Invisibles Realities Demonstrated in the Life and Death of John Janeway, Chapter 2
CHAP. II.
Of his Converſion, with viſible proofs thereof.
THE great work of Converſion, it was not carried on upon his ſoul, in that dreadful manner that it is upon ſome, that God intends to communicate much to, and make great uſe of; but the Lord was pleaſed, ſweetly to unlock his heart, by the exemplary life, and Heavenly and powerful diſcourſe, of a young man in the Colledge, whoſe heart God had inflamed with love to his ſoul, he quickly made an attempt upon this hopeful young man, and the ſpirit of God did ſet home his counſels with ſuch power, that they proved effectual, for his awakening; being accompanied with the Preaching of theſe two famous worthies, Dr. Hill, and Dr. Arrowſmith, together with the reading ſeveral parts of Mr. Baxters Saints Everlaſting Reſt.
Now a mighty alteration might eaſily be deſcerned in him, he quickly looks quite like another man. He is now ſo much taken up with things above the Moon and Stars, that he had little leiſure to think of theſe things, only as they pointed higher. He began now not to taſt ſo much ſweetneſs in thoſe kind of ſtudies, which he did ſo greedily imploy himſelf in formerly. He now began to pity them which were curious in their inquiries after every thing but that which is moſt needful to be known, Chriſt and Themſelves, and that which ſometimes was his gain, he now counted loſs for Chriſt, yea doubtleſs he eſteemed all things but as dung and droſs in compariſon of Chriſt, and deſired to know nothing but Chriſt and him crucified. Not that he looked upon humane learning as uſeleſs: but when fixed below Chriſt, and not improved for Chriſt; he looked upon wiſdom as folly, and learning as madneſs, and that which would make one more like the Devil, more fit for his ſervice, and put a greater accent upon their miſery in another world.
Mr. Janeway now begins to caſt about how he might beſt improve what he did already know, and turn all his ſtudies into the right chanel; grace did not take him off from, but made him more diligent and ſpiritual in his ſtudy. And now Chriſt was at the end and bottom of every thing; how did he plot and contrive how he might moſt expreſs his love and thankfulneſs to him who had brought him out of darkneſs into his marvellous light; to this end he ſent up and down packets of divine letters, in which he did diſcourſe ſo ſubſtantially and experimentally of the great things of God, that it would not at all have unbecome ſome gray head to have owned what he did write.
He was not in a little like young Elihu, whoſe words he uſed to excuſe his freedom with perſons of years, whoſe ſouls he did dearly pity. He ſaid days ſhould ſpeak, and multitude of years ſhould teach wiſdom, but there is a ſpirit in a man, and the inſpiration of the Almighty giveth them underſtanding; I am full of matter, the ſpirit within me, conſtraineth me, behold my belly is as wine which hath no vent, it is ready to burſt like new bottles, I will ſpeak that I may be refreſhed, &c. O then how ſweet was the favour of his graces! He could not but ſpeak the things which he had ſeen and heard, and even invite all the world to taſte and ſee how good the Lord was.
He began firſt with his Relations, begging and wooing of them to think of their precious and immortal ſouls, and to lay in ſpeedy proviſions for a death-bed, and eternity. O with what compaſſion did he plead the cauſe of Chriſt with their ſouls! what Pathetical expreſſions did he uſe, what vehement expoſtulations, how frequent, how particular in his applications, to them? O with what gravity and majeſty would he ſpeak of the myſteries of the Goſpel!
Read what his language was (when he was between eighteen and nineteen years old) in a Letter to an antient Miniſter that he ſtood related to, who at that time walked very heavily.
His Letter.
Reverend Sir,
THere are two things, the want of which, I have had xperience of in your Family, though not in every degree; yet in that intenſeneſs of degree wherein they ought to be; which are the real power of Godlineſs and Religion; and then that which is the fruit of the former, that chearfulneſs, delight, ſpiritual joy and ſerenety of mind which is to be had in Religion and no where elſe; and that not in Religion in its weakeſt degrees, but in a real vigor, power and life, and in a more cloſe conſtant walking with God; from a tender ſenſe of the worth of ſouls, eſpecially thoſe of your family; and knowing the duty which my relation to it doth lay upon me, and having confidence of their will acceptance of it; I have undertaken to open my thoughts unto them.
