Glimpses of Christian History Presents Pastwords #114: Spiritual Refinings by Anthony Burgess ©2007

BURGESS, ANTHONY. Spiritual Refining: Part II. Or, A Treatise of Sinne With its Causes, Differences, Mitigations and Aggravations, Particularly of the desperate Deceitfulness of Mans Heart, of Presumptuous and Reigning Sins, and of Hypocrisie and Formality in Religion. Also occasionally handling the Uprightness and Tenderness of a Gracious Heart; and therein discovering the nature of a misguided Conscience, as also of secret and unknown sins that the best of men are guilty of, with Directions to the godly under their fears about them. Shewing withall, That a strict scrutiny into a mans heart and wayes, with a holy fear of sinning, doth consist with a Gospel-life of faith and joy in the holy Ghost. All tending to Unmask counterfeit Christians. Terrifie the Ungodly. Comfort and Direct the Doubting Saint. Humble Man. Exalt the Grace of God. In XLII. Sermons, By Anthony Burgess, sometime Fellow of Emmanuel Colledge in Cambridge, and now Pastor of Sutton-Coldfield in Warwickshire. London, printed by A. M. for Thomas Underhill at the Sign of the Anchor and Bible in Pauls Church-yard, near the little North-door, 1654. Small quarto.

Anthony Burgess (17th century) Non-conformist divine, entered St. John's college, Cambridge, 1623; fellow of Emmanuel College, chaplain to the parliamentary garrison, Coventry; member of the Westminster Assembly; rector of Sutton Coldfield, Warwickshire; ejected for non-conformity 1662. Allibone quotes Burgess' pupil Dr. John Wallis: "A pious learned, and able scholar, a good disputant, and eminent preacher, and a sound and orthodox divine." Spiritual Refining, Part II. Spiritual Refining, containing 120 sermons was published in 1652. In 1654, this volume was published containing an additional 42 sermons.

hese Sermons were prepared as part of that former Treatise, stiled, Spiritual Refining, but that Book welling in bulk, made these draw back, yet because of their perpetual usefulnesse, as long as men have hearts, and are subject to temptations, it was thought fit not to hide this light under a bushel: So that although in the former Book, there was delivered the Substantials of true Grace and its Counterfeit, yet this will much conduce to a further Discovery and Illustration of that Subject, and so in reference to that Treatise may be stiled Coronis, as being added for further adorning and amplifying that matter. The main scope of this work is to bring not onely the ungodly, but a believer also into more acquaintance with his own heart; for a man may though of very long standing in Christianity, yet by frequent searching into this Book of his heart, finde more errours then ever he thought of. So that I may here commend a new study, and a new art to the world. This Treatise is De Arte Cordis, which may well be called liberal, for is rightly managed, it will let a man be called liberal, for if rightly managed, it will let a man at liberty from that entanglement and bondage, the lists of sin have over him. It's true, this Subject hath been searched into by many practical Authors, yet it's good to have several Tractates about the same matter (for we do not bring new matter in Divinity, no more then there is in Philosophy, Materiaest ingerabilis, it is the same matter under a multitude of forms) Not only because one Book of such a Subject may come unto a mans hands, when another may not, but also because every man hath his several gift to prepare and dresse up the matter treated of, and one mans gift may prevail more then another mans. No doubt it's with Books, as it is with men and their preaching. There is a wonderful dispensation of Gods providence herein, for as some men, though they have not eminency either of gifts or graces, yet are blessed with more spiritual successe and acceptance in their labours, then men of greater name and renown: So it is with Books, Not alwaies that which is the most learned, the most exquisite and elaborate doth finde the chiefest place in mens affections, but the successe is as God in wisdom and mercy doth vouch safe to it. Hence though the Ministers of Christ plant and water by writing as well as preaching, yet still it's God that giveth the increase.

A two-fold advantage may come by this Book through Gods blessing.

First, The true Christian may come to further Assurance and knowledge of the work of grace in his heart, and accordingly walk more thankfully, joyfully, and fruitfully. And Secondly, The mouths of malicious enemies, and such as blaspheme the way of purity may be stopped; for whereas they are prone to accuse the godly as deceivers and hypocrites, they may at last be ashamed, beholding the upright and sincere conversation of the godly mingled with an holy fear: Though the world mis-judge their persons, and mis-construe their actions, yet they have the testimony of a sincere and upright heart within.

