The Saints Treasury, Table of contents – Errata
The CONTENTS of the foregoing SERMONS.
SERMON I.
THe words are a part of Moſes his Song which Song is, page 2
1. The moſt ancient Song in the world ibid.
2. A ſpirituall and moſt excellent Song ibid.
3. A very delightfull Son ibid.
4. A Typicall Song ibid.
5. In the opinion of Auſtin a miraculous Song 3
Doctrine.
There is none like to God 4
1. Becauſe whatever is in God is God himſelfe 5
2. There is an univerſall goodneſſe in God ibid.
3. All beings are but one excellency in God ibid.
4. All that is in God is primitively in him ibid.
5. God can communicate himſelfe ſo as none can.
God can communicate as much of his goodneſſe as he will.
And can make the creature as ſenſible of it as he will ibid.
And God can bring all evil at once upon the creature.
And can make the creature as ſenſible of that evill as he will 6
Uſe.
It ſhould be our care in beholding any good or excellency in the creature, to keep in our thoughts and hearts, an apprehenſion of the infinite diſtance that there is between God and that creature ibid.
The want of which hath been the cauſe both of ontward Idolatry, and of Spirituall Idolatry 7
There is none like to God; therefore none like to the people of God 8
None ſhould doe for their. Idol-gods ſo as Gods people ſhould doe for their God 9
What Idolaters will doe in reference to their Idol-gods ibid.
Idolaters are,
1. Earneſt after their Idol-gods 10
2. They are mad upon their Idols ibid.
3. The ſtrength of the affections of Idolaters after their Idol-gods appears from Jer. 8. 1, 2. ibid.
4. Idolaters will be at any coſt upon their Idols 11
5. Idolaters willing to, ſuffer any thing for their Idol-gods ibid.
6. Idolaters conſtant to their Idols ibid.
We ſhould take heed leſt any ſhould have their hearts more ſet upon their luſts, then ours are upon God ibid.
Gods title of being glorious in holineſſe conſidered 13
Holineſſe in God what it is.
1. Negatively: It is that whereby his nature is free from all kind of mixture, and from the leaſt ſoils and filth of ſinne ibid.
2. Poſitively: It is the infinite rectitude and perfection of the will of God eſpecially, whereby he doth will and work all things ſutable to the infinite excellency of his own being 14
The holineſſe of God conſidered by looking into the holineſſe of the creature ibid.
How God is glorious in holineſſe.
The Saints doe eſpecially glory in God as a holy God 15
The Angels in Heaven look upon God in his holineſſe, and doe eſpecially exalt him from thence ibid.
The Church of God adore God in his holineſſe ibid.
God himſelfe ſeems to glory in his holineſſe above any other attribute ibid.
God glories in Heaven as the habitation of his holineſſe 16
God rejoyceth in his people as they are a holy people ibid.
Holineſſe is more eſpecially aſcribed to the third perſon in the Trinity ibid.
All the three perſons in the Trinity challenge an equall ſhare in the working of holineſſe in the creature ibid.
Yet further, holineſſe muſt needs be the glory of God, becauſe it is the higheſt perfection and rectitude of an intelligent free agent 17
Holineſſe in Scripture is called the beauty of God ibid.
Holineſse, ſome ſeeds of it, the very image of it onelyonly in the creature, is called the glory of God ibid.
Holineſſe puts a luſtre upon all the other attributes of God, and makes them glorious ibid.
Gods name is glorious by holineſſe, becauſe the ſpeciall end God aimes at in all his works of creation and providence, is to advance holineſse 18
Why God hath this title, glorious in holineſſe given him here in this Song of Moſes
1. To ſhew that the infinite excellency of Gods power is ſuch, that it is without any mixture of evil in the exerciſe of it ibid.
2. God manifeſteth here the greatneſse of his wrath upon his enemies, and yet the glory of his holineſſe alſo ibid.
3. This Title is given to God here, becauſe in this great work of his he did manifeſt his faithfulneſs in fulfilling of his promiſes to his people 19
Uſe.
