The True Bounds of Christian Freedom, Table of contents – Errata
A Table of the main things contained in this following TREATISE.
THe cohaerence of the text, and the doctrines contained in it. 1, 2, 3, 4.
The maine doctrine propounded, viz. That there is a true and reall freedome which Chriſt hath purchaſed, and into which he hath inſtated all thoſe who are true beleevers. 5.
In the proſecution of which, 3. things are inſiſted on. 1. The qualitie. 2. The nature. 3. The parts of Chriſtian freedome. 6.
1. The nature: and here are 4. kinds of freedome ſet downe. 6, 7.
1. Naturall. 2. Politicall. 3. Senſuall. 4. Spirituall. 7, 8.
2. The qualitie of this freedome is ſet downe. 9.
1. It is a reall. 2. An univerſall. 3. A conſtant freedome. 9, 10
3. The parts of this freedome are two: 1. In grace. 2. In glory: and thoſe 1. Privative: 2 Poſitive. 11
The particular branches of our inchoate freedom, or for our freedom here in grace. ib.
1. We are freed from Satan. ibid.
2. We are freed from ſinne. 1 the guilt of ſin: 2 the defilement of ſin: 3 the dominion of ſin. 12
1 We are freed from guilt of ſin, and this is laid down in two particulars. ibid.
1. That none of our ſins ſhall condemne us. 13, 13
2. That none of our ſins ſhall bring any fruits of wrath upon us. 14, 15
2. We are freed from the dominion of ſinne. 17, 18
3. Belevers are freed from the law. 21
1. From the ceremoniall. 21
2. From the morall law. 1. As a covenant: where divers opinions are propounded what kind of covenant it was. 22
2. We are free from the maledictions and curſes of the law. 28, 29
3. We are free from the indictments and accuſations of the law. 36, 37
4. We are freed from the rigour of the law. 47
Some particulars wherein the rigour of the law did conſiſt. 47
1. It commanded impoſſible things. ib.
2. It required obedience in our owne perſons. 49
3. And this obedience univerſall, actual. 50
4. It inforced it ſelfe upon the conſcience with threats and terrour. 52
4. Beleevers are freed from obedience to men. 54, 55.
5. Beleevers are freed from death. 56, 57
And how ſaid to be free from death. ib.
6. Beleevers ſhall be freed from the grave. 57
This laid down in 3. concluſions. 58, 59
2. The poſitive part of our freedome, or what we are freed unto. 59.
This is briefly laid downe in 7. particulars. 1. We are freed from a ſtate of wrath, to a ſtate of mercy. 59
2. We are freed from a ſtate of condemnation to a ſtate of iuſtification. ibid.
3. We are freed from a ſtate of enmitie to a ſtate of friendſhip. 60
4. We are freed from a ſtate of death, to a ſtate of life. ibid.
5. We are freed from a ſtate of ſinne to a ſtate of ſervice. 60
6. Freed from a ſtate of bondage and ſpirit of ſlaverie, to a ſpirit of ſonſhip and liberty. 61
7. We are freed from death and hell, to life and glory. ibid.
The firſt maine Query propounded, viz. whether this be any part of our freedome by Chriſt, to be freed from the law. 64
After different Scriptures are alledged, 65, 66, &c.
Two things are required. 1. What is meant by this word Law. 68
2. In what ſenſes this word is uſed in Scripture. 69
Theſe two things being cleared, the former queſtion is ſet down more diſtinctly, viz. Query. Whether are beleevers freed from the Morall Law as a Rule of obedience. 73
Some different opinions of it. 73, 74
The truth laid down. 74, 75
Two maine Poſitions propounded, which ſpeake the continuance of, and obligation to the morall Law. 76
1. Poſ. That the law for the ſubſtance of it, doth remaine as a rule of walking to the people of God. 76
2. Poſ. That there was no endor uſe for which the law was given, but might conſiſt with grace, and be ſerviceable to the advancement of the covenant of grace. 76
The firſt Poſition is confirmed. 77, 78
1. By the concordant Confeſſions of Reformed Churches. 78, 79
2. By cleare Texts of Scripture 80, 81
3. By divers Arguments, or demonſtrative reaſons. 83, 84
Anſwer is made to ſome Obiections, and it is proved that the law is a binding rule. 87, 88
Some application of this firſt Poſition. 1. Vſe. To blame the Papiſts who charge us that we make this a part of our Chriſtian libertie to be exempted from all Law. 95.
2. Vſe. To blame them among us who doe labour to make void the Law. 98, 99
3. Vſe. To exhort us to iudge of the law aright, and ſo maintaine it. 103, &c.
The ſecond Poſition laid downe. viz. 2. Poſ. That there was no end or uſe for which the Law was given, but might conſiſt with grace, and be ſerviceable to the advancement of the covenant of Grace. 108
Firſt, the chiefe ends for which the law was given. 109
1. To reſtraine tranſgreſsion. 110
2. To reveale tranſgreſſion. 114
3. To humble men for ſinne. 115
4. For a direction of life. 118
5. As a glaſſe to diſcover our imperfections. ibid.
6. As a reprover and corrector of ſin. 119
7. As a ſpurre to quicken us to duty. ib.
Secondly, that none of theſe ends but might conſiſt with grace, and be ſerviceable to the advancement of the covenant of grace. ibid.
