THE KEY OF TRUE POLICY.  
OR, A FREE DISPUTE CONCERNING The Conservation of lately obtained LIBERTY.  
In reference to the Parliament of England, not onely for securing LIBERTY already obtained, but also for enlarging the same.  
By a Scottish man, a cordial well-wisher of the just Freedom, and true interest of the People.  Prov. 21, v. 3. 
To do justice and judgement, is more acceptable then sacrifice.  Prov. 25. v. 5. 
Take away the wicked from before the King, and his throne shall be established in righteousness.  
Printed at London by J. P. 1652.   

A FREE DISPUTE, Concerning the Conservation of lately obtained Liberty.  

PROEME.  
THere be two Rocks on which ordinarily shipwreck is made, viz. Tyranny, and Preposterous Lenity: The one is Scylla, and the other Charybdis: And in my apprehension, both of them are to be avoided. To which, we may add a Third, on which some, though seldom, do split, viz. Preposterous Zeal. Howsoever, the Question in Policy ariseth,  
What way is lately obtained Liberty best preserved?  
Truly, this is a most grave political Question, and it may justly be called, the Key of all Policy. Any body who will study it arightly, must avoid three things, viz. Tyranny, Preposterous Zeal, and Preposterous Lenity. It is manifest from the example of Rehoboam, 1 King. 12. 2. Ch. 10. Tyranny destroyeth purchased Liberty. Hence is it we red in Berosus, Herodot, Xenophen, Diodore, &c. many have been shaken loose of Liberty, because of Tyranny. Aristotle lib. 5. Pol. sheweth us many examples to this purpose. Very Machiavel applaudeth this, Disp. lib. 1. c. 10. Likewise Preposterous Zeal is an enemy to it: It crieth for fire, where Christ calleth for none, it over-turneth the Law of Nature and Nations: for it is without any shadow of Legality, and therefore cannot but irritat the hearts of People against those who exercise it, to pluck all Power and Libarty out of their hands. Dracons laws did run much this way, which provoked Solon to alter them, and reduce them into moderation. And let me tell you, of the three, Preposterous Lenity is the greatest cut-throat of obtained Liberty. We need no more to prove this, but the example of Ahab, 1. King. 20. & ult. 2. Ch. 18. His Preposterous Lenity begat his ruin and destruction, and denuded him of Power and Liberty. This wanteth not sanctified reason on its side, referring this to the People of God. It is without all controversy, it highly provoketh the Lord, while-as his People spare those who are appointed for destruction: for he willeth and commandeth all those who will not have him to reign over them, to be brought forth and slain. Sauls preposterous Lenity begot his ruin, and the renting of the Kingdom from him, 1. Sam. 15. natural reason confirmeth this. What I pray thee, is Preposterous Lenity, but a keeping the thief within doors, to cut the throat, and a Viper in the bosom, to sting to death? Verily, there is nothing more killing and consuming, then Malignant enmity. How then can it be indulged with Liberty? I believe, the Fomenters of such are cut-throats and vipers. Machiavel can tell you the safest way of securing Liberty, is severity, and not clemency, Disp. lib. 1. cap. 7. lib. 3. c. 3.& 4. He illustrateth this by several pregnant examples, which I need not repeat. But I shut up this point in one Scripture-word, Let favour be shewed to the wicked,( yet) will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord, Is. 26. v. 10. Would the Holy Ghost say, It is all lost kindness that is shewed to the wicked: He will never amend a whit therefore, but still do wickedly. To what purpose then should such be indulged?  
As negatively, so positively we lay down the way( according to what our apprehension reacheth to, of securing lately purchased Liberty. And therefore we lay down this which followeth, as an undoubted Position and maxim in Policy.  
The high and road way of securing obtained Liberty, is to execute Justice to the utmost.  
Thus we pled the rigour of Justice to be the safe and only way of preserving Liberty. You must give me leave to say, the rigour of Justice, is greatest Justice, and not Tyranny, as is alleged. It is vain Philosophy to say, The rigour of Justice, is not Justice, so well as the lowest act thereof: for, magis& minus non variant speciem. I shall not need to speak of those Precepts, Aristotle lib. 5. Pol. setteth down, for securing the Liberties of a Nation; for this is the very quintessence of all political Observations to that purpose. We hasten to prove the point.  
