A30243:811
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 30
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.
IN this chapter we may observe several sharp skirmishes between Christ and the Pharisees: but as Satan in his conflict was overcome by him, so are his children in these hot disputes. The Pharisees in the latter end of this Chapter, charge two things especially upon him to make his doctrine odious, the one is, The he had a Devil, and so all his Doctrine and Miracles to come by Satanical impostures: the other, That he did all out of vain glory, to have a multitude of Disciples, and to be admired by them: Our Saviour is both defensive in this cause, vindicating himself from those horrid aspersions; and offensive, retorting the same things upon them, That they were of their Father the Devil, because he was a man slayer, and abode not in the truth: So saith he, You seek to kill me, a man, that is cruelty, Who tells you the truth, that is ingratitude, Which he heard of God, that is impiety: and because they gloried in this, That Abraham was their father, he showeth the disparity between their works, and Abraham's works: because also they said, God was their Father, he driveth them also out of this refuge; for if they were of God, they would hear and know his Word; Children do presently discern their Fathers voice. To that accusation of vain glory, he answereth in my text, by showing the vanity of all humane glory: if I should look at this, I should but catch at a shadow, open my mouth to swallow air: it is nothing. Now if Christ did judge all the glory which he should hear by his Doctrine and miracles, nothing; how should this make Ministers afraid, who affect honour for some new notions, excellent Sermons, and parts? Christ did not glorify himself, why should we then? Yet least they should think him without glory, he tells them, There is one that honoureth him, viz. God the Father, by immediate testimony from heaven, and by many miraculous operations: and to humble them the more, he saith, This that honoureth me thus, is he of whom you say, he is your Father, of whom you make your boast and brags, that he is yours. I shall stand only upon this passage, intending to show that a people may have great confidence, and a bold persuasion of heart that God is their God, and yet they be of their Father the Devil.
IN this chapter we may observe several sharp skirmishes between Christ and the Pharisees: but as Satan in his conflict was overcome by him, so are his children in these hot disputes. The Pharisees in the latter end of this Chapter, charge two things especially upon him to make his doctrine odious, the one is, The he had a Divel, and so all his Doctrine and Miracles to come by Satanical impostures: the other, That he did all out of vain glory, to have a multitude of Disciples, and to be admired by them: Our Saviour is both defensive in this cause, vindicating himself from those horrid aspersions; and offensive, retorting the same things upon them, That they were of their Father the Divel, because he was a man slayer, and abode not in the truth: So saith he, You seeck to kill me, a man, that is cruelty, Who tells you the truth, that is ingratitude, Which he heard of God, that is impiety: and because they gloried in this, That Abraham was their father, he sheweth the disparity between their works, and Abrahams works: because also they said, God was their Father, he driveth them also out of this refuge; for if they were of God, they would hear and know his Word; Children do presently discern their Fathers voice. To that accusation of vain glory, he answereth in my text, by shewing the vanity of all humane glory: if I should look at this, I should but catch at a shadow, open my mouth to swallow air: it is nothing. Now if Christ did judge all the glory which he should hear by his Doctrine and miracles, nothing; how should this make Ministers afraid, who affect honour for some new notions, excellent Sermons, and parts? Christ did not glorifie himself, why should we then? Yet least they should think him without glory, he tels them, There is one that honoureth him, viz. God the Father, by immediate testimony from heaven, and by many miraculous operations: and to humble them the more, he saith, This that honoureth me thus, is he of whom you say, he is your Father, of whom you make your boast and braggs, that he is yours. I shall stand onely upon this passage, intending to shew that a people may have great confidence, and a bold perswasion of heart that God is their God, and yet they be of their Father the Divel.