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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	produce_v	sufficient_a	6,420	5	9.0959	4	true

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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

affections when such things come to passe which to others who are ignorant of the causes producing them are like to occasion disturbance and offence I make no question but my followers fully know that Mr. Jenkin before this might have that now he indeed hath pride ignorance wickednesse in him every wayes sufficient to exhibite and affoord all that acrimony he speakes of as bestowed on me and in this respect I am full of hope that they will not be offended at it in the least however they may bee affected with sorrow grief of heart to see a young man by the just judgement of God turn'd into a pillar of such unsavoury salt For what is that acrimony he speakes of or what are the ingredients of it but affectate jeers childish ventosities puffs of wit charges made of most notorious palpable and broad-fac'd untruths senslesse and importune vilifications which his best friends are ashamed of exaltations of ignorance and folly in Criticisms and such like over-ingagements of his strength unchristian revilings diabolicall slanders c. This is the true composition of Mr. Jenkins his Acrimony they that have nothing else to do with their time but to read his Pamphlet may without the help of any Commentary so find it This considered certainly either his sense or conscience or both failed him to say concerning his Acrimony that it is lesse than I deserved For can any man whatsoever his demerit or crimes be deserve to make another man sinfull or wicked Doth the Devill himselfe deserve to be belied slandered reproached reviled At whose hand or from whom deserveth he these things or who shall do the execution in case he deserveth them I know none but M. Jenkin and those that take the same liberty of conscience or from conscience rather with him that are like to inflict such penalties as these upon him Such executions are no work for Arch-angels But this Mancipium of absurdities and all manner of illiteratenesse that in matters of Scholarship regular and manlike learning scarce knowes his right hand from his left will yet ever and anon be perking up into Aristarchus his chaire and as if he understood what he censures will tell men how oft he takes them tardy For the further furnishing of this head Sect. 15. I shall onely present the Reader with a catalogue of some of those many broad-fac'd and shamelesse untruths with a briefe eviction annexed unto them respectively together with some other straines of a semblable impiety which lie thick scattered like dung upon the face of his Pamphlet First there is a nest of this serpentine brood I speak of base and putid slanders and untruths in the very first halfe page of his booke Here he affirmeth 1. That my work is to kill Religion 2. that I advance her head in my Preface to break her neck in my book 3. that in the performance of my booke I lay Religion among the clodds 4. that I deny the Scripture to be the Foundation of Religion 5. within two lines after the end of this first page that were my wit but halfe so keen as my will they should in a short time neither have Religion nor Minister left among them Might he not with as much truth yea with as much likelihood of truth have charged me to have uttered all those scurrilous foul-mouth'd unmanly and most unchristian speeches against the Parliament and Army which as the Pulpit-Incendiary informes the world have been the devout orisons and pious ejaculations of the circumforaneous tribe of our morning Lecturers I confesse that if either my wit or will knew how to effect it we should neither have any such Religion which stands in railing left amongst us nor any Minister who in stead of lifting up his voyce like a Trumpet to cause the people to know their abominations should lift it up like a Trumpet to prepare and cause the people to commit abominations As for that foundation of his that I deny the Scripture to be the foundation of Relion upon which he builds this pile of lying vanities we shall under the next head so raze and demolish it as not to leave one stone of it upon another which shall not be thrown down Page 2. he saith Sect. 16. 1. that my rage against the Ministers made me write non-sence and so page 4. and I know not how oft besides he tells me of my rage rage rage against the Ministers whereas the words which through ignorance of his mother tongue he calls non-sence are as regular proper and significant as the English tongue will beare and those which novice-like he would substitute in their place are meerly barbarous making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absurd sollecisme as we shall God willing shew more at large in the second head And secondly there is not the least occasion given by me why he should imagine the least rage in me against the Ministers he speaks of He cannot but know that in my Sion Colledge visited I give them as friendly faithfull counsel as himselfe can