all Christians but if God doe set it home particularly unto any soule that man receives this gift of God it is made his own first he beleeveth this Promise of free grace and then afterward come other Promises that doe bear witnesse unto the right application of that Promise unto the soule but I am first buâ—… upon a Promise of free-grace or else there is no true closing with Jesus Christ Well then being thus united unto Christ from this Union with Christ do flow all other blessings and benefits of the Covenant of grace and from hence springeth Communion with Christ in all spirituall blessings that the Lord hath wrought for us in him and they are two of them Relative blessings as they are called by Divines and two of them Positive blessings The two former are laid up in Gods owne hand and are not created in us as the other two are 1 For the Relative blessings they are 1 Adoption 2 Justification And they spring immediately simul semel from the former Union with Christ for as soon as ever the spirit of God is in our hearts and hath wrought faith that we doe not spurne against Jesus Christ now is the Divine nature of Christ in us and we are now become the Sons of God as Christ himselfe is Look as in a mans first naturall conception as soon as ever Adam doth live there is an heir of Adam even so soon as the soul liveth So it is in this new spirituall birth as soon as the Holy Ghost cometh and hath wrought this faith now is the seed of God in us and the life of Christ and the Spirit of God and now are we the Sons of God Jo. 1.12 Immediately upon this Union with Christ we are Sons by Adoption and as we are Adopted so likewise our sins are now imputed unto Christ and his righteousnesse unto us and so our persons are justified For how and when was Adams sin imputed unto us Psa 51.5 Behold I was shapen in iniquity c. so soon as ever there was life it was the life of Adam now the imputation of Adams sin falleth immediately upon the soule So when we doe receive Christ by this living faith having the life of Christ in us we have the righteousnesse of Christ also imputed to us for what doth the Child in the womb though it doth neither good nor evill but is meerly passive yet sinfull it is and a Child of Adam So also in this our Regeneration the soule acteth not but onely receiveth Christ by that faith which the Lord hath wrought in it whereby also it is made capable of the priviledge of Adoption and so the Lord accounteth us his Children and imputeth the righteousnesse of his Son unto us whereby we are justified These things doe dwell in Gods bosome and the meaning of them is afterward revealed unto the soule but communicated they are both that of Adoption and this of Justification by the gift of faith wrought in us but we are still upon the first worke of Conversion wherein a Christian is onely passive and receptive and truly it must needs be so in the first work of God upon us 2 Now for the Positive blessings that are wrought in us they are 1 Sanctification 2 Glorification When we are called then are we sanctified then are we glorified 1 Cor. 1.2 As in our naturall conception as soon as ever the Child liveth Adams sin is first imputed and then there is a pronenesse in it to carry it captive unto sin and to make it backward unto any goodnesse so when the life of Christ is dispensed unto the soule now the Lord cometh to convey with it Justification and in it pardon of sin and then there is a pronenesse in a justified person to be lively in duty If we live in the Spirit let us also walk in the Spirit and by faith our hearts come to be purified Acts 15.9 and the same Spirit quickneth us unto holy duties so that we live yet not we but Christ liveth in us yea the Spirit sanctifying draweth us into an holy Confederacy to serve God in family Church Common-wealth and this sanctification groweth and encreaseth more and more for as corruption of Nature springeth from the imputation of Adams unrighteousnesse so doth sanctification spring from the imputation of Christs righteousnesse and thence floweth a pronenesse unto that which is good and a backwardnes unto that which is evill this is Sanctification 2 The other Positive gift is Glorification which we read of Rom. 8.30 This the Apostle Peter mentioneth 1 Pet. 5.10 as that whereunto we are called and in truth he hath begun the work from the time that he first began to call and sanctifie us 2 Tim. 1.9 From the very first time that God worketh upon the soule gratiously there is a glorious work in that soul and others may see it though himselfe seeth nothing that he hath received Thus we see the second branch of the Doctrine opened how the Lord doth receive Abraham and his seed unto himselfe preparing them by a spirit of bondage and of burning and then savingly by the inhabitation of the blessed Spirit the same Spirit begetting Faith we are alive in Jesus Christ and so come to be adopted and justified in him Afterwards the same Faith which at first onely receiveth Adoption and Justification doth now begin to stir a little and to breath forth into gratious desires and some holy mourning and beginneth now to put forth such works as the Holy Ghost carryeth the soul an end in working all our works in us and for us Now for the third and last part of the Doctrine the Lord took the chiefest of Abrahams seed to be the Mediator of this Covenant unto whom all the Promises were made Gal. 3.16 Quest If