two Parts. Delivered in CLXI. Sermons. The Second Edition. (London: Printed by J. Streater, for T.U. and are to be sold by Tho: Johnson, at the Golden-Key in St. Pauls Church-Yard, 1658), 1:183. 

Note: On page 115, Burgess also speaks of a "common love love of God," as distinguished from "such a love which is vouchsafed unto his own people in a peculiar manner." In several places in this work he also refers to God's "common grace" (14, 38-39, 62), and that these "common gifts and graces are sometimes bestowed upon reprobates," such as Judas (203).

First, We grant, that notwithstanding our original sinne, yet God loveth mankind, and demonstrateth much mercy to men, even because they are his creatures. And it must be granted, That the Scripture doth often celebrate this mercy of God to man, though in a sinfull condition: But then we must distinguish between the general love of God, and his special love, between his love of benevolence and love of complacency, as some express it. God doth love all mankind with a general love, or love of benevolence, so as to do good in a liberal manner to them. This love of beneficence is demonstrated both to the good and the bad; yet this doth not remove the guilt of sinne, we may be children of wrath for all this. Therefore there is the other special love and grace of God, a love of complacency and acceptance of us in Christ; and this is only to some of mankind, as the Scripture in many places doth shew: And yet we must adde, that when any are damned, we cannot say it is for any defect of Gods particular love and grace, as if the fault were to be laid there, but upon the original and actual sinfulness of the person so condemned; for every mans perdition is of himself.

Anthony Burgess, The Doctrine of Original Sin (London: Printed by Abraham Miller for Thomas Underhill at the Anchor and Bible in Pauls Church-yard, near the little North-door, 1659), 540–541.

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Anthony Burgess (d.1644) on Common Love and Outward Mercies

2. If it should be granted that those temporal mercies thou aboundest with, come from the light of his countenance, yet it is only in temporal things. If we do suppose that they come from Gods love to thee, yet this is but a common and general love: It doth not at all make to thy peculiar happiness, neither doth it tend to the special favour of God. It may not be denied, but God from a common love to men, who have been just and diligent in their ways, may bestow some outward mercies, as a temporal reward. Thus Austin thought the Romanes had that great Dominion given them, because of their justice. And so the Scripture saith, a diligent hand maketh rich, Prov. 10.4. But what is this common love without a special? What is it for God so to love thee, as to make thee strong, healthy, wealthy, and not give Christ and Heaven to thee? Oh, therefore rest not in the enjoying of these outward mercies, but look to that which is the chiefest of all! If thou hast grace, pardon of sin, and Christ, thou canst not be damned; but if thou have the great things of this world, thou mayest have also the great torments of Hell hereafter. As Ishmael had of Abraham, some rich gifts, but not the Inheritance: As Luther said, of the great Turkish Empire, which God hath given to wicked and ungodly men, it's but mica [Latin unclear] canis, a crumb that the dog may have, but not the Children's Bread.

3. Let it be given to wicked men thus, from a common love, yet it is withal from Gods anger and hatred, if you do regard them in a spiritual consideration. For, they are not sanctified to them; they are not thereby made more holy, or drawn nearer to God. They do become snares and occasions of sins to them: so that they will at the Day of Judgment, even curse the day that ever they had such abundance. They will cry out, Oh that they had been poor, miserable, deformed! That they had been under any calamity, then that they had such abundance; for that hath made Hell seven times hotter: That hath been like oil poured into the flame, which hath made the first burn more terribly. That which Solomon observed of wealth, (Eccl. 5.13.) is true of all other outward mercies, Beauty, Strength, Honours; How often are they given to the hurt of them that have them? Thus David's imprecation is fulfilled in them, Let their Table become a snare unto them. As too much blood endangers the body: especially these outward mercies are sure to be a snare to them; because they hinder and oppose all those Christian Qualifications which are absolutely necessary to every Disciple of Christ. Thus it's required, that a man must love Christ more then Father or Mother, or life itself; that he must deny himself, and take up his Cross. All which cannot be, because of immoderate love to these outward mercies. This is the Camels bunch; This is that which chokes the Word. The Pharisees, because they were covetous, derided Christ. If then, you comfort yourselves, because God hath given you all outward fullness; examine how these are sanctified to you. What spiritual effects do these mercies bring upon you? Do you not pray the worse, hear the worse? Are not your hearts the more distracted and divided? Doth not the earth make you forget Heaven? Oh then, be afraid and tremble at these things, rather than confidently rejoice in them! Did not Abraham tell Dives, He had received good things in this life? but for eternity, he was not to receive so much, as a drop of water. Pray unto God, that all they good things be not given thee here, and thou have nothing hereafter.

