A30243:837
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 31
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.
That men are very prone to make the outward prosperity and increase which God giveth them, an argument of their righteousness, and so of Gods love to them, to save them. They think it impossible that seeing God hath so blessed them here, he should damn them hereafter. This false sign doth not belong to every one, but to those who have abundance of outward mercies, especially if brought to partake them from a low and indigent condition. The more their change is admirable, the more testimony they think of Gods goodness to them, and their own inherent goodness. For the discovery of the weakness of this prop, take notice first of these particulars.
That men are very prone to make the outward prosperity and •ncrease which God giveth them, an argument of their righteousnesse, and so of Gods love to them, to save them. They think it impossible that seeing God hath so blessed them here, he should damn them hereafter. This false sign doth not belong to every one, but to those who have abundance of outward mercies, especially if brought to partake them from a low and indigent condition. The more their change is admirable, the more testimony they think of Gods goodnesse to them, and their own inherent goodnesse. For the discovery of the weaknesse of this prop, take notice first of these particulars.
First, That prosperity, wealth and success, they are in themselves blessings, mercies, and so good things to be desired. Hence the Scripture doth so often use 1them as encouragements and incentives to holiness, If you observe these, you shall be blessed at home and abroad, see Deut. 29. and lest we should think, that outward wealth and prosperity were only to be regarded in the Old Testament, because they had not such a measure of Gods Spirit, we see what Paul saith in the new, It is more blessed to give then receive, and he speaketh of it as a speech that the Lord Jesus was wont to use, though the Evangelists do not record it: so that outward mercies are in themselves blessings, and the want of them by the Scripture is made a misery and affliction: Aristotle made the outward affluence of wealth necessary to that Beatitude he speaketh of, but Christ his discipline is otherwise. Hereupon our Saviour when he speaks of several blessednesses to several graces, with spiritual happiness he reckoneth temporal, Blessed are the meek for they shall inherit the earth. Hence we read of the people of God praying for these earthly mercies, and we have a direction for it in the Lords Prayer, when we pray for daily bread, which although some learned men understand of heavenly bread, and translate it supersubstantial, yet that hath no probability. It is true indeed the very petition doth much limit and moderate our desires, for it is after