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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

AN ADDITIONAL WORD TO THE Body of Divinity OR CONFESSION of FAITH Being the substance of CHRISTIANITY ADDED On special occasion tending further to confirm some Truths therein With a further discourse about the doctrine of Election Universal and special Grace c. All which were touched in the said Confession of Faith but in this more plainly and fully though briefly discoursed and designed for the good of all Whereunto is annexed a seasonable Word of Advice being an Essay for Peace and Union among all the Sons and Daughters of Peace Written by Thomas Collier 2 Tim. 3. 16 17. All Scripture is given by Inspiration of God and is profitable for Doctrin for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good works Jam. 1. 25. But who so looketh into the perfect Law of Liberty and continueth therein he not being a forgetful hearer but a doer of the Work this man shall be blessed in his Deed. LONDON Printed for the Author 1676. The PREFACE or EPISTLE to the READER Reader THese Lines are to give thee a brief account of the occasion of this ensuing discourse There being some things in my Book titled The Body of Divinity or a Confession of Faith relative to the Person of the Son of God with some other things at which some take Offence and lest others might do the same I thought it necessary to say something in way of further clearing and confirming the matters stumbled at though in my understanding it was fully clear before it being a matter of that weight if I mistake not that greatly concerns Christians to be instructed and established in though in it self an unsearchable mystery yet that Jesus Christ is the Son of God and the Son of man in one Person that the same who is ths Son of God is the Son of man and the same Jesus who is the Son of Man is the Son of God and was so as to the Father from Eternity the same yesterday and to day and for ever the Alpha and Omega the first and the last for which there is so great a cloud of Witnesses as you may find in the ensuing discourse not one or two but it hath the Volum of the book of God for its Testimony So that I fear some persons read more to find occasions of Offence to make Contentions than for Edification or else they would not stumble where is no stumbling stone I would willingly hope that there are but few who profess to own Christ to be the Son of God but do believe him to be so as he was born of a Woman Gal. 4. 4. the same which the Scripture declares him to be and as for my self I must profess I know nor believe in any other but here I shall say no more of this matter leaving the Reader to the ensuing discourse desiring him to Read and impartially ponder what is further said And as for the other things that are briefly yet plainly discoursed most of them were hinted at in my Book but not so plain as in this partly because I thought not to speak my apprehensions in these matters so plain being unwilling to offend any but having the occasion of writing as but now exprest meeting with Convictions for not Answering my Light and Conscience in these matters it being in my understanding of weighty concernment to the Name of God the Gospel of his Grace and the good of all men hence I thought it better to discharge my Conscience towards God than remain under the guilt of hiding Truth within me I can say that in these matters I thought to have been dumb and silent but it burned within me and at last it burst out and I hope not in vain but if seriously and soberly pondered instead of being an occasion of stumbling or offence to any it will prove a blessed means of removing some stumblings and offences out of the way and Vnite Christians in the truth of the Gospel though I am not forgetful that I must expect by some to be judged and censured as affecting singularity but that I value not let Truth take place though I pass under Reproach for Truths sake it matters not to me though I trust my design is not fleshly singularity or esteem with men no this is not the way for that But to be singular for God and Truth is not only my duty but the duty and concernment of all Christians Mat. 5. 46 47. Phil. 1. 9 10. And O that we were all more singular in this matter It s true I must say that I have not followed Authors nor pinned my Faith on the judgment of any nor have I followed cunning devised fables but singly searched the Scriptures following the Lords teachings therein which are able to make us wise to Salvation through Faith in Christ Jesus 2 Tim. 2. 15. and to build us up and give us an Inheritance among the Sanctified ones Act 20. 