A30243:57
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 1 › Sermon 1
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.
Fourthly, This practical discerning is of consequence, because of the difficulty to 1find out the true differences between true grace and its counterfeit. It is hard doctrinally to lay down the bounds, wherein they differ, insomuch that some Divines make the work of grace in the temporary believer to differ from that of the regenerated person, gradually only, not specifically, but that is false. If then it be thus hard by way of Doctrine to set the bounds, how much more is it difficult for Christians in their practice to mark out the right way? The hypocrite feels a joy, feels a sorrow, feeleth a sweetness in the Ordinances, and so doth the godly, but to show how one is sure he is not deceived, and the other is, this is hard, though indeed they do differ as much as one in a dream, or madness, that is really persuaded of, and affected with such great advantages, doth from him that is truly awake, and knoweth he is not in a dream. Therefore the words to try and prove, do suppose that a man must have knowledge of the rule: and the characters which do describe such a grace, he must also have skilfulness in managing by way of application these notes to himself, and this must be done out of a temptation, with much attending and persevering thereunto. For as in doctrinal controversies, that is the great Question, Which is the true Church, and that which doth not err? as also, What are the essential marks that do constitute a Church? So in practicals, This is the great doubt, What is the truth of grace? Whether I be the man that have it? And what are the notes to decipher it? And as for the former Question, we would fain have some visible infallible Judge to determine it that there might be no more dispute: So here, we would desire such a peculiar revelation from heaven that should by name say unto us, we are those Christians in whom are no guile.
Fourthly, This practical discerning is of consequence, because of the difficulty to 1finde out the true differences between true grace and its counterfeit. It is hard doctrinally to lay down the bounds, wherein they differ, insomuch that some Divines make the work of grace in the temporary believer to differ from that of the regenerated person, gradually only, not specifically, but that is false. If then it be thus hard by way of Doctrine to set the bounds, how much more is it difficult for Christians in their practice to mark out the right way? The hypocrite feels a joy, feels a sorrow, feeleth a sweetness in the Ordinances, and so doth the godly, but to shew how one is sure he is not deceived, and the other is, this is hard, though indeed they do differ as much as one in a dream, or madness, that is really perswaded of, and affected with such great advantages, doth from him that is truly awake, and knoweth he is not in a dream. Therefore the words to try and prove, do suppose that a man must have knowledge of the rule: and the characters which do describe such a grace, he must also have skilfulness in managing by way of application these notes to himself, and this must be done out of a temptation, with much attending and persevering thereunto. For as in doctrinal controversies, that is the great Question, Which is the true Church, and that which doth not erre? as also, What are the essential marks that do constitute a Church? So in practicals, This is the great doubt, What is the truth of grace? Whether I be the man that have it? And what are the notes to decipher it? And as for the former Question, we would fain have some visible infallible Judge to determine it that there might be no more dispute: So here, we would desire such a peculiar revelation from heaven that should by name say unto us, we are those Christians in whom are no guile.