“The Fountain Of Life”: The Excellency Of Christ In The Preaching Of John Flavel

By Peter Beck

“A saving, though an immethodical knowledge of Christ, will bring us to heaven, but a regular methodical, as well as a saving knowledge of him, will bring heaven into us.” [1] Thus, the man who reportedly enjoyed “more disciples than either John Owen or Richard Baxter” introduced his expansive collection of sermons on the excellency of Christ: “The Fountain of Life: A Display of Christ in His Essential and Mediatorial Glory.” [2]

John Flavel spoke often and at length about the superiority of Christ. Here, centuries later, the power and the practicality of the forty-two sermons published as “The Fountain of Life” echo with an authenticity that the church and a watching world long to see. Expounding on the person and work of Christ, Flavel sought to move the beauty and importance of these doctrines beyond the justifying of the soul to the sanctifying of the man. “Let your soul be adorned with the excellencies of Christ, and beauties of holiness,” he wrote. [3] Theology, rightly understood, changes the believer. “Truth is the sanctifying instrument, the mould into which our souls are cast.” [4]

What Flavel sought was an orthodoxy that issued into orthopraxy—right beliefs that bore sweet fruit. “Get these great truths well digested both in your heads and hearts,” he concluded his introduction, “and let the power of them be displayed in your lives.” [5]

After a short review of the salient facts concerning his life, this article will consider Flavel’s sermon series, “The Fountain of Life,” with a view toward illustrating the manner in which he connected orthodox Christian teaching on the person and work of Christ with the person and work of the Christian. Given that the work spans forty-two sermons and hundreds of pages, our study will be limited to several sermons that serve as exemplars for the entire corpus. In each case, consideration will be given to the doctrinal statements and the individual application of those truths. In each we will see that Flavel connected principle with practice so that his hearers and readers might with their lives “preach down the love of the world” and “preach up the necessity and beauty of holiness.” [6]

A Christ-Centered Life

“Christ shall be the centre to which all the lines of my ministry shall be drawn.” [7] With those words, Flavel sought to explain the apostle Paul’s meaning in 1 Corinthians 2:2. There Paul wrote, “For I determined not to know any thing among you, save Jesus Christ, and him crucified.” While Flavel’s intent was to introduce his own sermon series, “The Fountain of Life,” with an illustration of the centrality of Christ in the life and ministry of Paul, those same words by all accounts apply to Flavel’s life and ministry as well.

Born in Worcestershire in 1627, John grew up in the home of a dissenting minister, Richard Flavel. Having received an education under the tutelage of his father, Flavel was sent to complete his studies at Oxford. Upon graduation, at the age of 23, he was called to his first ministerial position in Diptford where he would serve as an assistant to the aging pastor, a Mr. Walpate. Quickly acquiring a solid reputation for his constancy in “reading, meditation and prayer,” Flavel applied for and was ordained to the gospel ministry that same year, 1750. [8] Before long his exceptional skills and piety were known throughout the region and the young minister was asked to serve as the moderator of the provincial synod. According to his biographer, the ministers of the assembly “admired and loved” the young man, believing him to be possessed of unusual ability, one “who was like to be a great light in the church.” [9]

His reputation growing, the Christians of Dartmouth impressed upon Flavel the need for a man of his piety to occupy their pulpit. He assumed this position in 1656, sharing the ministry of the church with another aging pastor, Allein Greer. Making the most of his opportunities, Flavel used his time in the pulpit wisely. Preaching regularly at the church in Dartmouth and in the mother church in Townstall, Flavel called on his auditors to consider the beauty of the gospel carefully. For his efforts, “God crowned his labours with many conversions.” [10] The praises of one congregant illustrate the nature and impact of Flavel’s work:

I could say much, though not enough, of the excellency of his preaching; of his seasonable, suitable and spiritual manner; of his plain expositions of scripture, his taking method, his genuine and natural deductions, his convincing arguments, his clear and powerful demonstrations, his heart-searching applications, and his comfortable supports to those that were affected in conscience. In short that person must have a very soft head, or a very hard heart, or both, that could sit under his ministry unaffected. [11]

