Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	world_n	worship_n	425	4	6.6052	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93655	The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies. Wherein are inferences upon the Vindication, and antiqueres to the queres; and by that, the way a little cleared to a further discovery of truth in a church-order, by a conference or discourse. / By John Saltmarsh, preacher at Brasteed in Kent. Published according to order.	Saltmarsh, John, d. 1647.	1645 (1645)	Wing S493; Thomason E305_22; ESTC R200328	25,183	50

whom the Apostles could no longer suffer not by way of discipline or inflicting Censure but by way of a spiritual contrarinesse to such grosse hypocrisie and sin discovered And so the experiences of all that are of a pure Gospel-temper will witnesse to this very Age in acts of spiritual fellowship and Community in all acts of Worship c. This is founded not onely spiritual antipathies and sympathies but in natural and civil natural things of a contrary nature bearing one another no lesse and things of a civil nature yet contrary doing the like Hence arise separations meerly natural and sensitive and rational Hence arises a particular Schism and separation in all the things of the world and a secret gathering and contracting of things from the contrary into the same kinde the common purity being lost as the Apostle implies by which Nature did at first more universally agree as if one common spirit had been in it And thus it was in the Churches of God at first when three four or five thousand did agree in one way of spiritual fellowship Doctrine breaking of bread and Prayers but we see there is not now such pourings out of spirit upon multitudes and Nations that a National-Church should be together in such a unity of spirit And under the Law there was even a weaker example in the people of the jews being taken out from the people of the world and naturally hating all that were common and unclean as the Gentiles And before the Law the people of God did gather into Families and particular societies as in Abraham c. And those Families the children of the Bond-woman and of the free never bearing but persecuting each other So as all of pure spiritual constitution cannot but experimentally finde a spiritual nature in themselves working them into a more glorious fellowship then that of the world The sum of the Argument If then there be two contrary natures of Spirit and Flesh if these cannot nor never could in experience of all Ages and according to the truth in Scriptures and example of all there bear each other into the same spiritual society or fellowship if nature it self in the creatures run out into antipathies and sympathies that is into particular gatherings and separations mutual opposings and resistings of each other when together Then spiritual and unmixt Communion and Fellowship from the world and men of the world is warrantable But all this is undeniably true to the experience of all Therefore spiritual unmixt Communion and Fellowship from the world and men of the world is warrantable II. Argument from the Power of Spiritual Ordinances and Dispensations THe Gospel-Ordinances brought into the World a power and spiritual Law in them though in degrees and measures and several givings out as in Johns time and his Disciples in Christs own time and his Disciples and in the Spirits time and according to these times of manifestation believers were wrought upon in Johns time they came out to the Baptism of Water in Christs and his Disciples to the preaching of the Word in the Spirits time to the Baptism of the Spirit to a more mighty and glorious working and all these times of Gospel-manifestation had a prevailing losse and more upon the believers of these several times in drawing them out from the world in part though weakly in Johns time it is said Then come out unto him all Judea yet though they were Baptised of him they gathered not off into such particular societies as after The Kingdom of God then was but at hand in Christs time though his preaching was powerful yet he let out the glory of his spirit but sometimes with the Word reserving his more glorious manifestations for other times and even here though Christs preaching gathered in his Apostles and Disciples into some particular and neerer way to himself yet not many more nay he rather left many partly in that mixed condition of society he found them and so the Disciples Commission which was given was to preach but little yet of Church-gathering but by way of Prophecy as in Matth. 