Epistle Dedicatory
My dear friends.
There are three sad sights with which our eyes should continually affect our hearts. The first is to behold in every place so many profane and dissolute ones who bear the very image of Satan: the face of whose conversation plainly discovers what they are and where they are going (Philippians 3:18-19). These look like themselves, the children of wrath. The second is to see so many cursed hypocrites artificially disguising themselves, and with marvelous dexterity acting the parts of saints, so that even a judicious eye may sometimes mistake the similar workings of the Spirit on them for his saving workings on others: to hear such a person conferring, praying, bewailing his corruptions, and talking of his experiences would easily persuade a man to believe that he has the heart as well as the face of a sincere Christian. These look like saints, but are none. The third is to see so many real saints in whom the Spirit of truth is, who, through the impetuous workings of their corruptions and neglecting the watch over their hearts, do often fall into such scandalous practices that they look like hypocrites though they are not so.
These are three sad sights indeed, and oh that my head were waters and my eyes fountains of tears, that I might weep abundantly over them all!
For the first I would mourn heartily, considering that they (so continuing) must be damned eternally (2 Thessalonians 1:8-9; 1 Corinthians 6:9).
For the second, I would both weep and tremble, considering that they (so abiding) must be damned doubly (Matthew 24:51).
And for the third, no less than any of the rest, because, though they themselves may and shall be saved, yet their examples make fast the bonds of death upon both the former (Matthew 18:7; 2 Samuel 12:13-14).
Alas! that ever they should shed the blood of other souls, for whom Christ shed his own blood! That ever they should be cruel to others, who have found Christ so kind to them! I know they dare not do it directly and intentionally, but so it proves occasionally and eventually. Permit me here to digress a little, and expostulate with these prejudiced and hardened souls — I will presently return to you again. O why do you cause harm to your own souls by other men's examples? Because they stumble and break their shins, will you fall and break your necks? I desire all such as harden themselves by these things, and take up a good opinion of their own deplorable condition, to soberly consider and answer these three queries.
Query 1. Does religion in any way countenance or patronize the sinful practices of its professors, or does it not rather impartially and severely condemn them? It is the glory of the Christian religion that it is pure and undefiled (James 1:27); no doctrine is so holy (Psalm 19:8), nor does any make more provision for a holy life (Titus 2:11-12). Indeed there is a case in which we may charge the evil practices of men upon their principles, but that is when their practices naturally flow from and necessarily follow their principles: as for example, if I see a Papist sin boldly, I may charge it upon his principles, for they set pardons for sale, and so make way for looseness. If I see an Arminian slight the grace of God, and proudly advance himself, I may cry shame upon his principles, which directly lead to it: but can I do so where such practices are condemned and provided against by their own avowed principles?
Query 2. Is it not a most irrational thing to let fly at religion because of the scandalous ways of some, while in the meantime you wholly slight and overlook the holy and heavenly conversations of many others? Are all that profess godliness loose and careless in their lives? No, some are an ornament to their profession, and the glory of Christ: and why must the innocent be condemned with the guilty? Why condemn the eleven for one Judas?
Query 3. If you condemn religion because of the scandalous lives of some that profess it, must you not then cast off all religion in the world and turn downright atheists? Surely this is the consequence of it: for what religion is there but some that profess it walk contrary to their profession? And then, as Constantine told the Novatian, you must set up your ladder and go to heaven by yourself.
But alas! it is not our printed apologies for religion, but the visible reformations of its professors that must both heal its honor and remove those fatal stumbling blocks at which the blind world strikes and falls into eternal perdition.
Now there are two ways by which this may be effected. First, by convincing the consciences of professors of their miscarriages, and the evil and aggravations of them. Secondly, by medicating the heart, and cleansing the fountain from where they proceed: in the first of these a worthy and eminent servant of Christ has lately labored, holding a clear Gospel glass before the faces of professors which truly represents their spots and blemishes. If he that reads it will consider, apply, and practice, it shall doubtless turn to his salvation, but if it turn to no good account to him that reads it, I know it shall turn to a testimony for him that wrote it. The second is a principal design of this small treatise, the subject of which is exceeding weighty and of daily use to the people of God: though the manner of handling it be attended with many defects and weaknesses — every one cannot be excellent who yet may be useful.
