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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85404	Neophytopresbyteros, or, The yongling elder, or, novice-presbyter. Compiled more especially for the Christian instruction and reducement of William Jenkin, a young presbyter, lately gone astray like a lost sheep from the wayes of modesty, conscience and truth. And may indifferently serve for the better regulation of the ill governed Society of Sion Colledge. Occasioned by a late importune pamphlet, published in the name of the said William Jenkin, intituled Allotrioepiskopos; the said pamphlet containing very little in it, but what is chiefly reducible to one, or both, of those two unhappy predicaments of youth, ignorance, & arrogance. Clearly demonstrated by I.G. a servant of God and men in the glorious Gospel of Jesus Christ. Wherein also the two great questions, the one, concerning the foundation of Christian religion: the other, concerning the power of the naturall man to good supernaturall, are succinctly, yet satisfactorily discussed. With a brief answer in the close, to the frivolous exceptions made by C B. against Sion Colledge visited, in a late trifling pamphlet, called, Sion Colledge what it is, &c.	Goodwin, John, 1594?-1665.	1648 (1648)	Wing G1183; Thomason E447_27	141,216	147

unrighteousnesse Cannot a man call a spade a spade but hee must needs rage against the mattock Or cannot a man charge darknesse with misdemeanors and many evill works without raging against the light or the Sons of Belial without raging against the Ministers of Christ or say to a Cosmocraticall imperious bloody government thou art the cause of these and these mischiefes but he must presently rage against the Government of Christ Would a man thinke that such a Consequentiary as this should offer to ingage in the profound disputes about the efficacie of Grace and the liberty or power of the will yes why not as well as Phaethon undertook to drive his Fathers Chariot Quem si non tenuit magnis tamen excidit ausis Which how to manage though he could not tell Yet brave was the attempt from which he fell He speaks pag. 50. of having me sent to the children Sect. 29. He had need be sent both to children and to men to the former to learne modesty to the latter to be taught the rudiments of learning and discourse Having so demonstratively proved my rage reaching up to heaven against Christs Ministers and Government as you have heard he conceives this cordiall and devout prayer for me The Lord smite his conscience and touch his heart for this expression before it be wounded so as it will be without cure Speaker not my Lords Grace just as if he were in his Metropoliticall visitation Or was it not the manner of the Arch-Prelates and their Commissioners to amuze the poore ignorant people with the profoundnesse and solempnity of their devotion when conscientious and godly persons were brought before them either for going from their Parish Churches to partake of the Word where it was preached or for repeating Sermons in their houses or the like to lift up their eyes and hands towards Heaven and make devout prayers unto God for such heynous Delinquents as these that God would smite their conscience and touch their hearts and give them repentance for the great dishonour they had done unto God and Jesus Christ by these refractory and schismaticall practices by their disobedience unto those Rulers and Governours which he had set over them c. Nec lacte lacti nec ovum ovo similius 'Twixt milke and milke the likenesse is not greater Nor egge to egge more parallel in feature Then Mr. Jenkin's devotion in this and other places of his book is to that of our late Prelacie whereby they sought to commend both their Persons Office and Government unto the poor simple people as sacred and such whose honour could not be impeached or impaired without great impiety and dishonour unto Christ even as this Prelaticall piece of Presbytery a little after would needs make the world believe that the Lord Jesus Christ is the greatest suffer of them all by my Pamphlet The truth is that none of them all need to have been any sufferer at all by the Pamphet he speaks of the face of it being clearly set not to curse them but to blesse them altogether If they suffer by it they may thank the pride and stiffenesse of their own necks w ch will not stoop to the yoke of sound counsel or a through Admonition But for the booke whatsoever now they suffer from it they have only some such cause of complaint against it as they have against that corner-stone wch God hath laid in Sion who by stubbornnesse impenitency and unbelief dash themselves in pieces against it As for his intituling Jesus Christ to the preheminence of martyrdome amongst them it is but a straine of Rabshekah his rhetoricke of old who went about to perswade the people that what Hezekiah had done with speciall acceptation from God in taking away the Idolatrous Altar and high places was matter of deepe provocation in his sight a Isa 36. 