the Lord gave him to be Mediator how did he constitute him so to be Answ By a double Act First by receiving Jesus Christ the Son of the Virgin Mary to be one person with the second in Trinity hereby laying a ground of a firm Mediation between God and us for now cometh Jesus Christ to be of Gods Nature and therefore he wil be faithfull unto God and of our nature and therefore he wil be compassionate towards us And here is the Root of all the life and power of this Mediation to wit this personall Union betweene Jesus Christ and the Father which maketh up a firm and everlasting communion between God himselfe and Jesus Christ Secondly by Gods giving him to be a Covenant Isa 42.6 I will give thee for a Covenant of the people c. That is to be a Mediator of this Covenant 1 To receive from God all the Offices and gratious gifts whatsoever is requisite to a King Priest and Prophet all things he receiveth from the hand of the Father Col. 1.19 For it pleased the Father that in him should all fullnesse dwell thus he becometh a plentifull Redeemer And as the Lord gave him
expresse Restipulation pre-required on Abrahams part We see this likewise held forth Deut. 29.1.13 where the Lord entreth into another Covenant with them in the Land of Moab besides the Covenant which he made with them in Horeb and in this Covenant he doth establish them to be a people unto himselfe as well as give himself to them to be thrir God vers 13. and as God required it of them to circumcise the outward man even the foreskin of their Children so he will also circumcise them taking possession of them and circumcising their hearts and taking away the stonynesse of them and so fit them to be a Temple for himselfe to dwell in 3 The Lord in this Covenant taketh the chiefest of Abrahams seed even the Lord Jesus Christ to be the Mediator and surety of the Covenant and unto him doe all the Promises belong so the Apostle doth expound it Gal. 3.16 and so by him are all the Promises and blessings of the Covenant conveyed unto Abraham and to his seed his faithfull seed all the world over and therefore he is called the Mediator of a better Covenant Heb. 7.22 meaning of the Covenant of Grace Heb. 8.6 These three things doe containe the sum of the Covenant of Grace and of the Gospel of Jesus Christ and would therefore be plainly discovered unto Christians as 1 What is the meaning of this that God gave himselfe unto Abraham 2 How doth he take Abraham and his seed and make them his people 3 How doth he take Jesus Christ and make him the Surety of the Covenant between them both for the Covenant is established and so is a sure firm and everlasting Covenant Now in this gift that God gave himself unto Abraham observe three things 1 The Blessing given 2 The Order in which it was given 3 The Manner of giving it In the Blessing given When God doth by Covenant give himself to be a God it doth imply two things 1 That God doth give Himselfe the Father the Son and the Holy Ghost the whole Nature of God and all the Persons the God-head with all the Attributes of that Nature and all the Offices of those persons for it is not a confused God that vanisheth away in a generall imagination but God distinctly considered in his Persons Attributes Properties c. Thus the Lord giveth himselfe to Abraham and to his seed I will be a father unto you 2 Cor. 6.18 and that is not spoken unto the Jewes onely but unto all the Israel of God He giveth the Son also Isa 9.6 Joh. 3.16 And for the Holy Spirit Jo. 16.7.13 Isa 59.21 This is my Covenant with them saith the Lord My Spirit that is upon thee and my words that I have put into thy mouth shall not depart c. And this is it which the Apostle also saith Gal. 4.6 Thus the Lord giveth himselfe unto his Servants from one Generation to another If therefore the Lord God the Father give himselfe he will not be wanting to draw his people unto the Son Jo. 6.44 and what is the chief businesse and work that the Son hath to doe about us No man can have fellowship with the Father but he must have fellowship with Jesus Christ so our Saviour himselfe saith John 14.6 No man can come unto the Father but by me This therefore the Lord Jesus Christ will doe for all the elect seed of Abraham he will open their eyes to see that the Father did not draw them to damnation or utter desolation though at first that be their greatest fear but unto salvation by him This hath he promised to doe and if it be the work of the Spirit of God to establish us both in the Father and the Son then will he convince the world of sin of righteousnesse and of judgement John 16.8 to 11. and so will establish our hearts in the comforts of the Lord our God and this is that which the Apostle prayeth for the Ephesians Chap. 3.16 Hence it cometh to passe that what the Lord would have us to doe he is present by his Spirit to teach us and to strengthen us and so to doe it for us All these things doth the Lord work for Abraham and for his Elect seed So that look what is meet for a Father to do or for a Brother to doe or for the Spirit of God to doe that will the Lord doe unto his elect ones and so he giveth all his attributes and they are even God himselfe and therefore when Moses desired to see his glory and he desired it from the grace that God had shewed him Exod. 34.6 the Lord proclaimed his Name before him Jehovah Jehovah strong mercifull and gracious c. Thus doth the Lord give himselfe and all the