Anthony Burgess, The Godly Man's Choice (London, Printed by Abraham Miller for Thomas Underhill at the Signe of the Anchor and Bible in Pauls Church-yard, 1659), 27–28. [some spelling updated and modernized]

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Anthony Burgess (d.1644) on Ezekiel 33:11

This Westminster Divine wrote:

I shall now in the next place, consider the work of Grace, under the notion of Conversion, or Turning unto God, which is one of the most frequent words in the Scripture to denote that duty. For the better opening of the words upon which I intend to build this discourse, we may observe God himself, inditing a Sermon for Ezekiel the Prophet to Preach, wherein there is, 1. The Doctrine, I have no pleasure in the death of a wicked man. 2. The confirmation of it by an Oath, which God himself makes, As I live, saith God. 3. The use of Exhortation, Turn ye, Turn ye. 4 The Motive, Why will ye dye? For the occasion of these words, you may see God giving Commission to Ezekiel to be a Watchman, admonishing him by several Arguments to discharge his trust faithfully; and in that all Ministers are concerned: It was Chrysostomes wonder, if any spiritual Officer, who had charge of souls committed unto him, could be saved; for if a man is not able to give an account for his own sin, how shall he do it for other? Therefore the forepart of his Chapter should be the faithfull Ministers Looking glass, wherein he should often look: And if there be so much joy in heaven, for the reducing of one sheep that goeth astray, how much rather for the conversion of a wandring Shepherd! Another part of his duty is, to vindicate and justifie God; for the Jews quarrelled and repined at Gods providence, as if his wayes were unequall, or as if God did delight in the destruction of men, yea, though they turned from their wicked wayes. Now my Text is an Apology unto that calumny, where the clear contrary is confirmed by an Oath of God himself; who though he cannot lye, and so his word is enough, yet for condescension to our capacity, and to confirm our faith, doth swear, That he delights not in the death of a wicked man, O beatos nos quorum causa Deus jurat, O miserrimos si nec juranti Domino credimus. Tertullian.

Now this Text is frequently urged and debated upon in the matter of Reprobation, corrupt Teachers concluding from hence, that there is no Election or Reprobation absolutely, because God doth seriously will every mans life, and no wicked mans death. Some answer, that this place is wholly impertinent to that question; for (say they) the Prophet speaks not here of eternal life, but temporal, and that which is by the violence of the sword: And (say they further) the antecedents and consequents do evidently shew, that the sense is, God doth not will the death of a wicked man, if he will turn from his wickedness; for the Jews charged God foolishly, as if they were punished unjustly, for they persawded [sic] themselves they turned to God, and yet their calamities were not taken away: This is probable, but grant the Text to be comprehensive of Eternal death, as many other places are; such that, God would not have any to perish, but come to the knowledge of the truth, &c. 1 Tim. 2. v. 4. Then the answer is known, which may easily be made good, though it be not my work now, God hath an approving will, and an effective or decreeing will. Gods approving will is carried out to the objects, as good in it self; but Gods Effective will is, when he intends to bring a thing about. God had an approving will, that Adam should stand, therefore he gave him a command, and threatned him if he did fall; yet he had not an effective will, to make him to stand, for then who could have hindred it? Thus Christs tears over Jerusalem (How often would I have gathered thee, and thou wouldest not?) were not Crocodiles tears (as some say the Calvinists make them) for though Christ, as God, had not decreed the conversion of the Jews, yet the thing it self was approved of, and commanded, and he as the Minister of the New Testament, affectionately desired it: So here in the Text, God by this pathetical expression, doth declare, how acceptable and desireable a thing it is in its self, that the Jews should be converted; how distastfull and unpleasant their damnation was: therefore mark the expression, he doth not say, I do not will the death of the wicked, but I have no pleasure in it: And if that of the Arminians be true, that God doth effectually will the conversion of all, why then are not all converted? Who hath resisted his will? but I intend grapes, and not thornes; practical not controversal matter from this Text.

The first Observation is, That the damnation and destruction of a wicked man, is unpleasing to God, is not that which he delightes in.

Before I open the point, you may object one known and evident place (there being many others also equivolent to it) Prov. 1. 26. I will laugh at your calamity, and mock when your fear cometh: This argueth their destruction was pleasing to him, Hence judgments upon the wicked are compared to Sacrifices, because they are so acceptable to him.