Now lest this self-examination should degenerate into slavishness, and be thought to keep men alwaies in a sad howling wilderness, I have therefore shewed that a deep search into the hearts deceitfulness is amicably consistent with the Assurance of Gods love in Christ: So that it's a Christians weakness, when the holy fear about his heart shall diminish his faith and joy in the unsearchable riches of Gods grace, or a full enjoying of these, shall abate his tenderness and diligence in heart-examinations; yet because such is the tender heart of many who fear God, that they think they do never satis cavere etiam cum maxime cavent, and they are easily tempted to believe that there is no grace at all in their hearts, because they do experimentally discover more falshood and hypocrisie in themselves then they thought of; I shall therefore by way of Antidote direct to these following distinctions, which if attended unto, they may be sufficiently armed for all those objections that commonly do on the right hand molest the godly: and I do it the rather in the Preface, because they are not so fully mentioned in the Book.

1. Let the heart-searching Christian distinguish between Grace in the idea or definition of it, and the real existence of it in it's subject. When Divines do write or speak about grace, they commonly describe it in it's abstracted and exact nature: even as Tully deciphers his Orators, or Plato his Commonwealth. Now because the people of God reade and hear such rules and definitions, they conclude they have not grace, because not according to such a description. But grace in a definition is one thing, and grace in the heart is another thing: The participation of grace is not as perfect as the description of it.

2. Let them constantly consider the difference between truth of grace and perfection of grace. Not attending to this many times breedeth perplexing doubts; perfection of parts is one thing, and of degrees is another. It's true this definition is doubted of, thinking that to affirm even a perfection of parts, though not of degrees, bordereth too much on Pelagianism, and that no man hath perfection of parts, but is to grow therein, as much as in degrees. But certainly if there be not a perfection of parts, then believers could not be said to be regenerated, to be new creatures, to have the image of God repaired in them; for these expressions do necessarily suppose the essence, though not the perfection of godliness. Let therefore the humble soul aspire and breathe after perfection, but take comfort in the discovery of the truth of grace, though in a low degree.

3. Let them make a difference between truth of grace, and the evidence or assurance of it. It's no good argument to conclude they have it not, because they perceive it not: Some diseases take away the sense of natural life, and no wonder then if there be such obstructions that do sometimes hinder the perceiving of our spiritual life; and although it be a known saying of Austin, That whosoever doth believe doth perceive and feel he doth believe, yet that is to be understood of a potential aptitude, if there be no strong impediment, otherwise grace and the assurance of it are many times separable, hence the promises are made to him that hath grace, not that knoweth he hath it.

4. Let them yet further distinguish between the having of grace absolutely, and the enjoying of it according to our desires. The godly man sometimes staggereth, questioning whether he hath grace, because he hath not as much as he would have and praieth for: Even as some covetous men think not themselves rich, because they have not so vast an estate as they have inordinately propounded to themselves.

5. Let not the godly man make the work of grace upon another mans heart the Rule upon his own; yet how often will the tender heart be making such comparisons, because they have not been wrought upon in such a manner, and to such a degree as others whom they know, therefore they are apt to doubt of all. But we reade in the Scripture of different conversions of men to Christ, and therefore we must not limit God to one way.

6. Let them not fail to distinguish between partial hypocrisie and total. There is no godly man but he hath hypocrisie in him, as well as others; but the presence and the predominancy must be distinguished, else woe to the most upright man that liveth. Lastly, This must not be forgotten, that even in hypocrisie or any other sin predominating, there must be difference made between a violent infested prevalescy, and a constant, total and quiet submission to it. David in the matter of Uriah had hypocrisie and guile of heart, even prevailing over him, but it was contrary to the principles of grace within, and therefore sin did not alwaies keep durable and quiet possession. In so much that a difference is to be made about a godly mans sins of infirmities; some are ordinary, but some (such as Davids we mentioned) are extraordinary; in these sinne hath more reigning power, yet it can never obtain a full and quiet possession.

