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.
John Flavel 1630?–1691London: printed by R. Roberts for Tho. Cockerill, 1691
[48], 448 p. · 94k words · Wing F1175 · ESTC R21865
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.
1. That there is no Sin in Believers.
2. Or if there be, the evil is very inconsiderable. Or,
3. Whatever evil is in it, it is not the will of God that they should •ither confess it, mourn over it, ⟨p. 355⟩or pray for the remission of it: Whatever he requires of others, yet they need take no notice of it, so as to afflict their hearts for it; God hath exempted them from such concernments: There's nothing but joy to a Believer, saith Mr. Eaton. But neither of these conclusions are either true or tolerable; therefore neither is the principle so which yields them.
. If we say that we have no sin, we deceive our selves, and the truth is not in us. There's not a just Man upon earth, that doeth good and sinneth not,
. The Scriptures plainly affirm it, and the universal experience of all the Saints sadly confirms it. 'Tis true, the Blood of Christ hath taken away the guilt of Sin, so that it shall not condemn Believers; and the spirit of Sanctification hath taken away the dominion of Sin, so that it doth not reign over Believers; but nothing, except Glorification, utterly destroys the existence of Sin in Believers. The acts of sin are our acts, and not
⟨p. 356⟩
Christ's, and the stain and pollution of those sinful acts, are the burdens and infelicities of Believers, even in their justified State. Dr. Crisp indeed, p. 270, 271. calls that objection (I suppose he means distinction betwixt the guilt of Sin and Sin it self) a simple objection, and tells us, the very Sin it self, as well as the guilt of it, passed off from us, and was laid upon Christ: So that speaking of the Sins of Blasphemy, Murder, Theft, Adultery, Lying, &c. From that time (saith he) that they were laid upon Christ, thou ceasest to be a transgressor. If thou hast part in the Lord Christ, all these transgressions of thine become actually the transgressions of Christ. So that now thou are not an Idolater, or Persecutor, a Thief, a Murderer, and an Adulterer, thou art not a sinful person; Christ is made that very sinfulness before God, &c. Such expressions justly offend and grieve the hearts of Christians, and expose Christianity to scorn and contempt. Was it not enough that the guilt of our sin was laid on him, but we must imagine also, that the thing it self, Sin, with all the deformity and pollution should be essentially transferred from us to Christ? No, no. After we are justified, sin dwelleth
⟨p. 357⟩
in us, Rom. 7. 17. warreth in us, and brings us into captivity, ver. 23. Burdens and oppresseth our very Souls, v. 24. Methinks I need not stand to prove what I should think no sound experienced Christian dares to deny, that there is much sin still remaining in the persons of the justified. He that dares to deny it, hath little acquaintance with the nature of Sin, and of his own Heart.
(1.) It is not true or tolerable to affirm, that there is no Sin in a Believer, 1 Ioh. 1. 8. If we say that we have no sin, we deceive our selves, and the truth is not in us. There's not a just Man upon earth, that doeth good and sinneth not, Eccles. 7. 20. In many things we offend all, James 3. 2. The Scriptures plainly affirm it, and the universal experience of all the Saints sadly confirms it. 'Tis true, the Blood of Christ hath taken away the guilt of Sin, so that it shall not condemn Believers; and the spirit of Sanctification hath taken away the dominion of Sin, so that it doth not reign over Believers; but nothing, except Glorification, utterly destroys the existence of Sin in Believers. The acts of sin are our acts, and not ⟨p. 356⟩Christ's, and the stain and pollution of those sinful acts, are the burthens and infelicities of Believers, even in their justified State. Dr. Crisp indeed, p. 270, 271. calls that objection (I suppose he means distinction betwixt the guilt of Sin and Sin it self) a simple objection, and tells us, the very Sin it self, as well as the guilt of it, passed off from us, and was lay'd upon Christ: So that speaking of the Sins of Blasphemy, Murther, Theft, Adultery, Lying, &c. From that time (saith he) that they were lay'd upon Christ, thou ceasest to be a transgressor. If thou hast part in the Lord Christ, all these transgressions of thine become actually the transgressions of Christ. So that now thou are not an Idolater, or Persecutor, a Thief, a Murtherer, and an Adulterer, thou art not a sinful person; Christ is made that very sinfulness before God, &c. Such expressions justly offend and grieve the hearts of Christians, and expose Christianity to scorn and contempt. Was it not enough that the guilt of our sin was lay'd on him, but we must imagine also, that the thing it self, Sin, with all the deformity and pollution should be essentially transferred from us to Christ? No, no. After we are justified, sin dwelleth ⟨p. 357⟩in us, Rom. 7. 17. warreth in us, and brings us into captivity, ver. 23. Burthens and oppresseth our very Souls, v. 24. Methinks I need not stand to prove what I should think no sound experienced Christian dares to deny, that there is much sin still remaining in the persons of the justified. He that dares to deny it, hath little acquaintance with the nature of Sin, and of his own Heart.
