they find no benefit by it they may judge so and are find their fault and repent of it But not of the Admitters part who are to doe their duty and leave the success to God Even as Christ Preached to the people in Parables and gave only his Disciples the privilege to understand them And as all were suffered to touch Christ when but one only received vertue from him so doe I humbly conceive are wee to suffer all to come unto him here leaving it to his breast alone to give out the effectuall benefit to whom he pleases Objection 3. Holy things to holy men Answ There is a double holinesse an Inward and Outward holinesse And this both in Things and Persons In Persons An outward holinesse consists in their bare profession and name of Christian and so are Saints by calling an Inward holinesse consists in the worke of Grace upon their hearts and so are Saints by election In Things likewise The Ordinances are all holy There is an Outward holinesse in the Outward communication of them There is an Inward holinesse in the Inward Communion vertue power or efficacy of them Now Outward holy things to Outward holy men and Inward holy things to Inward holy men a visible Ordinance to the visible Church and the invisible Grace to the invisible Members that have a saving interest in them by Faith Rep. But doe we not hereby make our selves one with the wicked with whom we joyn and can we have Communion with Christ and Belial Answ We doe and must be one with all that joyn in the same profession that is we are one or one body as Members of the same visible Church in its outward capacity freely administring the Ordinances whereof we are to partake but we are not one with them in their evill discourses we disclame them wholly in the impiety of their conversation So that we have communion herein only with Christ and have nothing to doe with Belial For I would not have any so grosly think that a joyning with a wicked mans person is having a communion with Belial but accompanying him in his evill wayes Communio malorum non maculat quemquam participatione Sacramentorum sayes Austine Sed consentione factorum If the Corinthians were alive and you joyned with them in going to their Idols this were indeed a communion with Belial but if you only joyn'd with them in comming to the Lords Table you should partake of Christ alone as the Godly of them the did and as we ought to doe I will goe with the wickedst man alive to the Church but I must leave him at the Ale-house We may joyn with any to doe good as to worship God in his Ordinance to professe and confederate in Christianity but we cannot that is we may not joyn with any in the least evill we cannot serve God and the Devil But you will say further Doe we not professe the wicked with whom we joyn not only to be one of us but one of Christ and Partakers of his death and how can we doe so I answer very well The visible Church is the Body of Christ as Christ said Every branch in mee that beareth not fruit Io. 15.2 As Peter sayes There are some that deny the Lord that bought them 2. Pet. 2.1 As Paul sayes There are some that are sanctified with the bloud of the Covenant which they trample upon Heb. 10.29 with Heb. 2.9.2 Cor. 5.14 So say I of all ungodly professors They are such branches in Christ redeemed and sanctified in the same sense as the Scriptures mean in these places that is in regard of a visible esteem whereby they externally partake of the Ordinances of Christ and so are reckoned as Members of him Let such texts be laid a little more to heart and when you have made the Orthodox interpretation the Question will be even done and we shall be no longer afraid of a free Admission when we must affirm that there is an historicall visible faith that gives an outward Church-right unto the Elements as a true saving Faith that gives interest to the effectual grace of the Sacraments Even as the branches have some union with the root that bring forth only Leaves though they partake not of that vitall sap that sends forth fruit also Object 4. the Seal is set to a Blanck if All be admitted Answ Unto this which hath trouled many I answer not presently by the distinction of an Outward and Inward an Absolute and Conditional sealing But I desire a right understanding of this Notion how the Sacrament is a Seal taken up upon the Churches trust I have alwayes thought here lyes generally some mistake men take it to be a Seale unto their Faith and if there be no true faith it is set they think unto a blank and this breedes a miserable fear to whom it is delivered Let us know therefore I propose it submissively that the Sacraments are not properly Seales unto our Faith How doe we conceive Faith such a thing as must have Gods Seal put to it God doth not attest our Faith but the truth of his own promises Heb. 6.17 but they are Seals properly of the Covenant A Covenant is a thing must be sealed and the maker is to attest it thereby Indeed they may be said to be Seals of our Faith as Divines speak consecutivè by a consequence of speech because as Seales confirm a thing so Faith is confirmed and strengthened by receiving which is an effect thereof Heb. 6.18 but they are not Formaliter formally in a true proper sense Seales unto any thing but the Covenant or representations of the effectuall Seale the bloud of Christ by which it being ratified with God the Lord declares it by the Gospell unto the administration whereof the Sacraments are set to signifie the