Shifts in the political winds impacted Flavel’s ministry in 1662. Along with over two thousand other dissenting ministers, he was removed from his pulpit for failure to comply with Charles II’s Act of Uniformity. The same fate befell his father Richard Flavel. Banished to the Newgate jail, Richard and his wife would contract the plague and die while incarcerated. [12] John fared much better. For a time, he met with his congregation in secret. Only when the Oxford Act, or the Five Mile Act as it is commonly known today, forbade the ministrations of ejected pastors within five miles of their former charges did Flavel flee the area. Removing to Exeter, he ministered to dissenting Christians there in meadows, woods, and even on a sea island protected by the incoming surf from raiding parties of government officials and their informants. [13]

In spite of the king’s efforts to silence the dissenters, Flavel’s ministry and reputation flourished. The Great Ejection served to spread his renown beyond Dartmouth. After the legislative failures of Charles II and James II were rescinded, ever larger crowds were drawn to Flavel. He had become, as his biographer notes, “a flaming beacon upon the top of an hill.” [14] He preached twice every Sunday, lectured every Wednesday, and served the Lord’s Supper every Thursday before interviewing applicants for church membership.

Though he allowed himself little leisure, Flavel sustained himself with prayer and regular study. Monday was his normal day of preparation and, by his own admission, he often spent time in “the writings of our modern divines.” [15] In Flavel’s works one can find references to such “modern divines” as William Ames, Richard Baxter, William Gurnall, and Thomas Goodwin. In addition to those historically closest to his own epoch, Flavel demonstrated more than a passing familiarity with earlier giants of the faith as well. “The Fountain of Life” contains quotations from or references to the likes of Justin Martyr, Tertullian, Augustine, Gregory of Nazianzus, Aquinas, Luther, Calvin, Melancthon, and Bullinger, just to name a few. Clearly Flavel drank deeply from the font of Christian history and these studies impacted his ministry and shaped his Christology.

The richness of his studies and spiritual life fed Flavel’s preaching life. What moved him more than the theological greats, however, was his preference for “practical divinity.”16 In his biographic essay, Erasmus Middleton noted,

He attained to a well-grounded assurance, the ravishing comforts of which were many times shed abroad in his soul; this made him a powerful and successful preacher, as one who spoke from his own heart to those of others. He preached what he felt, what he had handled, what he had seen and tasted of the word of life. [17]

He preached a gospel that changed how he lived.

Flavel’s last acts give testimony to the same great truth. He preached his last sermon on June 21, 1691. Fittingly, that day he chose as his text 1 Corinthians 10:12, “Therefore let anyone who thinks that he stands take heed lest he fall.” That afternoon, Flavel’s final hours reveal a personal familiarity with his own message. Having complained of numbness in one arm and then temporarily losing the ability to speak, he was carried to his bed whereupon he uttered his last words: “I know that it is well with me.” [18] A short time later, he breathed his last. In the end, John Flavel proved that he knew the Christ of the gospel intellectually and experientially.

Christ-Centered Preaching For Christ-Centered Lives

“All his sermons were so full of Christ, that his hearers might have thought he was acquainted with no other doctrine.” [19] Flavel’s observation about Paul’s preaching applied to his own. After all, he argued, there is no greater subject known to man.

In 1671, Flavel converted a lengthy series of lectures into what he believed to be an abbreviated format for publication. Doing so, he thought, would spare the reader both frustration and money. [20] The result, however, was anything but abbreviated or incomplete. In its published form, “The Fountain of Life” consumes 530 pages. Over the course of those leaves, Flavel constructed a thorough-going Christology, working systematically through every major area of the doctrine: the excellency of Christ, His divine nature, the atonement, Christ’s present session at the right hand of God, and Christ’s future role as judge. Flavel overlooked nothing in his quest to bring the reality and gravity of the person and work of Christ to bear on an England in the throes of spiritual declension. [21]

Drawing upon texts in every gospel except Mark, the Pauline epistles, Hebrews, and three books in the Old Testament, the sermons that comprise “The Fountain of Life” follow the tripartite structure common to Puritans and Dissenters of the era. Each sermon begins with a brief explanation of the context and overarching meaning of the given passage. The doctrinal statement and theological exposition followed. The greater portion of each sermon then was given over to an examination of what Flavel called “inferences,” teasing out what today might be more commonly understood to be the implications of the doctrine that lead to the actual application of those doctrines in the life of the reader.