32. But to conclude I am not willing to have any offended at any thing in the following discourse and to that end do desire the Reader to read and ponder well and to search the Scriptures and see whether those things be so laying aside all prejudice against the things or the Author exercising the understanding with an unballanced and unprejudiced mind looking to the Lord for direction And if after all any thing seem dark or unsound lay it aside and be sure it will not harm thee unless it be in the loss of Truth if so it be I desire the Lord to direct in all things and to follow all sincere and right endeavours for his Name and Honour the Gospel and good of souls with his blessing and do pray him to follow this with his blessing for good Amen T. C. An Additional Word to the body of Divinity or Confession of Faith added on special occasion tending further to confirm some Truths therein with a further discourse about the Doctrine of Election Universal and special Grace the power of man to believe and obey the Gospel and about the Eternal Judgment CHAP. I. Concerning God In which I demonstrated that God is and that he subsisteth in Three the Father Son and Holy Spirit Against which I find are several exceptions relating to the Person of the Son of God the Exceptions against what I said in this matter are as followeth 1. That he is not the Son of God in the Divine Nature only pag. 30. 36. 2. That he is the Son of God only as considered in both Natures pa. 30. 3. That he was the Word as he was God-Man Man-God p. 30. 33. 4. That as God and Man he was a Creature pag. 31. 5. That this Creature God and Man Created all things pag. 31. 6. That this word God-Man was made flesh pag. 33. 7. That he is the Son of Man in both Natures pag. 37. 8 That there are not three persons in the Trinity but various titles

the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fle●● was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not

the Divine Nature only that was never seen of any otherwise than as personated in the Son of God and in the Son of God was conversive with men So 1 John 4. 9. is as plain as the Sun when it shines that it intends Christ the Son of God in both Natures for it is the same Son that God sent into the world to be a propitiation for our sins And I think the Divine Nature only was not the Propitiatory or Peace-making Sacrifice for our sins And for Rom. 3. 25. it is a Question and I think too hard for any man undoubtedly to resolve whether that Scripture intends the Son of God though it 's generally so understood 1. Because there is no mention of the Son under that Name and Title 2. Because the Wisdom here spoken of is in the Feminine Gender Her and She vers 1. 2. and Ch. 9. 1 2. which is not proper to the Son of God nor is he so described in the Scripture but in the Masculine Gender He and Him therefore it may intend the infinit Wisdom of God exercised in and about the works of Creation rejoycing in the foresight thereof or if it intend the person of the Son of God it must be as God and man as he came forth in time for so is he called The Wisdom and Power of God 1 Cor. 1. 24. And indeed the mystery and wisdom of God is in the Person of his Son and his works that have been and are to be effected have been and shall be all done in and by him in and by him is the manifold wisdom and power of God made manifest 2. The Text may be so understood for the word Translated brought-forth is in the Hebrew formed Was I formed Else he could not be set up from everlasting and wisdom seems to speak as personated in the Son of God viz Rejoycing in the habitable parts of his Earth not of my Earth which had been proper if it had been the Divine Nature only but the Son always exalts the Father Joh. 5. 19. And no marvel that he rejoyceth in the habitable parts of his Earth and his delights was with the Sons of Men it being all made by him and for him Col. 1. 16. And Rom. 8. 32. Here they say he is called God's own proper Son so the Greek word signifieth and on this we are well agreed for it is this proper Son of God that was delivered up for us all I suppose they will not say the Divine Nature only was delivered up for us all but it was the proper Son of God He that was born of the Virgin lived in the world went about doing good suffered death for Sinners was raised again and is ascended into Heaven and shall come again from thence to judg both the quick and dead c. This was the proper Son of God who was delivered up for us all or else I know him not nor I think in truth any others but talk of an unknown Scriptureless Son of God And whereas they affirm him to be the Son of God in the Divine Nature in opposition to the Human Nature and that this distinction is usual in Scripture If this were proved their work in this were done The Scriptures urged to prove it are Rom. 1 2 3. and 9 5. 2 Cor. 13. 4. 1 Pet. 3. 18. All which Scriptures plainly prove the contrary it s Christ the Son of God as in both Natures that is spoken of in them all as any judicious eye may discern and Mat. 22. 42 43 44. and Luk. 20. 41 44. He is Davids Son and Davids Lord the same that was to be Davids Son was his Lord that was not the Divine Nature only none will affirm that and he it was that was his Son that was his Lord both the root and off-spring of David Rev. 22. 