undoubted truth of it as Seales we say and signes shewing us As the Bread and Wine is broken powred out offer'd with the other actions so surely hath Christs Body been broken his bloud shed that all that believe in him according to this Covenant should have grace and salvation by him And if it be to say more God does hereby engage himself to make it good The expression is borrowed from Rom. 4.11 where Circumcision is said a Seal not simply of Abrahams Faith but of the righteousnesse of his Faith or of righteousnesse I take it through Faith Phil. 3.9 that he should be the Father of them that believe which thing sealed to is the very tenor of the Covenant Now let Circumcision be received on Isaac the Child of promise or on Ishmael that must be cast out it is the same Seal of Abrahams Covenant Let the Sacrament be offer'd to the Godly or to the Hypocrite it is the same Seal of God declaring the truth of his Covenant which stands most sure and all the unbelief in the VVorld cannot make it of no effect Even as a Proclamation of pardon as we instanced before unto Rebels comes
with the Broad Seal to those that refuse it and yet it is no less a true Seal and set to a true writing than if they did all come in and embrace it so that if it want its due effect on the Receiver it may be said if you will to be set upon a blank where Seales are set but not to a blank seeing the Lord hath set it to the truth of his Word or grace of his Gospell Rep. But were it not absurd for a man to set his seal when there hath been no agreement and transactions before So do unregenerate men who come to the Sacrament without that solemn giving up the Soule to God as he ought who enters Covenant with him Answ I grant with sorrow there are too many of us come absurdly and but wickedly when we forget to doe that we ought the Lord forgive us but though in the reciprocall action as it is to be a seal as is said of mans part the receiver failes in his solemn mutuall ingagements according to the Covenant whereof he is to repent yet as for the Minister or Church who offer it as seal on Gods part there is a true seal to a true Copy and nothing out of Order The Sacraments therefore may be considered in their nature and in their use In their nature I take them to be Gods seals only as primarily signifying his grace and shewing forth Christ though in the use and effect they are to be mans too as secondarily he is reciprocally to believe and engage himself unto God Sacramenta nostra accipimus ex manu dei nobis sunt signae gratiae primò secundariò obligationis professionis nostrae Paraeus in Loc. praedict In the notion they are mans seals we may conceive the Sacraments Seals of Faith for Faith is the condition of the Covenant and we seal to our Condition so that as they are conceived thus indeed they are seals of Faith because seals of the Covenant which I stand upon But as they are Gods seals for the same reason they cannot be seals of Faith but consecutive as I said before in regard of the effect to the Godly to yeeld what remotely and expressively may be because God seals not imaginably to our part of the Covenant which is Faith but to his owne part which is the Promise and so I call them seals of the Covenant or promise formally and not of Faith Now I say cleerly though an unregenerate man cannot receive the Sacrament as a seal of his Faith yet the Church can give it as a seal of the Covenant and though it wants its due effect on him there is the right nature neverthelesse in the Administration though not a right use of it in the receiver even as at the word where there may be true preaching and the nature of the Gospell though the hearers apply it not as they ought by faith Look back to that only place Ro. 4. where it is said Circumcision is a seal Abraham is said to receive it as a seal which receiving includes Gods giving so that we must look upon the Sacraments in the nature of them as Gods seals from the very institution who else durst appoint such things to signifie such spirituall matters and as they are Gods seals they are set to his own word so can never be to a blank while there is truth in the promise and writing in the Gospell Now then the Sacraments being Gods seals certainly in the institution and nature of them if I should deny them to be mans seals at all there being not for it one tittle of Scripture I should quite remove the scruple from the hearts of men but whereas that I may not remove their care and duty too I grant though in the nature of seals they Gods Seals Gods own Seals seals of the Covenant only yet in the use of seals and effect they are to be mans seals also seals to the Condition of our part seals of Faith and so I cannot I may not acquit the receivers wholy but that they come absurdly set a seal to a blank and take the Sacrament in vain as it is to be their seal if they come without Faith and those solemn engagements as God requires of us though I can fully acquit the Church herein in her delivery of the signs on Gods part as we are his Embassadors because the Covenant by him stands sealed to all whomsoever and there can be no doubt of sealing to a blank I affirm so long as the Promise or the Gospel it self holds in force the tenour whereof this Sacrament seals absolutely to us The tenour of it I say mark me not our interest in it for that it seals not absolutely Assurance being concluded by way of discourse and whatsoever is common to the Hypocrite with the beleever