Given the orthodoxy of Flavel’s Christology, the remainder of this article will examine the doctrinal statement and the supplied application of a few exemplary sermons. What will be seen is that Flavel desired not only to fill the head with the profundity of Christ’s greatness but to use that knowledge to touch the heart and move the soul.

Sermon 1: “Opens The Excellency Of The Subject” – 1 Corinthians 2:2

Flavel opened “The Fountain of Life” with a consideration of the Apostle Paul’s commitment to the preaching of Christ alone. As Flavel understood it, Paul had deduced that nothing compares to the beauty of Christ. Thus, he argued, Jesus was the Alpha and the Omega of Paul’s preaching ministry. After all, Flavel wrote, “Of all the subjects in the world, this is the sweetest.” [22] All other knowledge, the text explains, is of an inferior sort.

Doctrine

Drawing on the simple meaning of his biblical text, Flavel came to an obvious but substantive doctrinal conclusion: “That there is no doctrine more excellent in itself, or more necessary to be preached and studied, than the doctrine of Jesus Christ, and him crucified.” [23] For this statement, Flavel offered several observations, but two will suffice to illustrate the thrust of his concerns. 1) A knowledge of Christ is far superior to all other knowledge, science, or studies, biblical or otherwise. [24] “The knowledge of Jesus Christ is the very marrow and kernel of all the scriptures; the scope and centre of all divine revelations: both Testaments meet in Christ.” [25] 2) This knowledge, he continued, is unlike any other. It is supernatural yet obtainable by all. Through it one can be brought to heaven. [26]

Application

Building upon his doctrinal statement, Flavel offered six “inferences” that ultimately issue in the main point of application. 1) The knowledge of Christ can make one wise unto salvation. Apart from this knowledge there can be no redemption. [27] 2) A right understanding of Christ’s person and work humbles all who encounter it, both the saint and the sinner. [28] 3) The consequences of failing to obtain a saving knowledge of Christ, versus a mere intellectual grasp of the facts, are eternally fatal. “It serves only to aggravate sin and misery; for though it be not enough to save them, yet it puts some weak restraints upon sin, which their impetuous lusts breaking down, exposes them thereby to a greater damnation.” [29] 4) This knowledge serves as the standard by which all ministers and their doctrine are to be judged. The beauty and accuracy of the content, not oratory skill, determines the value of a sermon. [30] 5) An acquaintance with this knowledge drives a desire for further study of the topic. The goal remains to know Christ “more extensively” and “more intensively.” [31]

Finally, 6) in the last, the longest, and the most immediately practical inference, Flavel addressed both ministers and laypeople. [32] All, he urged, must resist the temptation to specialize in theological matters of lesser importance. Ministers must make sure that their theology “be not a powerless, barren, unpractical knowledge.” [33] Rather, they are to share their knowledge in word and deed with those entrusted to them. And congregants should take this knowledge and their grasp of it seriously. God will reject those who reject this knowledge, whether overtly or inadvertently. [34] Again, connecting knowledge to action rather than intellect, Flavel concluded that they must use their knowledge for sanctification. “To your work, Christians, to your work,” he pled.

Let not your candle go out; sequester yourselves to this study, look what intercourses, and correspondences are betwixt the two worlds; what communion soever God and souls maintain, it is in this way; count all, therefore, but dross in comparison of that excellency which is in the knowledge of Jesus Christ. [35]

The point of theological acumen, Flavel reasoned, was a closer walk with the Lord. That relationship begins in an intimate knowledge of Christ and ends in faith’s outward expression of sanctified works.

Sermon 10: “The Second Branch Of Christ’s Prophetical Office…” – Luke 24:45

Having covered Christ’s deity, the hypostatic union of His two natures, and His role as Mediator in the first eight sermons, Flavel turned to Christ’s offices beginning in “Sermon 9.” In the second of two sermons on Christ’s prophetic office, Flavel explored Christ’s role in the illumination of the elect’s mind in “Sermon 10.” Drawing on his biblical text, Flavel concluded that in this office Christ changes the person’s life by opening his “heart, will, and affections…with the mind.” [36]

Doctrine

According to Flavel’s reading of the biblical evidence, God uses the prophetic ministry of Christ to impart spiritual light to His people, a light leading to salvation and sanctification. [37] The doctrinal statement of this sermon posits,