7. and that God was a loser or sufferer thereby His second proofe of that sore rage of mine which you heard of against Christ in his Ministery and Government Sect. 30. is that I say concerning the Reverent Ministers of Christ in the Citie that they foment dions multiply distractions obstruct the quiet composure and setling of things in the Land c. I answer 1 o. That I speake no such words as these concerning any Reverent Ministers of Christ at least not concerning any whom I had any more reason to know or to take notice of for such then Paul had to know or acknowledge him for Gods high Priest who commanded him to be smitten on the mouth by the standers by whilst he was soberly pleading his cause and to whom he said God shall smite thee thou painted wall b Acts 23. 3. Concerning some Ministers in the City I confesse I spake those words but that I spake them concerning the Reverent Ministers of Christ in the Citie lies upon Mr. Jenkin 〈◊〉 prove in his next and in the meantime to be suspected not only for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple accuser but for a false accuser of his brethren 2 o. For the truth of the words applied to those of whom they were spoken and meant I appeale to ten parts of twelve throughout the Kingdome viz. whether the Ministers of Sion-Colledge amongst them for of all of them the words were neither spoken nor meant doe not foment divisions multiply distractions obstruct the quiet composure of things amongst us So that thus farre here is no rage reaching up to heaven proved in opposing Christ either in his Ministers or government It is a certaine rule that Christ is never opposed with truth Whereas he addes that the genuine paraphrase is the Ministers are the Troublers and Traytors of the Kingdome I wish that if this be the paraphrase it be not too genuine to the originall Text. I heare a bird called the Pulpit-Incendiary sing a note very neare to the old dolefull tune By Clergie-men we are undone Whereas I adde Sect. 31. and Mr. Jenkin repeats and recompence no degree of all this unworthiness with any considerable good he gravely demands would any Atheist in England have said more Truly Mr. Jenkin I thinke not nor perhaps halfe so much I would be sorry to say no more for Christ nor for his friends nor in his cause than an Atheist would say Atheists are not like to put their fingers into any such fire as I have done for the honour and service of Jesus Christ my Lord and his Gospel Whereas hee addes with much seeming regret as if those words of mine did imply that all their labours though never so successefull in converting or building up of soules amount not to any considerable good I cleerly answer that for all the successe either in converting of soules except it hath been from God and godnnesse unto the power of Satan and so for building up of soules except it hath been in wrath and disaffection against the Parliament Armie and faithfull servants of God under the name of

have heard for their foundation his subjoyned parenthesis hath nothing but mire and dirt Mr. Goodwins answer saith he my selfe by my improvement of nature made me to differ would have fallen little shorter than blasphemy What putid incongruity and perfect non-sense is there in this parenthesis Mr. Goodwins answer to what or to whose question Such an answer as he personates in me hath no more relation unto nor congruity or coherence with either of his questions propounded than his answers so called in his book have to or with the importance of my arguments unto which they pretend this relation Mr. Jenkin demands What place is here left for grace Mr. Goodwin is made to answer My selfe by improvement of nature made me to differ Or else M. Jenkin demands thus What agreement with the Apostle 1 Cor. 4. 7 Mr. Goodwin answers by plowing with Mr. Jenkins heifer thus My selfe by my improvement of nature made me to differ Qu. How far is it to London Ans A poke full of Plummes Doth not this Harp and Harrow agree as well as those that Mr. Jenkin hath here tuned If his meaning be that according to the tenor of that opinion of mine which he speakes of I must make such an answer as that to the Apostles demand Who maketh thee to differ he should have done well and unlike to himselfe to have said so As for those words from another who maketh thee to diffe● from another I confesse he finds them in our last English Translation but this is never the more the word of God but the lesse for having them in it For the original bears only thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. For who makes thee to differ or who separates thee as the former translation had it But first how doth my opinion which onely saith that by the improvement of Nature a man may attain to