cannot conclude it The Sacrament is the externall seal the internall only of the Spirit as witnessing with our spirits Ro. 8.16 can absolutely give this interest to any this outward seal is set to Gods outward Copy of the Covenant that is the word now look what the word affirms the Sacrament seals and confirms according to the tenour thereof and no otherwise Now the word speaks not particularly of any mans single interest but generally it declares to all a common interest upon condition they beleeve now as this interest is exprest conditionally so the Sacrament cannot seal to it but conditionally according to that tenor is exprest or rather let me say the Sacrament seals generally so I will expresse it the truth of the Covenant freely to all engageing them unto it and the interest or benefits of the Covenant to every single person upon the terms conditions or tenor only of the Gospell I must professe this in the Embrion has layn a long time in my apprehensions and I cannot but be glad to find of late a pierccing godly and excellent man I take him whom the right conceiving of this alone he sayes converted his opinion and satisfied him The Covenant runs thus He that believes shall be saved adde I believe Ergo I shall be saved from which syllogism we gather our assurance Now to which of those propositions sayes he does the Sacrament seal not to the minor as it is surmised for no Scripture sayes of any particular man he beleeves and God seals to his own word not ours Nor to the Conclusion for the same reason But to the major which it absolutely seals as true to us according to the tenour of the Gospell Object 5. The Covenant belongs not to All therefore the Seals neither Answ The Covenant is sometimes taken in Scripture for those absolute promises of Gods putting his Laws in our hearts keeping us by his power to salvation and to the like purpose Heb. 8. which are proper only to his Elect and belonging to his secret will Or the Covenant is taken as it is for the tenour of the Gospell in Gods revealed will and so it runs on
satisfied Conscience to esteem no man unclean but all unlesse excommunicated free in the use of Gods Ordinances Adde to these proofs the consideration of such Texts as set forth Free grace as Isa 55.1 Rev. 22.17 Matt. 11.28.1 Tim. 2.4 I. 6.37 with the like And tell me when the Gospel offers Christ or when Christ offers himself and grace which are the things signifyed thus freely to poor Sinners how can we have the Conscience to turn them away from the Signs and means thereof in this Ordinance For my Reasons The first and chiefest I draw from the nature of the Sacraments The Sacraments are Verbum visibile a visible Gospell A declaring of Christ crucified A Memoriall of the Covenant made by his death that is The Sacraments set forth Christ to the eye as the Gospel does to the ear the same matter is presented in both only to divers senses and therefore the same latitude I suppose us within the Church neither Infants Fooles distraught I may include drunk or excomunicate must be granted to them both in their administration Upon this ground me thinks I stand as upon a Rock against which all objections like waves doe but dash themselves in pieces Look into the 1. Cor. 11. we find Christ in the words of Institution ver 25. telling us The bread is his Body the Cup is the bloud of the New Testament and the whole action an ordinance in the remembrance of him Now the Apostle comments on this in the 26 verse For as oft as you do it you do shew forth sayes he the death of the Lord whereby you see plainly what is his judgment of our Saviours Institution whatsoever you may think of it and that is to be a Declaration shewing or holding forth his death or Covenant made by his death unto the Receivers This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this annunciation or shewing forth is taken from the Iews Exo. 12.26.27 who were to instruct declare the matter to their children at the Passover so Christ is here shewed forth as the matter of the Sacrament set forth I may say of God Rom. 3.25 as a reconciliation through Faith in his bloud to declare his righteousness for the remission of sins alike in the Word and Sacrament You have a place may fully expresse this for us O ye Galathians Gal 3.1 before whose eyes Christ hath bin set out as crucified among you This expression may be well applyed to the Sacraments which doe so shew forth Christs death that they describe him crucified unto the sight and set him out unto the eye that which the word declares him to the hearing Now if there be any to whom the matter of the Gospell may not be declared if there be any to whom we may not or cannot shew forth the death of Iesus Christ if there be any stand thus excluded from the Church that without her mitigation we may not tender to them the Covenant it is they and they alone can be debarred from the Sacrament To this end we know the Sacraments are counted Signes and Seales and Seal indeed as Signes now wherein is this but as they signify or represent the new Covenant to us ratified in the bloud of Christ Vnderstand it thus A man covenants with a Landlord about a purchase for his children at such a prize the price being paid the bargain is establisht This done he requires a writing wherein the whole agreement is expresly declared unto this writing the Lord puts to his Seal to witnesse the confirmation and so it is deliver'd for his posterity Iesus Christ does thus