A39674:712
Planelogia, a succinct and seasonable discourse of the occasions, causes, nature, rise, growth, and…
Planelogia, a succinct and seasonable discourse of the occasions, causes, nature, rise, growth, and remedies of mental errors written some months since, and now made public, both for the healing and prevention of the sins and calamities which have broken in this way upon the churches of Christ, to the great scandal of religion, hardening of the wicked, and obstruction of Reformation : whereunto are subjoined by way of appendix : I. Vindiciarum vindex, being a succinct, but full answer to Mr. Philip Cary's weak and impertinent exceptions to my Vindiciæ legis & fæderis, II. a synopsis of ancient and modern Antinomian errors, with scriptural arguments and reasons against them, III. a sermon composed for the preventing and healing of rents and divisions in the churches of Christ / by John Flavell ... ; with an epistle by several divines, relating to Dr. Crisp's works.Planelogia, a succinct and seasonable discourse of the occasions, causes, nature, rise, growth, and remedies of mental errors written some months since, and now made publick, both for the healing and prevention of the sins and calamities which have broken in this way upon the churches of Christ, to the great scandal of religion, hardening of the wicked, and obstruction of Reformation : whereunto are subjoined by way of appendix : I. Vindiciarum vindex, being a succinct, but full answer to Mr. Philip Cary's weak and impertinent exceptions to my Vindiciæ legis & fæderis, II. a synopsis of ancient and modern Antinomian errors, with scriptural arguments and reasons against them, III. a sermon composed for the preventing and healing of rents and divisions in the churches of Christ / by John Flavell ... ; with an epistle by several divines, relating to Dr. Crisp's works.
London: printed by R. Roberts for Tho. Cockerill, 1691
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.
This Question, Whether the Covenant of Grace be conditionate or absolute, was moved (as a learned Man observes) in the former Age, by occasion of the Controversy about Justification, betwixt the Protestants and Papists. Among the Protestants, some denied, and others affirmed the Conditionality of the Gospel-covenant. Those that denied it, did so for fear of mingling Law and Gospel, Christ's Righteousness and Man's, as the Papists had wickedly done before. Those that affirmed it, did so out of fear also; lest the necessity of Faith and Holiness being relaxed, Libertinism should be that way introduced. But if the Question were duly stated, and the sense of its ⟨p. 243⟩Terms agreed upon, the Gospel-Covenant may be affirmed to be conditional, to secure the People of God from Libertinism, without the least diminution of the Righteousness of Christ, or clouding the Free-grace of God.
This Question, Whether the Covenant of Grace be conditionate or absolute, was moved (as a learned Man observes) in the former Age, by occasion of the Controversy about Justification, betwixt the Protestants and Papists. Among the Protestants, some denied, and others affirmed the Conditionality of the Gospel-covenant. Those that denied it, did so for fear of mingling Law and Gospel, Christ's Righteousness and Man's, as the Papists had wickedly done before. Those that affirmed it, did so out of fear also; lest the necessity of Faith and Holiness being relaxed, Libertinism should be that way introduced. But if the Question were duly stated, and the sense of its ⟨p. 243⟩Terms agreed upon, the Gospel-Covenant may be affirmed to be conditional, to secure the People of God from Libertinism, without the least diminution of the Righteousness of Christ, or clouding the Freegrace of God.
I did in my first Answer to your Call, endeavour to prevent the needless trouble you have here given your self, by a succinct state of the Question: telling you the Controversy betwixt us, is not, (1.) Whether the Gospel-covenant requires no duties at all of them that are under it? nor (2.) Whether it requires any such Conditions as were in Adam's Covenant, namely, perfect, personal, and perpetual Obedience under the penalty of the Curse, and admitting no place of Repentance? nor (3.) Whether any Condition required by it on our part, have any thing in its own nature meritorious of the Benefits promised? nor (4.) Whether we be able in our own strength, and by the power of our Free-will, without the preventing, as well as the assisting Grace of God, to perform any such work or duty as we call a Condition? These things I told you were to be excluded out of this Controversy. But the only Question betwixt us, is,