Persons in the God-head as they are truly called and Attributes they are no more nor no other then God himselfe 2 And as God himself is implyed so when God is given by Covenant all the Ordinances and Creatures and works of God are given also for so it was in all Covenants of old time when Jehosaphat maketh a Covenant with Ahab King of Israel 2 Kings 22.4 then I am as thou art and my people as thy people and my Horses as thy Horses and all that he hath is for Ahabs service as the King goeth so goeth his strength so thus it comes to passe that if the Lord of Hoasts be for us and give himself unto us then also he gives unto us his Eternall Election and Redemption and whatsoever he hath wrought for the salvation of his Elect He hath not so dealt with any Nation Psal 147.20 but only with the Israel of God unto them hath he given his Laws and shewed them his judgements And for his Creatures they are all given to be for his People to whom he hath given himself If God be a God unto Abraham then shall all Gods people be for him Melchisedeck shall blesse him Aner Eshcot and Mamre shall be Confederates with him the Sun Moon and Stars shall fight in their courses for the people of God the Sea shall give way to passe through it on dry ground What ailed you ye streams of Jordan to goe back Why all the Creatures of God must stoop unto the people of God wâ—… he is in Covenant with them This is that which the Lord promiseth unto his people Hos 2.18 to 22. when the Lord shall marry them to him in faithfullnesse and 1 Cor. 3.22 This is the large gift of Gods Covenant Nay and which is wonderfull and beyond all comprehension when I say all the Creatures and Ordinances of God are ours the very expression of the phrase doth imply that the Lord giveth himselfe to be the staffe and strength of them so that you shall see the presence of God in them he will not only give a man wife and children and Ordinances and providences but he will be in all these and blesse his people in the enjoyment of them all so as that
they shall enjoy God in all Psal 16.5,6 The Lord is the portion of mine inheritance He saw the Lord in what he did enjoy and when he had any thing it was in God when he wanted any thing it was supplyed in him The like did Jacob find when his brother Esau came against him with 400 men and the Lord turned him from the fiercenesse of his wrath here was the Covenant of Abraham the Lord gave him the mouth and arms and tears of his brother Esau what saith Jacob to all this Gen. 33.10 I have seen thy face as though I had seen the face of God He saw the power and mercy of God in changing the countenance of his elder brother and that is it which sweetneth all that a man doth enjoy the loving-kindnes of God in all is the blessing of all and this likewise doth Jacob acknowledge Gen. 33.5 These are the Children which God hath gratiously given thy Servant and so he looked at them as Gods wives and children and servants and Cattell and this is the very life of the Covenant of Grace when as the Lord is wrapped up in all his blessings when as he giveth himselfe and in himselfe his Christ in Christ Peter and Paul and all things unto his Church 1 Cor. 3.22,23 Rom. 8 32. This is the maine thing given God himselfe the God of the Covenant his Persons Nature Ordinances Providences and now Abraham is made the Lord of the world and so the Apostle doth interpret it Rom. 4.13 the Promise that he should be Heire of the world c. and this is that which Abraham did receive in receiving the Lord to be his God 2 In the Order of giving the Covenant there is something to be observed 1 God giveth first and not the Creature it was not Abraham that gave unto God first for which of all the Creatures shall offer a Covenant unto the Mighty God Rom. 11.35 the Lord hath the preheminence in giving for what should Abraham give unto God if God give not something unto him first He is the first giver 2 He is also the first thing in order that is given for doth he give the world first or Ordinances first or any other spirituall or temporall blessings first No doubtlesse the Lord is the first thing that he giveth by his Covenant and with himselfe all things else also Rom. 8.32 And there is the precedency of Jesus Christ he is given and in him all spirituall blessings as the Apostle saith Ephes 1.3 and this for the order of Nature in giving the Covenant not Obedience first nor Faith first nor any thing else first but himselfe is Donum primum primarium and in him all his goodnesse Exod. 33.19 3 For the Manner of giving in that he giveth himselfe there is implyed both the freedome and eternity of the gift firmnesse therefore and that unto eternity In that he giveth himselfe it must of necessity be done freely for what can any Creature give to purchase God If a man could give thousands of worlds they were not enough to purchase or redeem one soule and if he had millions of worlds to give what were they all to purchase so great a gift as God himselfe is Therefore it must needs be of free gift for the Creature can doe nothing to prevent God God indeed may give with a purpose to receive back againe as God doth require this of Abraham that he should have no other Gods before him c. Gen. 17.1 But though Abraham shall performe this and all the Commandements in an Evangelicall manner yet God himselfe doth undertake in this Covenant to be the Author and finisher of this his faith and obedience