Admonition to William Eyre, Table of contents
THE CONTENTS.
§. 1.
THe Defence of my Praises of M r Woodbridges Sermon.
Of my sleighting all Protestant Divines that differ from me, particularly … Twiss.
Of my Daring as a Dictator to prescribe what men shall reade.
Whether it be true, that with me an Antinomian and an Antipapist are all one?
About the name Antinomian.
Whether only sins against the light of nature must be punished by Magistrates?
Whether it be no contradiction to have no sin punished but what's against the light of nature: and yet to have a penalty on them that will call men Antinomians? and not on M r E. for calling Papist?
Whether all the Reformed Churches hold that which I call Antinomianism?
Severall slanders of M r E. refuted, About Merit and ascribing to Works.
Of my saying Christs satisfaction is Causa sine quâ non of Justification.
Gardiners Positions answered, which M r E. makes like mine.
§. 2. Of my Censure of Maccovius and others. M r Eyre's testimonies examined: Pemble, Rutherford, &c.
§. 3. Whether I make all Antinomians that deny Justification by personal Righteousness? and whether I be singular therein?
§. 4.
How I deny or hold Christ to be our Material Righteousness? and imputation to be the form of Justification.
Of making Christ a Causa sine quâ non. More about Merit. M r Es befriending the Papists.
§. 5.
More about our personal Righteousness. My Judgement about Justification by our personal Righteousness opened in 12. Conclusions.
M r Es Arguments against personal Righteousness in Justification answered: Paul excludes not all works: nor all that Debt which is by free Gift of promise, What Justification by Works Paul speaks against.
Whether Protestants acknowledging an Evangelical inherent Righteousness, do not eo nomine acknowledge that we are Justified by it as far as I do?
M r E. gives up his Cause, confessing that it is Christ and not we that are the subjects of Justification before we are born: No addition to Christs Righteousness to be Justified by faith or personal Righteousness in subordination to it. Imperfect faith may be the Condition of the pardon of its own Imperfections. How faith is taken for the object, in the matter of Justification.
§. 6. Whether I include Works in Faith?
§. 7.
All Conditions are not Moral Causes, no nor any quà Conditions.
M r E. denying Christs death to be the Cause of Gods Justifying, makes it as much a sine qua non as ever I did, and much more. He is desired to expedite, How Christs death can be the Meritorious Cause rei vol tae, without Causing the actum volentis? All the effects of Electing Love are not given, by, through and for Christ, viz. as the Meritorious Cause.
§. 8. M r Es uncharitable Censure of M r J. Woodbridge. How our Divines deny Dispositions and preparations to Justification.
§. 9. His urging the invincibleness of M r Owens Answer, about Reconciliation being an Immediate effect of Christs death.
§. 10. His citation of M r Strong. Proved against him (which may serve to the like of M r Owen) that it is not of necessity that a Condition be quoad eventum unknown to the promiser; and that God hath Conditional Promises and Threats though the Condition be foreknown as to the event.
§. 11.
M r Eyre's proved a notorious slanderer, in saying, that the Papists ascribe no more meritoriousness to works then I do,] by the testimony of Bellarmine, Aquinas, and M r Perkins, as a tast til I come to M r Crand.
Many gross passages of his Book are also opened in the Preface.