To Answer this; Both these are true, God delights not in the death of a sinner, yet He will laugh at their Destruction: For if you consider death and hell, as the sinners misery meerly, and as sin brings it, so it is displeasing to God; but as it is an act of justice punishing the impenitent for his wickedness; so it is well pleasing to God, for he is just as well as mercifull. Even as a just Judge that condemneth a Malefactor, may pity the man condemned for his Crimes, and the execution be grievous to him, as its the mans misery; yet as he is a just Judge, so he delights also to have justice done: but this is handled in Controversies.

Let us see wherein it appeareth, that this is not well pleasing to God; and that therefore the whole fault and blame of a mans perdition, is wholly on his own head:

First, Gods unwillingnesse to damn, is seen in the original and primitive institution and creation of man: He made him after his own Image; indued him with all sufficient power and ability to persevere: There was no spot, or blemish, or defect him him, onely he was mutable, and might Apostatize from this happy estate if he would: Seeing then God withheld nothing from him, that might make him happy and in him he covenanted withall mankinde, intending the like good to them; hence it doth appear, how well pleasing it was unto God, that man should continue in a state of holiness before him: Sin then came into the world, and by it death through Adams voluntary transgression: There was no Antecedaneous decree from God, necessitating him to sin: It was his own willful choice, and that when he knew the penalty to the contrary; but yet so, that Gods permissive decree of his fall, did precede, though not necessitating: If therefore sin had been inbred in mans heart at first, as it is now since his fall, then the cause would have been imputed to God; but then he had that priviledge of power to do that which is good; and to withstand what is evil.

Secondly, Gods unwillingness is seen, even since mans revolt; For whereas he might have dealt with us as the lapsed Angels, who are left without any remedy, he hath appointed an Ark to save some Righteous persons. There was never such offers and tenders to Angels, as here in the Text, Turn ye, turn ye, why will ye be damned? Now the means God hath appointed for a mans recovery are divers:

First, There are means by way of love and goodness: There are also means by way of chastisements and afflictions By way of Love; How winning and overcoming should that be? Love doth surround thee; its love that thou livest, that thou breathest; its love, thou art preserved from hell and damnation; its love, that thou hast any support at all; therefore the goodness of God in all the Creatures thou enjoyest, should lead thee to repentance, Rom. 2. The Sun that shines to thee, the Earth that brings forth fruit for thee, the health and perfection of the senses, should melt thee always into good. Again, because naturally we are slavish, and so moved rather by judgements than mercies; rather driven with whips than drawn with silken cords of love; therefore God leaveth not that way unattempted also: Hence the Prophets are so diligent in informing the Israelites, what was the cause of their plagues, famines, the sword and captivity, even their sins; and therefore they should not be so much weary of them, or cry out of them, as of their iniquities: God doth not punish willingly, saith the Scripture, Psal. 104. like the Bee that naturally gives honey, but stings not unless provoked. As the Physician doth not willingly put his Patient to torments, but for his good: Thus it is here, God seeth all his love upon thee will do thee no good, thou doest abuse it, and grow wanton under it, therefore he will take another course, he will throw thee sometimes into the water, to see if that will get the filth out of thee; sometimes into the fire, to see if that will fetch the dross out: If therefore God would leave thee incurable, he would let thee alone, and punish thee no more, as he threatens some, Hosea 4.14. O then know there is never a mercy, or an affliction, never a smile from God or frown from him, but he will have an account of it: How hath it made thee weary of thy sins, and willing to repent?

Secondly, The means God hath appointed, are either external or internal. External, are the Scriptures, and the preaching of the word of God. As where the Sun shineth, that is to give light and life; so where the Gospel ariseth, that is to beget spiritual and supernatural life: The word of God therefore, and the preaching thereof, is compared to all effectual and energetical things, to Mustard-seed; to Leaven, to a Sword, to an Hammer, to Fire: Now why doth God cause this noise alwayes to sound in thy ears, but because thou shouldst hearken and be obedient? It is true indeed, we must distinguish of wicked men, they are either such as live in Paganism, in the ignorance of God, and without the Church (though God hath not left such without a testimony and witness, their consciences within, and the creatures without, bearing witness of God) yet we cannot say, that God so immediately wills their salvation, as of others, still keeping to the first distinction we mentioned, and not contradicting that: Why indeed God should thus differently dispense the means of grace to some, and not to others; yea neglect the far greater part of mankinde, is a mystery too deep for us to wade in: Gods ways are always most just, when they are most secret and unknown to us; yet even of such destitute persons, we may say, God hath no pleasure in their death, according to our premised sense; for he giveth them warnings against sin, and implanted a thousand witness within them, to accuse them, if ever they do evil: or such wicked men, who live under the sound of the trumpet that are awakened, and reminded every day of their transgressions; to such as these God discovers, how unwilling he is, that they should perish in their impieties. Consider therefore, that every leaf in the Scripture, every Sermon thou hearest, will be a terrible matter of account at that dreadful day: God will say, How often would I have converted thee, instructed thee, but thou wouldst not! Then there are internal means, of which anon.