In moſt Families in England I fear there is neither the form nor the power of Godlineſs, where there is no fear of God, no regard of him, no acting under him or in reference to him. Theſe are in my opinion twice dead, nay not ſo much as having the dead carcaſe of Religion: objects of pity they are, and O how few are there that ſpend one paſſionate thought upon them.
Others there are who ſome way or other, it may be from tradition from good Parents, it may be from knowing the faſhion of thoſe in their rank; it may be from the frequent inculcating of good inſtructions from Chriſtian Friends, or Godly Miniſters; or ſome ſtrugling eruptions of Conſcience; have gotten the outward husk or ſhell of Religion; without any kernel, or ſolidity at all: and this generation doth uſually truſt to this their Religion; that it will bring them to a place like a ſleeping place in Heaven, or keep them out of Hell; though they live without God in the World. Theſe are poor creatures too; making haſte to their own deſtruction, and know it not, yea thinking that they are in a fair way for Heaven. O that there were never a Family to which we are related which gave too ſad cauſe of fear, that it were in ſuch a caſe, or neer ſuch a caſe as this is. A third ſort of people there are (and but few of theſe neither) which have the reality of Religion; but yet in much weakneſs, coldneſs, faintnefſ, dimneſs and intermiſſion; like Nilus's brood above half mud ſtill; beginning to have ſome life in their head, a little in their heart, but the feet of their affections and actions have little or no motion. And where ſhall we find a Chriſtian that is got any higher than this, yea that doth in good earnest ſtrive to get any higher! Now there are higher attainments to be reached after; there is a having our converſation in Heaven while we are upon Earth, neither doth this conſist in ſome weak diſconrſes about God, Heaven and the things of Religion, it conſiſts not in the meer praying twice a day, and in keeping the Sabbath in an uſual manner▪ in its order, it conſiſts not in a few thoughts of Religious objects comeing into the mind in a common way and as eaſily got as loſt. But true Religion raiſeth the ſoul to longings, hungrings and thirſtings not without ſome enjoyments. Religion in power is to act for God with ſtrength, vigor, earneſtneſs, intenſeneſs, delight, cheerfulneſs, ſerenety and calmneſs of mind. The fruits of the ſpirit are joy in the Holy Ghost and Peace: fear, diſquiet and terrors are uſually the introduction to a better ſtate, but they are not of the eſſentials of Religion; yea the contrary frame of ſpirit is to be ſtriven for. To ſpeak yet more plainly and to tell you, Honoured Sir, what fears and jealouſies are, with reverence to your ſelf, and tender affection to all your family, I fear that you your ſelf are ſubject to too many deſponding melancholy thoughts. The cauſes whereof give me leave with ſubmiſſion to gueſs at. The firſt I think may be your reflecting on your entring upon the miniſtry without that reverence, care, holy zeal for God, love to Chriſt and compaſſion to ſouls, which is required of every one that undertakes that holy office; it may be there was rather a reſpect to your own living in the world than of living to God in the world, be it thus, be it not as bad, or be it worſe; the remedy is the ſame. Theſe have a wondring power in them, which will be felt to be grievous, when felt as they are in themſelves, but continual ſorrow and ſad thoughts do keep this wound open too long, and are not available to the having of it cured. Wounds indeed muſt be firſt opened that they may be cleanſed, they muſt be opened, that their filth may be diſcovered in reference to a purging and healing; but no longer than the balm of Gilead is to be applyed, that they may be healed. And when Chriſt is made uſe of aright he leaveth joy and comfort, yet a conſtant humility of ſpirit is no way inconſiſtent with this peace of God.