That the opening of the heart and mind, effectually to receive the truths of God, is the peculiar prerogative and office of Jesus Christ. [38]

This work of Christ is a necessary work, Flavel contended. “The utter impotency of man to open his own heart” requires it. [39] Christ opens the minds and hearts of men with His Word by His Spirit. [40] Through this work of Christ, the heart is changed and “the soul made willing” to understand and act upon the knowledge imparted to him. [41]

Application

While the regeneration of the soul is the work of Christ and occurs prior to man’s act of faith, Flavel argued that this truth placed stringent expectations upon those who would preach and hear the good news of the gospel. Reiterating his conviction that right beliefs will result in action, Flavel referred to the “inferences” of the doctrine as “five practical deductions.” [42]

First, misery awaits those who lack a true knowledge of Christ for they fail to see their sin and the Savior’s beauty. Thus, all should seek and beg for Christ’s illuminating work. [43] 2) To this end, Christ provides for His church by giving her “undershepherds to feed them.” [44] 3) As only Christ can heal spiritual blindness, one must take care to do the only thing that he can do: put himself in the way of healing. To do so, he should sit under the work of an able minister of the Word. Likewise, he needs to consider carefully what he hears there, knowing that if the Bible has been preached God has spoken. Finally, man must admit his own ignorance and lean wholly upon Christ for illumination. [45] 4) The hearer benefits from asking of himself what kind and how much light he has been given. [46] Such a spiritual inventory addresses the nature of the individual’s relationship to Christ. Lastly and most practically, 5) if Christ has done all this for fallen man, fallen man is “obliged to love, serve, and honour Jesus Christ.” [47] Lest some might complain that such a response violates Flavel’s own understanding of the total depravity of man and his inability to seek or please God, he concluded Sermon 10 with this reminder and admonition: “Light is a special help to obedience, and obedience is a singular help to increase your light.” [48] That is, while God does not need man’s help to save man, God uses man’s help to sanctify man.

Sermon 12: “Of The Excellency Of Our High-Priest’s Oblation…” – Hebrews 10:14

In “Sermon 11,” the first of three on the priesthood of Jesus, Flavel argued for the theological necessity of Christ fulfilling this role. The present sermon drew upon the arguments of Hebrews 10 to make the case that the sacrificial ministry of Christ was necessarily better than any priestly work that came before.

Doctrine

Christ’s work, by association with His person, was necessarily perfect, Flavel contended, sufficient for all saints of all times. “That the oblation made unto God by Jesus Christ, is of unspeakable value, and everlasting efficacy, to perfect all them that are, or shall be sanctified, to the end of the world.” [49] From this font, he explained, all “excellent blessings” flow. [50] Flavel broke his doctrinal statement down further into five supporting arguments. 1) The purity of Christ’s person rendered His sacrifice of inestimable worth. [51] 2) As such, His substitution adequately paid the debt owed by the elect. [52] 3) This payment Christ Himself delivered to the Father. [53] 4) While of limitless value, Flavel argued, Christ’s death was efficacious for the elect only. [54] Finally, 5) Christ has paid the saints’ sin debt in full. [55]

Application

Interestingly, “Sermon 12” stands out among the forty-two for offering a doctrinal section that is longer than the application. Only a few others in the collection follow this pattern.

Still, Flavel drew three “inferences” from the doctrine. 1) Because of the invaluable worth of Christ’s sacrifice, man should recognize that he can now stand before God, free from guilt and condemnation. [56] This fact ought to melt the hardness of one’s heart.57 2) Given the merit associated with Christ’s priestly duty, the auditor must not underestimate the severity of divine justice.58 God’s wrath is not to be taken lightly.