do not is there any sentence or expression in all the book savouring of any rage against them In the same page he is not ashamed to say that he finds two abominable falsities within the space of two lines whereas the truth is that he contracts the guilt of two abominable falsities in relating my words For first he affirmes that I say That the Ministers of the Gospel are ONELY so reputed by men for want of knowing and cosidering better whereas my words are clearly of another tenor tendencie and import nor doe I so much as speak of the Ministers of the Gospel truly so called but onely of such who not being such notwithstanding assume the title and dignity of being such unto themselves and receive it accordingly from inconsiderate men And besides the word ONELY is here falsly foysted in he findes no such word amongst those of mine which hee pretends to cite Secondly he affirmes that I say that they the Ministers of the Gospel have vested themselves with the priviledge of being the ground and pillar of Truth whereas 1. I use no such barbarous or illiterate expression as vesting any man or men with any priviledge nor 2. doe I speak what I speak in this point concerning the Ministers of the Gospel truly such but as before is expressed concerning those who call themselves and are called by others such Ministers being really and in truth nothing lesse Therefore the two abominable falsities he speaks of are his own not mine Page 3. Sect. 17. Fearing it should seem that hee might want variety of falsities to fill the mouth of his Busie-Bishop hee again chargeth me with saying The Ministers have vested themselves with the priviledge of the Church c. Let him shew me these words in my book and I shall discharge him of the Whetstone Page 4. he saith that the designe of my deluded followers is to raze and levell the

to attend unto the things of his peace as it is said Acts 16. 14. that the Lord opened the heart of Lydia that she attended unto the things spoken by Paul or else a gracious and immediate supporting of the will in the act of consenting and in all other acts requisite hereunto so that a sufficient light of conviction shining in the judgement or understanding God suffereth nothing to intervene to the disturbance of the will so as to prevent or hinder the regular motion thereof which in such a case is to consent or 3 o and lastly if hee meanes by his Physical influence any such representation of things to the mind or understanding of a man whereby the will is brought over after an effectuall and potent manner to give up her selfe in consent unto them I acknowledge a Physicall influence of Grace upon the will But the truth is I doe not well understand what the man meaneth by his Physicall influence and am fully perswaded that himselfe understandeth himselfe as little in it as I so that I cannot give that particular and distinct answer which upon a distinct explication of the queree I am ready to doe But they that propound blind questions must expect answers accordingly Onely let me add this further in the point in hand that for any other Physicall influence upon the will than that which I have expressed and acknowledged which I confesse to be very untowardly and unproperly so called himselfe acknowledgeth none at least if he meanes as he saith page 51. For here more like a reasonable man than himselfe he writeth thus To whatsoever object it the will is carried it is not without the preceding counsell of the practicall judgement The will being a rationall appetite never moveth but per modum judicij upon apprehension of some goodnesse to which it moves Nor is it in any motions compulsorily overswayed but worketh according to its own proper motion and to the condition of its own nature Surely he that saith these things if he be of a consistent brain doth not suppose the will capable of any other influence in order to the moving of it but onely that which is suasory and morall The profundum Sect. 72. or bottom of his querees is this If I grant that Grace is certain infallible and determinative in its operation upon the will he desires to know whether I mean that this invincibility and infallibility of the working of grace be onely to be look'd upon as such respectu eventus in regard of what doth fall out and de facto doth come to passe or whether the certain determination of the will by grace proceedeth from the powerfull nature of that grace of God which as Austin saith no hard heart is able to refuse They that clearly understand this question may give a cleare answer to it All that I clearly understand of it is a parcell of absurdities what I conjecture of sense in it I shall give answer unto First he maketh the invincibility and infallibility of the working of grace and the certain determination of the will by grace to be one and the same whereas it is evident 1 o. that invincibility and infallibility are but modifications of the act or working of grace whereas a determination of the will is either the act it selfe or else if it be understood passively the product or effect of such an act Secondly he supposeth that if there be an invincibility