A30243:967
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 4 › Sermon 35
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.
But a Third time, verse 9. he crieth out, How can these things be? Whereupon our Saviour upbraideth him with his ignorance, not by way of contumelious insultation, but to humble this Pharisees, who being puffed up with the opinion of his learning and righteousness, could not at all discern of this grace: now our Saviours reprehension is very emphatical, Art thou a Master? not a Disciple, not one of the vulgar sort, but a Master? And as some consider the Article, Art thou the Master? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Then, Art thou a Master of Israel? A people that were especially called by God, and taught by him; the most knowing people of the world in respect of Gods Law? Further, a Master of Israel; all Israel was his scholar: not a Master of some Disciple, but of Israel: And lastly, knowest not these things. He doth not say, Not practice it, not feel the power of it on thy own heart: but thou hast not so much as the bare historical knowledge of it: So that this speech of our Saviours is a sad rebuke, and reproach to all the carnal wisdom, and self-righteousness of men, which is like the Bat or Owl to the Sun, when it cometh to these spiritual things. I have observed that men in discourse, will merely apply this to ordinary matters: Art thou a Master in Israel, and knowest not these things? They will say so of any news, or customs discoursed of: but the truth is, this Text should be matter of fear and trembling; for it doth discover the horrible opposition and enmity that is in men, to any heavenly work of God; As your bats and owls can see well enough in the night but not in the day, so natural men have parts, abilities, ⟨p. 211⟩wisdom, quick apprehensions in the things of darkness, matters of sin, and the world; but in the things of God, they are stark blind: therefore saith our Saviour. If I tell you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly? The sense is, If when I speak of regeneration by earthly similitudes, and expressions obvious to the sense, you are not able to apprehend them, How then if I should speak to you of heavenly things, in an heavenly manner, without such sensible representations at all?
But a Third time, verse 9. he cryeth out, How can these things be? Whereupon our Saviour upbraideth him with his ignorance, not by way of contumelious insultation, but to humble this Pharises, who being puft up with the opinion of his learning and righteousnesse, could not at all discern of this grace: now our Saviours reprehension is very emphatical, Art thou a Master? not a Disciple, not one of the vulgar sort, but a Master? And as some consider the Article, Art thou the Master? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Then, Art thou a Master of Israel? A people that were especially called by God, and taught by him; the most knowing people of the world in respect of Gods Law? Further, a Master of Israel; all Israel was his scholar: not a Master of some Disciple, but of Israel: And lastly, knowest not these things. He doth not say, Not practice it, not feel the power of it on thy own heart: but thou hast not so much as the bare historical knowledge of it: So that this speech of our Saviours is a sad rebuke, and reproach to all the carnal wisedom, and self-righteousness of men, which is like the Bat or Owl to the Sun, when it cometh to these spiritual things. I have observed that men in discourse, will meerly apply this to ordinary matters: Art thou a Master in Israel, and knowest not these things? They will say so of any news, or customs discoursed of: but the truth is, this Text should be matter of fear and trembling; for it doth discover the horrible opposition and enmity that is in men, to any heavenly work of God; As your bats and owls can see well enough in the night but not in the day, so natural men have parts, abilities,