This is proved in the review of the former particulars. 120, 121, &c.
1. Object. We reade the Law was ſet up as a covenant, and if ſo it could not ſtand with grace, therefore was there ſome ends and uſes for which the Law was ſet up that could not conſiſt with grace. 127.
Divers diſtinctions of covenants 128
The Law was not a covenant of workes; this proved by nine arguments. 130
2. Object. But it is ſaid to be a covenant, and if ſo, either a covenant of works or of grace; or els there is ſome third covenant: but there is no third covenant, nor is it a covenant of grace; therefore it muſt needs be a covenant of works. 135
To the anſwer of this, two opinions are laid downe. 136
1. That it was a third covenant, or a covenant diſtinct from the covenant of nature and grace, and may be called a ſubſervient covenant. ibid.
Where the differences and agreements that this ſubſervient covenant hath with the covenant of nature and of grace is ſet downe. 139, 140
The reaſon which this opinion ſcemes to hold forth. 143
2. The ſecond opinion that the law was the covenant of grace, though more legally diſpenced. 146
This ſecond opinion is drawne up in five particulars. 148
3. Object. That whichſtood upon oppoſite tearmes to the covenant of grace, cannot be ſaid to be a covenant of grace; nor yet ſubſervient to the covenant of grace, but muſt needs be a covenant of workes: but the law did thus, Ergo. 150
The law ſtood not upon oppoſite termes to grace. 151, 152.
Do this and live, which were the termes upon which the law did ſtand, is interpreted. 154, 155
Though the law ſtood upon oppoſite termes, yet it had its ſubſervient ende to grace. 157, 158
2. Query. Whether this be any part of our freedome by Chriſt to be free from all puniſhments and chaſtiſements for ſin. 163
Scriptures alledged to prove God may chaſtiſe beleevers for ſin. 163
Some obiections againſt the validitie of thoſe Scriptures which prove Gods puniſhing for ſin, alledged and anſwered. 164, 165
Other obiections, that theſe were examples in the Old Teſtament, and therefore not ſufficient to prove, becauſe they were under a different covenant; anſwered. ibid. 167
Other obiections upon ſome places alleadged out of the New Teſtament for Gods puniſhing for ſin; anſwered. 173, 174
Divers cavils againſt Gods puniſhing for ſin anſwered. 176, 177
Their maine arguments againſt Gods puniſhing for ſin anſwered. 181
And divers reaſons are laid downe why God may pardon ſin, and yet chaſtiſe for ſinne. 185
Some conſiderations propounded for the fuller anſwer to the Query. 188
The whole anſwer is ſhut up in foure Poſitions. 193
3. Query. Whether this may conſiſt with our Chriſtian freedome, to be tied to doe duty becauſe God hath commanded. 195
1. It is anſwered in the generall; that it is no infringement to our Chriſtian freedome to be tied to the performance of dutie. 196
2. It is queried, Whether this be no infringement to our libertie to be tied to duty becauſe God hath commanded. 197
Divers miſtakes about this laid downe. 198
1. Some thinke they are not to doe duty but when the ſpirit of God doth move them to it. 198
1. Anſw. It is good to goe when the Spirit moves: Its ſhewed how in ſome caſes, and at ſometimes Satan may put a godly man on duty, when yet he thinkes it is the Spirit moves him. 199, 200, &c.
2. Anſw. Though we are to goe when the Spirit moves, yet are we not to neglect when we doe not perceive ſuch ſenſible movings of the Spirit. 202
2. A ſecond miſtake, Some thinke they are to do nothing elſe but pray, becauſe God hath commanded, and who thoſe are. 204, 205
3. A third miſtake, Some thinke they are not to do duty, becauſe God commands, but becauſe their own ſpirits incline them. 205
Anſw. We muſt doe duties becauſe God hath commanded them, but it is not ſufficient to doe them meerely becauſe God hath commanded them. 205
For the clearing of this, there is a diſtinction laid down, between poſitive and naturall lawes. 206
In what ſenſes we may be ſaid to be freed from dutie. 209
The difference between a gracious heart and another in the performance of duty laid down in 9 particulars. 212, 213, 214, &c.
The Query further reſolved and concluded. 219
4. Query. Whether the freemen of Chriſt may not ſinne themſelves into bondage again. 223
Bondage is diſtinguiſhed into univerſall, and partiall. 223, 224
Partiall bondage, is either a bondage in reſpect of comfort, or in reſpect of the manner of obedience. 226
The Query anſwered in two Concluſions. 226
1. Concluſion. The freemen of Chriſt ſhall never ſinne themſelves into that univerſall and ſtate bondage again. 226
2. Concluſion. The freemen of Chriſt may ſinne themſelves into a partiall, a graduall bondage. 227
1. They may ſin themſelves into a bondage in reſpect of comfort. 227
Some Obiections againſt this Anſwered. 230
Some diſtinctions of peace. 234
A five-fold peace a godly man may ſinne away. 236
2. They may ſinne themſelves into bondage in reſpect of the manner of their obedience. This is proved. 239
5. Query. Whether this may conſiſt with our Chriſtian freedome to doe duties with reſpect to reward. 241
Three opinions laid down. ibid.