and infallibility in grace there must needs follow a certain determination of the will by grace Wherein Supponit quod non est supponendum a misbehaviour very incident to novice Disputants For grace may be invincible and infallible in the working of it i may invincibly and infallibly produce such an effect in the soule which answeres the nature measure and degree of it and yet not necessarily produce a certain determination of the will to a saving consent or a through act of beleeving Thirdly Sect. 73. is it not a very ridiculous queree to demand Whether the certain determination of the will by grace proceedeth from the powerfull nature of grace considering first that effects doe not proceed from the natures of their causes but from the actuall engagements of their causes in a way of efficiencie to produce them 2 o. That Grace is not a naturall but a voluntary or free working cause and so doth not necessarily act or work when it doth work ad extremum potentiae to the uttermost extent of its power but according to such measures and degrees of efficiencie as it selfe pleaseth So that how powerfull soever the nature of grace be it no way followes that a certain determination of the will must necessarily follow upon the motion acting or working of it It was the grace of God which is so powerfull in the nature of it for God hath but one Spirit of grace which is alwayes in respect of his nature uniformly and equally powerfull which wrought upon the stiff necked and hard-hearted Jewes for many succeeding generations yet we know that they resisted this grace and Spirit of God neither were their wills penitently or savingly determined by it Ye have alwayes saith Stephen to the latter brood of them resisted the holy Ghost as your Fathers did so doe yee Fourthly Sect. 74. nor is there any over-plus of acumen in that distinction exhibited in this queree between an invincibility and infallibility of a cause respectu eventus in respect of the event or effects and the powerfulnesse of the nature of a cause I doe not understand how a cause may be termed invincible and infallible in respect of the event or effect which is not very powerfull in the nature of it But Fifthly and lastly that which the young man would demand in this Queree as farre as my soule is able to enter into his secret is briefly this whether the act or worke of God in and about the conversion of a man be so strong powerfull and over-hearing as to carry or produce the effect of his actuall conversion against all the possibility that is in him to hinder it If this be the intent of his queree I answer My sense clearly is that according to the ordinary course of the grace of God acting and working in and about the conversion of men there is no man actually converted but might possibly have acted or demeaned himselfe so as never to have been thus converted The account of my judgement herein for the present is briefly this I conceive that though the grace of God acting in and towards the conversion of a man subdues and takes away all the actuall rebelliousnesse or gainsayingnesse of the will yea and possibly all inclination towards any rebellion in this kind which is abundantly sufficient as to his actuall conversion yet it doth not remove or take away all possibility from the will of rebelling or of doing wickedly Nor doe I apprehend how it is possible for the will either of men or

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

do viz that which is good holy and of a saving import though men actually neither will or doe such things viz. because he acteth or worketh that in and upon men which is very proper and full of efficacie and power to prevaile with men both to will and doe such things For men actually to will and doe things accompanying salvation depends partly upon God in respect of the necessity of the motion and assistance of his Spirit thereunto partly upon men in respect of a like necessity of their concurrence and consenting unto the motions of the Spirit God in that behalfe Now when God doth his part I mean that which is proper and meet for him to doe towards these great and blessed effects in men whether men act their parts or no he is neververthelesse said to work in them both the will and the deed I● Mr. Jenkin desires more instances of that propriety of Scripture-phrase by the analogie and consideration whereof his inference from Philip. 2. 13. is quite overthrown he may please at his leasure to have recourse to John 10. 32. Matth. 5. 24. Rom. 2. 5. 1 Joh. 2. 16. 