16. and 18. The Kingdom of God was but yet at hand not come In the Spirits time then the Kingdom of God was come and then a mighty operation and measure of the Spirit was powred out and then the believers through the powerful working were brought more off from the World and began to gather in closer to Christ and one another And now all power was given to Christ which was not before his Resurrection and now he sets up a Kingdom All power is given into my hands and now the Kingdom begins to be set up in the hearts and practice of believers and the Spirit to mold and cast the believers into Brother hoods and societies and the form of a Kingdom and now the Laws and spiritual policy are given out for ordering this Kingdom And we see how the people of God in Rome Corinth Ephesus Galatia drew off from the world in the things of the Lord We see then how the Word did begin to work Believers into a fellowship from the world and the more the spirit was given the more and more off from the world in all these several times And it is a rational truth and a clear conclusion even to meer reason that the more Christ and his Spirit is in any the more neer and close they will gather up to heaven and walkings with God and the more Christward any one is the more off still from the multitude of the world And thus the Ordinances of Jesus Christ in which the Spirit breathes so powerfully work men off from the mixed world into fellowship with the Lord and that spiritual fellowship makes them rejoyce more in one another then in any other that are more carnal The more men live to Christ the more they die to the world and are formed into the fellowship of his death and Resurrection The sum of the Argument If then the Ordinances and Spirit of the Lord Jesus Christ had ever a power in some degree of prevailing upon the souls of Believers according to the manifestation of the Spirit and if this Spirit flowing from God and Christ carry up the soul to God and Christ according to the measure given to those Believers and if the more they are carried towards Christ the more they must come off from the world Then Congregational or Church-order wherein Believers are gathered into fellowship with God in Christ and one another from the world in the things of the Gospel and unmixt communion is warrantable But all this is undeniably true from the Word Therefore Church-fellowship and unmixt Communion is warrantable III. Argument IF mixed communion and society came in upon the Apostacie and falling away and Parochial Congregations were formed up afterward from such mixt Communion If as Antichrist prevailed so darknesse and corruption prevailed upon Believers If Churches were called Golden Candlesticks before and a Fellowship of Saints and the Body of Christ and Kingdom of God till they grew mixed If the mixt Congregations by Parishes came in first by Dionysius Bishop of Rome in the yeer 267 and in England by Honorius Bishop of Canterbury and people were onely made Congregations by conveniency of situation and the Law of civil Politie If Parishes were first the seats of Popery and after the seats of Prelacy and now fall under the Presbytery in the same kinde and notion of a mixed multitude Then mixt and Parochial Congregations are not that way and order of Christ for Ordinances which was the primitive way revealed and practised in the Gospel But all this is undeniably true from the best Historians Therefore not mixt Communion and Fellowship but pure and unmixt is the onely Ordinance of Christ Now I shall leave you for the present and commend particulars unto you and the Kingdom the one A rule of Evidences for Spiritual Communion drawn from the Scriptures the other A remarkable passage in the Book of Vindication The Rule of Evidences FOR Spiritual-Communion MAtth. 15. 26. Chap. 18. 19 20. Joh. 10. 16. Acts 2. 44 46. Chap. 19. 9. Rom. 1. 7. Chap. 16. 17 18. 1 Cor. 1. 1 10. Chap. 5. 4 5 11 13. and 12. 12 13 14 20 25 27. 2 Cor. 5. 6 7. Chap. 6. 14 15 16 17. Gal. 5. 9 10 12 13. Chap. Chap. 6. 16. Ephes. 4. 3 4 25. Chap. 5. 1 2 11 12 21 30. Phil. 3. 15 16 17. 1 Thess. 3. 6. 2 Thess. 3. 14. 1 Tim. 6. 3 4 5. 2 Tim. 3. 5. Tit. 3. 10. Hebr. 10. 25. 1 Pet. 2. 9. 1 Joh. 1. 7. 2 Joh. v. 10 11. Revel. 2. 14 15 20. Chap. 18. 4. and 19. 20. A remarkable Passage in the Vindication-Book ANd if our Assembly and Ministers will but diligently preach against that Catalogue of scandalous sins and sinners they have presented to the Parliament and the Parliament prescribe severe Temporal Laws and Punishments against them and appoint good Civil Magistrates to see them duely executed inflicted I am confident that this would work a greater Reformation in our Church and State in one half yeer then all the Church-Discipline and Censures now so eagerly contested for will do in an Age and will be the onely true way and speediest course to reform both Church and State at once which I hope the Parliament will consider of and take care that our Ministers like the Bishops formerly may not now be taken up with Ruling and Governing but Preaching and Instructing which is work enough wholly to engrosse their time and thoughts FINIS Vindication fol. 1. Vindication fol. 3. Fol. 3. Fol. 6. Fol. 9. Fol. 14. Fol. 17. Fol. 28. Fol. 35. Fol. 40 41 c. Fol. 48. Fol. 49. Fol. 50. Fol. 57. Fol. 58. Fol. 59. Vind. l. fol. 59. Fol. 17 18 19 20 21 22 23 24 25 26 27 28. Rom. 14. See fol. 3 c. 1 Kings 6. 4. Luke 7. 34 c. 1 Cor. 11. Fol. 3 4 6 9. In Fol. 3 4 6 9 Rom. 8. Matth. 8. Ephes. 4. 8 11. Revel. cha. 2 3. Rev. 2. 1. 1 Cor. 1. 9. Ephes. 2. 19 c. 2 Cor. 6. 15 16 17. See the learned Mr. Selden in his Book De decimis