make a purchase for us his death is the price he layes down to God for it for conveyance of this purchase the writing that is drawn is the Gospel and the Seal put to this writing is the Sacrament both of which must goe to make the publick Instrument firm that is to testifie the ratification of it and so it is delivered for the use of the Church More fully thus A Prince by intercession of a Favorite sends forth a Proclamation of Grace to Rebels upon condition of laying down their arms and coming in to him unto which he sets his own Seal for their assurance This Proclamation is the word of reconciliation preacht which runs conditionally to all The Seal annext is the Sacrament now can it be imagined there is any to whom the Proclamation belongs without the Seal Is not the Seal publick as the contents of it And so will it not be plain that as we offer the conditions thereof to any so likewise may we and must we the Seal upon their desire to confirm them to come in and submit unto them Thus we see the very nature of the Sacraments is as Seales to a Writing to be but necessary appendices of the Gospell To conclude this first reason then let me adde force to it briefly in these foure considerations 1 That we find that the Gospell is to be preached to every creature and a Baptizing them which on the same ground in an orderly way includes this Sacrament with it joyned as largely in the same Commission 2 That as the Gospell is to All so it offers Christ freely Now can any avouch that a poor Soul may take Christ freely without qualifications which is true is regard of any precedent merit so there be a present giving up himself to him sincerely as his Lord and Saviour and yet let none but such as are qualified to their mind be Admitted to receive him at the Sacraments Is Christ offered as a free gift in the Word and must we not come without our price and money to this ordinance Why this is even as they conceive of Iudas who being about to sell our Saviour went out to make his bargain at the Supper 3 That the Gospell-way is the best way to bring in Soules unto Christ Let a Man be fully convinced of the free grace of God in Christ his heart can stand it out no longer against his conversion Now when the word is preached the Covenant opened and the Seal too applyed this Message of reconciliation comes in its full vertue for the working this conviction and faith unto Salvation 4 That the Gospell is a peaceable Gospell an Embassy of Peace now how shall this peace be kept if where it comes it goes to making separations at this Ordinance may a poor Soul say O Lord Iesus Christ though I cannot lay claime unto thee as a Saint I can as sinner I mean as a wounded sinner whom thou camest to save and shall none but Saints apparent be suffered to come unto him hither In a word is the Gospell peaceable converting free universall What is the Gospell but a declaring Christ Crucified and what is the Sacrament in the Matter and Contents of it but the very same If Paul can tell us what it is 1 Cor. 11.26 therefore there ought to be a free admission to it as to the Gospell Provided only I meane still
these terms whosoever beleeves shall be saved and whether this belongs to all is no question It is true for our comfort whosoever comes under these conditions may have an assured trust that the absolute promises also belong to him but neverthelesse it is the conditionall Covenant or the Covenant in its conditionall capacity that is tender'd to us in the word and sealed to in the Sacrament So that the Covenant is indeed of the same extent with the Gospell and the very tenour shews it universally belonging to whomsoever Now then As when I have a businesse to propose in generall to my Parish I read the Contents which when they like I propose certain Articles and say whosoever will agree to this let them come and set their hands unto it In like manner here when I have held forth the glad tydings of the Gospell I shew them the conditions of the Covenant Jesus Christ offers life to all upon these terms of Faith If you will resolve to accept him as your Lord and Saviour to forsake sin and serve him come put your hands and seals thereunto in this Sacrament loe here is the seal of God on his part if you do to witnesse the certainty of salvation promised to you obliging him to his word So that to speak sincerely if wee should propose two men one that is not in Covenant with Christ and one that is this Sacrament doth more ingenuously belong unto the first who hereby comes to do it solemnly at this time supposing now he resolves to enter Covenant with him You will say the Covenant doth not belong to him What Doth it lye upon his everlasting damnation or salvation and not belong to him The benefit of the Covenant you may truly say belongs not yet to him untill he is in Covenant but the Covenant it self is of Epidemicall concernment and so far belongs to all that it is to be tendered freely and offer'd to them that whosoever doth receive it may have the benefit of it Rep. But what right doth this give him to she Covenant Answ As the Sacrament is a shewing forth of Christ with a tender of the Covenant in his bood there is an open free generall right to it for all that will come in to Christ Let me beseech you mark this distinction There is a double right here observable A right of Obligation and a right of Privilege For the right of Obligation in the Ministers offer of Christ freely and the peoples receiving