A30243:1417
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.
Fifthly, It is called grace, because it is the most choice and excellent perfection of a man in relation to his ultimate end, which is the enjoyment of God. The glory, beauty, 1and excellency of any thing, is called the grace of it: and we in English say, such a thing is the grace of a man: Now nothing may be so well said the grace of a man, as grace or godliness. It is not wealth, honour, greatness sets out a man, so much as grace: there is scarce any perfection of sense, but the brute beasts do in some sense or other exceed a man; and as for intellectual abilities, the Devils do far transcend man; only grace puts a man in an higher degree then these can attain unto: only there is required a spiritual eye and judgement, to judge grace the most excellent thing. Certainly if solid reason might take place, thou wouldst quickly be convinced that grace is the choicest perfection by this Argument; That is the choicest qualification which disposeth a man to his choicest end: now wealth, health, and such sensible mercies, they only prepare for a sensible, and animal good: Parts, learning, and political wisdom, they only fit for a civil good; but grace and godliness, they dispose for a spiritual good, though not perfectly, much less meritoriously. If therefore every thing be prized for its instrumental use and service, Why are not all things neglected to obtain grace? And howsoever with Heathens and Pagans this Doctrine may not be acknowledged, yet with you Christians who receive the word of God, and profess a subjection to it, How can it be denied? Oh then think not thy self better for any outward temporal mercy, but by his grace. Let that be thy first question, Am I godly? You do not judge of an horse by his outward trappings, and goodly ornaments said the Heathen: so neither may we esteem of a man by the many outward mercies he enjoyeth, but the work of God upon his soul.
Fifthly, It is called grace, because it is the most choice and excellent perfection of a man in relation to his ultimate end, which is the enjoyment of God. The glory, beauty, 1and excellency of any thing, is called the grace of it: and we in English say, such a thing is the grace of a man: Now nothing may be so well said the grace of a man, as grace or godlinesse. It is not wealth, honour, greatnesse sets out a man, so much as grace: there is scarce any perfection of sense, but the bruit beasts do in some sense or other exceed a man; and as for intellectual abilities, the Divels do far transcend man; onely grace puts a man in an higher degree then these can attain unto: onely there is required a spiritual eye and judgement, to judge grace the most excellent thing. Certainly if solid reason might take place, thou wouldst quickly be convinced that grace is the choycest perfection by this Argument; That is the choysest qualification which disposeth a man to his choyeest end: now wealth, health, and such sensible mercies, they onely prepare for a sensible, and animal good: Parts, learning, and political wisedom, they onely fit for a civil good; but grace and godlynesse, they dispose for a spiritual good, though not perfectly, much lesse meritoriously. If therefore every thing be prized for its instrumental use and service, Why are not all things neglected to obtain grace? And howsoever with Heathens and Pagans this Doctrine may not be acknowledged, yet with you Christians who receive the word of God, and professe a subjection to it, How can it be denied? Oh then think not thy self better for any outward temporal mercy, but by his grace. Let that be thy first question, Am I godly? You do not judge of an horse by his outward trappings, and goodly ornaments said the Heathen: so neither may we esteem of a man by the many outward mercies he enjoyeth, but the work of God upon his soul.