such a conviction upon which saving conversion followes necessarily lead me to such an answer to the Apostles question as this young Simplicius will needs thrust into my mouth Must Mr. Jenkin because he hath a paire of long legges needs walk as far in a day as they are able to carry him or is it not far from blasphemy to say that it is possible for him to ride on an horse because he is able enough to go on foot Or doth he in every kind whatsoever he is able to doe If so certain I am that his ability in arguing or drawing consequences is very scant Secondly Sect. 67. in case it were true that a man by the improvement of nature hath actually and defacto attained such a conviction upon which saving conversion followes doth it follow from hence that therefore this attainment must needs bee resolved into himselfe or his endeavours as the sole or primary cause hereof For supposing that the Apostle here speakes of such differing which is made by beleeving that his question doth not intend to exclude the creature it self from ing the cause in a sence viz. in a way of inferior subordinate and dependent efficiencie or causality of its differing or separation here spoken of is evident from hence viz. because this differing or separation of his from others either consisteth in or is caused by his beleeving So then if it be the creature it selfe and not God who beleeveth then is it the creature it selfe and not God which thus far and in this respect maketh it selfe to differ But it seems by Mr. Jenkin his Logico-divinity that if Mr. Jenkin should say that he beleeveth it would not be farre from blasphemy Possibly it might not bee farre from untruth but as for any affinity or neernesse unto blasphemy it may I suppose be measured by the neighbourhood of the East to the West Therefore it is as clear as the light that the Apostle in this demand Who maketh thee to differ supposing as before that he here speakes of any saving difference between man and man intended only to put the creature upon this consideration and acknowledgment viz. that God and God onely was the originall prime and soveraigne cause of that happy estate and condition by the attainment and enjoyment whereof he differed from all others who had not attained it not to occasion him to confesse or acknowledge that himselfe could in no sense or consideration at all be looked upon as the cause thereof But Thirdly and lastly evident it is Sect. 68. to him that will but view the context that the Apostle doth not speak here of any difference between man and man which is made by Faith or by any saving work in either but of such a difference onely which stands in more and fewer or in greater and lesser gifts which kinde of difference in the primitive times was very frequent between persons who were paratakers in all things saving one with another And that God indeed is not onely the principall but the sole cause of such differings as these between men and men is more evident than to be matter of doubt or question unto any man But how or wherein doth the Apostles question thus understood relate unto my opinion concerning the power of naturall man to good supernaturall If M. Jenkin understand Scripture no better than thus which it seemes by many other misinterpreted places in his pamphlet he doth not certainly the Chalk and Coales in Corners are more wholsome nourishment than the Partridges and Quailes that are cook'd and fed upon in the pompous Basilique neere Newgate not so properly as commonly termed Christs-church unlesse haply the Episcopall consecration of the place be a standing antidote against all infection and unwholsomnesse of Doctrine that shall be delivered there I have good ground to beleeve that the persons which he pities as feeding upon Chalk and Coals in corners will by the goodnesse of their food and blessing of God upon it be nourished up to eternall life when as the wrath of God I feare would come upon the quail-eaters in Mr. Jenkin his vast and roaring Seraglin even whilst the meat which they feed upon is in their mouthes as sometimes it did upon those that ate Q●ails in the W●ldernesse had they not some better provisions from other hands You have seen the young mans nakednesse in point of arguing he neither levies Reasons nor Scriptures with any pertinency to his cause there is not the least haire of the head of my opinion concerning the naturall mans power to good supernaturall fallen to the ground by any thing by all things that hee hath attempted against it His Scriptures are good and serviceable otherwise but too hard for him his Reasons are like unsavoury salt good for nothing but to be thrown upon the dunghill But Tenthly Sect. 69. though he be weak in arguing yet he may bee strong in questioning Some can beg stoutly that can doe little work Possibly his faculty may lie this way for I remember it was a common saying in the University that plura potest interrogare Asinus