Heb. 12.2 And this doth argue the marvelous freedome of the Covenant of Grace for the Lord offereth it out of his grace without the foresight of faith or works for he undertaketh to give both will and deed of his good pleasure Phil. 2.13 Object But it may be said Did not the Lord exact it that he should give himselfe back againe or else God would not give himselfe Answ Truly then the Covenant had not been of free Grace but as you see sometimes great Princes will take in a Neighbour Nation into League with them and not tell them of it so doth the Lord deale with his Elect ones otherwise he should not at all intend it nor ever give himselfe unto us for we are not able to give our selves unto him for if Abraham did give himselfe it was because God did take him first and therefore it is that the Apostle telleth us that the Lord took hold of Paul that he might take hold of the Loâ—d Phil. 3.12 I follow after if that I may c Deut. 32.6 If we give up our selves unto the Lord it is because the Lord hath taken hold upon our hearts first Object But doth not the Lord require of him to Circumcise his seed the eighth day Answ So he doth indeed but the Lord giveth him that also God the Father seeth it needfull for the confirmation of their Faith and their everlasting salvation therefore he giveth him Circumcision and giveth him the grace to circumcise his Children I think indeed the Lord doth call for many things under a Covenant of Grace but so as that the Lord 1 Worketh those things in them out of Grace not give Grace out of works 2 He will have them know that those things which they work are nothing without the working of his grace It is true Abraham may circumcise Isaac but who shall circumcise the heart of Isaac It is a small matter to circumcise the flesh so it is a small matter for us to baptize with water but who must wash us from our sins save only the Lord our God So that he doth secretly intimate that what his poor servants doe outwardly he would doe it in effect The Children of Israel shall at the Lords Commandment march about the City of Jericho seaven dayes together and not speak a word and hereby the walls of the City shall faâ—l down flat of what use were these weapons to such an end what would the Lord shew his people hereby hereby he teacheth them to know by what ability and power to bring mighty things to passe they shall doe duties as the Lord commandeth them but he himself shall breath in them to make them effectuall for though we doe never so much yet we cannot reach unto the accomplishment of any good thing Not by might nor by strength but by my Spirit The Lord therefore by his Spirit must work all our works for us Here is the freeness of Gods Covenant in that the Lord giveth himself first Jer. 32 40. You may speak of Conditions in this kind but the Lord doth undertake both for his own part and for our parts also for as the Covenant is free so the Lord will freely maintaine and preserve all his Elect and all from the immutable nature of God it
all will say they were all Ministers of God and bound to know and doe otherwise Nero is branded for a beastly person a Lyon in that he abused that Authority of his which of right should have beene improved for encouragement of Paul in his Ministry and doctrine to be a means to endeavoure to destroy and devoure him 2 Tim. 4.17 2 A second Argument is taken from 1 Tim. 2.1,2 We are to pray that we may have such Magistrates as may act Authoritatively in matters of Religion and piety as well as of righteousnesse and honesty therefore it is the mind of God that civil Magistrates should put forth their power in the one as well as in the other Object Yea but some have said If you now allow civil Rulers power in matters of Religion they will persecute us Answ The Apostle doth not answer pray therefore in these persecuting times of Romish Emperours that they may not meddle at all coercively in matters of Religion as being to usurpe power not belonging to them but rather pray that they may use this power which they have aright or as we may peaceably exercise acts of Religion as well as honesty nor doth he say pray that they may deale in matters of Religion negatively that is so as authoritatively to hinder any from disturbing any Christian in that which he taketh up for truth or piety or in any opinion which he may hold and yet be a godly man no more then he saith pray that they may deale so in matters of honesty as to hinder any from disturbance in any supposed course of honesty yea in any acts of dishonesty which may be incident to one that yet in the main is godly for that were to pray to be let alone in all ungodlinesse or dishonesty Nor doth he say pray that every one may live according to his Conscience or hold out any opinion Tenent or practice suiting with his conscience so it race not the foundation of godlinesse but pray for them that we may live in all godlines peaceably or that we may with quietnesse and encouragement so carry it as will stand with godlinesse it selfe yea with godlinesse in the highest degree of it or any part of it in all godlinesse A third Argument is taken from Isa 49.23 which though a Scripture of the Old yet respecting the dayes of the New Testament and the substance of the Argument stands thus It is the mind of God that civil Rulers in the dayes of the New Testament should Authoritatively act in spirituall things which are to the Church as