Lastly, 3) in case one is not a Christian, he should seek to be touched by the beauty and mercy on display at the cross. “Let us improve, in every condition, this sacrifice, and labour to get hearts daily affected with such a sight as faith can give us of it.” [59] There is no reason, Flavel believed, for anyone to go on in the hardness of his heart, doubting God’s love, when he has been graced with a knowledge of Christ’s death. Look to the cross instead, he countered, and be silenced, convinced, and—if need be—shamed. There, he concluded, “whatever corruption burdens, this, in believing application, will support; whatever grace is defective, this will revive it.” [60]

Sermon 16: “Of The Kingly Office Of Christ…” – 2 Corinthians 10:5

In the first of two sermons on the topic of Christ’s kingly rule, Flavel connected the third of Christ’s offices to the preceding two. Drawing upon Paul’s second letter to the Corinthians, Flavel reasoned, “For what he revealed as a Prophet, he purchased as a Priest; and what he revealed and purchased as a Prophet and Priest, he applies as a King.” [61]

Doctrine

Now victorious over the dreaded enemy—sin—Christ applies His sovereignty in the lives of His subjects. “That Jesus Christ exercises a Kingly power over the souls of all whom the gospel subdues to his obedience.” [62] To prosecute his case, Flavel pointed to three implications of this doctrine. 1) Christ has fought His way into the hearts of His people. Though victory is assured among the elect, resistance is sure to follow in their hearts. [63] 2) Christ’s assuming the throne implies that new law has taken effect. [64] This law rebukes and chastises the wayward, restrains and keeps sin in check, protects and rewards the faithful, and promotes peace among His people. [65] 3) Christ’s sovereignty issues in privileges for the saints. They are free from the curse of the law; [66] they are no longer under the dominion of sin; they enjoy their king’s protection even as He bears their burdens. This King, Flavel explained, offers a benevolent dictatorship. All under His rule are truly blessed. [67]

Application

As with “Sermon 12,” this sermon features greater length of doctrine than of “inference.” Yet, even here, the reader sees that Flavel was always striving to put into practice what he preached. And as with the doctrinal exposition, Flavel provided three points of “inference.” First, great sin and misery will ensue for those who refuse to submit to Christ’s sovereign pleasures. To prevent the tragedy that would follow, Flavel invited his audience to respond submissively at once to the facts presented. “Come, poor sinners, come, the Lord Jesus is a merciful King, and never did, nor will hang up that poor penitent, that puts the rope about his own neck, and submits to mercy.” [68]

Second, everyone who hears the kingship of Christ heralded should at once seek to determine to which government they are loyal, whether Christ’s or the world’s. [69] The proof of citizenship lies in obedience. Those who claim Christ as Savior but refuse His rule prove to be illegal aliens. “It is but a mockery to give Christ the empty titles of Lord and King,” Flavel warned, “whilst ye give your real service to sin and Satan.” Instead, he continued, one should show his allegiance by godly actions. “Christ doth not compliment with you; his pardons, promises, and salvation are real; O let your obedience be so too! Let it be sincere and universal obedience; this will evidence your unfeigned subjection to Christ.” [70] Here, too, Flavel connected conceptual knowledge with practical application.

Third, those who are Christ’s will imitate their King. [71] They will put into action what they have learned about Him. Because Christ was meek, patient, and dutiful, those who are His subjects will display these same traits. Doing so will bring reward in the present and the future. “Let not his servants be lazy and slothful. O imitate your King, follow the pattern of your King: this will give you comfort now, and boldness in the day of judgment, if as he was, so are ye in this world.” [72]

Sermon 26: “Of The Nature And Quality Of Christ’s Death” – Acts 2:23

Taking into account Christ’s crucifixion, Flavel pointed his audience to the violent nature of Jesus’ death and the glory of God’s directing the course of redemptive history to that end. At the cross, he said, a beautiful harmony exists between man’s great evil and God’s amazing grace. “In respect of God, Christ’s death was justice and mercy,” he wrote. “In respect of man, it was murder and cruelty. In respect of himself, it was obedience and humility.” [73]

Doctrine

With Acts 2:23 in view, Flavel directed his reader to the greater truth of the text. “That our Lord Jesus Christ was not only put to death, but to the worst of deaths, even the death of the cross.” [74] Throughout the doctrinal exposition, Flavel refused to allow the reader to take his eyes off of the bloody scene on Calvary.

With the horror of the cross before him, Flavel pointed to three truths associated with the doctrine. 1) Death of a cross was the most horrid death imaginable: it was violent, painful, and shameful. Through it all, Christ was helpless to stop the course of events. [75] 2) Considerable attention was given to the manner, the actual process, endured by Christ. [76] 3) Flavel sought to explain why Christ must suffer this kind of death as the fulfillment of Old Testament requirements and prophecies. [77]

Application

Given the nature of the material explained in “Sermon 26,” Flavel explained the personal importance of these gruesome facts. To that end, he dedicated the latter portion of this sermon to the “improvement” of the doctrine wherein he expanded upon four “inferences of truth” and the application of those matters.