A ſecond cauſe of your heavineſs may be a ſenſe of the ſtate of the people which God hath committed to you, and indeed who can but mourn over people in ſuch a condition, objects of pity they are, and the more becauſe they pity not themſelves. I have often wreſtled with God that he would direct you in what is your duty concerning them, which I perſwade my ſelf is your earnest request. Now if after your ſerious examining of your ſelf what your Conſcience doth conclude to be your duty, you do it, and ſee you do it; you are then to reſt upon God for his effectual working. Let not any think to be nore merciful than God, for wherein he doth, he goes beyond his bounds: and this is no more cauſe of heavineſs to you than the oppoſition that the Apoſtles found at any time was, who notwithſtanding rejoyced in tribulation. Another cauſe of heavineſs may be what diviſions are between your ſelf and ſome of your Relations. O that a ſpirit of meekneſs and wiſdom might remove all cauſe of ſorrow for that. But were the power of Godlineſs more in hearts and Families, all the cauſes of ſuch trouble would ſoon be removed, there would be leſs that would deſerve reprehenſion, and there would be a fittedneſs of ſpirit to give and bear reproof; to give in meekneſs and tenderneſs, and to bear in humility, patience and thankfulneſs. Some cares and thoughts you may have concerning your Family when you are gone. But let Faith and former experience teach you to drive away all ſuch thoughts. Your conſtitution and ſolitaryneſs may alſo be ſome cauſe of melancholy; but there is a duty which if it were exerciſed would diſpel all; which is heavenly meditation, and contemplation of the things which true Chriſtian Religion tends to. If we did but walk cloſely with God one hour in a day in this duty, O what influence would it have into the whole day beſides, and duly performed into the whole life. This duty with the uſefulneſs, manner and direction, &c. I knew in ſeme meaſure before, but had it more preſſed upon me by Mr. Baxters Saints Everlaſting Reſt, that can ſcarce be overvalued, for which I have cauſe for ever to bleſs God. As for your dear Wife, I fear the cares and troubles of the world take off her mind too much from walking with God ſo cloſely as ſhe ought to do, and from that earneſt indeavour after higher degrees of grace. I commend therefore to her all this excellent Duty of Meditation; It is a bitter ſweet Duty, bitter to corrupt nature, but ſweet to the Regenerate part, if performed. I intreat her and your ſelf, yea I charge it upon you with humility and tenderneſs, that God have at leaſt half an hour allowed him in a day for this exerciſe: O this moſt precious Soul-raiſing, Soul-raviſhing, Soul-perfecting duty! Take this from your dear Friend, as ſpoke with reverence, and real love, and faithfulneſs. My fear and jealouſie left I ſhould ſpeak in vain, maketh me ſay again; I, or God by me, doth charge this upon you.
One more direction let me give, that none in your family ſatisfie themſelves in family prayer. But let every one twice a day, if it may be poſſible, draw near to God in ſecret duty. Here ſecret wants may be laid open; here great mercies may be begged with great earneſtneſs; here what wandrings and coldneſs was in family-duty may be repented of and mended. This is the way to get ſeriouſneſs, reality, ſincerity, chearfulneſs in Religion: and thus the joy of the Lord may be your ſtrength. Let thoſe which know their duty do it; if any think it not a neceſſary duty, let them fear lest they loſe the moſt excellent help for a holy, uſeful, joyful life under the aſſiſtance of Gods Spirit, whilſt they neglect that which they think unneceſſary. Take ſome of theſe directions from ſincere affection, ſome from my own experience, and all from a real and compaſſionate deſire of your joy and comfort: The Lord teach you in this, and in the reſt. I intreat you never to reſt labouring till you have attained to true ſpiritual joy, and peace in the Lord. The God of Peace give you his direction, and the foretaſts of his comforts in this life, and perfection in eternal life, in the enjoying of infinite holineſs, purity, and excellencie through Chriſt. Thus praying, I reſt—
In another Letter to a Reverend Friend that had the care of many Children, he thus adviſeth.
Sir;
YOVR Charge is great upon a Temporal Account, but greater upon a Spiritual; many Souls being committed to your charge: Out of an earneſt deſire of the good of Souls, and your own joy and peace, I importunately request, that you would have a great care of your children, and be often dropping in ſome wholeſome admonitions; and this I humbly, with ſubmiſſion to your judgment in it, commend to you; not to admoniſh them always altogether, but likewiſe privately one by one, not letting the reſt know of it. Wherein you may pleaſe to preſs upon them their natural corruption, their neceſſity of Regeneration, the Excellency of Chriſt, and how unſpeakably lovely it is to ſee young ones ſetting out for Heaven. This way I think may do moſt good, having had experience of it my ſelf in ſome ſmall meaſure; God grant that all may work for the edifying of thoſe which are committed to you. I leave you under the protection of him that hath loved us, and given himſelf for us.—
Thus you ſee how he ſeemed ſwallowed up with the affairs of another world.