These observations I commend to that Christian, who shall with all care fall upon duty of searching the deceitfulness of his heart. By this light his holy trembling will not interrupt his joy, nor will his Evangelical joy abate his godly trembling. But as it is in matter of doctrine to be believed, it's our duty to try and search, yet for all that we must not be scepticks, but hold fast the truth; so in matters to be practiced, we are to discern and make a difference between truth and counterfeit, yet we must not alwaies inconstant, never perswaded in our hearts.

I shall conclude, when I have advertised thee that some corrective alterations and additional explications might conveniently be applied to some passages in the Book, but my remote distance from the Printer, did absolutely prohibit it. Therefore what is presented to thee, improve it practically, remembring that of our Saviour, If ye know these things, happy are ye if ye do them, John 13.17. I rest,

Sutton-Coldfield
Dec 9, 1653. Thy hearty well-willer

ANTHONY BURGESS.

Serm. XXXVI

An Alarm for Drousie Professours: Setting forth the
Signs of a Religion, of Duties, that are without spiritual Life.

Revel. 3.1
Thou hast a name that thou livest, and art dead.

That which remaineth is to give us the evidences or signs of a Religion without life, of dead duties, of a dead faith and a dead repentance. And although the consideration of the conversation of most within the Church, may abundantly testifie what this is; for where is there, if not in the Church, titles without realities, names without substances, forms without power? insomuch as we may call them Christians without Christ, Believers without faith; They pray, and do not pray; they hear, and do not hear. Though (I say) this were enough to bid those who would know what a dead religion is, to go to our publick Assemblies, to our Family-duties, and behold the general deportment of most men. Yet to set this the more powerfully upon you, I shall give you some plain evidences of it.

And first, Those duties never come from any life of grace within, that are upon feigned and forced outward motives, when nothing within, but many outward considerations do move a man. There is nothing more ordinary then this, and yet nothing is a surer sign of death. Thus the people that followed Christ because of the loaves, Judas that was Christs Disciple, because of the Purse, John that did the great works God commanded, because of temporal advantages, these had a name only, no life, because the principle of motion was without: There are many things that by art and power we make to move as wheels or bowls, yet this is not a motion of life, because the principle is without, and the Philosopher defineth nature to be the principle of motion within, and of it self; then therefore they duties are duties of life, when they are upon genuine and unfeigned motive, when the love of God, the excellency of Christ make thee move and be active for God, then thou doest shine with thy own light, not with a borrowed light; of all things life cannot be painted; the Painter can resemble the body, and all the parts thereof in a most excellent manner, but when he cometh to the life of a thing, there he is lost; So thou maiest with great resemblance and applause, pray, hear, and approach to the Ordinances, but when it cometh to the life of them, there thou canst not go any further: Do then the proper and essential qualities of grace move and work upon thee in thy duties? It is not custom, formality, education, applause or esteem in the world, but godlinesse for godlinesse sake, Christ for Christs sake, this is comfortable; but if they be accidental or forced considerations, then its no more life, then if you should take a dead mans arm, and by force move it up and down: Is it with thee in holy things, as with the devil and wicked men in evil things? The devil when he sinneth, it is from his own inclination, he is not tempted nor forced, if he were to choose, he would do thus; our Saviour doth fully expresse it, John 8.44. When he speaketh a lie, he speaketh of his own: Is it on the contrary with thee, when thou praiest, when thou hearest, these are of thy own, outward things do not move thee meerly? So for wicked men Rom. 8. they are said to live in the flesh, Why? because the sweetnesse and pleasures of the flesh do move them, if there were no others to tempt and allure them, yet they have enough of themselves to be carried out to evil: So it is with the godly, though there were no outward encouragements to godlinesse, yet the meer lovelinesse of them, it would draw out their hearts: Oh then remember this is a great matter, when our religious duties are not from forced outward principles! As he that is born of God, is said, not to sinne, because it is not from a true and proper principle within him, his heart and nature being sanctified is otherwise inclined: So he that is in the state of sinne, he doth not pray or hear, because though he doth them outwardly, yet the frame and inclination of his soul is far otherwise.