First, he told the reader, Christ’s death contained “sufficient efficacy” to cover the worst of sin because of the preciousness of Christ’s life. [78] “There is nothing but unbelief and impenitency of heart can bar thy soul from the blessings of this blood,” he warned. 2) Because of Christ’s sacrifice, the eternal curse of death (though not its temporal pain) has been removed. [79] 3) As Christ willingly suffered such a death for His people, they should be willing to die for Him. [80] They should take comfort, however, in the fact that their suffering will be short-lived and eased by the fact that Christ will aid them every step of the way. [81] For their benefit, Flavel said, God promises great benefit to those who persevere. “Grace tried is better than grace, and more than grace. It is glory in its infancy.” [82]

In conclusion, 4) since the mercies extended to the saints were purchased at such a high price, they must watch their hearts to make sure they do not take Christ’s death for granted. “Beware then you abuse not any of the mercies that Christ brought forth with so many bitter pangs and throes.” Instead, they should “let all this endear Christ more than ever to you, and make you in a deep sense of his grace and love, to say, ‘Thanks be to God for Jesus Christ.’” [83]

Conclusion

“My request is, to give up both your hearts and lives to glorify the Father, Son, and Spirit, whose you are, by the holiness and heavenliness of [the doctrines presented].” [84] Readers who possess the wherewithal to finish the marathon that is “The Fountain of Life” complete a master course in orthodox Christology. Here John Flavel touched upon every major point of theology concerning Christ. Flavel drew upon numerous theologians of the first seventeen centuries of Christ’s church. Without sacrificing depth, “The Fountain of Life” offers all the beauty of Puritan theology without burdening the reader with archaic prose and laborious figures of speech. Because of this, John Flavel’s work is eminently readable. For his eloquent defense of orthodoxy alone Flavel is to be commended.

Yet limiting our appraisal and our approval to the theology of the sermons would be a mistake. Doing so would fail to acknowledge and appreciate that which moved Flavel himself. Orthodoxy, he believed, must produce orthopraxy. Every sermon in “The Fountain of Life” drives us to that end. The structure of the sermons themselves bears this out. Each one typically runs eleven to twelve pages in length in its present, published form. Of those dozen pages “inferences,” or application, consume anywhere from one quarter to nearly one half the length of the entire sermon.

The last of the sermons, the forty-second, proves that it is the application of the truth to the heart and mind that motivated Flavel in dramatic fashion. This sermon follows the format mentioned above, the sermon proper spanning twelve pages including “inferences.” To those pages, however, Flavel appended another twenty-five pages of further application, what he called “the general use” of the Christology presented throughout. He writes:

O let the grace which in your hearts, issue out in all your religious, civil, and natural actions. Let the faith that is in your hearts appear in your prayers; the obedience of your hearts in hearing; the meekness of your hearts in suffering; the mercifulness of your hearts in distributing; the truth and righteousness of your hearts in trading; the sobriety and temperance of your hearts in eating and drinking. These be the fruits of Christ’s suffering indeed, they are sweet fruits. Let grace refine, ennoble, and elevate all your actions; that you may say, “Truly our conversation is in heaven.” [85]

In the end, the clear purpose of “The Fountain of Life,” both Christ and this sermon series about Him, was to drive people to their Savior that they might glorify Him by living like Him.