THE OPENING OF Master Prynnes new Book called A VINDICATION OR Light breaking out from a Cloud of Differences or late Controversies WHEREIN Are Inferences upon the Vindication and Antiqueres to the Queres and by that the way a little cleared to a further discovery of TRUTH in a CHURCH-ORDER by a Conference or Discourse By JOHN SALTMARSH Preacher at Brasteed in Kent Published according to Order London Printed for G. Calvert at the signe of the Black Spred-Eagle at the West-End of S. Pauls 1645. To the Honourable Phillip Skippon Major General of the Army raised for the King and Parliament under the Command of Sir Thomas Fairfax General Noble SIR SVpposing you may take the Book called the Vindication by Master Prynne into your hand I desire that this Discourse may be in your other hand as occasion serves If the Lord hath revealed any thing in this Discourse to enlighten the darknesse of this present Controversie it is onely from him who is the Father of Lights who carries on his to a more excellent way till we may with open face behold the Glory of Jesus Christ and be changed from glory to glory Sir The thing I onely contend for is that which the Gospel and Spirit calls for Whatsoever things are pure whatsoever things are honest whatsoever things are of good report Sir The ingagement of private respects which are upon me towards you and being likewise a partaker of some labours of yours in the Lord which are abroad as that of Promises c. The best treasure we have in this life hath drawn this from me The Lord who hath wounded you binde you up and lead you on to the glorious Truths for if I mistake not our Controversie is but this in these times some would walk more close with Christ some can be content like Peter to walk at more distance and follow him afar off and to stand warming themselves with the multitude in the Common-Hall And let the Word judge betwixt us which is of best report Sir Yours in the things of Jesus Christ John Saltmarsh To the Reader SOme Scriptures in difference betwixt the Brethren I leave untouched I would not engrosse anothers Controversie to my self more then I needs must and the present Truth or Light I go by presseth me to do I enter not into this Controversie to make one of either side amongst the learned Antagonists but rather by opening their Difference to themselves and others to draw both them and all of their way whom the Lord will adde to a purer way both of Church and Order I have no Libraries beside me to put into my Margin neither dare I write in the authority of man but of God and not in the words too much which mans wisdom teacheth though I still have more of my self in what I do then I ought It is by way of Conference I have writ and I rather did it that I might the better personate divers to themselves that read it that they may learn to be more peaceable to Brethren of dissenting judgements while I hold them the Glasse If any of the Glory of Christ break out by this Let him have the glory who hath chosen the weak things of the World A DISCOURSE Betwixt two Friends P. C. C Well met I know you are for setling Church-Government and Sacraments P. I tell you we shall never be at any Peace till then till all be setled and the Kingdom rid of these Independents Anabaptists and Brownists C. Be not so hot will you call in your Neighbours to quench your house when it is on fire and when all is done give them a beating for their pains the Tribes did not thus with one another the Reubenites and the other would not rest in the Land which the Lord gave them till the Lord had given their Brethren rest as he had given them P. I tell you they are called a company of Hereticks and Schismaticks in every Book and Pamphlet that comes abroad I am sure men of understanding and learning and many an ancient Professor hath no better a name for them C. Yea I perceive so much but the railings and evil-speakings prevail not with me against any but their own Authors For the wisdom which is from above is first pure then peaceable and the Angels which are greater in power and might bring not railing accusation but the Lord rebuke thee even the Lord And for any Professors you speak on Who were so bitter against the Christians as your ancient and zealous Jews You know the Prophecy Your old men shall dream dreams and your young men shall see visions and the first shall be last and the last first P. What Would you have me speak well of these that so many speak against C. I would not wish you to speak well of any thing but what you are perswaded in from the Word but I would onely desire you not to speak ill though you speak not well the Apostle rebukes those that speak evil of the things they know not But I have many Reasons I shall now acquaint you with if you will but have patience and not upon a notion or name of Heresie and Schism shut up your Windows as against a new light Meteor or some Blazing-Star as too many do we are bidden try the spirits and prove all things Friend be not so discourteous to any notion that is a stranger it is besides the Apostles rule be not sayes he forgetfull to entertain strangers for some have entertained Angels unawares And this is one Reason further till more come we are but coming out of Babylon you and we were but the other day with the vail of Prelacy upon our hearts and we are but in healing like the blinde-man and because yet we see men like Trees shall we therefore judge them to be so and not stay till our eyes be opened that we see better P. Have you no better Reasons to convince me These I confesse are