1. Hence Chriſtians may obſerve whether ever they underſtood God aright or no, viz. by conſidering what is that excellency of God that their ſoule cloſeth with 20
2. Gods people ſhould exceedingly comfort themſelves in God, in that they have to doe with God as a holy God 21
3. If God be glorious in holineſs, ſo are the Saints glorious in holineſs alſo 22
Holineſs puts a glory upon their perſons ibid.
Holineſs puts a glory upon all they doe and enjoy 23
Holineſs is the very principle of eternall life ibid.
Holineſs is the proper object of Gods delight ibid.
Holineſs is a ſeparation of the creature for God and eternall life ibid.
Holineſs in the Saints puts a reverend reſpect upon them in the very conſciences of wicked men 24
4. If God be glorious in holineſs, then certainly God will maintain holineſs in the world 25
It concerns all men to honour holineſs, and to ſet up the glory of Gods holineſs as much as they can in the world 26
Chriſtians are eſpecially to look to their hearts, to cleanſe them, when they draw nigh to God ibid.
5. As God is glorious in holineſs, ſo we are to ſet him out in his glory, by keeping his worſhip pure 27
6. The conſideration of Gods holineſs ſhould humble us, and make us aſhamed for the remainder of that unholineſs that is in our hearts 28
7. If God be glorious in holineſs, then we have all need of Jeſus Chriſt 29
SERMON II.
THe words are briefly opened 31
Doctrine.
That Chriſt is the onelyonly means of conveyance of all good that God the Father intends to communicate unto the children of men, in order to eternall life; he is all, and in all. 32
This truth is the great point of Divinity that is abſolutely neceſsary to eternall life 33
Tis the ſum of the Goſpel, and the moſt ſupernaturall truth revealed in all the book of God ibid.
A truth the Angels themſelves deſire to pry into ibid.
Tis that which requires the work of the Spirit beyond the ordinary works of the Spirit of God to reveale it 34
Tis a truth that is the moſt profitable of all the truths contained in all the book of God ibid.
There is no truth in Scripture whereby we honour God ſo much as by this 35
The Doctrine proved 36
How it comes to paſse that there can be no good communicated unto us from God, in order to eternall life, but by Chriſt.
1. Becauſe of the breach of the firſt Covenant that God made with mankind 37
2. There is ſuch an infinite diſtance between God and man, that there can be no comming together but by Chriſt 38
3. There is the ſtrength and curſe of the law upon every ſoule naturally, that keeps the ſoul from mercy ibid.
4. There are the cries of infinite juſtice againſt men, which muſt have ſatisfaction ibid.
How Chriſt is all in all to us in Gods communication of good to us.
1. From the covenant that God the father made with his ſon from all eternity 39
2. Chriſt actually comes to be the way of conveyance of all good to us, by taking our nature upon him, and ſo making us reconcileable to God ibid.
3. Chriſt was content to come into the world, to be made the head of a ſecond covenant between God and mankinde, to perform whatever God the Father ſhould require for the ſatisfaction of divine juſtice 40
4. By this means God in forgiving of ſin, goes in a way of juſtice as well as in a way of meccy 41
5. And he is the way of conveying good to us, as by his ſatisfaction, ſo by his interceſſion 42
Some ſpeciall great things we have from God, inſtanced in; and that Chriſt is all in all in thoſe things.
1. Chriſt is all in all in the point of Juſtification and pardon of ſin, and the acceptation of us as righteous 42
It is not all that we have done, nor all that we can poſſibly doe, that can be our juſtification 43
It is not what God enables us to doe, that can be the formality of our juſtification ibid.
It is not onelyonly what we can doe, or can be enabled to doe, but tis not Gods mercy added, if barely conſidered, that can eeke out our juſtification 44
2. Chriſt is all in all in point of Adoption 45
3. Chriſt is all in all in point of our reconciliation and peace with God 46
4. Chriſt is all in all in point of all our Sanctification, that is, Sanctification to life ibid.
5. Chriſt is all in all in the want of all things 47
6. Chriſt is all in all in the enjoyment of all ibid.
And as Chriſt is all in all in the good we have from God, ſo he is all in all in what ever we tender up to God 48
Reaſons why God will have this way of communication of himſelfe unto us through his Son.
1. That hereby God might manifeſt to all the children of men what a dreadfull breach their ſins had made between God and them 50
2. God takes this way, becauſe he ſees it is the moſt advantageous for the manifeſtation of his glory 51
The glory of his mercy ibid.