Secondly, Then is all our Religion and seeming graces dead, when we are not united to Christ the fountain of all life. Whatsoever we do, not joyn'd to him must necessarily be dead. Hence doth the Scripture so often compare him, to a Vine, and to an Head, and all because as the members and branches separated from these cannot live, or bring forth any fruite, so neither can a man separated from Christ: So that this union with Christ, this ingrafting into the fat Olive tree, is first to be looked at, for till there be this vouchsafed, we are as so many dead or dry bones: Even as the Sunne is the fountaine of all the heat and life in sublunary things, and if that were taken away, all things would be cold and dead: Thus it is here, Christ is the Sunne of righteousnesse, he ariseth with healing in his wings, Mal. 4.2. Ephes. 3.12. He dwelleth in the heart by faith; insomuch that Paul saith, He no longer liveth, but Christ in him, Gal. 2. Do then all they religious duties come from that powerful union with Christ? Thou doest not these duties solely of thy self, but Christ enables thee; not that Christ believeth or repenteth in thee, but his presence and power within enlivens thee to these things: So that before every duty make inquisition into this principle, Am I united to Christ? Doth heavenly vertue and power come from him into me?

Thirdly, Those duties do indeed live which are accompanied with a tendernesse and heavenly sensiblenesse both of our spiritual wants, and the excellency of spiritual remedies. Where no sense or feeling is, there cannot be any life ordinarily, and a Christians sensiblenesse discovers it self in these two things:

1. A real and hearty feeling of the weight of sinne, and all the terrible consequences of it: Even as the childe, as soon as ever it cometh into the world, begins with tears, because of its indigency; so it is here, As soon as ever any spiritual life is infused into the heart, the first discoveries of it are by sighs and groans, till it be a Moses delivered from these waters, by the love of God pardoning sinne. Davids Petitions are full of life, because of the sensiblenesse and affectionate tendernesse in him. Thus Mary Magdalen manifested the life of grace by those streams of tears that runne from her. Not that all tears argue the life of grace, no more then all water is sweet. The water of the sea is not, that of the clouds falling from heaven, is; The extremity of our miseries and calamities may make us weep and cry in a very sensible manner, but this argueth only a natural life, not a spiritual life. If we are sensible of the evil of sinne, of the wrath and displeasure of God, and do tenderly mourn, because God is thus offended, then he is a living spring within us, from whence these waters flow.

In the next place also, There must be a sensiblenesse of the remedy, hungering and thirsting after Christ, as new born babes desiring this milk, 1 Pet. 2.2. Thus and thus only are our duties and graces living, when they come from such tender apprehensions and sensiblenesse with it, and one duty performed from such a principle, is worth ten thousands babled over without any spiritual motion and feeling at all.

Fourthly, Then is our Religion and our holy duties flowing from life, when the Spirit of God doth move and work in us, and upon us: For to pray or hear in our own strength and abilities, though never so excellent, is as insufficient, as Samson, when his hair is cut off. No man can say, that Jesus is Christ, but by the Spirit of God. Hence Act. 2. The Spirit of God in fire and mighty windes, denoteth that it only makes the Ministery a lively Ministery, and hearing a lively hearing. Thus Rom. 8. The Spirit of God is that which mortifieth sin, which helps our infirmities in prayers, and works those unutterable groans. Alas, all our duties are empty unlesse Gods Spirit doth overshadow the soul. As the Spirit of God in an extraordinary way did raise up and work upon the Prophets, making them above themselves; so the Spirit of God in an ordinary way, doth sanctifie and renew our natures, it filleth the soul with power, and enableth it by such divine assistance, that the things which by nature could never be done, by grace are performed with great ease and delight. The same Greek word pneuma is attributed both to a mans spirit or soul, and to the holy Spirit; now as that giveth such motions and operations to the body, which of itself it could never perform; so doth the Spirit of God to those who partake of it. Hence Stephen and others when they performed any notable exploit of grace, it is said, They were filled with the holy Ghost. This fire will presently make the cold ice to melt. That which Solomon said of hot sinfull lusts, Can a man take fire in his bosom, and his cloaths not be burnt? is also true of this holy and divine fire. It cannot be in a mans heart, but the heavenly flames thereof will appear in our duties: Oh then pray that thou maiest be the Temple of the holy Ghost, they heart the Altar upon which all they spiritual Sacrifices shall be offered, and love the fire, to make thee an whole burnt-offering. That as in the Jewish administration every Sacrifice was to be with salt and fire; so there may be such a spiritual seasoning of the whole man with a ready offering up of our selves to God, that as Eliahs body was carried up with a whirlwinde, and a fiery chariot to heaven; so our souls may be exalted in every duty.

