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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	word_n	work_v	young_a	36	3	6.0073	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41331	The real Christian, or, A treatise of effectual calling wherein the work of God is drawing the soul to Christ ... : to which is added, in the epistle to the reader, a few words concerning Socinianisme ... / by Giles Firmin ...	Firmin, Giles, 1614-1697.	1670 (1670)	Wing F963; ESTC R34439	271,866	392

of Solomon The words which his Mother taught him it seems Bathsheba used to catechize and drop into her Son Solomon Prov 4.3 4. David did also instruct him but David must be at Court or in the field in war Bathsheba is with her Son continually she carries on the work in Davids absence whether Absalom Amnon or Adonijah's Mother did so I doubt it the Scripture saith nothing To return to our question When was the time of Preparing these Infants for Christ It would be hard for Samuel Timothy and divers others in Scripture for the most of those who are mentioned for godly men in Scripture were so from their youth for ought we can find Obadiah Josiah to find this preparing time when they were so humbled to be quiet without Gods love content to be at Gods disposing for damnation yea or for legal terrors I know full well that those who thus are educated do find both legal fears and sorrows also but not as preparative to faith which is our question for they were regenerated before Sometimes in the children of wicked men such at least as we cannot judge to be godly there do such things appear that we must judge certainly God hath wrought some good work in them We read of Abijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 3. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 14.13 There was some good in him how old he was I know not but very young he was whether he had this preparing time is hard to prove To say then there is such a Rule layed down for preparative works both words express the youngest The 70. have not this History The Aloxand Copy 3. read v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Drusius in his Copy that every one must pass through before they can be regenerated or have faith I cannot yet be convinced of it unless you can tell me how Infants can be prepared according to Mr. Shepberds method Therefore I say in those who are adult grown up to some ripeness of years before God works usually it is so but to say that in every one of these the work of Compunction is sensible afflicting as it is in some others I dare not affirm that neither For Lydia Mr. Shepheard answers she might be a Convert before so nothing can be proved from her Be it so but what shall we say to Zacheus what was in his heart when like a Boy he runs to climb up the tree to see Jesus I know not but I question whether he had any thoughts of that which followed The third v. saith he sought to see Jesus who he was which words imply nothing of any gracious work on Zacheus's heart only he had heard men talk of one Jesus and now he would see who he was Luke 19.9 This day is salvation come to this house If Zacheus had been a Convert before would Christ have said This day is salvation come Surely it was come before when he was converted but it appears it was not before this day when he also is become a Son of Abraham Where were those legal sore Compunctions The Samaritans Acts 8.5 8. there was great joy at Philip's preaching and faith too but where are these sore Compunctions That these were real Converts Acts 9.31 prove They walked in the fear of the Lord c. It is very much then there should be a standing Rule for preparatory works and we read of so many Converts and no mention of that Rule in practise Surely these examples in Scripture are not to be slighted Because the rugged Jaylor Acts 16. that spared not to execute what the persecuting Magistrates gave him in charge concerning Paul and Silas met with such work and the Jews who crucified the Lord met with such compunction Acts 2. as made them cry out must there be a Rule from hence made that All those who come to Christ must come under such sensible afflicting Compunctions But usually or commonly it is so when as I said persons be adult before God works That it is so and usually must be so experience doth testifie and we need not trouble our heads to find the reason of it So blind are we in the matters of eternity such great thoughts have we of Creatures and Creature-enjoyments such slaves unto our lusts our hearts so set upon our iniquities Hos 4.8 witness those terrible blows a man will endure before he will part with them so well conceited of our polluted righteousness that did not the Spirit of the Almighty set his power to work open our eyes to see our selves sin and creatures and filthiness that is in our righteousness in which we so bless our selves and disquiet the soul that lieth so at rest in Dalila's lap Christ might call and call long enough before we would come to him we may hear him indeed but as the Country Proverb is Hear as Hogs in harvest a similitude good enough for us who are compared to Swine 2 Pet. 2. ult though I know in some respects it holds not which is not required in similitudes Hogs in harvest-time when they are gotten into good Shack when they at home call them and knock at the trough the Hogs will lift up their heads out of the stubble and listen but fall to their Shack again home they will not go they are pleased where they are This is the frame of our swinish hearts feeding in the Shack of the world and our lusts let Christ call it may be if there be some warm man at the work that shows himself a workman we can lift up our heads and hear what he saith but to our shack we go again home we will not go to him who calleth us our swinish hearts looking upon the things of the Gospel that same holiness but as sowre swill but the things of this world the lust of the flesh lust of the eye and pride of life these are the sweet grain Absalom sends for Joab once and again 2 Sam. 14.30 but Joab is busie hath other matters to mind but when he sets his Barly-field on fire then he comes And thus God when he sends more then once but we are so taken up about other matters we will not come sometimes sets our creature-comforts on fire or causeth the sparks of Hell fire to be felt in a mans Conscience then God may hear of us When the heart is set upon an object upon which it feeds with delight as we do upon our lusts and the creature if you would take it off give me a reason saith the will and a reason must be given and such a reason as the will accepts God works rationally upon the rational Creature sutable to its principles if then you can make the soul see the object it feeds upon is really evil and at best but vain and can shew it a better so as the heart is convinced of it then you may take