milke therefore it 's his mind that in these dayes they should act Authoritatively in matters of Religion we say to act Authoritatively because to act as Fathers and Mothers and therefore not to act meerly alluringly as some say or in a generall way of countenance but coercively Fathers act fatherly in commanding in forbidding and in punishing as well as in kissing and giving good words in taking the rod as giving an Apple nor doth he say they should be Nurses as if they were to take upon them to act officially in Preaching or in administration whether of Church seales or of Church censures The nature of the similitude forbids it Nurse-fathers cannot give milk to the Child but Nurse-fathers and Nurse-mothers to take Authoritative care what milk either Church-Officers or any others yield forth to the Church to see that it be good and accordingly to reward and encourage it to look that it be not bad but coercively to restrain it at least from being milked forth to the Churches hurt Albeit if kept within the breast that bred it it is out of their cognizance nor is this spoken of Heathen Rulers as Pagans not Christians but of such which though as civil Rulers they command in matters of Religion or righteousnesse yea as Members of the Church they obey the Church stooping to its doctrine and discipline so they lick up the dust of the Churches feet 4 A fourth Argument is taken from Zech. 13.2,3,4,5,6 it is Prophecyed of as an approved act of the zealous Members of the purest Churches to be in the dayes of the Gospel to make use of the coercive power of the civil Magistrate in matters of doctrine a matter of Religion therefore it 's the mind of God that in these dayes such coercive power in matters of Religion should be exercised nor may any here restrain these words to Church-censures it being not the use of the Holy Ghost to expresse Church-censures greater and lesser by taking away the life wounds and works in the hands but rather proveth that power of civil Authority to inflict death in some cases of false doctrine and some other reproachfull corporal punishments in some cases of errors which are not of moment as the other Thus much for the Arguments proving the Position we shall briefly now take off two or three generall Objections and then come to a close of this Question The weapons of our warfare are not carnall but spirituall Therefore no such use now to the people of God of such carnall weapons as the penall Lawes or censures of Civil Magistrates in matters of Religion It 's the unhappinesse of the most of the Arguments in the late Pamphlets and Pleas for Liberty used against this Coercive power of the Magistrate in some cases which we plead for that if they be forcible they conclude universally even against that coercive power which our opposites allow to him in matters of the second Table and so far also of the first as in things against the light of nature and Law of Nations And of this we have a tast in this Argument for besides the mistake of applying this as if meant of other persons then of Church Officers contrary to the very scope of the Text the Argument concludeth against the use of Civil Magistrates power by Civil Rulers in matters of the second Table as well as of the first because spirituall weapons are as weighty to pull down strong holds against the second Table as well as against the first Of like nature is that Objection Christs Kingdome is not of this world this if of any force excluding wholly takes away the Magistrates power in both Tables Object 2. The Church hath sufficient power to reach her ends in curbing or curing offences in any matters of Religion therefore what need is there of such coercive power therein of the Civil Magistrate Answ 1. Suppose it were granted that therefore the Church as a Church stood not in need thereof yet the Church considered as a Civil Society stood in need thereof and so far the state of the question were yielded Or what if the Church had no need yet in respect of other subjects enjoying the light of the Gospel though not actually of the Church as persons not yet joyned to any Church or such as are actually cast out of the Church that power might be most needfull else they might vent things as well
against the light of nature as Law of Nations or deny things obstinately which are fundamentall albeit not against the light of nature or Law of Nations as for example that Jesus Christ is the Redeemer and onely Mediatour that the Scriptures are the word of God c. should yet not be restrained yea that were to suppose some under the shining of the Gospel left of the Lord in a lawlesse condition in respect of any Authority to restrain them in matters of Religion the Civil power may not meddle with them and Ecclesiasticall cannot as not being actually of the Church 2 The Church hath sufficient power to reach her ends in curbing and curing offences of the second Table yet none will thence conclude that therefore no need to the Church therein of the Coercive power of the Magistrate 3 The Church aimeth at restraint from infection of others as well as amending the parties themselves now supposing the Church casting out a person for obstinate holding of Hereticall Tenents yet the Church cannot now restraine him any further in any Ecclesiastical way but that he may now doe more mischiefe in spreading his Tenent then ever unlesse the Magistrate also exercise his Coercive power 4 The Church may in case by clamorous noise made in the Assembly or otherwise by faction be hindred from the exercise of its power to cencure and so although it have power enough to act yet it will need the Magistrates help to exercise that power unlesse we durst plead as some it seems doe that in this case the Elders may act by corporall force to redresse it as Phineas the Priest did in killing Zimri and Cozbi disturbing the Congregation on then humbling themselves before God but we say that was extraordinary as was the act of Samuel in cutting Agag in pieces of Elijah in putting Baals Priests to death and Peters act against the life of Ananias and Saphira nor would we plead the Priests example 2 Chron. 