him in his own terms I doe avouch a universall right to every Ordinance Isa 66.23 they being dutyes of worship which is of universall command and this often primitively once a week though for the right of Privilege in any to enjoy the sweetnes comfort efficacy life and benefit of them I acknowledge is it a perogative belonging only to the Saints and Elect of God Now put case a poor soul should stand in doubt of his right to this Ordinance that yet fain would come to Iesus Christ Let him say Lord My heart is humbly afraid of my unworthinesse yet seeing I come resolving to give up my Soul to thee and it is our duty to come in at this Supper This Right of Obligation shall be my warrant to bring me in and then Lord I hope thou wilt let me find the Right of Privilege too in thy due season O my God Put case again A godly heart should rise at the conceit of a wicked person receiving with him Let him think presently thus though there is a neerer Right unto my soul blessed be the meer free grace of God yet there is a Right of Obligation to every one I ought not to be offended with any the Lord sanctifie it to them for their conversion The knowledge of this plain distinction without the inveaglement here of Adrem In re may doe very much to allay the troubles of many Iudgments and more Consciences in this controversie Object 6. The Sacrament is not a converting Ordinance we preach to all to convert them but wee may Administer only to the regenerate to confirm them Answ Unto this Objection because it is so much urged give me leave to use some words I doe acknowledge Divines do usually distinguish of a Sacrament of Initiation and Confirmation ingenuously attributing our new birth first to Baptism and then our nourishment and encrease unto the Supper and so they make a converting Ordinance of the Word and Baptism the laver and means of regeneration and a confirming one only of this Sacrament although I take a grant of the one to be a sufficient medium to prove the other But under favour unlesse this distinction be taken onely in regard of the outward visible Church into which t is true Baptism alone does initiate enter or first incorporate us and this supper confirm or continue us as members thereof we must understand it not after a rigid form of speech and Idiome of truth but after a more solute and ingenuous conception that is it is such a notion as holds full enough to be handsomely spoken but holds not so strictly as to build arguments on it otherwise the ingenuity thereof will trip up their judgment It is a rule therefore worthy here of our knowledge that in divinity we often give an indefinite denomination to things as they are most eminently inclined As for instance in indifferent things which are indifferentia ad unum when they incline more to evill in the use than to good as many harmlesse recreations we condemn them indefinitely as evill though in some cases they are warrantable Ec. 3.4 And I may happily with right circumstances lawfully use them So whereas this Sacrament doth more eminently incline to be and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most usually confirming and more seldome converting they do à parte eminentiori denominate it indefinitely a confirming ordinance onely And indeed this is true when it is taken in respect of the same persons whom we supposing to have been converted by the Word and Baptism suo modo already the Supper is and can be only a confirming Ordinance unto them without question But as for others who we conceive not yet converted and so humbly coming hither as wayting in the wayes of God for conversion I doubt not as there is no Scripture to the contrary so there is no reason but as the Word and Baptism doe confirm as well as convert the Spirit is not tyed to one meanes Iohn 3.8 so may this Sacrament convert as confirm according as God gives forth his grace to the Condition of the Receivers There is therefore an error to answer directly in this Objection about the nature of the Sacrament which being as we have shewn a visible word holding forth Christ and the Covenant to the light is converting as the Gospell doing the same to the hearing for if the Centurion believed only by seeing Christ corporally on the Crosse if the contemplation of the Creatures sacrifices sight of
miracles have been means to some of their religion and conversion wee cannot doubt but the eyes may much more splritually instruct us here in the melting objects of Christs passion redemption and tender mercies outwardly represented seeing we hope the working of the Spirit too by virtue of an ordinance As at the word Christ comes into the heart by the sense of hearing so at the supper by the sense of seeing touching and tasting Let the World Answer Pauls argument To shew forth the death of Christ is the means of Conversion The Sacrament is the shewing forth his death 1. Cor. 11.26 Therefore as it does so it is undoubtedly converting Hence I observed in the words of institution there was a Take and an Eat two words a Take for such as have not Christ a word of grace to convert those and an Eat for such as have already received him to nourish and confirm them For put case a morall man taken for a good man yet unregenerate is and cannot be refused to be admitted hither The man does his beast to prepare himself and so comes doe wee think now to such a man the Ordinance is necessarily fruitlesse and can have no work on him then God help us Shall not