16. Quest Whether to affirm that Christ is the Son of God only in the Divine Nature in opposition to the Human Nature and Davids Son only in the Human Nature do not unavoidably make two Sons in that one Person one only the Son of God the other only the Son of David and whether this do not tend truly to deny the true Christ the Son of God the Scripture letting us to know that there is but one Lord Jesus Christ one Son of God and man one Saviour of the world in one Person Further the Scripture lets us to know that Christ was considered as the Son of man before he came in flesh and then certainly he that was so considered as with the Father must be the Son of God and that he was so considered as the Son of man as with the Father before he came in flesh to prove this we have a cloud of Witnesses Joh. 3. 13. 6. 33 35 38 41 42 51 62. and 16. 27. 30. and 17. 8. 1 Cor. 15 47. Eph. 4. 9. 10. Now if any dare to say that in all these Scriptures that is attributed to the Human Nature which is only proper to the Divine let them say it but I am not bound to believe it lest I should believe a lye I believe there is a mystery in the Son of God such as we may never come to know but what is meet for us to know is revealed in the Scriptures and we may not suppose that the Scripture-revelation of him is designedly to darken him to us to call him the Son of man and in the same words intend him only the Son of God in the Divine Nature it must needs be great boldness for any to affirm this 3. That he was the Word as he was God-Man and Man-God That which I said do still say is That the same Word and Son of God God-Man was made Flesh that is made in and of a Woman born God and Man him by whom the world was made and nothing was made without him pag. 33. and this I still say because the Scripture saith it The same Word was made Flesh and dwelt among us and they saw his glory c. which I explained before with 1 Joh. 1. 1 2. it was the same Word by which the world was made that was made Flesh and they saw his glory It was by him considered as Christ Jesus the Son of God that all things were made Col. 1. 13 14 15 16. and he is the Word of God still Rev. 19. 13. The reason rendered against this is Because the Word was from the beginning the human Nature not so I say that in a true God-like and Scripture-sence it was so because it was the Word that was made Flesh and in some true Gospel-sence Christ as the Son of man came down from Heaven and out from God as the many Scriptures but now mentioned do abundantly prove And probably this mysterious Truth is so abundantly stated in the word of truth because the Lord knew with what difficulty men would come to understand and believe that Christ the Son of God is the same yesterday to

day and for ever Though it be a mystery too hard for us to understand how it is yet not too hard for God that his Son should be the same from Eternity and yet in time to be made of the Seed of David according to the Flesh declared to be the Son of God by his Resurrection from the Dead This is a mystery that men Angels may wonder at and believe it though we cannot understand the manner how it is and it concerns us Not to contradict it because we understand it not nor too curiously to pry into it but believe it because God hath said it remembring that Christ hath a hidden Name that no man knoweth but Himself and Father nor probably ever shall Rev. 19. 12. Mat. 11. 27. And herein lyeth the wonderful mystery of the love of God to men to have one to be his own proper Son in his own Nature and in our Nature united that we by Faith might be the Sons of God in him 4. That as God-Man he was a Creature pag. 31. That which I there said is That he was considered as in his both Natures from Eternity as the Son of God Col. 1. 15. Who is the Image of the invisible God the first-born of every Creature that in this verse and the verses before he is spoken of as God-Man for so he was a Creature a Son a wonderful one Against this it is Objected 1. That it is not said that he is the first Created but the first born 2. That it is not said he is the first born of every Creature as being one of them c. 1. I do not say he was the first Created but the first Born in God of every Creature as he is said Rom. 8 29. to be the first born among many Brethren 2. That he is spoken of as the first-born of every Creature as being one of them is most clear and manifest though he was last in manifestation yet was first in order of nature and design He that is Lord of all must be before all and this is it is intended in this place as the scope and sence of the words doth demonstrate that he was the first born of every Creature as being one of them though infinitely more glorious than all of them That this is it is intended appears not only in that it speaks of him the same in whom we have Redemption by his Blood v. 14. As having made peace by the blood of his Cross v. 20. which was as Man and so a Creature But 2. From the same word being compared with v. 18. where he is said to be the first born of the Dead it s the same word as v. 15. The first born of every Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born or begotten of the dead as one of them that was dead the first fruits of them that slept so in the same sence in the Creation-work was he the first born of every Creature as being one of them The beginning of the Creation of God Rev. 3. 