something and I will think on them C. Yea look with a single eye upon their principles and take them in their own single Positions not as the world Prints them or reports them this is much a wanting on these times you know what was said of the Christians to Paul As for this sect every where it is spoken against And I see no reason Why other opinions which have been held by some Author of one opinion should be all charged upon that one for his sake which neither in it self nor any just consequence from it can be proved of any right to belong unto it And if there be any Tares with the Wheat they are of the enemies sowing as Christ said to make us go by and not reap there where the Wheat is so scant and the Tares so many P. But O methinks if things were setled about the Church once C. Yea but how will you settle P. How As it is agreed on C. Agreed on What have you not heard of the new Book

Of the Vindication of the four Questions P. What of that C. Some of the learned for the Presbyteriall way are divided about setling and know not how to settle the great Ordinance of the Lords Supper upon the Kingdom or Nation P. How Any of our judgement divided I will not beleeve that Surely they are not like your Independent Brethren to crumble into divisions and severall opinions C. Look you now how you are mistaken I tell you again The Vindication-Book whose Author is as famous and able as your way affords hath writ a large Tractate for mixt Communions or Sacraments against some of that way that are against them P. Beleeve me if it be so I shall be at a stand I thought all of our side that had been for Presbytery had been all of a minde and none had broken out into Factions but they of the other side C. I love not this word Faction on any side yet till we see more I would not misinterpret any willingly You shall hear the reasons on both sides gathered up very narrowly without the passion for I would neither have passion to object nor to confute any thing but meerly Scripture and Reason P. I pray you what are the differences C. A reverend Brother of the Presbyteriall way answers certain Questions of anothers of that way which he it seems had propounded to the State to be considered on in the setling of things over the Kingdom and some others too in certain Printed Treatises have gone about to confute them so as his Questions which as he professes openly were writ onely for the advancement of Reformation were interpreted by those of the same way with him as an enemy of Reformation as an adversary and an obstruction to the work of Reformation and settlement of Church-Discipline as he saith P. O strange one of them thus censured by their own and by those whose advancement he hath sought so much in opposing himself against the new wayes of Independency and Separation as he calls them But well how differ they C. He holds in his Book of Vindication divers particulars concerning Church-Discipline and censures and the Administration of the Lords Supper wherein the other Brethren of the Presbyteriall-way differ from him As first He holds there is no precept nor president in Scripture for the suspending of any Member of a Congregation from the Lords Supper who is not at the same time excommunicated from the Church and all other Ordinances as well some of the other hold the contrary or mistake as he saith 2. That Matth. 18. 16 17. If thy Brother trespasse c. is not meant of the Church nor of excommunication nor suspension from the Sacrament which the other hold 3. That 1 Cor. 5. 5. to deliver such a one to Satan is not meant of suspension or excommunication from the Sacrament which the other hold 4. That 1 Cor. 5. 11. with such a one no not to eat is not meant of spiritual eating which the other hold 5. That Numb. 9. 1 10 11. is not meant of excluding any by way of Type from the Sacrament in acts of suspension but of totall putting out from all Ordinances for legall uncleannesses not spiritual 6. That Judas received the Supper or Sacrament as well as the other Apostles and that the Sop that was given him before he went out was after the Bread was distributed which some of the other deny 7. That the Minister hath fully discharged himself if he give warning to unworthy Communicants of the danger and then give it which the other hold not 8. That Ministers may as well refuse to Preach the Word to such unexcommunicated grosse impenitents for fear of partaking in their sin as to administer the Sacrament to them and they hear damnation in the one as well as eat damnation in the other That the Sacrament of the Lords Supper is as well a converting Ordinance as any other being reckoned amongst the Means of Grace and so to be administred to any unexcommunicated Member of a Congregation which some of the other deny That they put groundlesse differences betwixt Preaching of the Word and Administration of the Sacraments 9. That the putting out of the Synagogue in John 9. 