go on their heads but surely the will must come else there will be no coming to Christ Let him that is a thirst come and whosoever will let him drink of the water of life freely Revel 22.17 You will not come to me that you may have life John 5.40 Thirdly Faith is set out by trusting costing leaning staying to and upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these we shall find belong to the will to the vital part and not the intellectual properly all of these implying it is some good they trust rest stay lean upon another for I do not quote the Texts they are known to him who observes and understands the Scriptures Fourthly Faith is the great condition of the new Covenant of the Gospel we are justified by Faith saved by Faith Shall a man be interested in the Gospel shall he be justified faved by an Act which concerns the intellectual parts only and leave out the Will the vital part That Christ may dwell in your hearts by faith Ephes 3 17. With the heart man believeth unto righteousness Rom. 10.10 I know the heart doth often express the whole soul and so it doth here but not the understanding without the will Faith hath a great room in mans Soul which produce such great effects Fifthly By believing the Soul is married to Christ Married union is made up by Faith this marriage is often mentioned in the Gospel Rom. 7 4. Revel 19.7 Ephes 5.32 2 Cor. 11.2 But can Marriages be made without the wills of both parties consenting Is not that question first put Wilt thou have this man for thy wedded Husband Doth she not answer I will or else no Marriage This is as true in the spiritual Marriage There can be no union without the will receives him Sixthly God offers Christ a Person with Redemption Do we receive a thing offered with our understandings or wills With the will sure As to that Objection One Grace cannot be seated in two distinct faculties I intend not to trouble my self about it since it must first be proved that these faculties are so really distinct which Scaliger * Exerc. 307. sect 3 4 15. Vind. Gra p. 201. 205. Durandus with many others deny Hence blessed Pemble being of the same opinion against the distinction of these faculties as was Mr. Jackson saith We do not appropriate Faith either to the understanding or the will nor yet refer it to both as unto two distinct faculties but we place it immediately in the whole intellectual nature whether of mans Soul or of Angels If these faculties be found and proved by Philosophy to be distinct whence is the impossibility of one grace being in two faculties proved Not from Scripture I am sure for that gives faith to the whole Soul And why must it be thought absurd in Philosophy to say the same thing may in divers respects be referred to divers subjects as these subjects are not altogether separated but conjoyned among themselves What saith Bonaventure quoted by Vasquez of consent Bonavent existimat consensum esse concordiam quandam actus intellectus judicantis voluntatis praeoptantis adutramque facultatem intellectus voluntatis pertinere If consent may belong to two faculties why may not faith as well 12. q. 15. a. 1. Vasquez concludes well of consent Consensus denotare videtur concursum voluntatis cum intellectu ad sentiendum idem quod intellectus sentit Nor doth Aquinas deny but that one vertue may be in two faculties or powers accordingly he tells us how it may be * 12. q. 56. a. 1. Quaest Disput pag. 314. B. Austin saith of Liberum arbi●ium that it is Facultas voluntatis rationis So it belongs to both faculties * 12. q. 56. a. 1. Quaest Disput pag. 314. Aquinas answers that Austin saith so because Ad Actum liberiarbitrii homo ordinatur per utramque potentiam licet non immediate Agreeable to what others say Libertatis ex●r●itium usus est radicaliter vel directive in intellectu formaliter in voluntate But however this Objection hath nothing in it of divine strength to weaken what we have affirmed Fides qua creditur est habitus Intellectuus Voluntatis Doctor Ward Detem p. 180. See Leyden Profession Synopsis Disp 31. Thes 15.16 To leave these knots and come to our plain work we have left Faith seated in the will this is the thing which is contended about who shall have the will Lusts and the Creature or God and Christ I have seen a practise at many dinners made at Marriages after the Offerings are made the Brides Gloves are thrown upon the Table and then two of the young men who will shew their gallant spirits offer for the Gloves one offers so much the other offers more the other offers again and out-bids him so they go on till one layes down so much that the other will not out-bid him then he that offers most carries away the Gloves in triumph the standers by applauding him the Gloves not worth a quarter of the money that he hath layed down only he hath shown his gallantry got some credit a friend to the Bride this contents him This something resembles the way of God and Christ with the will in opposition to Lusts and the Creature Flesh and Christ offer for the will who shall carry it the Soul being prepared as before we have shewn there is a great advantage which Christ hath in his offering for it why he should carry it Pleasures profits riches honours are the great things with liberty and ease from troubles which Flesh doth offer for the will Yea saith Christ but who shall save thee from that wrath which is coming upon thee and which now thou art sensible of will befall thee for being a slave to thy flesh thy lusts the creature so long that wrath being infinitely more evil than is that good which Flesh offers I offer them deliverance from wrath to come 1 Thes 1. last ver this is fair bidding for the will that lieth under the fears of this wrath if God doth but cut asunder the thred of life But if this be but only prirative and you must have positive good to satisfie your hungry appetite let Flesh offer Flesh offers fair promises and what it doth is more by promises than performances Christ who is the Yea and Amen of all promises 2 Cor. 1.20 he offers exceeding great and precious promises 2 Pet. 1.4 and will perform all to a word as he did to Israel Joshua 23.14 1 Kings 8.56 Flesh offers pleasure Christ offers Redemption from fleshly pleasures thy Soul shall not any more be a slave to it I will make thee free indeed John 8.36 Thou shalt feel what a pleasure it will be to have these chains taken off and to be above thy lusts Thou shalt drink of the rivers of my pleasures Psal 36.8 even the pleasures of my Love and Grace stay but a while with patience and