A30243:1413
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 7 › Sermon 52
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, Godliness in the heart and life is called grace, not only because it is bestowed freely by God upon us, but because we were unworthy, and deserved the clean 1contrary. It is the judgement of Pareus a learned Divine, that the image of God stamped on Adam, though it was the system of all Godliness, yet it could not be called grace; and therefore reproveth Bellarmine for stilling his book, De gratiâ primi hominis, Of the grace of the first man. It was indeed godliness, and holiness (saith he) but it was not grace; because though it was freely bestowed on Adam, yet he being not in a sinful condition, but that original righteousness was a perfection due to him (as the Orthodox in a sound sense maintain against the Papists,) therefore it could not be called grace. I will not determine this; but to be sure, now since man hath fallen, that work of God sanctifying our natures, healing our corruptions, is grace, because it is vouchsafed unto us, lying in a clean contrary, and opposite condition. Thus not only grace justifying and evangelical was admirable to Paul, when he had been the chiefest of many sinners, but grace sanctifying ⟨p. 325⟩also. That God should make such a blackmore white, such a noisome weed a pleasant flower, How great was that regenerating grace which made such a change? Lye down then in spiritual shame and confusion, Oh thou godly soul, and say, Not unto us, O Lord, not unto us, but unto thy grace let all glory be given: For what was there in thy former life time, that should merit at Gods hand to make such a change? Wast thou not ignorant as others, it may be, profane as others, seeking for happiness in the bowels of the Creatures as others? How often doth Paul mind converted persons, with their former vain conversations, that so the remarkable change made by grace upon their souls might be the more welcome?
Secondly, Godliness in the heart and life is called grace, not onely because it is bestowed freely by God upon us, but because we were unworthy, and deserved the clean 1contrary. It is the judgement of Pareus a learned Divine, that the image of God stampt on Adam, though it was the systeme of all Godlinesse, yet it could not be called grace; and therefore reproveth Bellarmine for stiling his book, De gratiâ primi hominis, Of the grace of the first man. It was indeed godlinesse, and holinesse (saith he) but it was not grace; because though it was freely bestowed on Adam, yet he being not in a sinful condition, but that original righteousnesse was a perfection due to him (as the Orthodox in a sound sense maintain against the Papists,) therefore it could not be called grace. I will not determine this; but to be sure, now since man hath fallen, that work of God sanctifying our natures, healing our corruptions, is grace, because it is vouchsafed unto us, lying in a clean contrary, and opposite condition. Thus not onely grace justifying and evangelical was admirable to Paul, when he had been the chiefest of many sinners, but grace sanctifying