21 34 35. is no good proof of excommunication or suspension from the Sacrament 10. That the Authors Scriptures quoted in his fourth Question are not rightly applyed as his opposites say P. And are these the differences fully C. Yea excepting the Proofs on both sides for which I refer you to the Books themselves which all together are large P. But how conclude they C. The Author of the Vindication doth fairly shew them that they contend for what he doth grant them with advantage and yet they quarrel with him for denying it as he saith P. Methinks these are strange mistakes one of another and amongst these of our Presbyteriall side too C. And he hopes the Parliament will consider and take care that the Ministers like the Bishops formerly may not now be taken up with Ruling and Governing P. But how will some of our Ministers take this C. I know not that but I like him well in this but he goes upon one ground more then all the rest P. What is that C. That the very ground upon which divers of the more moderate and tender in the Presbyteriall way go is the the ground of all the growing and spreading of Schism and Separation Anabaptism and other Errours tending to them which yet they beleeve they so much preach against a strange mistake with them as he observes P. If it be so how pitifully are those Ministers mistaken in their own grounds and the best of them too to be so mistaken is the more to be wondered for I count the tenderest of them the best but this is yet a secret to me C. Yea and to them it may seem so too but I shall unfold the mystery of this Vindication-Book if I mistake not the suspending scandalous persons from the Lords Supper and some other thoughts of pertaking in their sins is it seems deemed by this Book Some principles or positions of Separation which if fomented as the Author insinuates may in time subvert the other principles of Presbytery as indeed they may being something inconsistent and of a better and more spirituall nature and I am of his opinion for I would have all of a colour and constitution All light or all darknesse and beleeve it your principles of a purer way will not long incorporate with any other the Ark and Dagon will not stand together and the way to overthrow the inventions of men is by taking in some principles of the Truth into traditions what hath made the Popish Hierarchy go down Not its own principles of Idolatry will-Will-worship and Tyranny But when there were some takings in of Reformation-principles as when they would go from Popery to Prelacy Popery fell much

converting Ordinance lest otherwise it prove impertinent or ineffectual for if the close Hypocrites be finally impenitent ones God reckons for a greater sin if not yet it is no more impertinent then the Word is to all the children of God who yet never partake truly of it till converted Thirdly That the distinction of his into the first conversion from Paganism to Faith and secondly from a formall Faith to a true sincere Faith in Jesus Christ which is the corner Stone in his building is a distinction and certain degrees which we have not in any such notion in the Word nor if it were doth it appear that the Scriptures place administration upon the bottom of any such distinction though he doth it But suppose I grant it yet a formal profession then as he contends for and many other was not such as is now since Kingdoms were Christianized but a profession then was according to the Rule of evidence till the contrary appeared as in all the first gathered Churches as in Simon Magus Ananias c. And formal profession then was as much as a kinde of powerful profession now for then it was persecution to take up an Ordinance or name of Christ and now it is faction on the Law of the Land as well as the Law of the God to professe Christ neither were the whole Counsels of the Spirit of Christ brought forth then to make up the rule of evidences as afterwards but they were brought forth by degrees till the whole Scriptures of the New Testament were finished And we are now to take the whole Counsels of God concerning Administrations as laid down in the whole New Testament and not by parcels though so much as they did professe in the first time of gathering were rule enough then to them when no more was revealed yet not to us now who have a full Gospel for our learning And this mistake or want of just consideration of times and Scriptures is the ground of all the mistakes Vindication Fol. 41. Why should not the Sacrament do the like since Gods Spirit equally breathes and works in all his Ordinances and may and doth regenerate and beget Grace in mens souls Inference Whence we may infer That it is lawful according to this Principle to beleeve That if one Ordinance convert any other may whether God hath instituted so or no We know the Lord hath appointed and ordered every Ordinance to its nature kinde and use and Gods institution is to be the rule of our believing and reasoning and practising not because such a thing works so therefore any other thing works so as that thing works The Author himself reasons against this in another place and that there is no right inference but in things of the like kinde and under the like precept as thus The Word is able to convert therefore all Preaching and Prophesying is able to convert but not therefore the Sacraments can convert Vindication Fol. 41. The Sacraments are by all Divines whatsoever and the very Directory pag. 52. ever enumerated among the means of Grace and Salvation Why then should they not be the means of converting Inference Whence we may infer