Argum. 1. The Lord commanded the people of the Jews, to root out, and utterly destroy the Canaanites, as the best way of securing their Peace and Liberty, Exod. 23. v. 32. chap. 34. v. 12. Deut. 7. v. 3, 4, and 5. And because they did not so, therefore they became as thorns in their sides, and pricks in their eyes, Josh. 23. v. 13. Judges 2. v. 1, 2, 3. Psal. 106. v. 34, 35, &c. David for securing his Liberties, tortured and utterly destroyed the Ammonites, 2. Sam. 12. 1. Chron. 20. And upon the same account did Amaziah execute the rigour upon the Edomites, 2. King. 14. 2. Chron. 25. for having revolted formerly under Jehoram, he executed the rigour against them, upon their second revolt, to prevent their future rebelling. I believe, these things are written for our edification, 1. Cor. 10. And, let me tell you, the People of God, to day have much more reason to maintain their Liberties inviolable, then had the Jews. To day our Lord is about to manifest himself more eminently, in promoting their privileges, then in advancing his peoples Liberties, any time before. This is clearly demonstrated by us elsewhere, and therefore shall not need to repeat any thing of it here.  
Argument 2. David resolved to execute the rigour of justice, without respect of persons, against Delinquents. I will early destroy all the wicked of the land, that I may cut off all wicked doers, from the city of the Lord. Psal. 101. 8. {αβγδ} All the workers of iniquity. {αβγδ} All the wicked of the land. This insinuateth his impartiality, in executing justice; and truly he cannot but be called a strict Justiciar, who without all respect of persons, executeth judgement on all Delinquents. Nay, but these words, {αβγδ} signifies, to exterminate and out-root. I believe this is the outmost of justice: His diligence in this, is abundantly out-pointed, in that {αβγδ} which may be either translated early, or in the mornings, or day by day: And it signifieth no less then Davids resolution, to root-out all Delinquents, early in the mornings of every day. Which abundantly intimateth to us his resolution, of letting no opportunity pass him of rooting out the wicked and ungodly. Now the end of all this justice is, to secure both Church, and Common-Wealth, The one is signified by {αβγδ} the land, and the other by {αβγδ} the city of the Lord. Thus we find David, resolving upon the rigour of justice, most diligently and most impartially, to be executed against Delinquents, for securing both Church, and Common-wealth: And what he resolved to do, he also performed, 2 Sam. 8. v. 15. 1. Chron. 18. v. 14. truly it is not for nought the Holy Ghost in both places, saith, He did execute judgement and justice unto all his people. Indeed it maketh out what is already said: but it remaineth to be asked, what sort of wicked doers doth David understand? questionless his resolution admitteth a restriction: Otherwise he should have left none in the land but the Godly; But it is without controversy, he left many thousand godless persons in the land: And had he done otherwise, me thinketh he had acted from a principle of preposterous zeal, and not of justice. For clearing this, we lay down these Assertions.   

Assert. 1. wickedness, as wickedness, is not the object of magistratical justice.  
There is very good reason for this, otherwise every sin and error ought to be tabled before the Magistrate. O! what confusions, heart-burnings, and jealousies should ensue thereupon? Yea, if the foresaid reduplication held good in its whole latitude, in the person of the Magistrate, then heart-wickednesse were the object of his justice. But I suppose, none will say so.   

Assert. 2. wickedness voided of sedition, and being tolerated, doth not disturb the peace of Church and Common-wealth, is not the object of magistratical justice.  
This wanteth not good reason for it. I believe, none will say, David, or any other Magistrate did root out, and cut off all sorts of wicked persons. The contrary of this is more then manifest, both of old, and of late. And what reason is it, I pray you, why the Magistrate should proceed against him as a Delinquent, who, though he doth wickedly, yet notwithstanding, acteth nothing to the renting of the Common-wealth? For the Magistrate hath no more in Commission, but to proceed against legal, and not personal faults. Otherwise, his power should reach wickedness in its whole latitude, contrary to what is said already. But as the Magistrate is a public person, so it is unsuitable to him to meddle with private wickedness: and as he is a Magistrate, being onely the Minister of the Common-wealth, he goeth beyond his sphere, whileas he proceedeth against personal faults, which do not encroach upon the Liberties of the republic.   

Assert. 3. The Magistrate directly and positively, cannot proceed against wickedness though seditious, as wickedness, but as factious, running the high way of renting the Common-Wealth.  
The reason of this is, because wickedness, as wickedness, is moral: But the power of the Magistrate, as Magistrate, is political. And consequently the proper and direct object thereof, is legal and political: for objectum proprium, est proportionatum suae facultati.   

Assert. 4. The Magistrates power, not onely reacheth the disturbers of the Common-wealth, but also of the Church.  
