The Epistle Dedicatory
To the Worshipful John Upton of Lupton, Esq. and the most accomplished and virtuous Lady, his dear Consort, the Author wishes Grace, Mercy, and Peace.
Honoured and worthy Friends.
It was a comfortable expression, which Ambrose used in his
funeral orations at the death of Theodosius; "what though he were
gone, yet he was not wholly gone; for he had left Honorius, with
others of his children, behind him, in whom Theodosius still lived."
Your renowned and worthy ancestors are gone, yet (blessed be God)
they are not wholly gone; whilst the prudence, piety, and publicness
of their spirits, still live and flourish in you, the top branch of
a renowned and religious Family. It is a great truth, which Philo
Jude us recommends to the observation of all posterity, "That it is
not a natural descent from the most honourable and illustrious
progenitors, nor the greatest affluence of riches and pleasures that
makes a man either honourable or happy; but the habitation of God in
his soul, as in his temple, tho' (saith he) those that never tasted
religion, nor have seen its glory, will not credit this assertion."
"The soul which is filled with God, (saith Plotinus) and brings
forth the beautiful fruits of righteousness, this is the truly noble
soul:" Our new birth makes us more honourable than our natural
birth, let our birth-right dignities be what they will. The children
of nobles are, by nature, the children of wrath, even as others:
Omnis Sanguis concolor, all blood is of one colour: it is all
tainted in Adam, and mingled together in his posterity. "There is no
king, saith Seneca, which rose not from a servant; there is no
servant which rose not from a king: these things have been blended,
and jumbled to and fro in a long issue of changes, ever directed by
an all wise Providence.
But though the privileges of natural birth signify nothing as
to eternal salvation, yet in civil and political respects and
considerations, those that by birth, education, or estate, possess
an higher station in the world, differ from the vulgar, as stars of
greater magnitude and lustre: their interest and influence are great
in these things, and the welfare of kingdoms greatly depends upon
them.
It is therefore a great design of the enemy of mankind, to
corrupt persons of eminent rank and quality both in religion and
morality; and by their influence and example, to infect and poison
the whole body politic; and his success herein deserves to be
greatly lamented and bewailed. Persons of eminency are more
especially obliged to shun base and sordid actions. Hierom professed
he saw nothing desirable in nobility, except this, that such persons
are bound by a certain kind of necessity, not to degenerate from the
probity, or stain the glory of their ancestors. But alas! how many
in our times have not only exposed Christianity to contempt, but
obscured the glory of their own families, and the kingdom in which
they had their birth and breeding; so that if you will take right
marks of your way to heaven you will have little direction from
those of your own rank. As mariners take their direction at sea, by
looking up to the heavens, so must you. In this general corruption
it is very hard to escape infection; many (as Salvian complained)
are compelled to be evil, lest they should be accounted vile, and
incur the offence of God, to avoid the slights and censures of men.
Although there is no more reason why they should be offended at the
rational and religious pleasures you and other pious gentlemen take
in the ways of godliness, than there is, that you should envy the
sinful pleasures they take in the ways of wickedness. It was an
excellent apology that Tertullian made for the Christians of his
time, against the Gentiles "Wherein (saith he) do we offend you, if
we believe there are other pleasures? if we will not partake with
you in your delights, it is only for our own injury: we reject your
pleasures, and you are not delighted with ours."
But by how much the infection spreads and prevails among those
of your order, by so much the more we have reason to value you, and
all those that remain sound and untainted, both in religion and
morality, as persons worthy of singular respect and honour: and
blessed be God there is yet a number of such left.
Sir, It was a special happiness, which Chrysostom earnestly
recommended to persons of quality, that they would so order their
conversations, that their parents might rather glory in them, than
they in their parents; "Otherwise (saith he) it is better to rise to
honour from a contemptible parent, than to be contemptible from an
honourable parent; but blessed be God, you and your worthy ancestors
reflect honour upon each other.