Thirdly, Gods pleasure in the conversion of wicked men is seen, by those pathetical and affectionate expressions, which we see the Scripture useth; which do not onely argue Gods will, but the height and strength of his will: As here in the Text; First, Gods Oath, As I live (saith God;) then the ingemination of the duty: Turn ye, turn ye; lastly, a vehement expostulation, Why will ye die? So you may read many times in the Scripture those exclamations, Oh that my people were wise, that they would consider their latter end; and we see Christ himself, though in the midst of all the pomp and glory which was attributed to him; yet weeping over Jerusalem, Oh that thou hadst known the things that belong to thy peace, &c. Luke 19.42. The truth of this also will further be amplified, if you consider what zealous and importunate Messengers his Prophets are: We beseech you, and intreat you to be reconciled unto God, 2 Cor. 5. 20. If ye will not hear (saith Jeremy) my soul shall mourn in secret for you, Jer. 13.17. The consistency of these things, with their adversaries calumniously fasten upon them, See in Controversial Writers.

Fourthly, That the death of a wicked man is displeasing to God, appeareth in that sin, which is the cause of death, is the onely evil hated by him, and that onely which he hath decreed to punish to all eternity: Thou art of purer eyes, than to behold iniquity, Hab. 1. and, God is angry with the wicked every day: He that commands us to hate it, how much rather must he himself loath it? God therefore is not the author and lover of sin; for Non est author ejus, cujus est ultor, He is not the Author of that which he is the Avenger: How then can God delight in thy damnation, when the cause of it is so abominated by him! Indeed (as you heard) seeing damnation is an act of Justice, and so hath the nature of good, God doth delight in it; but as it is the ruine of the creature by sin, so it is not acceptable to him.

Fifthly, Gods unwillingness that the wicked should perish, appeareth in those internal means, and inward works of Gods Spirit, that are vouchsafed to many: God thinks it not enough to give the word, and the ordinances, and thus outwardly to knock at the door; but he also opens the door in some measure. Hence come those convictions of Conscience, those illuminations of the understanding, and many such secret motions of Gods spirit, that if possible, the soul might at last bewail its sins, and turn unto God. Its true, thus far God doth not go with every one, neither are all admitted unto such favor, but many within the means of Grace, have their hearts thus continually beaten upon, and their consciences thus convinced and smitten: And therefore such who shall yet retain their natural pravity and wickedness, when so many remedies shall be applied, argue the greater obstinacy, & judgement of God upon them.

Now to all this, there is one grand and main Objection; which is, If God do thus will and delight in the conversion of men, If those invitations are serious, and so pathetical, Why then doth not God change the hearts of all? why are not all converted? why are any damned?

To this there is a true Answer and a false Answer returned: The false Answer is by Arminians and others; Therefore some are converted and not others (say they) because some do receive the grace of God offered, and not others: But this is to put all the glory of mans conversion upon his own will; for why do some receive the grace of God, and not others? Can any receive grace, without the help of grace? Must there not be supernatural life breathed into a man before he can stretch out his hand towards God? besides, this opposeth all those places of Scripture, which describe man dead in sin, and unable to any good; and conversion is not the awakening of a man asleep, but the resurrection of one that is dead: Therefore the true answer is, that although God hath revealed his approving will thus, about the salvation of sinners; yet the Scripture doth plainly limit his effective will, to those that are elected, not to all men, but to some, Rom. 9. There this question is on purpose handled, and the Apostles conclusion is, On whom he will, he sheweth mercy, and whom he will, he hardens, And doth there silence all those cavils, that proud sinners may make; even this very Objection he instanceth in, Who hath resisted his will? So that you must compare one Scripture with another; and be sure to keep sobriety and humility in this great mystery, not launching further into this Ocean, than the Scripture is a star to guide you in.

Secondly, Though God doth thus will the salvation of sinners, yet he is also a God of Soveraignity and Power: None may prescribe to him; he is of boundless Wisedom & Counsel, & none can search out or know the depths of God, but the spirit of God. How many things doth the Scripture reveal, as objects of faith, which cannot be comprehended by us; that are above all humane reason though not contrary to sound reason! Our Saviour hath taught us an excellent way to resolve these dispensations of God, Even so Father, for so it pleaseth thee, Mat. 11. As Ipse dixit must be the ground of faith; so Ipse voluit of our submission.