This is made good under a two fold notion. 1. Indirectly, and consequntively, and that two ways: Firstly, in so far as proceeding against the disturbers of the Common-wealth doth remove the disturbers of the Church,. This is couched in the Text. Would the Psalmist say, I shall destroy all the disturbers of the Common-wealth, that the Church may catch advantage by it, and be freed from the disturbers of her peace. Secondly, in so far as the disturbance of the one, is the disturbance of the other; for they are so linked together, as the one is subordinate and subservient to the other, as is clear from the Coherence, between the former and latter part of the Text. Upon which account, the Magistrate is ●…ed Zion's Nurse-father, Isa, 49. v. 23. Hence it is the Common-wealth amongst the people of the Jews, being a rightly ma●… ged, it begot the peace and enlargement of the Church. And we still find in Scripture, that the peace and disturbance of the one, were the peace and disturbance of the other. 2. Coactively, and vindicatively: Thus the Magistrate may proceed directly and positively, against the disturbers of the Church: For it is incumb●nt and pertinent to him, to maintain, and vindicate the Liberties of the Church; as they are its Liberties: For he beareth the ●… d upon the same account, Rom. 13, 2, 3, 4, 5. This I take to be the simplo, and genuine meaning of the Text: And indeed it is not onely most agreeable to the original Text, but also to Davids 〈…〉 David reigned over all Israel, and David executed judgement, and justice unto all his people, 2 Sam. 8. 15. 1 Chron. 18. 14. This, in both places, is immediately subjoined to Davids subduing and treading under many of his enemies, who disturbed both Church, and Common-wealth: And afterward followeth the history of the rigour which he executed against many others of his enemies. Which abundantly evidenceth; The Psalmist onely speaketh of the destruction of such who disturbs the peace of Church& Common-wealth, or one way, or other, are noisome and unprofitable members. Which is agreeable to that, Whosoever will not do the law of thy God, and the law of the King, let judgement be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment, Ezr. 7. 26. What is this, I pray you, but a command to execute justice against Rebels, to the Law of Church and State, and to proceed against them according to their guiltiness? And to this Ezra applaudeth, v. 27, 28. Which( no question) was not spoken without Divine impulsion, though a Heathen King did speak it. What? Did not Balaam, Cyrus, Nebuhadnezar, and others of an Heathenish stamp, speak now and then by virtue of Divine impulsion. Of such kind of wicked doers, who disturb and overburden Church and State, Solomon speaketh while as he saith, A King that sitteth in the throne of judgement, scattereth away all evil with his eyes, Pro. 20. 8. A wise King scattereth the wicked, and bringeth the wheel over them, ibid. v 26. Cast out the scorner, and contention shall go out, yea, strife and 〈◇〉 shall cease, Prov. 22. 10. I shall not need to enlarge this fur●…, but I only add the impartial and severe proceedings of the At●… an, Lacedemonian, Cretian, Carthaginian, and of other Common-wealths( at which I have hinted elsewhere) against Delinquents, do speak much for our purpose. And it is the very positive judgement of Machiavell, Desp. lib. 1. c. 7. lib. 3. c. 3.& 4. amongst many other Politicians, who are not afraid to say, Abseindantur, qui nos perturbant. And let me tell you, that maxim arightly understood( according to what is above said) is a more saving, and securing precept, then a●y I red of in Plato, Aristotle, Plutarch, or any other Politician beside. Verily, it is the Center on which all other political precepts, set apart for securing the Common-wealth, do resolve: It is the Cro●k on which they hang the Key, whereby they are opened, and shut, and the Wheel whereby they are moved.  
Argum. 3. The point is very suitable to reason itself. Who can deny but the danger the Peoples liberty standeth in, is at the hands of the Enemy, and of such who go about to overburden and destroy it? And it is an old maxim in Philosophy, Sublata causa tollitur effectus. And consequently such unprofitable and noisome members being put aside, one way, or other, it removeth the none-security and danger obtained Liberty is exposed to. Will you tell me, is he not a desperate and unskilful Physician, who will take it on him to cure the body, and not remove the cause of the disease? That verily is to build without a foundation. O! What madness is it, to go about to secure purchased Liberty; and not remove the cause of its non-security? Truly it is so much, as to keep fire in the bosom, and not to be burnt; to touch pitch, and not be defiled; to keep the thief in the house, and the throat not to be cut; and to keep a viper in the bosom, and not bestinged. O●, shall Liberty be preserved so long as its enemies are free? No verily, They will be still conspiring, and taking crafty counsel against it. So long as the son of Jesse liveth, they will never think themselves secure, and that their Kingdom shall be established: And therefore, Saul like, they will still fall a-persecuting David. Nay, let me tell you, those become accessary to their own hurt and ruin, who would not destroy the destroyers of their Liberties. Thus they become negative cut-throats, and burrios to themselves. But to prevent bondage and slavery, it is good, it is good, to root out those who go about to destroy our Liberty; Otherwise, we abuse the power God and Nature have conferred on us, to maintain and defend our own Liberties against our Adversaries.   