(2.) It is neither true nor tolerable to say there is no considerable evil in the sins of Believers, deserving a mournful confession or petition for pardon. The desert of Sin is Hell; 'tis an artifice of Satan to draw men to Sin by persuading them there is no great evil in it; but none except Fools will believe it. Fools, indeed, make a mock of Sin; but all that understand either the intrinsic evil of it, or the sad and dismal effects produced by it, are far from thinking it a light or inconsiderable evil. The sins even of Believers greatly wrong and offend their God, Psal. 51. 4. and is that a light thing with us? They interrupt and clog our Communion with God, Rom. 7. 21. They grieve the good Spirit of God, Ephes. 4. 30. Certainly these are no inconsiderable mischiefs.
(2.) It is neither true nor tolerable to say there is no considerable evil in the sins of Believers, deserving a mournful confession or petition for pardon. The desert of Sin is Hell; 'tis an artifice of Satan to draw men to Sin by persuading them there is no great evil in it; but none except Fools will believe it. Fools, indeed, make a mock of Sin; but all that understand either the intrinsick evil of it, or the sad and dismal effects produced by it, are far from thinking it a light or inconsiderable evil. The sins even of Believers greatly wrong and offend their God, Psal. 51. 4. and is that a light thing with us? They interrupt and clog our Communion with God, Rom. 7. 21. They grieve the good Spirit of God, Ephes. 4. 30. Certainly these are no inconsiderable mischiefs.
(3.) Now if there be sin in Believers, and so much evil in their sins (neither of which any sober Christian will deny) then undoubtedly it is their duty to confess it freely, mourn for it bitterly, and pray for the pardon of it earnestly, unless God have any where discharged them from those Duties, and told them these are none of their concernments, and that he expects not these things from justified persons; but that these are Duties properly and only belonging to other Men. But on the contrary, you find the whole current of Scripture running strongly and constantly in direct opposition to such idle and sinful notions. For first,
(1.) He hath plainly declared it to be his will, that his people should confess their sins before him, and strongly connected their Confessions with their Pardons, 1 John. 5. 9. and frequently suspends from them the comfortable sense of forgiveness, till their Hearts be brought to this duty, Psal. 32. 5. compared with vers. 3. 4. the more to engage them to this duty by the sensible ease and comfort attending and following it.
(1.) He hath plainly declared it to be his will, that his people should confess their sins before him, and strongly connected their Confessions with their Pardons, 1 Iohn. 5. 9. and frequently suspends from them the comfortable sense of forgiveness, till their Hearts be brought to this duty, Psal. 32. 5. compared with vers. 3. 4. the more to engage them to this duty by the sensible ease and comfort attending and following it.
(2.) He also enjoins it upon them, That they mourn for their Sins, Isa. 22. 12. expresses his great delight in contrition ⟨p. 359⟩and brokenness of spirit for sin, Isa. 66. 2. To this man will I look, even to him that is poor, and of a contrite spirit. Christ himself pronounces a blessing upon them that mourn, Matt. 5. 4. Justified Paul mournfully confesses his former blasphemies, persecutions and injuries done against Christ, 1 Tim. 1. 13. So did Ezra, Daniel, and other eximious Saints.
(2.) He also enjoyns it upon them, That they mourn for their Sins, Isa. 22. 12. expresses his great delight in contrition ⟨p. 359⟩and brokenness of spirit for sin, Isa. 66. 2. To this man will I look, even to him that is poor, and of a contrite spirit. Christ himself pronounces a blessing upon them that mourn, Matt. 5. 4. Justified Paul mournfully confesses his former blasphemies, persecutions and injuries done against Christ, 1 Tim. 1. 13. So did Ezra, Daniel, and other eximious Saints.
According to Antinomian Principles,1 I would demand, If all the Elect were justified from Eternity, what sins any of them could confess which they had committed before their Justification? Or if they were justified from the time of Christ's death, what were the Sins any of us have to confess who had not a being, and therefore had not actually sinned long after the death of Christ? But I hope none will deny that the mournful complaints the Apostle makes for Sin, Rom. 7. 23, 24. were after he was a sanctified and justified person.
(3.) It is not the Will of Christ to exempt any justified person upon Earth, from the Duty of Praying frequently and ⟨p. 360⟩fervently for the remission of his sins. This the most eminent Saints upon Earth have done. The greatest favourites of Heaven have freely confessed and heartily prayed for the remission of sin, Dan. 9. 4, 19. And that the Gospel gives us no exemption from this Duty, appears by Christ's injunction of it upon all his people Matt. 6. 12.
To give countenance to the former Error, they say, That God sees no sin in Believers, whatsoever sins they commit; and seek a covert for this Error from Numb. 23. 21. and Jer. 50. 20. In the former place it is said by Balaam, He hath not beheld iniquity in Jacob, nor seen perverseness in Israel. And in the other place it is said, In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them, whom I reserve.
To give countenance to the former Error, they say, That God sees no sin in Believers, whatsoever sins they commit; and seek a covert for this Error from Numb. 23. 21. and Ier. 50. 20. In the former place it is said by Balaam, He hath not beheld inquity in Iacob, nor seen perverseness in Israel. And in the other place it is said, In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Iudah, and they shall not be found: for I will pardon them, whom I reserve.
