The words that come out of our mouths reveal our character. As such, blasphemy, coarse joking, and all other kinds of sinful speech must have no place in a Christian life. In the brief entry of the Pocket Puritan series, two of Flavel’s sermons on speech are presented. They both contain Flavel’s trademark reliance on Scripture and logical argumentation, and remind us that words do carry weight; we must be ever mindful of what we say.

Useless chat, unprofitable talk, that is not referred any way to the glory of God…is a common evil, and little regarded by most men; but yet a sin of severer aggravations than most imagine: light words weigh heavy in God’s balance. [15]

The more excellent any thing is by an institution of God, by so much more horrid and abominable is the abuse thereof. [24]

The fruit of the tongue plainly shows what the tree is that bears it. [35]

You have cause to weigh your words before you deliver them by your tongue; for whether you do, or do not, the Lord ponders them: records are kept of them, else you could not be called to an account for them. [40]

Where there is no truth, there ought to be no trust: for truth is the very ground-work and foundation of trust. [66] 

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Drinking has long been a contentious issue among Christians. Many argue that freedom in Christ allows for drinking in moderation, while other promote complete abstinence from alcohol. Flavel’s brief sermon on drinking gives both sides of the discussion some things to think about, pointing out the dangers of drunkenness and the damaging effects it can have. This is far from a comprehensive treatment of a Scriptural approach to drinking, but it is a solid starting point.

To the satisfaction and refreshment of nature, you may drink; for it is part of the curse to drink, and not be satisfied; but take heed and go no further, “For wine is a mocker, strong drink is raging, and whosoever is deceived thereby, is not wise” (Proverbs 20:1). [17]

In Adam we forfeited all right to all earthly as well as heavenly mercies…and so all those days of mercy you have had on earth might have been spent in howling and unspeakable misery in hell – behold the bounty and goodness of God to you. [21]

No sooner is a man brought under the dominion of this lust, but the government of reason is renounced, which should exercise a coercive power over the affections, and all is delivered up into the hands of lust and appetite; and so they act not by discretion and reason, but by lust and will, as the beasts do by instinct. [23]

And will not all the contempt, shame and infamy which the Spirit of God has poured on the head of this sin cause you to abhor it? Do not all godly, yea, moral persons, abhor the drunkard? Oh! I think the shame that attends it, should be as a fence to keep you from it. [36]

Contentions and wounds are the ordinary effects of drunken meetings: when reason is deposed, and lust heated, what will men not attempt? [42] 

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Flavel skillfully navigates Scripture, demonstrating the perils of lust and the dire consequences of becoming ensnared by its wiles. Although lust can appear harmless, the results of embracing it are catastrophic. A person who gives into lust soon becomes caught by its pull, slowly losing any ability to break free, and may never escape its grip or the judgment that accompanies it. Flavel concludes this very short book with helpful direction in avoiding and overcoming lust.   

That this sin is a dreadful gulf, a quicksand that has sucked in and destroyed thousands, is truly apparent both from Scripture and experience. [6]

Spiritual and corporeal adultery oftentimes are found in the same persons. They that give themselves up to the one are, by the righteous hand of God given up to the other, as it is too manifestly and frequently exemplified in the world. [10]

You that shorten your life, and bring sickness on yourself by such a sin are the devil’s martyr; and to whom can you turn in such a day for comfort? [16]

The devil tempts to it by hopes of secrecy and concealment; but though many other sins lie hid, and possibly shall never come to light until that day of manifestation of all hidden things, yet this is a sin that is most usually discovered. [17]

Few are the footsteps of returners from this den. The longer a man lives in it, the less power he has to leave it. [21]

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Flavel's excellent book pulls back the shroud of selfishness and spurs a deeper appreciation for the God who grants underserved mercies. To those who do not believe in Christ (and perhaps some who do), the notion that God orchestrates every area of life may seem nonsensical or foolish. And yet, as Flavel articulates, a careful examination of our lives will only reveal God's merciful providence in ways we could not have expected and did not choose.  

In nothing does Providence shine forth more gloriously in this world than in ordering the occasions, instruments and means of conversion of the people of God. However skillfully its hand had moulded your bodies, however tenderly it had preserved them and however bountifully it had provided for them; if it had not also ordered some means or other for your conversion, all the former favours and benefits it had done for you had meant little. [60]

Has He taken some? He might have taken all. Are we afflicted? It is a mercy we are not destroyed. O if we consider what temporal mercies are yet spared, and what spiritual mercies are bestowed and still continued to us, we shall find cause to admire mercy rather than complain of severity. [131]

Every man loves the mercies of God, but a saint loves the God of his mercies. [146]

Two things destroy the peace and tranquility of our lives, our bewailing past disappointments, or fearing future ones. [167]

All your calamities will have an end shortly. The longest day of the saints' troubles has an end; and then no more troubles for ever. The troubles of the wicked will be to eternity, but you shall suffer but a while. If a thousand troubles are appointed for you, they will come to one at last, and after that no more. Yea, and though 'our light afflictions are but for a moment,' yet the work 'for us a far more exceeding and eternal weight of glory'' (2 Corinthians 4:17). Let that support your hearts under all your sufferings. [209]

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As a man who endured the deaths of three wives and his only child, John Flavel is somewhat qualified to discuss the reality of grief. And he does so in his typical manner, pointing us to the promises of God that extend beyond the temporary veil of this life. Flavel, like his Puritan brothers, had a trust in God that allowed him to withstand many afflictions. This book will allow us to share in his comforts.

To have lovely and well-pleased thoughts of God, even when He smites us in our nearest and dearest comforts, argues plainly that we love him for himself, and not for his gifts only. [30]

It was not Christ’s intent to purchase for you a sensual content in the enjoyment of these earthly comforts, but to redeem you from all iniquity, purge your corruptions, sanctify your natures, wean your hearts from this vain world, and so to dispose and order your present condition that, finding no rest and content here, you might the more ardently pant and sigh after the rest which remains for the people of God. [46]

You must part with your dear husbands, however well you love them; you must bid adieu to the wife of your bosom, however nearly your affections be linked and your heart delight in her. Your children and you must be separated, though they are to you as your own soul. But though these vanish away, blessed be God, there is something that abides. [64] 

When it is dark night with men, it is noon-day with Satan; that is, our suffering-time is his busiest working-time; many a dismal suggestion he then plants and grafts upon our affliction, which are much more dangerous to us than the affliction itself. [81]

Now you see that your affections were sunk many degrees deeper into the creature, than you were aware of, and what should God do in this case by you? Should he suffer you to cleave to the creature more and more? Should he permit it to purloin and exhaust your love and delight, and steal away your heart from himself? This he could not do, and love you. The more impatient you are under this affliction, the more need you had of it. [85]

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