The glory of his juſtice ibid.
The glory of his wiſdom 52
The glory of his holineſs ibid.
3. God ſaw there could be no ſuch way to draw poor ſinners to himſelfe, as this 53
4. God doth it to endeare his mercy to his Saints for ever. 55
5. God delights to honour his Son, and therefore makes him to be the means of conveyance of all good to thoſe he intends it to ibid.
Uſe.
1. To admire the depths of the councell of God, and the infinite glory of the riches of his grace unto mankind. ibid.
The work of Redemption greater then the work of Creation 56
2. We ſhould bleſſe God that ever we knew Chriſt, and that the myſterie of the Goſpel hath been revealed to us 57
3. It ſhews how deare Jeſus Chriſt ſhould be unto us 59
4. If we have an intereſt in Chriſt, it ſhould ſatisfie and content us though we have nothing, or be nothing in our ſelves 60
5. We ſhould be willing to give up all to Chriſt ibid.
6. Chriſt ſhould be the rule of our prizing all things ibid.
7. The heart ſhould with mighty intention be carried forth toward Jeſus Chriſt ibid.
8. In ſeeking after God, we ſhould be ſure to take Chriſt along with us 61
SERMON III.
THe words of the Text opened 63
There are great things that the Saints hope for; they are men of hopes 64
Nine particulars inſtanced in, that the Saints hope for ibid.
The hopes of the Saints are raiſed up in their hearts by the mighty power of the Holy Ghoſt 65
The different judgement of the Holy ghoſt and carnall hearts 1. About earthly things 66
2. About ſpirituall things 67
Spirituall and heavenly things that are the objects of faith, are reall and ſubſtantiall things, and faith gives them that ſubſtance 68
They are ſubſtantiall; for,
1. They have more in them then appears to be in them ibid.
2. They have much of God in them ibid.
3. They are the very centre of the thoughts and intentions of God himſelfe, and that which he aimes at in all his works towards his creatures 69
4. They have a reall and ſubſtantiall operation upon the ſoules of thoſe that are acquainted with them ibid.
5. They have an eternall ſubſiſtency ibid.
And faith gives them aubſtantiall being; for,
1. It is faith that carries the ſon ocontemplate upon God himſelfe 70
2. By faith the ſoul comes to know what riches there are in the glorious things of God ibid.
3. Faith converſeth with the glorious counſels of God ibid.
4. Faith converſeth with the great things of the covenant of grace ibid.
5. Faith receives the teſtimony of the Holy Ghoſt ibid.
Faith makes the things of God that are abſent, and but hoped for, yet to be preſent to the ſoul 71
Evils that are very nigh, faith can make them at a mighty diſtance ibid.
Good things that are abſent, and a great way off, faith can make them as if they were really ſubſiſting ibid.
Faith makes the things of God that are abſent, to be as preſent.
1. Becauſe it ſees them as certainly as if they were already 73
2. Faith looks upon the preſent poſseſſion of things ibid.
1. In Chriſt our head ibid.
2. We have the firſt-fruits of the Spirit ibid.
3. This time is nothing to eternity ibid.
4. Faith eyes the things of Heaven continually 74
5. The Saints enjoy all in God ibid.
Faith it ſelfe is a very ſubſtantiall thing ibid.
The vanity of the faith of moſt people diſcovered 75
We muſt learn to ſtrengthen and exerciſe our faith in the things we hope for ibid.
Spirituall and heavenly things are things not ſeen 76
1. They are hidden 77
2. They are beyond the principles of reaſon ibid.
3. The blindneſs of man naturally is ſuch that he can not ſee theſe things ibid.
4. God orders things ſo in his providence, that he goeth a contrary way (as to ſenſe and reaſon) to what he hath promiſed ibid.
We ſhould ceaſe wondering that men of excellent parts and reaſon doe not ſee the things of God 79
Faith doth evidence and make ſpirituall things clear 80
If faith be an evidence to other things, then it is an evidence to it ſelfe 81
One way to be freed from doubts and feares, is, by renewing the act of faith it ſelfe 82
It is no preſumption to caſt ones ſelfe upon the free grace of God in Chriſt ibid.