Had God suffered you to degenerate, as many do, it would have
been but a poor consolation to have said, My progenitors were men of
honour, the love and delight of their country. This, as one
excellently expresseth it, would be the same thing, as if one that
is blind himself, should boast what a sharp and piercing sight his
father had or one that is lame himself, should glory in those feats
of activity his grandfather performed; but God (to whose bounty
therefore you are doubly obliged) has made you the inheritor of
their virtues, as well as of their lands, and therein fulfilled many
thousand prayers, which have been poured out to God upon your
account. But I must forbear, lest I provoke others to envy, and draw
upon myself the suspicion of flattery. What has been already said
may serve far a sufficient reason of this dedication. I know the
agreeableness of such discourses to the pious dispositions of your
souls, is of itself sufficient to make it welcome to you. It is a
treatise of Christ, yea, of the Method of Grace, in the application
of Christ; than which no subject can be more necessary to study, or
sweet to experience. All goodness is attractive, how powerfully
attractive then must Jesus Christ be, who is the ocean of all
goodness, from whom all streams of goodness are derived, and into
whom they all empty themselves? If Pindarus could say of the lovely
Theoxenus, that whosoever saw that august and comely face of his,
and was not surprised with amazement, and inflamed with love, must
have an heart of adamant or brass; what then shall we resemble that
man's heart unto, that has no ferverous affections kindled in it by
the incomparable beauty of Christ! a beauty, which excels in lustre
and brightness, that visible light which so dazzles our eyes, as
that light does darkness itself; as Plato speaks of the divine light
Christ is "huperkallontos kalos", inexpressible beauty, and all
other beauties are but "eikon, kai skia", an image, nay, a shadow of
his beauty. How was holy Ignatius ravished with desires after
Christ, when he cried out, O how I long to be thrown into the jaws
of those lions, which I hear roaring for me! and if they will not
dispatch me the sooner, "kai orostiasomai" I will enforce them to it
by violence, that I may enjoy the sight of my blessed Jesus. O my
heart, (saith another, how is it thou art not drawn up by the very
root, by thy desires after Christ? The necessity, and the trial of
our union with, and interest in, this lovely LORD JESUS, the main
subject of this discourse. Without the personal application of
Christ by faith, our hopes of heaven are but deluding dreams, Heb.
3: 11. "I sware in my wrath, "ei eiseleusontai", if they shall enter
into my rest:" What then? Nay, there is all: but it is a dreadful
Aposiopesis (as one calls it) such a pause as may justly shake every
vein of the unbeliever's heart: If they shall enter: as if he had
said, If ever they come into my glory, then say, I am no God, for I
have sworn the contrary.
I will not be tiresome, but conclude all in a few requests to
you and to God for you both. That which I request of you is,
(1.) That you will search and try your own hearts by these
truths, especially now, when so great trials are like to be made of
every man's root and foundation in religion. Account that your first
work, which Bellarmine calls "the first error of Protestants", to
make sure your interest in Christ; every thing is as its foundation
is: a true diamond will endure the smartest stroke of the hammer,
but a false one will fly.
(2.) That you be humble under all that dignity and honour,
which God has put upon you; be ye clothed with humility. It was the
glory of the primitive Christians, that they did not speak but live
great things: humility will be the lustre of your other
excellencies: estates and honours are but appendants and fine
trappings, which add not any real worth, yet how are some vain minds
puffed up with these things! But ye have not so learned Christ.
(3.) That you steadily persevere in those good ways of God, in
which you have walked, and beware of heart, or life-apostasy. You
expect happiness whilst God is in heaven, and God expects holiness
from you whilst you are on earth. It was an excellent truth which
Tossanus recommended to his posterity in his last will and
testament, from his own experience: "I beseech you, (smith he) my
dear children and kindred, that you never be ashamed of the truths
of the gospel, either by reason of scandals in the church, or
persecutions upon it: truth may labour for a time, but cannot be
conquered, and I have often found God to be wonderfully present with
them that walk before him in truth, though for a time they may be
oppressed with troubles and calumnies."
(4.) Lastly, that you keep a strict and constant watch over
your own hearts, lest they be ensnared by the tempting, charming,
and dangerous snares attending a full and easy condition in the
world. There are temptations suited to all conditions. Those that
are poor and low in estate and reputation, are tempted to cozen,
cheat, lie, and flatter, and all to get up to the mount of riches
and honours; but those that were born upon that mount, though they
be more free from those temptations, yet lie exposed to others no
less dangerous, and therefore we find, "Not many mighty, not many
noble are called," 1 Cor. 1: 26. Many great and stately ships, which
spread much sail, and draw much water, perish in the storms, when
small barks creep along the shore under the wind, and get safe into
their port. Never aim at an higher station in this world than that
you are in: Some have wished in their dying hour, they had been
lower, but no wise man ever wished himself at the top at honour, at
the brink of eternity.
I will conclude all with this hearty wish for you, that as God
has set you in a capacity of much service for him in your
generation, so your hearts may be enlarged for God accordingly, and
that you may be very instrumental for his glory on earth, and may go
safe, but late to heaven. That the blessings of heaven may be
multiplied upon you both, and your hopeful springing branches: and
that you may live to see your children's children, and peace upon
Israel. In a word, that God will follow these truths in your hands
with the blessing of his Spirit; and that the manifold infirmities
of him that ministers them, may be no prejudice or bar to their
success with you, or any into whose hands they shall come; which is
the hearty desire of
Your Most Faithful Friend,
and Servant in Christ,
JOHN FLAVEL.
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