Inference.

We may infer, upon the first, that there are soul-melting me∣ditations 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 con∣vert 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 con∣version, 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 war∣rant for any such institution as conversion, all the reasons and ex∣trinsecal or strange consequences, as all such are, cannot insti∣tute 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 intrin∣secal 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 con∣verts 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 experiences are these? I question Page  21 the truth of all such conversion who have onely such experience as this, because that such experience crosses the word and way of the Spirit; and those are no right experiences, which are not Scripture-experiences.

But, some had not been converted, if debarred from it. This is a strange assertion, against that of the Word, The spirit bloweth where and when it listeth; and some are called at one hour of the day, some at another; and how is it clear that the Sacra∣ment converted such, or not some other act of the Word at that time, or about it? Shew me that Christian, among so many that can evidence his act of conversion meerly, barely, singly, immediately from the act of communicating, and then there is something proved to justifie an experience of conversion at such a time; but still not to justifie the Sacrament an Ordinance Conversion, and so to be used.