14. 3dly It appears from the reason of his being the first born of every Creature that is For by him were all things created c. v. 16. Therefore he must be the first born he must be before them and how he was before all things even as he came forth in time hath been already sufficiently cleared 4. It will further appear compared with Rom. 8. 29. where he is said to be the first-born among many Brethren which certainly must be as one of them or else there is nothing in the words So in this must we understand him to be the first born of every Creature as being one of them or there is nothing in the words but it 's plain that as Rom. 8. 29. presents Christ in Person as at the bottom of Election Redemption and Salvation so this presents him as at the bottom of the Creation And that he was a Creature and the Creator too is most evident God and Man in one Person for if he was a man then he was a Creature else he could not have dyed if he was not a Creature then he was no man so that you may see whither such Un-scriptural Notions will lead but to be the Creator a Creature in one Person is no more but the same as God Man in one Person The sum of all is this That he was the first that was begotten or born in the Eternal Will and Bosom of the Father and that as he came forth in time God and man the Creator and a Creature in one Person him by whom all was made 5. That this Creature God-Man made all things and who durst to deny this the Scripture being so abundantly full in this matter that I need say nothing further to confirm it the denial here of giving the Scripture the Lye Col. 1. 15 16. and Blasphemy against the Son of God But the doubt is that I allow Christ no more than to be a medium or instrument in this matter To this I say that he was both a medium or instrument and efficient cause and worker therein as he is the medium in the work of Redemption a Mediator between God and man yet he that hath wrought forth our Redemption So it s the same in all his works John 5. 17. Hitherto the Father worketh and I work 6. That this word God-Man was made Flesh This I have in substance already often answered and from Scripture proved that he that was the Word was made Flesh Joh. 1. 14. But here it seems lyeth the block in the way Then he that was a Man was made a Man The resolve is clear from Scripture he that was God and man in Gods Eye was made so in our eye when made or manifested in Flesh Phil. 2. 6 7. Joh. 1. 14. 7. That he is the Son of man in both Natures I do not say that he had the nature of God from Man or from the Woman nor that the nature of man was the Nature of God or that there was a confusion of Natures but the contrary but that the Son of God was born of a Woman Gal. 4. 4. and so was truly the Son of Mary and so the Son of Abraham and of David Luk. 1. 35. He that shall be born of thee shall be called the Son of God and this Son of God was the Son of Mary the Son of Man the Son of David v. 32 33. John 5. 22. 27. The same that is the Son of God is the Son of Man and the same that is the Son of Man is the Son of God so not two but one Son therefore let not man presume to make two or to dis-unite what God hath united This great truth further appears from the promise of breaking the Serpent's head to the Seed of the Woman and the blessing to the Nations in Abrahams Seed which Seed must be whole Christ God and Man else as Man only he could neither break the Serpents

averseness of their Wills they will not and therefore they cannot find in their hearts to accept Christ and Life on the Gospel-terms Joh. 5. 40. Jer. 6. 16. This wilful Cannot ariseth 1. From the habit and custom in sin persons being habitually accustomed to sin will not cannot part with it will not Repent and turn to the Lord Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye do good that are accustomed to do evil Custom in sin makes resolute and wilful therein to the perdition and destruction of multitudes this is the Cannot which keeps souls at a distance from God under all his Ministeries 3. as an effect hereof Persons cannot leave their sins and turn to the Lord because they love them and will keep them And whiles its thus they cannot imbrace Christ on the Gospel-terms they cannot find in their hearts to leave all for Christ it s with such in this matter as it was with those Jer. 2. 25. After all the Lord's calls and invitations to return they said There is no hope no for I have loved strangers and after them will I goe While the Will follows the affections lusts there Can be no returning to the Lord while it s thus they are like those Job 21. 14. They say unto God Depart from us for we desire not the knowledg of thy ways and while it s thus it s no marvel they cannot come to Christ because their wills are averse they will not come Joh. 3. 19 20. 