That it is warrantable to expound Divines and the Directory contrary to their intent and meaning and to infer conclusions from them to prove things which are not onely very disputable but unwarrantable as far as any Scripture makes appear either in any plain precept or president and especially to turn the Directory being a Publike form made by the Assembly so much against their sense and meaning as appears by divers of their judgements of late is an attempt much like that of expounding a Law or Ordinance of Parliament in a private sense not in their own and this quotation of a Directory in this kinde is enough to make it all questionable and to draw on a necessity of a publike interpretation upon it Vindication Fol. 41 42. That receiving Sacraments is usually accompanied with effectual means as serious examinations solemn searching out of all open and secret sins with confession contrition humiliation prayers of pardon secret purposes and vows sundry pious and soul-ravishing meditations of Gods Mercy exhortations admonitions by the Ministers And why is not the Sacrament a more fit and apt Ordinance to regenerate convert ungodly and scandalous sinners then the bare Word preached Inference Whence we may infer That there are certain preparations and qualifications in men meerly unregenerate which are here lifted up into something more then natural or carnal workings or filthinesse of the flesh as prayers for pardon of sin pious and soul-ravishing meditations with humiliation contrition confession c. Now I would fain know what there is in man before the glorious light of Jesus Christ hath opened his eyes and brought him out of prison out of darknesse into light What kinde of prayers can such make What pious meditations can such have of Gods mercy in Christ What contrition is there in such What humiliation Without faith it is impossible to please God and the carnal minde is enmity against God nor is it subject to the Law of God nor indeed can be and they that are in the flesh cannot please God What is all this then of prayers When as the prayers of the wicked are abominable What are all those flourishes and noise of vows and purposes and contrition and meditations of an unregenerate man when they all are but glorious sins Do men gather Grapes of Thorns or Figgs of Thistles Why should nature be made proud with these expressions And any ground laid for boasting And whereas it is said that the Sacrament is a more apt means to convert then the bare Word preached we may infer some derogating and diminution or lessening implyed here of the Ordinance of the Word or Ministery because it is said Then the bare Word as if so be that the Word were a bare word when it comes in the power of salvation to regenerate when the Spirit quickens it and makes it a Word of truth of grace the power of God unto salvation and we see the word or ministery it self is called The Preaching of faith The ministery of reconciliation The Sacrament is not called so anywhere though no lesse glorious neither And Christ and his Apostles and Disciples went every where preaching the Word but not administring the Sacrament but onely there where the ministery of the Word had first brought them under the power of the Gospel-Order and Rule for Ordinances of a more spiritual institution Vindication fol. 42. That because we behold Christs death and passion more visibly represented to our eyes and hearts in the Sacrament and remission of sins more sensibly applied to us then in any other Ordinances therefore it is certainly the most powerful Ordinance of all others to regenerate and convert with many Scriptures to prove conversion by representation Inference We may infer That because the Lord hath instituted his signe of bread and wine

in the Supper to his own end therefore it will serve to any end That we can prove of our own imagining upon certain rational conclusions from Scripture or reason without particular Scriptures authorizing or appointing it to such an end and therefore all these grounds consequences and notions which are formed upon a likelihood and probability are nothing to prove any direct use of the Sacrament to such an end without as I have said a special Word Precept or Practice or just Consequence from Scriptures directed to such a proof for else there is scarce any thing but we may reason into a notion of likelihood but faith must have better grounds and not of private interpretation and the Scriptures that are alleadged must not be to prove that things of lively representation may most affect the soul and have done so but that these Scriptures are plainly or powerfully directed by the Spirit of God to prove the very Institution of the supper to that end which none of those Scriptures prove that are alleadged in fol. 42. Vindication fol. 43. That God doth as effectually teach convert and work grace by the eye as ear and therefore were the Sacraments Sacrifices Types Miracles c. Why should not then the visible expressions of Christ in the Sacrament now have the like effectual converting power Inference We may infer as we have done before That all these are but Why should nots no words of Institution or Authority in the Scriptures for it But further the Legal Sacraments c. were carnal and