A30243:69
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 2
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.
Take heed then that we be not like Pharaohs lean Kine, that devour many Questions, but yet are as starved and ill-favoured as before. When one came with a curious Question to our Saviour, asking him, Whether many should be saved? How pertinently doth our Saviour answer him, Strive to enter in at the strait gate. This therefore discovers the necessity of importunate pressing and urging practical knowledge upon people in these dayes, Ubi malunt homines disputare quàm vivere, they had rather argue then live. As little boys in sport strive who shall strike most sparks out of their iron, not intending to kindle thereby for their use, so do Christians strive who shall strike out the most subtle and finest spun notions, not intending the profit of their souls therein.
Take heed then that we be not like Pharaohs lean Kine, that devour many Questions, but yet are as starved and ill-favoured as before. When one came with a curious Question to our Saviour, asking him, Whether many should be saved? How pertinently doth our Saviour answer him, Strive to enter in at the strait gate. This therefore discovers the necessity of importunate pressing and urging practical knowledge upon people in these dayes, Ubi malunt homines disputare quàm vivere, they had rather argue then live. As little boyes in sport strive who shall strike most sparks out of their iron, not intending to kindle thereby for their use, so do Christians strive who shall strike out the most subtil and finest spun notions, not intending the profit of their souls therein.
Thirdly, By this practical experience, a Christian shall attain to the end of all 1knowledge, which is to do. If ye know these things, blessed are you if ye do them. It was said of some people that they had money only to tell it, they made no other use of it; it is as vain when we have knowledge in matters of religion only to know, Tit. 1. it is called, The acknowledging of the truth after godliness; insomuch that in the Scripture phrase, They who have not the practical power of knowledge, are denied to have any knowledge at all. Hence are wicked men so often called fools, and said not to know God. By this means a private Christian may be said to know more of God, then a learned Doctor that hath nothing but orthodoxy; for you may have an orthodox learned man write and preach admirably about justifying faith, conversion, &c. yet in regard of the practical knowledge of these things no ways comparable to some private man or woman, who feel the power of these things upon their own hearts: It is disputed, Whether Divinity be speculative or practical, and it is resolved by many upon good grounds, that it is practical, there being nothing in all Religion but what is to be improved for for practice one way or other, [Greek or Hebrew]. It is well done that orthodoxy and true Doctrine be defended by books, disputations and Sermons; but above all things we are to endeavour that our life answer our Christian profession. When Christ looked upon the fig-tree that had only leaves on it, he cursed it. To him that knoweth how to do good, and doth it not, there is the greater sin; as if he should have said, saith Bernard, Sumenti cibum, & non digerenti, perniciosum est ei; to him that takes meat, and doth not digest it, it is very dangerous. There must be true Doctrine, and a godly life joined together. Cyril considering Abraham's servant, who gave to Rebecca ear-rings and bracelets, applieth it to Christ and his Church, who vouchsafeth to her both true faith that cometh by hearing, and a godly life the practice or work of our hands.