Notes

1. John Flavel, “The Epistle to the Readers” of “The Fountain of Life,” in The Works of John Flavel, vol. 1 (Carlisle, Pa.: Banner of Truth, 1968), 21.
2. Michael Boland in “Publisher’s Introduction” to The Mystery of Providence (Carlisle, Pa.: Banner of Truth, 1963), 11.
3. Flavel, “The Epistle Dedicatory,” in Works, 1:xix.
4. Flavel, “The Epistle to the Readers,” in Works, 1:23.
5. Flavel, “The Epistle to the Readers,” in Works, 1:30-31.
6. Flavel, “Sermon 41,” 1:557.
7. Flavel, “Sermon 1,” 1:33.
8. Erasmus Middleton, “The Life of the Late Reverend Mr. John Flavel,” in Works, 1:iv.
9. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:v.
10. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:vi.
11. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:vi.
12. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:iv.
13. Joel R. Beeke, Meet the Puritans (Grand Rapids: Reformation Heritage, 2006), 247.
14. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:x.
15. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:x.
16. Boland, “Publisher’s Introduction” to The Mystery of Providence, 11.
17. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:xii.
18. Middleton, “The Life of the Late Reverend Mr. John Flavel,” 1:xv.
19. Flavel, “Sermon 1,” 1:33.
20. Flavel, “The Epistle to the Readers,” 1:24.
21. Flavel, “The Epistle to the Readers,” 1:31.
22. Flavel, “Sermon 1,” 1:33.
23. Flavel, “Sermon 1,” 1:34.
24. Flavel, “Sermon 1,” 1:34.
25. Flavel, “Sermon 1,” 1:34.
26. Flavel, “Sermon 1,” 1:37.
27. Flavel, “Sermon 1,” 1:37.
28. Flavel, “Sermon 1,” 1:38.
29. Flavel, “Sermon 1,” 1:38.
30. Flavel, “Sermon 1,” 1:39.
31. Flavel, “Sermon 1,” 1:39.
32. Flavel, “Sermon 1,” 1:40.
33. Flavel, “Sermon 1,” 1:40.
34. Flavel, “Sermon 1,” 1:41.
35. Flavel, “Sermon 1,” 1:42.
36. Flavel, “Sermon 10,” 1:131.
37. Flavel, “Sermon 10,” 1:132.
38. Flavel, “Sermon 10,” 1:133.
39. Flavel, “Sermon 10,” 1:135.
40. Flavel, “Sermon 10,” 1:136-37.
41. Flavel, “Sermon 10,” 1:137.
42. Flavel, “Sermon 10,” 1:138.
43. Flavel, “Sermon 10,” 1:138-39.
44. Flavel, “Sermon 10,” 1:139.
45. Flavel, “Sermon 10,” 1:141.
46. Flavel, “Sermon 10,” 1:141.
47. Flavel, “Sermon 10,” 1:142.
48. Flavel, “Sermon 10,” 1:143.
49. Flavel, “Sermon 12,” 1:155.
50. Flavel, “Sermon 12,” 1:155.
51. Flavel, “Sermon 12,” 1:155.
52. Flavel, “Sermon 12,” 1:157.
53. Flavel, “Sermon 12,” 1:159.
54. Flavel, “Sermon 12,” 1:159.
55. Flavel, “Sermon 12,” 1:160.
56. Flavel, “Sermon 12,” 1:161.
57. Flavel, “Sermon 12,” 1:162.
58. Flavel, “Sermon 12,” 1:162.
59. Flavel, “Sermon 12,” 1:164.
60. Flavel, “Sermon 12,” 1:165.
61. Flavel, “Sermon 16,” 1:199.
62. Flavel, “Sermon 16,” 1:200.
63. Flavel, “Sermon 16,” 1:201.
64. Flavel, “Sermon 16,” 1:203.
65. Flavel, “Sermon 16,” 1:204-5.
66. Flavel, “Sermon 16,” 1:206.
67. Flavel, “Sermon 16,” 1:207.
68. Flavel, “Sermon 16,” 1:208.
69. Flavel, “Sermon 16,” 1:208.
70. Flavel, “Sermon 16,” 1:209.
71. Flavel, “Sermon 16,” 1:210.
72. Flavel, “Sermon 16,” 1:211, (emphasis mine).
73. Flavel, “Sermon 26,” 1:321.
74. Flavel, “Sermon 26,” 1:321.
75. Flavel, “Sermon 26,” 1:322-24.
76. Flavel, “Sermon 26,” 1:325.
77. Flavel, “Sermon 26,” 1:325-26.
78. Flavel, “Sermon 26,” 1:327.
79. Flavel, “Sermon 26,” 1:329.
80. Flavel, “Sermon 26,” 1:329.
81. Flavel, “Sermon 26,” 1:330-31.
82. Flavel, “Sermon 26,” 1:331.
83. Flavel, “Sermon 26,” 1:332.
84. Flavel, “Sermon 42,” 1:536.
85. Flavel, “Sermon 42,” 1:537.