I will exercise your patience no longer than while I tell you.
1. Why I published it to the view of the world.
2. Why I direct it particularly to you.
First, for the publication of it, take this sincere and brief account, that as I was led to this subject by a special providence, so to the publication of it by a kind of necessity. The providence at first leading me to it was this: a dear and choice friend of my intimate acquaintance, being under much inward trouble on account of some special heart disorder, opened the case to me, and earnestly requested some rules and helps in that particular. While I was bending my thoughts to that special case, various other cases of like importance (some of which were dependent upon that under consideration) occurred to my thoughts, and this scripture which I have expounded presented itself as a fit foundation for the whole discourse. This being lengthened out to what you see, various friends requested me to transcribe for their use various of the cases here handled; and some others begged me to publish the whole, to which I was in a manner necessitated to save the pains of transcribing, which to me is a very tedious and tiresome work. And just as I had almost finished the copy, an opportunity presented (and that somewhat strangely) to make it public. So that from first to last I have been carried beyond my first intentions in this thing.
Objection: If any say the world is even cloyed with books, and therefore though the discourse be necessary, yet the publication is needless.
Solution 1. I answer, there are multitudes of books indeed, and of them many do not concern themselves about root truths and practical godliness, but spend their strength upon impractical notions and frivolous controversies; many also strike at root truths, and endeavor to undermine the power of godliness. And some there are that nourish the root, and tend to clear and confirm, to prepare and apply the great truths of the gospel, that they may be bread for souls to live and feed on. Now, though I could wish that those that have handled the pen of the scribe had better employed their time and pains than to force such useless discourses upon the world, yet for books of the latter rank, I say that when farmers complain of too much corn, let Christians complain of too many such books.
2. And if you be so highly conceited of your own resources and ability that such books are needless to you: if you let them alone they will do you no hurt, and other poor hungry souls will be glad of them, and bless God for what you despise and leave.
Objection: If it be said that several of the cases here handled do not touch your condition, I answer.
Solution 1. That which is not your condition may be another's condition. If you be placed in an easy, full, and prosperous state, and so have no need of the helps here offered to support your heart under pressing wants, others are forced to live by faith for every day's provision. If you be dandled upon the knee of providence, some of your brethren are under its feet. If you have inward peace and tranquility of spirit, and so need not the counsels here given to ward off those desperate conclusions that poor afflicted souls are ready to draw upon themselves at such a time; yet it may be a word in season to them, and they may say as David to Abigail, blessed be you of the Lord, and blessed be your advice.
2. That may be your condition shortly, which is not your condition at present: say not your mountain stands strong, you shall never be moved. There are changes in the right hand of the Most High, and then those truths which are little more esteemed than hedge-fruits will be as apples of gold in pictures of silver. In Jeremiah 10:11, the prophet there teaches the Jews (who then dwelt in their own houses) how to defend their religion in Babylon, and what they should say to the Chaldeans there, and therefore that verse is written in Aramaic. So much for the reasons of its publication. Next, for the dedication of it to you, I was induced to this by the consideration: (1) of the relation I have to you above all the people in the world: I look upon my gifts as yours, my time as yours, and all the talents I am entrusted with as yours. It is not with you as with a woman whose husband is dead, and so is freed from the law of her husband — the relation still continues, and so do all the mutual duties of it. (2) By the consideration of my necessitated absence from you, I would not that personal absence should by imperceptible degrees, untwist (as usually it does) the cord of friendship, and therefore have endeavored (as absent friends use to do) to preserve and strengthen it by this small remembrance. It was Vespasian's answer to Apollonius when he desired access for two philosophers: 'My doors,' said Vespasian, 'are always open to philosophers, but my very breast is open to you.' I cannot say with him, my doors are open for the free access of friends, being by a sad providence shut against myself; but this I can say, my very breast is still open to you; you are as dear to me as ever. (3) Another inducement (and indeed the main) was the perpetual usefulness and necessity of these truths for you, which you will have continual need of: and I know few of you have such happy memories to retain, and I cannot be always with you to inculcate these things, but the written letter remains. I was willing to leave this with you as a legacy, as a testimony of sincere love for and care over you: this may counsel and direct you when I cannot. I may be rendered useless to you by a civil or natural death; but this will outlive me, and oh that it may serve your souls when I am silent in the dust!