1. Some ſay we are to do duties to merit heaven and glory. This is caſt out. 241, 242
2. Some ſay peremptorily, that we muſt have no reſpect to heaven and glory in our obedience. 243, 244
3. Others ſay, that we may do holy duties and have reſpect to the recompence of reward in the doing of them. 244
The reaſons whereby theſe two laſt opinions are each of them maintained. 245, 246
There things examined in the Query.
1. What is meant by rewards. 249
2. What is meant by eying of the reward. 250
3. Whether the eyeing of reward be any infringement to our Chriſtian liberty. 251
The Query is taken in pieces, and firſt it is Queryed. 1. Whether a man may not do duties and obey God in reference to Gods beſtowing of outward mercies on him in this life. 253
The Query is ſtated, and tearmes explained. 256
Some particulars laid down in way of anſwer. 257
1. That the inioyment of the things of this life is not the ground of a Chriſtians obedience. 257
2. They are not the meere end of our obedience. 258
3. They are not the main ends. 258
4. And whether they may be ſaid to be ſubordinate ends, divers reaſons propounded againſt it. 259
This laſt is debated modeſtly, and divers obiections anſwered. 262. to the 274
2. Query. Whether we are not to doe duties with reference to the obtaining of ſpirituall good things. 274
The reaſons of thoſe who hold we are not to have respect to the obtaining of ſpirituall good things in our obedience. 275
Thoſe reaſons examined and anſwered. 276, 277
1. Though Chriſt have purchaſed all good things for us, yet will God beſtow them in a way of ſeeking. 278
2. Though God will beſtow them in a way of ſeeking, yet are they not the purchaſe of our prayers, but the gift of his own mercy. 279
Qualifications of our bringing, when firſt of God beſtowing doe no way intrench upon the freeneſſe of grace. 279, 280, 281
Some maine conſiderations propounded touching precedent qualifications. The nature of faith and iuſtification. 285, 286, 287, &c.
3. Query. Whether we may not obey God with reference to eternall rewards.
It is denyed by ſome, on divers grounds. 293, 295
It is affirmed by others with divers Cautions. 296
2. Poſitions laid down in Anſwer to the Quere. 301
1. Poſition. We may obey God with reſpect to heaven and glory. 301
The reaſon why this hath been denyed is, becauſe men have made falſe draughts of heaven, they have not conceived of heaven under the right notion. 302
What heaven is, is darkely ſhadowed out in five particulars. 1. It is the enioyment of God. 2. Of Chriſt. 3. The Spirit. 4. Fulneſſe of Grace. 5. An eternall Sabbath. All which are deſireable and may be eyed. 304, 305
2. Poſit. That we ought to have respect to heaven and glory in our obedience, 312— this is proved by Scripture and divers inſtances. 312 to the 319
6. Query. Whether this be part of our freedome by Chriſt, to be free from obedience unto men. 319
Diverſitie of Scriptures alledged. ibid.
A twofold ſubiection, whereof one may, the other cannot be yeelded without impeachment to Chriſtian libertie. 321
Some Queries anſwered, whether it be lawfull for a Magiſtrate to impoſe ſuch things upon mens practiſe which concerne the conſcience. 323
The Application of the whole. 328
1. Vſe. The fearefull condition to be an unbeleever: the Son hath not yet made you free; you are yet in bondage. 1. To ſinne, which is ſet out in divers ſad particulars. 328
2. To Satan, which is alſo illuſtrated in ſome particulars. 333, &c.
3. To the law. 1. The Curſe. 2. The rigour of it. 335
The curſe of the law ſet out in foure particulars. 335, 336
The rigour of the law ſet out in ten particulars. 337, &c.
2. Vſe. You whom Chriſt hath inſtated into this glorious priviledge of freedome. 1. Maintain it. 340
1. Maintaine it againſt the Law. 342
2. Maintaine it againſt men. 344, &c.
2. Beware of abuſing it. 348
Sixe wayes whereby Chriſtian libertie is abuſed. 1. When we uſe it to the ſcandall of others. 349
2. When we uſe it to ſuperſtition. 350
3. When we make void the law of God. ib.
4. When we give too much ſcope to our ſelves in things lawfull. ibid.
5. When we uſe it undutifully. ibid.
6. When we will be bound to nothing. 351
Reader,
NOtwithſtanding all our care, I ſee ſome few faults have eſcaped both in the margin, and page; Yet I hope none will be found ſo great as to diſturbe the ſenſe, when thou haſt done me the favour to correct theſe few enſuing.
For Semitura, read Semiruta, pag. 18. for decepiſſe, r. deceſsiſſe, p. 25. foreign deleatur, p. 26. for foreign r. foreign. 69. for and, r. of 280. l. 23.