more to the sense and more of representation but these are more in the spirit under the Gospel we worship now in spirit and in truth not by representations us under the Law And therefore it is that the Gospel Ordinances are so few so plain and poor to the eye that the soul may not be taken up with the signe but with things spiritual And we may observe that as little as can be of outward elements are made use on as in Baptism meer water and in the Supper Wine and Bread and the first Ordinance is called The Baptism of the Spirit not of water and the bread and wine The Communion of the Body and of the Blood of Christ not bread and wine And saith the Apostle If we have known Christ after the flesh henceforth know we have no more And further What is it that is said of grace coming in by the eye This is the way the Papists let in Christ having made the eye rather the organ for conversion then the ear now Faith cometh by hearing and therefore all their Idolatrous pictures their Imagery and theabical representations are all for the eye and bringing in Christ by Optick or sense and making conversion to be by perspective and working onely an historical faith And further What is it that is said of working grace by the eye As if the carnal part could advantage conversion by any power there but such a power as is meerly carnal and natural What can all these signes of the Lord Jesus do upon a blinde soul as all unregenerate men are What are the glorious colours to him that hath no eyes to see The signes of bread and wine are given for working symbolically or by signe upon a soul or understanding spiritually enlightned before and having a discerning and therefore it is that the Apostle saith He that eats and drinks unworthily eats and drinks damnation to himself not discerning the Lords Body which if the Supper had been a converting Ordinance the Apostle would not have charged the unworthy from receiving but rather have encouraged them in their receiving that of unworthy they might have been made worthy But you see he calls for a right discerning of the Lords Body first which cannot be a calling of the unregenerate or unconverted to a partaking because they have no right discerning of the Body of Christ but by the sense first converted Vindication fol. 44. 1. That the most humbling melting soul-changing sin-purging mollifying meditations of all others are from Christs death and passion c. and therefore c. 2. Afflictions and corporal punishments are converting Ordinances therefore c. 3. That unworthy participating is a means of spiritual hardning and so by the rule of contraries a worthy receiving an instrument of conversion 4. All the ends of it are as appears so spiritual see his Scriptures that how is it possible it should not be Gods intention and Christs Ordination to be a converting Ordination 5. Conversion is a turning of the whole man unto love obedience of God in Christ from the love of the world c. and what engine more powerful for the forecited respects or spiritual ends 6. Experience in every Christians conscience whose preparations and approaches to this Sacrament were the first effectual means of their conversion yea they had not been converted if debarred from it Inference We may infer upon the first that there are soul-melting meditations in a soul unconverted or unmelted and that there are soul-changing meditations in a soul unchanged which the Scriptures never speak on such ways of conversion are no ways in the Word that we read on but hidden paths for the spirit of mans devising Secondly that because afflictions are therefore Sacraments are that is because one thing is therefore another thing is This is but the Old Argument But God may sanctifie any thing at his own pleasure to make way for Conversion and yet that no instituted Ordinance for conversion neither Because some have been converted when afflicted when sick when poor therefore will you first go afflict them and make them sick and poor taking all they have from them that you may convert them and so make them standing Ordinances Thirdly Is a rule of contraries a rule in the Scriptures or in Logick But it is said Worthy receiving is an instrument of conversion that is Conversion is an means of conversion who can receive worthily till in Christ till converted 4. But all the ends of it are spiritual and how is it possible but then it should convert This How is it possible is like that of Why should it not both of one strength to prove it for though the ends be never so spiritual yet if there be no warrant for any such institution as conversion all the reasons and extrinsecal or strange consequences as all such are cannot institute an Ordinance none but God and Christ and therefore the Popish Arguments built upon such forreign and external though rational consequences are not immediate nor intrinsecal enough to warrant any thing of their will-worship 5. But it is a powerful engine Yea but onely for what it is instituted and ordained nor is it lesse excellent because it converts not because every thing is beautiful in its order and place and law of creation 6. But the experiences of Christians witnesse who had never been converted if not at the Sacrament But what Christians are these What kinde of