1 Tim. 4 16. In all these and many more places like unto them he shall flude severall effects attributed unto their partiall causes respectively not because actually produced by them but onely because these causes contribute their respective vertues or efficacies towards the production or raising of them So that Mr. Jenkin in citing Scriptures to prove that men who perish have no power to repent or beleeve shews himself to be a man of the same line of understanding with those who should either bring water to drown an Eele or fire to imbase Gold Though the particulars which have been insisted upon and argued be but as a first fruits in respect of the full harvest of absurdities which might be gathered from Mr. Jenkin his Busie-Bishop yet I suppose them demonstrative in abundance of their conclusion viz. that the man is extreamly shallow empty and depressed in his intellectuals and no wayes meet for his ingagement So that if Sion Colledge mean to have their work done to any purpose alius quaerendus est artifex they must seeke some better workman Mr. Jenkin hath done his good will but what is this to their reliefe 4 Mr. Jenkin evinceth himselfe defective even in matters of Civility Modesty and common Ingeunity by such deportments and passages as those taken notice of in the sequell of this present Discourse WHen a young man renounceth principles of Civility Sect. 103. Modesty and common Ingenuity he giveth hostages unto Satan and secureth him that he will never atchieve nor indeed cordially attempt any great matters against him or his kingdome Those straines in the Busie-Bishop which represent the Author as a man in whom though a young man Nature herselfe taketh no pleasure but leaveth him in the hand of the degenerous and ignoble impressions of incivility male-pertnesse and shamelesse scurrility are of a sadder consideration to a spirit truly Christian and considering than all the rest Humanum est errare to erre mistake and mis-understand is nothing but what is incident to men as men and so to the best of men but to outface forge falsifie against knowledge to vilifie our Superiors to trample upon our betters with the foot of insolencie and disdaine to boast of the key of knowledge when we are grosly ignorant to assume the seat of Judicature and passe confident awards in matters which we understand not no nor care to enquire into doubtlesse such misdemeanors as these are not the waves or practices but but of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome speaketh i. who are declined and bowed downe towards the nature and disposition of unreasonable creatures Now whether severall of these ill-portending symptomes bee not found upon Mr. Jenkin I appeale to these and many such like uncleane touches and breakings-out as these in his Busie-Bishop Page 41. Sect. 104. he calls Testardus a French Minister and Pastor of the Reformed Church of Orleance a man that discovers more soliditie and worth more soundnesse of judgement and understanding in the Scriptures and matters of Divinity in one page of his writings than Mr. Jenkin hath done in all that ever he hath written yea and a far more Christian temper and Genius than he yet this man he avileth with the scurrilous character of a Dough-bak'd Testardus They that are not burnt as black as a coale in the fiery furnace of High-Presbytery are it seemes in M. Jenkins account Dough bak'd Page 35. as if all his own ind●tings were of an Angelicall refinement and allay he calls my writings Hereticall Scriblings Modestlessime Is not he who understands not a piece of plain English a competent judge of Scriblings and he who is as ignorant of the mind of God in the Scriptures as M. Jenkin Secun●ù● allegata probata hath been evinced to be a like judge of Heresie Page 23. He flings himselfe into this hypocriticall and basely-calumniating passion How doth my soule pitie your poore deluded followers who have such a soul starving and soul poysoning Shepheard set over them The Lord knowes I hardly write these things with dry eyes What M. Jenkin saith in saying that he hardly writes with day eyes I finde no great obstruction in the way of my beleeving considering that children oftner cry out of anger and meere vexation when they cannot have their wills than out of pitie I beleeve and not without ground that if the inside of M. Jenkins heart were turned outward there would be seen in it wrath envie and indignation in abundance at the prosperitie and flourishing estate of the soules of those persons whom he notwithstanding the earnest sollicitations of his conscience to forbeare pretends to pitie as if they had as●ul starving and soul poysoning Shepheard over them But the spirit which pitied the followers of Christ and his Apostles as deceived a 1 Joh. 7. 12. 47. 2 Cor. 6. 8. deluded and drawn aside by them I see is not quenched to this day It M. Jenkins courage had not failed him when he should have entred the lists with some of those my deluded followers he speakes of he would I beleeve have found no great symptomes upon them of their being fed by a soul starving or soul-poysoning Shepheard Yea those very feares which ceized on him and disswaded him from the attempts when his great words and publick challenges called him to the conflict give sufficient evidence against him that he had not the consent of his conscience when he reviled me with the stigmaticall and opprobrious termes of a soul-starving and soul-poysoning Shepheard But I have been a long time used to the hissings of the old Serpent and now they doe not trouble me Because I advise the Subscribers Sect. 105. in respect of that un Christian temeritie and self-assumingnesse of spirit which they discover in branding with the odious names of Errors