COROLLARY.  
HEre from the People of God in britain, may perceive what they have to do with the Enemies of their Liberty, and how to secure it. And for myself, I desire to, and will offer my judgement freely in the matter. Now, according to my light, through the strength of my Lord, I do fully and freely offer my judgement in these particulars. First, All Malignant and formal Presbyterian Incendiaries, should one way or other, be rooted out, if we mind to maintain our own Liberties inviolable. This is evident from what already is said: for they are the very Enemies, by whom the Lords People in the three Nations onely, stand in hazard. They indeed, are the Canaanites, whom the Lord hath commissioned to destroy. They verily are the Inhabitants of the Land, and therefore must be rooted out. They are spoiled of their Kingdom: And therefore,( according to what Machiavel saith in thesi, lib. 3. c 4. though not in hypothesi, and according to his application) must be cut off. They are Boars robbed of their Whelps, and therefore they will never be satisfied till they be destroyed: They are Amalek indeed, they lay in wait, while as the Lotds People in britain, came out of the spiritual Egypt, from under the episcopal and Malignant yoke. And therefore their Name deserveth to be razed from under Heaven. Secondly, Albeit all such should be rooted out and destroyed, yet not one and the same way. They should be dealt with according to their guilt. Some of them who are Prime Incendiaries, and leading men, should be finally cut off: Others again of them, who are not so deep in the guilt, deserve not Physically, but Politically to be cut off. i. e.( as Artaxerxes saith, Ezra 7. v. 26.) either by banishment, or imprisonment, or confiscation of goods, according to their desert. They indeed, have rebelled against the Law, both of GOD and man. Why should they not then be punished accordingly? And let me tell you, it is great injustice to punish them all alike. The Law of GOD, Nature, and Nations, require proportionability, between the fault and the punishment. Now I come to meet with Objections, both from good and bad.  
Object. 1. There was an express command( saith the Theologue) for the out-rooting of the Canaanites and Amalekites: But there is no such command for the destruction of the Malignant and Presbyterian formalist.  
Ans. I demand, upon what account were such commanded to be cut off? Certainly, that command doth not want a ground: It is blasphemy to allege, that any of Gods commands are groundless and unreasonable. Now, the grounds whereupon the Canaanites were commanded to be cut off, be these. First, to prevent the ensnaring of the Jews by their devices, Deut. 7. v. 4. And secondly, because the Jews were a holy and peculiar people, sequestered for the worship of God, ibid. v. 6. Likewise the Lord commanded to root out the Amalekites, because they laid wait for Israel, in the way when he came up out of Egypt, 1. Sam. 15. v. 2, 3. Hence I argue thus, by an Argument reduced into form:  
Those against whom the grounds of the command do militate, the command itself doth reach:  
But, the grounds of the command for out-rooting the Canaanites and Amalekites, do militate against Malignants and Presbyterian-formalists:  
Ergo the command itself doth reach them.  
The Proposition is manifest, because the command itself no otherwise hath strength, but according to the grounds of it: For, if it did bind without reason, then should it bind unreasonably: And so, de jure, be invalide and non-obliging. It must needs therefore be said, Wheresoever the reason of the command reacheth, there the command itself reacheth also. The Assumption is manifest also. Should not care be had to day, people be not mis-led by Malignant devices? And I believe, there is no demonstration for it, why people to day may not be mis-led by such as the Jews were, by the devices of the Canaanites: It is known, all are most apt to Malignancy. And it is great presumption to aliedge, people to day are not so apt to be mis-led by evil example, as were the Jews. There is no perfection now more then before, Yea, who will deny, but the People of God to day, are a holy and peculiar People, in a special way sequestered for his service and worship? And, beside that, the Malignant Party come out against the Lords People, so soon as they came up out of spiritual Egypt, i.e. from under the Antichristian and prelatical yoke. Likewise the formal Presbyterian came out against the Lords People, so soon as they had shaken off the Malignant yoke in all the 3. Nations. They no sooner came up from that Egypt, but as soon the Presbyterian formalist, drew out both good and bad in this Nation against them.  
Inst. 1. Gods positive and express command doth bind, though no reason were added. His command is most to be headed to: therfore the out-rooting of the Canaanites and Amalekites, onely dependeth from the command, and the reasons are onely added by the way, for clearing the Command itself.  