26. in thrusting out Vzziah out of the Temple or such like Arguments supposing that the Priests of old and the Levites might by a dispensation peculiar to those times be allowed more liberty of acting in matters of a Civil nature both in the great Synedrian and other where then any of us dare say is imitable by or allowable to Churches or Church Officers now Object Thirdly and lastly the tares are commanded to be let alone Mat. 13.29,30 Therefore what Authority hath the Magistrate to restraine or punish men now under the Gospel but rather to leave Christians to the liberty of their owne Consciences Answ This is a Parable and therefore to be taken in the scope and substance and not according to the circumstances thereof as Peter Martyr noteth in this case Now the scope of part of the Parable is not to be a direction unto us what we shall doe in point of exercise of any power with us but conteins simply a doctrine of providence what God will order to be the condition of his visible Church in this world and therefore to shew that Christ intended not any rule of precept of our duty in this sentence of the Parable vers 29 30. Nay let both grow together he doth not in his after exposition of the severall branches of the Parable insist at all on the branch mentioned to give any explication thereof and if it were any direction it must either look to Civil or Church power if to Civil power then since the tares are expresly interpreted to be the Children of the Devil and such as offend and doe iniquity and are as reprobates to be burned or damned vers 38. Then the worst wretches that live Murderers Buggerers Traytours c. must be all let alone in their sins and onely left to Christs Judgement at the last day And our opposites have least reason to stretch this Parable as respecting any restraint of the use of the Civil power when the very scope of it is not to tell us touching the state of the Civil Kingdome in this world but rather of the state of the Kingdome of God or the Ecclesiasticall part of the world the visible Church and if it look at any restraint of the use of power it striketh rather at the use of Church power but if it look at Church power then the Churches are not to censure Hereticks no not though obstinate contrary to Titus 3. No incestuous adulterous covetous Church-members contrary to 1 Cor. 5. And that the Parable never intended any abridgement of either powers in the just exercise thereof is evident in that it speaketh 1 Of such an extirpation of Offendours as is onely possible to Angels armed with Christs power and 2 Of an universal extirpation of all and every reprobate from among the company of the Elect neither of which hinders but that 1 To such particular offendours as may be rooted up by Civil and Church power without danger and hurt to godly ones as are obstinate seducers Hereticks and they may and ought so to be 2 Such particular Offendours which by their continuance amongst Gods people doe over-run and over-top them in such sort as they are hurt and endangered by them and they cannot grow and thrive spiritually by reason of them they may ought to be rooted out by both powers for if there be any force in the Parable in this way it is to shew that the tares are to be suffered in reference not to the hurt but to the good of the wheat so that which tends to the corrupting blasting and destruction of the wheat is therefore to be removed because hurtfull and pernicious to the wheat so that our opposites would gain nothing to their cause by pressing this Parable as directory that way to us but wee rather upon the reasons before going conceive it to be set down not as a direction or any Command of Christ enjoyning us thus or thus to doe but as a doctrinall instruction that God may and will in his providence suffer for a time mixtures of good and bad together elect and reprobate in his visible Church nor are we to fret or be discontented at his providence in it or to think that by any course wee can take it will be otherwise whilst and where ever we are in this world like to that speech of Paul 1 Cor. 5 10. Now in the close of all let it be considered whose doctrine doth most infringe true liberty of conscience those which would have every Christian left to the liberty of his owne conscience in matters of Religion which at least are not against the light of nature Law of Nations or those that maintaine the fore-named power of the Magistrate for suppose the Magistrate be a Christian he must be left to the liberty of his Conscience too as well as others Now if left to the Lesbian warping rule what if he in his own Conscience through temptation and errour be in most things a Papist which may stand with the Law