his examination confession prayers meditation with all the Ministers exhortations be more solemnly conducing now to work grace in his heart and to convert him this being the way of the spirits motions than the bare preaching of a sermon Especially seeing the word doth not only precede but accompany and is a very part too of the Sacrament Accedat verbum ad elementum fit Sacramentum But put case further a poor Soul much humbled in the sight of his sinnes that cannot yet be able to believe and close with Christ comes hither hoping to meet with this favour here well the word of reconciliation is freely opened the free mercies of Christ set forth and all this while it hath not happily this effect upon his heart yet when he comes to see the truth of all this sealed with Gods own seal Christ freely offered and peculiarly received of him in the Sacrament his Soul by all these heavenly wires is catcht taken drawn and even enforced to a saving Faith the Spirit using such most powerfull methods for the work of his grace which he infuseth in us by a sweet attemperation to the will not by compulsion habitus infusi being wrought per modum acquisitorum And this we have lively represented in the two Disciples of Emmaus whose hearts did burne within them at the hearing of Christ but at the breaking of bread their eyes were fully opened to know and to believe him Luke 24.30 31. Rep. Although a Man may be converted At it is not By the Sacrament it is occasionally but not intentionally a converting Ordinance Ans This being undeniably granted of our opposites the matter is upon the point yeelded for consider sincerely this It may be Peradventure a man may be converted by it and no text expresly forbids any comming to it is not this enough An It may be granted lay it wel to heart and no place to the contrary alleged who doubts not but all It may bee's all occasions must be taken for our salvation But that I may wholly root out this subtility which I think the spirit of error has insinnuated in the hearts of many Godly men I have three things more to say which by Gods blessing will fully do it Provided if the thing serves our turn you will not be grating on the expression 1. Let us cleerly know that the Sacraments and all Ordinances are primarily and properly means of grace It is but in a remote sense they are means of conversion or confirmation For this grace we receive in the use of them is that which convert some and strengthens others Now then we come to this Sacrament as the means to receive Gods grace and this grace which he distributes as a most wise God works in every one as his state and need requires in the converted for their strength and establishment and in the unregenerate for their conversion 2. Consider what is Conversion There is an outward conversion from Heathenisme to the profession of Christ wee doe not stand to say the Sacrament is such a converting Ordinance as if Christ should bid us goe forth with this Sacrament and convert the Nations let this be imagined only of the word But there is an inward effectuall conversion of such as outwardly professe Christ to the truth of grace in their hearts Now how is the worke of grace or true conversion wrought through the word it self Not from any active power it has per se upon the Soul but per modum objecti we say and instrumentally the object is proposed or revealed that is all the word does and then it is the Spirit that by illuminating the mind and the touch upon the will brings the heart to embrace the object whereby it is converted Now is it not just thus likewise in the Sacrament This Sacrament shews forth Christ Crucified according to the Covenant who is the true object of Faith and Life upon this the Spirit of God draws the heart by illumination and conviction to embrace him upon those terms he here is offered insomuch that experience can witnesse that some are and have been hereby converted What difference is there imaginable between this conversion and at the Word what a shift is it to say it is only At and not By the Sacrament when it is instrumentall morally we mean not physically per medum objecti as the Word where I may say the same too as truly that it is more properly At than By the Word it self there being no active vertue but of the Spirit in the one or the other 3. As for this scruple of the Sacrament being occasionally not intentionally converting There may be a principall intention and subordinate more primary or secondary ends in an Ordinance Though the word be the principal converting Ordinance we cannot deny but others may be subordinately also converting as Prayer why els doth the Church pray Turn thou us and we shall be turned Convert thou us and we shall be converted Now as Prayer and other means of Grace are converting and that intentionally in being used to this end So I affirm of the Sacrament unlesse you can find in your heart to keep this pitifull shift still and say rather than this shall be you will distinguish between a converting ordinance and means of Conversion other ordinances are means of Conversion but yet the word you persist is the only intentionally that is intended converting ordinance Well goe too what then I pray To the purpose Then you wil say the word shall be held forth to all as intended to convert them but the Sacrament shall not being not so intended in the Institution Be it so It followes then there must be no Ordinance administred to those that are not converted