wickednesse of our natures If our sinning be cleerly and with sufficient ground for the avouchment not through weaknesse then certainly we have power sufficient not to sin and if so then to believe And because the young man talks of the Synod of Dort Sect. 82. as if that were Ex 〈◊〉 beneficii oblati verbo Dei apertissimo judicandum est de illis Gratiae auxiliis quae hominibus suppeditantur non autem ex eve●●u aut abusn Et paulò post Talentum gratia à 〈◊〉 semel concessum nemini eripitur nisi qui priùs suo vitio illud sepelivit Matth. 26 28. 〈◊〉 divinae derelictionis ea apertissimè designatur ratio quòd Deus ab hominibus prius deseratur Et paulò post Nusquam in Scripturis vel levissimè innuitur Deum solere aut velle unquam absque praeviâ hominis culpâ eripere cuiquam gratiae exercitantis auxilium aut ullum 〈…〉 quod semel contulit ad conversionem hominis ordinatum Sic docuere Patres Orthodox quibus cum Pelagianis negotium fuit head and taile rush and branch wholly absolutely and intirely his and no part of it mine in the cause depending I desire the Reader seriously to consider the tendency and import of these words being the words of our English Divines members of this Synod we are to judge of those adjutories or helps of grace which are vouchsafed and adminstred unto men by the nature of the benefit that is offered and by the manifest word of God not BY THE ABVSE OF THEM OR THE EVENT If there can no judgement or estimace bee made of the aids of grace viz. in point of sufficiency or insufficiency for the enabling of men to believe either by the abu●e of them or by the event then mens non-believing or perishing is no argument or proof at all that they had not sufficient meanes given unto them whereby to have prevented both the one and the other Again if they bee to be measured or judged of in the consideration mentioned by the benefit offered in the Gospel which is forgivenesse of sins salvation c. then are they to be judged as sufficiently efficacious for the enabling men both to repent and believe in as much as without these the said benefits cannot be obtained A little after they affirme that there is not the least intimation in the Scripture that God ever takes away the talent of Grace or the aid of exciting Grace from any man once given unto him in order to salvation but for their preceding sinne and burying of it through their own default Yea and affirm this to have been the opinion of the Orthodox Fathers who had to doe with Pelagius and accordingly cite Austin for it In which passage they cleerly suppose 1. that men who never come to believe or to be saved have a talent of grace vouchsafed unto them by God in order to their salvation and consequen●● sufficient upon and by improvement to save them and if so sufficient also to make them believe and 2 o. that the reason why men doe not believe and in fine come to be saved is not any defect or with-holding of Grace sufficient hereunto on Gods part but their owne voluntary abuse or burying of it being given unto them So that if these men be friends to their own principles words and sayings they cannot be enemies to my opinion about the the power of the naturall man to supernaturall good If men will stagger not stand their owne ground say and unsay affirme in premises deny in conclusions I cannot help it In the meane time though many things they say may be of worthy concernment for the cleering and confirming of many truths in Religion yet is their simple vote or Authority in matters of Religion of small value I presume by this time I have satisfied Master Jenkin's desire to the full and have given him out of the Orthodox a sufficient proportion of citations and sayings for the filling of halfe a page unlesse it be a page in super-folio which he meaneth wherein those opinions of mine are cleerly avouched which the Grand Committee of Sion Colledge out of a desire to enrich themselves with the spoyles of my name and reputation have sentenced for erroneous I make no question but leasure and opportunity for a further search into the writings both of these and other learned men amongst us of reputation enough to be counted Orthodox might fill many pages with quotations of a manifest consistency with my proscribed opinions I now expect that Mr. Jenkin and his fellows should either put me out of their black bill or else write downe their owne names and their Friends names with mine unlesse they shall clearly and Clerk-like not shiftingly or shufflingly or by shewing me the nakednesse of the Authors I meane their interfeerings and selfe-contradictions disable the testimonies produced by me Which I am certaine they never will nor can doe but by turning rules of Grammar significations of words regularities of constructions and principles of reason upside-downe Under this head I shall only take knowledge further of some