Use 1. Of instruction, concerning the inexcuseableness of wicked men, who perish in their sins? Who may be blamed but thy own self? Although we have it from Adam, to lay our sins off from our selves, yet these fig-leaves will not cover our nakedness, for to God thou canst not impute thy ruine: O Israel, they perdition is of thy self, Hosea 13.9. Let no man say, when he is tempted, that he is tempted of God, for he tempts no man, but every one is led aside by the lusts of his own heart, James 1. Oh thou! that in this life time flatterest thy self, thy sins must not be owned by thee, none may put thee in minde of what thou art; when God shall at the say of judgement, discover all hidden things of darkness, then it will be manifest, thou, even thy own self, hast undone thy self: God hath done like a gracious, good, just and merciful God, but thou hast been a cruel enemy unto thy own soul, Qui voluntatem Dei spreverant invitantem, voluntatem Dei Sentent vindicantem, You shall find his power in punishments; who have despised his grace and mercy in offers thereof. Austin. Neither may you excuse your selves, by casting your sins on Satan; for although he be a Tempter, and doth continually suggest corrupt lusts unto thy heart; yet this is onely by temptation, by suggestion, he doth not make thee sin, whether thou wilt or no: Thou art stubble, and that makes the sparks of fire which come from him, so easily inflame. As some Heathens have imputed their miscarriages to I know not what, Fate, and the constellation of Stars; so many Christian people, put their iniquities off either to God or the Devil: What would you have them to do? they cannot help it; How could God punish and damn thee for these sins, if he caused them in thee? God indeed hath a just and terrible providence about the sins of men, he is not an idle spectator of them, but yet he doth not infuse any wickedness into men; that they have of themselves, onely God may guide and order it to wise ends, and cause it to run down what channels he pleaseth.

Use 2. The aggravation of the wickednesse of those sinners, who stand out wilfully against the goodness and patience of God, that would lead them to repentance; For how shall any mouth be opened for thee? who shall plead for thee? What excuse hast thou? Consider, that God desireth thy conversion, who doth not need thee, who can be honored, though thou art damned in hell: he can raise up children to Abraham out of stones: When therefore God shall thus invite thee for thy good and advantage onely, he is not bettered by thee, not made the more happy, then they forehead must be brass, that doth not blush at such ingratitude; cry out, Who am I, Lord? what am I, that I should be regarded? wilt not thou have praise, and honor and glory though I be a cast-away? why should my life and salvation be so dear to thee, who am naturally a cursed enemy to thee?

Use 3. Of consolation to broken and tempted Christians, who sit down like Job upon the dunghill, abhorring themselves; they are loathsome in their own eyes, and because so, therefore they think God will not receive such Monsters into his presence: Oh, they say, though God take pleasure in the life and salvation of others, yet he will not surely do so to me: But Oh this Text, should be sweeter than the honey or honey comb to thee; God saith, As he liveth, he delighteth not in thy damnation: Art thou therefore weary of they sins? doest thou renounce thy lusts? Then be not afraid to come, Those that come to him he will in no ways cast off: God saith, Why will ye dye, O house of Israel? Do thou turn the Text, and say, Why shall I dye, O God of Israel? set this Scripture against Hell, Devil and all accusations of conscience, God doth not delight to bruise and break thee with those many temptations, that are worse than death it self.

Use 4. Of direction unto Christians, under all their miseries and troubles, not to repine at God, but to blame and humble themselves. The Jews here, had the devouring sword come upon them, which did cut them off father and son together; now they thought Gods ways were not equal herein: And thus Solomon, The wickednesse or foolishnesse of a man, perverteth his own ways, and then his heart fretteth against the Lord, Prov. 19. 3. As God hath no pleasure in the death of a man repenting, so neither in the troubles, calamities, and sad afflictions he lieth under: He doth not afflict willingly; Were it not our rebellion and untowardness, we should not have so many stripes and scourges from him: Oh this is an excellent way to humble our selves in the dust; why should a living man complain for the punishment of his sins? Lam. 3.

Anthony Burgess, "Serm. LXVI. Shewing that the Damnation of Wicked Men is unpleasing to God, and that which he delights not in.," in Spiritual Refining: Or, A Treatise of Grace and Assurance (London: Printed by Jo. Streater, for T. U. and are to be sold by Thomas Johnson at the Golden-Key in St. Paul's Church-yard, 1658), Part 1, 403–408. David Silversides cites a small portion of Burgess' words above to sustain his case in The Free Offer: Biblical & Reformed (Glasgow, Scotland: Marpet Press, 2005), 65.

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