A30243:668
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 3 › Sermon 25
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.
MAT. 19. 20. The young man saith unto him, All these things have I kept from my youth up: What lack I yet?
This Text is a remarkable History, wherein many excellent practical doctrines are contained. The whole scope being to represent a man that hath good affections and desires for heaven, yet because of some strong corruption and temptation violently detained from it; for in the close of the History he goeth away, not reviling and raging at Christ, as the Pharisees used to do, but [Greek or Hebrew], exceeding sorrowful, and as Mark hath it [Greek or Hebrew], as sadly affected, as the sky seemeth to be, when it's black with clouds, and threatens rain; so that in this posture with Christ he is like the Poets Medea, or like Aristotle's incontinent person, who hath great conviction, but strong corruption.
THis Text is a remarkable History, wherein many excellent practicall doctrines are contained. The whole scope being to represent a man that hath good affections and desires for heaven, yet because of some strong corruption and temptation violently detained from it; for in the close of the History he goeth away, not reviling and raging at Christ, as the Pharisees used to do, but 〈non-Latin alphabet〉, exceeding sorrowfull, and as Mark hath it 〈non-Latin alphabet〉, as sadly affected, as the sky seemeth to be, when it's black with clouds, and threatens rain; so that in this posture with Christ he is like the Poets Medea, or like Aristotles incontinent person, who hath great conviction, but strong corruption.
In the History observe the Person and his Question propounded: The person, as appeareth by the Harmony of three Evangelists was a rich man, a great man in power and place, and a young man: All which three were sore temptations to prejudice him against Christ and his way: Yet by his Question it seemed he was not altogether profane and worldly, for his desire is to know What he might do to have eternal life. In which Question although we may perceive a Pharisaical leaven in him, thinking by works to be saved, yet there appeareth for the main a good desire in him. Our Saviour intending to beat down his Pharisaical confidence, which is as great an enemy to Christ as Publican sins, first reproveth him for his compellation, and then answereth his Question. His reproof is, Why callest thou me good, there is none good but God? Christ refused this title, partly because he called him good in no other sense, then as some eminent and singular Prophet, not as indeed the Son of God: but especially to teach the young man that he was wholly corrupted, and therefore whatsoever good is in us, is to be acknowledged, as coming from God; it is his gift, it is none of our work.