Fifthly, Then are our religious duties without life, when there is no setled, fixed or constant way in them; For life is a sure, stedfast, and even principle of motion, but when men are religious upon other grounds, they move as uncertainly as their earthly interests do. The Israelites were a dead people in this sense, In their afflictions they would seek God early, they would howl upon their beds, for the losse of their Corn and their Oil, but all this was not because God was provoked, and therefore the Psalmist saith, They quickly turned out of the good way, and their hearts were not stedfast within them, Ps. 78.37. All this is for want of a living spring within thee: The Sunne and stars they are constant in their motions and operations, because fixed by God, but blazing starres and meteors they are wholly uncertain, because of the various matter of which they are compounded. Constancy and immoveablenesse in godly duties is a good evidence of life, The hypocrite will not pray alwayes; The cistern will not alwaies have water in it. The Land-flood will at last dry up. The herb that wants a root will quickly wither; and thus it is here, where there are not living springs of grace within, you shall see the outward streams dry up; sometimes Family-duties, and then no Family-duties; sometimes private praier, and then none again. These uneven and uncertain motions argue all thy Religion is not per se but per accidens, as we say. Thou praiest and seekest God, as a man that unexpectedly findes a treasure, or as Balaams Asse spake upon an extraordinary oppression, which made her say, Did I ever so before? So thou under some extraordinary calamities or occasions, Wilt thou call to pray, have thy family pray, but didst thou so ever before? Or is this thy constant and stedfast course, as the Sunne every day rejoyceth like a Giant to run its race?

Sixthly, Duties and Religion from a life within, are such as keep a man in the same posture he was in many years ago. His minde is more enlightned, his heart is no more sanctified, his graces have not attained to one cubit higher then they were before, and I know no particular a surer evidence of a name, or form without life and power, than this. There is no encrease or growth, no hungrings and desires after an higher stature in Christ, but as the pictures in the house are alwaies of the same length and breadth they were; so are these: But growth in grace, the Scripture doth often command; and for this end is the Ministry as well as for conversion, Ephes. 4.12. And for this end are those afflictions God laieth upon us. Every branch is purged, that it may bring forth more fruit, John 15. And we see the Apostle Heb. 6. terribly reproving those believers, that still staid in their first principles, and were not carried after perfection: Therefore cast up thy accounts, see how all thy duties further thee, and make thee increase in holinesse: Doest thou not pray and pray, hear and hear, come to Church an hundred times, yet art as earthly, proud, sensual, as dull and negligent in holy things as ever? Oh, if there were life within Thy five would gain ten, thou wouldst say with Jacob, I came over Jordan with a staff, and now I am made two bands, Gen. 32.10. I began poor, but God hath made me rich!

Seventhly, When duties come not from life within, there is no fervency, no zeal, but meer lukewarmnesse. And indeed in our common expression we call zeal and fervency life. That Sermon is a dead Sermon which is lukewarm, and is not both burning and shining; so is all that Religion and all that profession very dead, which is cold, formal, lukewarm. Hence Rom. 12, Be fervent in Spirit serving the Lord, boiling over, as the pot doth with an hot fire under it. The Church of Laodicea was a dead Church as well as this of Sardis, and it appeared by her lukewarmnesse. As this temper is very often, men pray as if they had no minde to it; they hear as if they did not much regard it; so it is very loathsome and abominable to God, it is a temper he cannot abide, when life goeth out of the body, then it groweth stark cold, and thus where the life of grace is not, the heat and all the duties of Religion are altogether cold, no zeal, no joy, no vigor of soul in the discharge of the. Awake then thou that sleepest, pray that God may give thee light and life, tremble at thy coldnesse, dulnesse. Oh think, Did the godly that lived to God shew no more affection and zeal to God then I do?