few simple passages more in the Busie Bishop Sect. 83. of the same seasoning with unsavory salt with the former and so passe on to the third fourth heads in the furnishing wherof we shall be much briefer then in either of the former and so conclude Having page 3. committed a sin in telling me t is my sin to say they are no more then Ministers reputed he meanes himselfe his fellow Testimonialists of whom I speak not at all in that place he demands of me If they be not Ministers why disprove I not their callings But might not I more per●inently demand of him If they be Ministers of Christ why doe they disprove their callings themselves by transforming themselves into the Ministers of Sathan by forging Testimonies by blaspheming cleere and manifest Truths with the odious names of errors and heresies by cursing those and that in their very pulpits who have blessed them I meane both Parliament and Armie so farre they are from the practise of that which becomes not only all Ministers but all Disciples of Christ Blesse them that curse you a Mat. 5. 44. and againe Bless them which persecute you blesse and curse not b Rom. 12. 14. by throwing fire-brands of discord and dissention amongst the people by declaiming against and virulently decrying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moderation which the holy Ghost commends unto all Christians c Phil. 4. 5. by continuall complainings of oppression and hard measure from and in the state where they live when as they have the Sun of Authority shining in its might upon them and all expressions of respects from them which they can with a good conscience or with any tolerable convenience or satisfaction to the Kingdome and with their own safety exhibite and shew unto them as in setling the Government w ch they

and phrase the Apostle Paul expresseth himselfe to the Thessalonians thus Wherefore when wee could no longer forbeare wee thought good c. And a little after For this cause when I COVLD no longer forbeare I sent to know your faith c 1 Thess 3. 1 5. c. His intent was not to informe them of any thing that was simply and absolutely impossible for him either to do or to forbeare but onely to expresse the greatnesse of his affection towards them and the vehement longing of his desire after their establishment and comfort in their faith To open onely one instance more and to content our selves with a briefe pointing at many others when the Apostle John writeth thus Whosoever is born of God sinneth not for his seed remaineth in him NEITHER CAN HEE sinne * 1 John 3 ● c. his meaning is not that such a man wants faculties or Powers either of body or of soule wherewith to perpetrate execute or practice sinne in case he had a desire or minde thereunto but that that inclination or propensnesse of will which formerly abounded in him towards the commission and practice of sin is by the influence or working of the seed of grace by which he is born again so broken and disabled in him that notwithstanding he hath all the same power or powers properly so called which other men have to perpetrate and commit sin yet ordinarily and willingly he sins no more than if he had no power at all to sin there is an abhorrencie or great alienation of heart and soul in him from sin Very many places there are of like construction and phrase Sect. 97. besides these which can admit of none other interpretation How then saith Joseph CAN I doe this great wickednesse and sin against God a Gen 39. 9. Ye CANNOT saith Joshua to the people serve the Lord your God for he is an holy God b Jer. 24. 19. The people CANNOT come up to mount Sinai saith Moses speaking unto God for thou hast charged us saying set bounds c Exo. 19. 23. c. The evill saith Jeremy concerning his Figges very evill that CANNOT he eaten they are so evill d Jer. 24. 3. And I CANNOT saith Lot to the Angel escape to the mountain lest some evill take me e Gen. 19. 19. c. We CANNOT say Laban and Bethuel to Abrahams servants speak unto thee bad or good f Gen. 24. 50. And they said the Shepheards of Haran unto Jacob wee CANNOT meaning water the sheep untill all the flocks be gathered together g Gen. 29 8. We CANNOT say the sonnes of Jacob to Shechem and Hamor doe this thing to give our sister to one that is uncircumcised h Gen. 34. 14. c. It is said of Josephs brethren that they hated him and could not speak peaceably unto him i Gen. 37. 4. We cannot goe down said the same persons to their Father if our youngest brother goe with us then will we goe down k Gen. 44. 26. Of Joseph himselfe it is said a little after that hee COULD NOT refrain himselfe before all them that stood before him l Gen. 45. 1. c. The Magicians COVLD NOT stand before Moses because of the boyles m Exod 9. 11. It B●l●k would give me this house full of silver and gold saith Balaam I CANNOT goe beyond the word of the Lord n Numb 22. 18. 