4. The Devil taketh his advantage to hinder the work of Conversion and a Soul turning to the Lord In blinding the mind and hardening the heart thereby aggravating the difficulties that corrupt Nature it self is ready to suggest viz. forsaking Sin the beloved Lusts loving and cleaving to Holiness strictness of Life reproach for Christ c. All which maintains a Will-not and so a Cannot 2 Cor. 4. 4. But there is no cannot arising alone from mans debility i. e. want of reason and understanding to refuse the Evil and to choose the Good and power to will and affect the Good but as it is captivated by the brutish sensual part the understanding and reason yielding thereunto rather than to the Gospel-light wilfully refuses the proffers of Grace and Life on the Gospel-terms thereof Joh. 5. 40. Quest May we suppose that persons may believe or that any do believe unto Life only by the Objective evidence or external Ministry without the Spirits work in and with the Gospel Answ If we may suppose the Ministry to go without the Spirit working therein then we may suppose a possibility in respect of power else men could not be condemned for not believing if they had no power to believe in as much as the second death comes in for not believing and if men have no power to believe and obey unto Life it leaves the disobedient excusable as objects of Pitty rather than of Wrath. Therefore 2. There being a debility in Man by the Fall and the prevalency of corrupt Nature and averseness of the will God adds a further help to his Ministries that is his Spirit working in and with his Ministries We have ground from Scripture to believe that as all mercy hath been in some true sence Gospel-mercy since the Fall so God hath wrought by his Spirit in all his Ministries since the Fall 1. In the Ministry of the Creation Gen. 6. 3. Prov. 1. 20. 23. 2. Under the Law Nehem. 9. 20 Act. 7. 50. although the Gospel is the highest and most spiritual Ministry being the most open and full in order to glory It 's called the Ministration of the Spirit because it s administred immediately by and from Jesus Christ the Lord thereof and is therefore more attended with the power of the Spirit for the honour and glory of the Lord thereof and for the Espousing of souls to Himself so that the Gospel administers a sufficiency of supply to help over all difficulties 3. God requires not perfection in the Faith and Obedience of the Gospel as before I said but Sincerity He knowing the weakness of man and the many impediments in the way did in all require the sincerity of faith and obedience in which they should be accepted yea even under the Law though the Law required perfect Obedience He that failed in one point was guilty of all yet there was so much annexed to it as clearly implied that its perfection consisted in Universality and Sincerity rather than in Perfection without any Imperfection or Failing else What means the shewing mercy to thousands of them that love him and keep his Commandements Exod. 20. 6. that is in sincerity not in perfection for then they had needed no mercy for mercy was extended to them in the pardon of sin Exod. 34. 6 7. which was a confirmation of the promise before-mentioned And that his people did so understand that it was sincerity of obedience which God required is evident Psal 25. 21. and 26. 1. and 51. 6. Isa 38. 3. or else there could have been no acceptance on Repentance which was promised Ezek. 18. 21 22. And so it is likewise in the Gospel as appears 1 Joh. 2. 1. with Phil. 1. 10. Eph. 6. 24. Quest How far and in what manner may we understand that God works by his Spirit to the Conversion of Sinners and building up of Saints Answ 1. If God did not work at all by his Spirit but only give the Gospel which hath in it self a natural tendency to draw Sinners to Christ if according to their capacities they believe and obey it they should undoubtedly be saved and if not it will leave them without excuse because they believed not in the name of the Son of God Joh. 3. 18. Yet so it is that by reason of the Corruption of Nature custom in sin and the averseness of the will it comes to pass that rarely if at all any do savingly believe and obey the Gospel without the effectual working of the holy Spirit therein Matth. 13. 19. When any one heareth the Word and understandeth or considereth it not then cometh the wicked one and catcheth away that which was sown in the heart c. 2. The Spirit worketh in the Gospel To convince of sin and the need and worth of a Saviour Joh. 16. 8. to 11. And this may be effected in many that may come short of an effectual closing in with Jesus Christ in the Gospel who by reason of the love of Sin Self and the World fear of Tribulation for the sake of Christ loose their Convictions and turn away from the Truth to their own destruction Matth. 13. 20 21 22. 2 Pet. 2. 20 21 22. 3. The Spirit by the word of the Gospel works a willing mind to leave all for Christ to turn to and to accept him as Lord and Saviour and to cleave to him in the Faith Love and Obedience of the Gospel and this he effects in all