To hasten now to a conclusion, I have only these three requests to you, which I earnestly beseech you not to deny me. Indeed, I charge you, as ever you hope to appear with comfort before the great Shepherd, do not dare to slight these requests. (1) Above all other studies in the world, study your own hearts: waste not a minute more of your precious time about frivolous and insipid controversies. It is reported even of Bellarmine (how truly I do not examine) that he turned with loathing from the study of scholastic theology, because it lacked the sweet juice of piety. I had rather it should be said of you as one said of [a noted scholar], 'He wanted a regular head, but not an honest heart,' than that you should have regular heads and irregular hearts. My dear flock, I have according to the grace given me labored in the course of my ministry among you to feed you with the heart-strengthening bread of practical doctrine, and I do assure you, it is far better that you should have the sweet and saving impressions of Gospel truths feelingly and powerfully conveyed to your hearts, than only to understand them by bare reasoning or a dry logical inference. Leave trifling studies to such as have time lying on their hands, and know not how to employ it. Remember you are at the door of eternity, and have other work to do; those hours you spend upon heart-work in your closets are the golden spots of all your time, and will have the sweetest influence into your last hour. Never forget those sermons I preached to you upon that subject, from 2 Kings 20:2-3. Heart-work is weighty and difficult work; an error there may cost you your souls. I may say of it, as Augustine speaks of the doctrine of the Trinity, 'Nothing is more easily or more dangerously erred in': O then, study your hearts. (2) My next request is that you will carefully look to your conversations, and be accurate in all your ways, hold forth the word of life. Be sure by the strictness and holiness of your lives to settle yourselves in the very consciences of your enemies. Remember that your lives must be produced in the great day, to judge the world (1 Corinthians 6:2). Oh then what manner of persons ought you to be! You have many eyes over you: the omniscient eye of God that searches the heart and minds (Revelation 2:23); the vigilant eye of Satan (Job 1:7-8); the envious eyes of enemies that curiously observe you (Psalm 5:8); the quick and observant eye of conscience, which none of your actions escape (Romans 9:1).
Oh then be precise and accurate in all manner of conversation: keep up the power of godliness in your closets and families, and then you will not let it fall in your more public employments and conversations in the world. I have often told you that it is the honor of the Gospel that it makes the best parents and children, the best masters and servants, the best husbands and wives in the world.
My third and last request is that you pray for me. I hope I can say, and I am sure some of you have acknowledged, that I came at first among you as the return and answer of your prayers: and indeed so it should be (see Luke 10:2). I am persuaded also I have been carried on in my work by your prayers — it is sweet when it is so (see Ephesians 6:18-19). And I hope by your prayers to receive yet a further benefit, even that which is mentioned in Hebrews 13:18-19 and Philemon 22. And truly it is but equal that you should pray for me; I have often prayed for you. Let the pulpit, family, and closet witness for me: and God forbid I should sin against the Lord in ceasing to pray for you.
Indeed, friends, your own interest may persuade you to it: what mercies you obtain for me redound to your own advantage. If God preserves me, it is for your use and service: the more gifts and graces a minister has, the better for them that shall wait on his ministry; the more God gives in to me, the more I shall be able to give out to you. I will detain you no longer, but to entreat you to accept this small testimony of my great love, and have recourse to it according as the needs of your condition shall require. Read it consideringly and obediently; judge it not by the style, but by the weight and savor of what you read. It is a good rule of Bernard: in reading books, regard not so much the knowledge as the savor. That it may prove the savor of life to life to you, and all those into whose hands it shall come, is the hearty desire of
Your loving and faithful pastor, John Flavel. From my study at Ley in Slapton, October 7, 1667.