Chriſtians ſhould be afraid of unbeliefe, as well as of preſumption 83
The admirable uſe of faith 84
Tis a wonderfull mercy to have faith to evidence all the glorious things of God ibid.
Faith can make thoſe that are of weak parts to ſee the great things of God 85
SERMON IV.
Doctrine.
THere is a bleſſed liberty that Chriſtians enjoy by Chriſt, and onelyonly by him 88
In what ſenſe Chriſtians are freed from the Law 89
The rigour of the Law opened in ſeventeen particulars.
1. It requires hard things of thoſe that are under it 90
2. It requires things which are impoſſible to be performed by thoſe that are under it 91
3. The Law exacts all of us under the condition of perfection ibid.
4. The Law accepts of no ſurety 92
5. The rigour of the Law is ſuch, that it acceps of no endeavours ſhort of perfection ibid.
6. The Law requires conſtancy in all we doe ibid.
7. The Law exacts the obedience it requires exceeding rigorouſly 93
8. There is this rigour in the Law, that upon any the leaſt breach of it, it doth utterly diſenable the ſoul for ever performing any obedience to it again ibid.
9. The Law requires as perfect obedience as if we had all principles that might enable us to keep it ibid.
10. It requires it of us, and yet gives us no ſtrength to doe what it requires 94
11. In all the Law doth, it ſtrikes at our life ibid.
12. VponUpon any breach, it doth preſently binde over the ſoul to everlaſting death ibid.
13. When the Law is once offended, it will never be made amends again by any thing we are able to doe ibid.
14. The Law accepts of no repentance 95
15. The Law when it hath opened our wounds and miſeries, it ſhews us no means of deliverance ibid.
16. The Law accidentally ſtirs up luſt ibid.
17. The promiſes of the Law are but mean and low, in compariſon of the promiſes of the Goſpel ibid.
This rigour of the Law will not ſeem hard, if we conſider,
1. That we have to deale with a God of infinite juſtice and worth 96
2. If we conſider that ſtate of perfection wherein God made man at firſt ibid.
3. If we underſtand aright what ſin is ibid.
4. If we conſider thoſe things that we all take for granted, that yet are as hard as theſe ibid.
Uſe.
1. All men in their naturall condition are in a very evill caſe 97
2. The ſaving of a ſoule is a great and mighty work ibid.
3. Tis a vaine thing for carnal hearts to truſt to their good meanings. ibid.
4. If God reveal himſelf to a man onelyonly by the law, it is impoſſible but the ſoul muſt flye from him ibid.
The liberty of the Goſpel is a precious liberty 98
Our bondage under the law, and liberty under the Goſpel, opened from Gal. 4. 21 &c. ibid.
The liberty of the Goſpel opened in ſeventeen particulars
1. If thou beeſt a believer in Chriſt, thou ſhalt not be caſt for thy eternal eſtate by the law 100.
2. Thy Law-giver is no other then he that is thy husband and thy advocate ibid.
3. Thou art made a law to thy ſelf by having the law of God written in thy heart 101.
4. Though there be many imperfections in what thou doeſt, yet if God can ſpye out but the leaſt good thing in thee, he will take notice of that, and caſt away all the evil ibid.
5. If there be a deſire in thee to doe good, God accepts the will for the deed 102
6. Though the Goſpel call for obedience, yet it doth it in a ſweet and loving way ibid.
7. The Goſpel and liberty of it comes with abundance of life and ſtrength 103
8. God doth compaſſionate thoſe that are made free by the Goſpel ibid.
9. The Goſpel hath a mighty efficacy to melt the heart ibid.
10. The Goſpel as it hath a melting power, ſo it hath a healing power ibid.
11. Sins againſt the Goſpel ſhall not have power to root out any habits of grace 104
12. The Goſpel takes advantage at our miſery to pardon us ibid.
13. All that is required of us, may be accepted from another ibid.
14. The grace of the Goſpel ſhewes a way wherein God ſhall have all the wrong made him up that ever thy ſins did him ibid.
15. There is a perfect righteouſneſse made over unto us in the Goſpel 105.
16. The Goſpel proclames admirable promiſes ibid.
17. The covenant of the Goſpel ſhall never be forfeited ibid.
SERMON V.