24 13. He is such a sonne of BELIAL say Nabals servants of their master that a man CANNOT speak to him o 1 Sam. 25. I am doing a great worke saith Nehemiah so that I CANNOT come down p Neh. 6. 3. CAN that which is unsavoury saith Job be eaten without salt q Job 6. 6. Parallel to to these instances in the old Testament are these following in the New CAN the children of the bride-chamber mourne so long as the Bride-groome is with them r Mat. 9. 15. How CAN yee being evill speake good things s Mat. 12. 34. Are yee ABLE to drink of the cup that I shall drink oft c. t Mat. 20. 22. Either how CANST thou say to thy Brother Brother let me pull out the more that is in thine eye u Luke 6. 42. c. How CAN yee beleeve which receive honour one of another w Joh. 5. 44. No man CAN come unto me except the Father which hath sent me draw him x Joh. 6. 44. 45. Therefore they COVLD NOT beleeve y Joh. 12. 39. Even the Spirit of Truth whom the world CANNOT receive z Joh. 14. 17. c. And I Brethren COULD NOT speake unto you as unto spirituall a 1 Cor. 3. 1. c. So then they that are in the flesh CANNOT please God b Rom. 8. 8. Who CAN have compossion on the ignorant c Heb. 9. 2. c. How can he love God whom he hath not seen d 1 Joh. 4. 20. In all these places and many more of like character with them by an ability or power of doing things whether expressed or implied whether affirmed or denied unto men is onely meant such a morall power as I spake of an actuall propension or inclination in the will toward the doing them Which kinde of Power men may be without and want and yet have a sufficiencie of power otherwise to furnish themselves by a diligent and regular course of meane● with such a power As they John 5. 44. who by receiving honour one of another were disabled for the present frō beleeving had notwithstanding such a power I mean such principles of knowledge and conscience by a due excitement and improvement whereof they were able to have removed the impediment of ambition and vain-glory out of the way and consequently to have beleeved For doubtlesse it was both Reason and Experience that taught the Heathen Poet this Truth Nemo adeo forus est Horat. ut non mitescere possit Si modo culturae patientem accommodet aurem i. No man so fierce or furious is But he attain to meeknesse may If that a patient eare he please To wholsome discipline to lay Nor ought that Idiome Sect. 98. or phrase of Scripture wherein the present inclination or bent of the will in reference to an action or course is signified by a power or ability to doe or practice accordingly seem strange or any wayes ha●d since it is but the familiar Dialect of our own language When we have a great unwillingnesse or aversnesse of minde to the doing of a thing we ordinarily expresse our selves thus We CANNOT doe it and it may with good propriety of speech be said that a covetous man CANNOT doe liberally or bountifully an angry or proud man being proked cannot expresse himselfe meekly or humbly c. In such expressions as these we doe not imply or deny but that the men whose wills for the present stand strongly bent a contrary way have

mine which they pretend to transcribe by suppressing and leaving out what they please yea very emphaticall and materiall words and clauses in a other place that to render me as a man prodigiously erroneous and to make me hereticall in folio they swell and bulk their transcriptions by citing similitudes parables and resemblances also Mr. Ienkin page 30. profoundly censures this deportment of mine as a deep misdemeanour in these words The Subscribers have not as yet the Art of pleasing you even now they cited the words too sparingly now too copiously you are ever complaining c. Might not the tyrant Procrustes having first cut off the feet of a man to make him shorter than he was and afterwards stretched him upon a rack to make him longer than he was in case this man should have complained of his cruelty towards him thus differently acted as reasonably and as Christianly have replied unto him even now you complained of me that I made you too short now you complain that I make you too long you are ever complaining I have not the art of pleasing you c I conclude my present demonstration with another brief touch upon his deplorable weaknesse Sect. 102. and insufficiency in managing the Scriptures Pag. 31. to prove that the Scriptures deny that they who perish have power to beleeve and repent he cites among other Scriptures every whit as impertinent without strength Rom 5. 