Eigthly, Then are our duties without life, when they are empty and not filled up as they ought to be. This Christ doth instance in, as the main argument to prove she was dead, I have not found they works filled up; there was much emptinesse and defectivenesse in them: Now the emptinesse of Religion ariseth many waies; There may be a defect in the principle, when we do it not from supernatural grace within, but from humane strength and power, this emptinesse must be filled up. Again, there is defectivenesse in the end, when what we do, is not for God in reference to him, but wholly to our selves, Israel is an empty vine, bringing forth fruit to himself, Hos. 10.1. This must be filled up, so there may be defectivenesse, because of worldly and earthly distractions. Thus the heart is like a vessel full of holes, there are many empty cranies [crevices], these must be filled up. Thus it is an exact thing to perform any holy duty, deficiencies and emptinesse may arise many waies, and therefore it behoveth us to fill up these with all grace and holinesse. A remarkable character God giveth Caleb, Numb. 14.24. That he followed him fully, there was no emptinesse, or void places in his heart.

Ninthly, where there is no life of grace, there Religion and all duties are easily done. There is no opposition without from Satan to hinder thee; nor any contrariety from within, but where the life of grace is, there is alwaies a combate and conflict, as Rom. 7, and Gal. 5. The Spirit is willing, but the flesh is weak. The traveller that is poor feareth not, nor is molested with thieves. The Pirate marketh that Ship which is fraughted with gold. The devil lets thee pray, and hear, and never troubleth thee all the while thou art under his power, all the while there is nothing but flesh in thy performances, here is no opposition, but when once thou goest about these duties in a spiritual heavenly manner, then as Christ was sought for as soon as ever he was born by his enemies, so are those beginnings and initials of grace opposed and conflicted with the remainder of corruption; Insomuch that the godly cry out, Who is sufficient to pray, to hear? They mourn under their daily sins, under their iniquities in holy things, being farre more troubled for not praying so fully and spiritually, then the wicked are for not praying at all. These things are so plain and undeniable, that it may put you all upon examination of your Religion, of your piety and devout duties, whether from a principle of heavenly life within or no. And as Socrates said he had done enough, if he could but provoke his Disciples to be desirous to learn: so if these things do but thus farre inflame you, as to say, Oh Lord, if I be yet in a dead empty way, If my duties and performances do come short of grace and glory, I heartily desire to have a better way; The Lord open my eyes to see it, and give me an heart to imbrace it.

If thus farre (I say) the Word preached may prevail, here is a good foundation laid; And therefore let the Use be, to commune with your own hearts; Though we are not to question the principles of Arts, and to doubt of them, yet there are many practical principles that all lay down about their piety and salvation, That its great wisdom to doubt and question about them; as in this particular, thou comest to Church, thou praiest, thou hearest, and accounts this a Religion, a piety that will save thee, not at all diving and searching deeper; but from what root do these spring? What is that which giveth nourishment to all these things? With what life and zeal are these things performed? Oh it may make many a hearer to tremble at his emptinesse and formality herein! Never therefore crie out of this thing or that, my company, my worldly imployment, my earthly businesses, these dead me, for thy dead heart within , makes all without dead. Now the means to obtain this spiritual life, is

1. Diligently and studiously to depend upon the preaching of the Word, for that is the word of life, we are begotten anew by it. He that despiseth or neglecteth the Ministery is a murderer of his own soul. God hath appointed this foolish and contemptible way to make dead men come out of the grave of sin, and live before him.

2. Apply thy self to Christ, who is the bread of life, yea who is the resurrection and the life. He that did so easily raise the corporally dead, can as easily those that are spiritually. If the touching of his garment could prevail so much, how much more applying him by faith?

Lastly, Be much with those that have life and are lively, I Pet. 1.5. Lively stones believers are called, as live coals put together, make the dead coals also to live. Thus it is here, Be much with those that have a spiritual life, they will make thee spiritual; their heat will beget heat in thee.