THe Text opened 107. 108.
Doctrine.
That the onelyonly time that men have to provide for their eternal condition, is the time of this life; if it be not done here, there is no help afterward, for after death comes judgement 109
This point is one of the moſt ſerious points that concernes the children of men ibid.
Wicked men when they die, are ſtated in an irrecoverable evill condition ibid.
The tenor upon which we all hold our lives 110
There can be no repenting, nor believing after this life 112
After death God takes away all means of grace ibid.
The ſouls of wicked men are then ſtated in ſuch a condition that they can doe nothing but ſin ibid.
At the great day Chriſt gives up the Kingdom to the Father 113
Preſently after death the wrath of God is let out fully into the ſoules of the wicked ibid.
Uſe 1.
We have cauſe to bleſſe God for the continuance of our lives, eſpecially thoſe that have not throughly made their peace with God, and are not upon certain and infallible terms in this great buſineſse of providing for their eternall eſtates ibid. 114, 115
Uſe 2.
Thoſe are to be reproved that miſpend and ſquander away the precious time of their lives about vanities, and neglect the great buſineſſe that they were ſent into the world for 116
Time an exceeding precious thing ibid.
Few think of the paſſing away of their time, or that any great matter depends upon the time of their lives here in this world 117
Uſe 3.
When death findes any man unprepared in an eſtate of unregeneracy, that hath not made his peace with God, it muſt needs be exceeding dreadfull, becauſe it brings judgement, and ſtates ſuch a one in his eternall condition 120
Gods wrath let out fully upon the wicked immediately after death 121
Then they muſt bid an everlaſting farewell to all comforts that ever they did enjoy ibid.
The dreadfulneſſe of death is applicable,
1. To old people, whoſe time is neer at an end, therefore had need be ſure that that great work be done, of making their peace with God 123
2. To prophane wretches, who inſtead of doing the work of their time, and preparing for their everlaſting eſtate, goe directly backwards, and make the breach between God and their ſoules wider 124
3. To thoſe that have heretofore been in a good forwardneſſe in the way of life and ſalvation, but yet through the violence of their luſts have been turnd back againe ibid.
4. To thoſe that upon every diſcontent wiſh themſelves dead 125
5. To thoſe that upon every drunken occaſion for a word or two will venture their lives ibid.
6. To thoſe that in trouble and anguiſh of conſcience are ready to lay violent hands upon themſelves ibid.
7. To thoſe that have been upon their death beds as they thought, and in danger of everlaſting ruine, and did then promiſe if they lived what new people they would be, but afterwards forgot all 126
The efficacy and worth of a thing is when it is done in the ſeaſon of it 127
The conſideration of time, and the worth of it, ſhould take off all ſleightneſſe of heart, and roving diſpoſitions 128
The conſideration of this point ſhould take off peoples hearts from the creature ibid.
All young ones ſhould now while God gives them time, labour to make their peace with him 129
The danger of putting off the worke of repentance till we die 130
We ſhould labour to make ſure work in the great buſineſs of our eternall eſtate, becauſe that which is done in this world is available for ever ibid.
Wee ſhould not baulk any way of God for feare of ſuffering ibid.
Temptations to ſinne are to be repelled by the conſideration of the great buſineſs we came into the world for 131
FINIS.
ERRATA.
IN ſome of the books, p. 8. l. 33. for reference read inference, p. 9. l. 11. for notion, r. Nation, l. 19. for Numb. 27. r. Numb. 23. p. 17. l. 27. for ſo take all, r. take all, p. 23. l. 19. for them, r. him, p. 25. l. 3. obſerve no ſtop at conſciences, p. 26. l. 26. for in this holy worſhip, r. in his holy worſhip, p. 31. read the text thus, but Chriſt is all, and in all. p. 37. l. 33. for the humane, r. humane, p. 54. l. 24. read doe but take this one rule for that; p. 76. laſt line, for 2 Cor. 2. r. 2 Cor. 4. p. 99. l. 30. for Levit. 29. r. Levit. 25.
End of the text · Jeremiah Burroughs, The Saints Treasury (1654)