6. God worketh in us to will and to doe Certainly the man understands nothing of the sense and meaning either of the one place or the other In the former we are said to be without strength or rather to have been without strength not in respect of our condition as repaired relieved and stated by Christ but in respect of that condition whereinto we were exposed by the sinne of Adam and whereinto we should certeinly have perished had not Christ interposed by his death for our deliverance The tenor of the Apostles words is expresse For when we were yet without strength in due time Christ died for the ungodly So that this Scripture affirming men to have been weak or without strength i. unable to help or save themselves from death without the death of Christ for them rather supposeth them endued with or as having strength in this kind by means of the death of Christ than otherwise Therfore he ●hat should thus reason the sun now shineth therefore it is midnight should draw the true portraicture of Mr. Jenkin his reasoning from the Scripture in hand For to prove that the Scriptures deny strength in those who perish to beleeve and repent he brings a Scripture which as hath been shewed supposeth it Nor doth his latter Scripture any otherwise relate to his purpose than the East unto the West For Gods working in us both to will and to doe clearly supposeth that men have power both to will and to doe so farre is it from denying it or supposing the contrary Yea it is Gods working in us both to will and to doe that enableth us both to the one and the other The Apostle himselfe earnestly presseth and perswadeth the Philippians to will and to doe in effect upon this ground viz. that it is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is working in them to will and to doe of his good pleasure Wherefore my beloved as ye have alwayes obeyed not as in my presence onely but now much more in my absence worke out your salvation with feare and trembling For it is God that worketh Phil. 2. 12 13. From the connexion between the exhortation or duty laid down in the former verse and the motive in the latter evident it is that Gods working in us both to will and to doe doth not necessarily suppose that either to will or to doe are actually and without any more to doe wrought in us no more than his purging Jerusalem of old necessarily supposed that herefore Jerusalem was actually purged Because I HAVE PVRGED thee saith hee to Jerusalem and THOV WAST NOT PVRGED thou shalt not be purged from thy filthinesse c. Ezek. 24. 13. As God purged Jerusalem of old and yet Jerusalem was not purged in the like sense and after the same manner God worketh or is working both to will and to doe in many who yet neither will nor doe For the understanding whereof Mr. Jenkin shall doe well to take knowledge of the Scripture Dialect and phrase in such expressions as viz. that when an effect depends upon the joynt concurrence of two or more causes for the actual production of it it is very usual and frequent in the Scriptures when any one of these causes have contributed that efficiencie which is proper for it to exhibit towards the production hereof to mention the effect as produced by this cause though it be not actually produced the other cause or causes not having given in their influence or concurrence herevnto As for example The purging of Jerusalem lately mentioned was an effect which depended partly upon God or his interposall by his Word Spirit Mercies Judgement c. partly upon Jerusalem her selfe in comporting with God in those administrations wherein he applied himselfe unto her for her purging and so in suffering her selfe to be purged by him Now because God had done that which was necessary or proper for him to doe towards this effect of purging her he had for a long time stroven with her by his Word by his Spirit by his long suffering by his judgements to bring her to repentance in this respect the effect it selfe I mean the purging of Jerusalem is attributed unto him though it was not effected or brought to passe Jerusalem her selfe denying or with-holding that which was necessary on her part for the actuall producing of it viz. her consenting unto the motions and applications of God unto her for her purging Because I here purged thee saith God unto her i. have done all that which was proper or meet for me to doe towards the purging of thee and thou wast not purged i. deniedst to joyne or comply with me in thy purgation therefore thou shalt not be purged c. Upon the same consideration and ground our saviour expresse●● himselfe thus Matth. 5. 32. Whosoever shall put away his wife except it be for fornication causeth her to commit adultery i. doth that which is proper apt and likely to cause her to commit adultery whether de facto she committeth adultery or no. For he doth not suppose that every woman put away upon such termes must of necessity therefore commit adultery yet he that putteth her away so is said to cause her to commit adultery Thus in Pauls language he is said to destroy his brother a Rom. 4. 15 30. who doth that which is apt or likely to destroy him whether he be actually destroyed or no. In like manner and phrase of speech God may be and is said to work in men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and to