Ans. rak all Hell thorough, and a more dangerous evasion shall not be found. Well, I demand, whether or not the Lord doth command any thing upon reason, or without it? If upon reason, Ergo, not onely his commands, but also the reasons of them are to be headed to, and that upon the like account: for so they are necessary joined, and the one hath not strength without the other, unless you will say, Gods commands are unreasonable. If without reason, Ergo, Gods commands are unreasonable and groundless; which is repugnant to his infinite perfection: Whereupon in-starteth the Question, whether or not be these reasons above name, sufficient grounds of out-rooting the Canaanites and Amalekites? If sufficient, I gain the point. If not sufficient, in vain are they alleged for extirpating them. And whosoever will arightly consider the connexion between the fore-said command, and the grounds thereof, will find anon, the command is no otherwise pressed, but upon the account and strength of its ground. O! what absurdity is it to say, it was not a sufficient reason of out-rooting the Amalekites, because of their out-coming against the People of God, when they came up from Egypt? and to say, Moses doth not allege sufficient reasons of out-rooting the Canaanites in the place above-cited? Verily, that is a belying the Holy Ghost, who presseth such commands upon such grounds. And let me tell you( which is very unbeseeming the Holy Ghost) it is a base and naughty thing to press a point upon weak and unsufficient grounds, where better and more sufficient may be had. Su●ely, where he best are concealed, the rest may be concealed also. Y●t in the interim, I demand, whether or not these reasons do bind pierce, by virtue of themselves; or per accidence, by virtue of other more convincing grounds? If the former, then it can not be denied, but they are sufficient grounds of the command: for, so they are the very substantial positive, and proper grounds of the command, on which, the whole strength of it resolveth. And let it be so, the equity and jus of the command, doth not depend from these reasons, {αβγδ}, and {αβγδ}, or {αβγδ}, yet that doth not take away the necessary and substantial connexion, that is between them and the command itself, the equity of it depending from them {αβγδ}. By virtue of which, they are essentially one, with all the rest of its grounds, if there be any other: And so they conclude no less convincingly, then if all the rest were added: for so the very substantial frame of all the rest, on which the commands equity and jus resolveth, is comprised in them, they being in such a case, all one intensivè, though not extensivè. If the latter, O! what impertinency is argued in the Holy Ghost, to allege such grounds for clearing and enforcing a purpose, and in the mean time leaves out those things, from which their clearness and strength depend? Verily, that is, processus ab obscure ad obscurius, or ab ignoto ad ignotius. But I believe, the Holy Ghosts logic is not sophistick.  
Inst. 2. If you argue so, I see no reason( one will say) why the dearest of Gods Saints may not be cut off. Did not they come out against their Brethren?  
Ans. I confess they did so, yet have they fallen, as Benjamin. And now it is left to Israel to pity and provide for them, they must not destroy them with Amalek, but refist them, as Benjamin. They did not come out against Israel, because he was come up from Egypt, but because he would have had the sons of Belial from amongst them. They did not come out against their Brethren, through Malignancy, as Amalek, but through infirmoty, as Benjamin came out against Israel. They are not Canaanitish, but a holy people, so well as their Brethren, and such as care should be had of, they do not ensnare themselves by the evil of Malignants. Away, they should not be both served alike: It is enough to rebuk Aaron, though fallen into Idolatry, while-as others be thrust thorough. And yet, if they will still despise their own mercies, and disturb their Brethrens peace, it is lawful for Israel to cut down Benjamin, and make them, nill they will they, to twin with the sons of Belial.  
Inst. 3. It cannot stand with Justice to cut off all Malignants and Presbyterian-formalists, for all of them are not alike guilty. But the command of the Lord did strike directly against all Canaanites and Amalekites, without exception.  
Ans. The Canaanites and Amalekites, beside their Malignancy, were Heathenish and Idolatrous, which rendered them so much the more guilty; Idolatry, by the Law of God, being a capital sin; And so all of them being both Malignant and Idolatrous, they all deserved off-cutting by death. Now, caeteris paribus, Malignants and Presbyterian-formalists deserve no less then they did: And therefore, as the one were commanded to be put aside, for acting against the Lords People, and preventing hazard at their hands, so should the other be removed also, upon the same account, though in a different way, according to their guiltiness. Observe therefore the Lord in commanding the utter destruction of the Canaanites and Amalekites, not onely looketh to their Malignancy, but also to their Idolarry, though he mainly and expressly eyeth their Malignancy and enmity at the Lords people. So you may learn by comparing the command, anent the ruin of the Canaanites, with its first reason, and the command for rooting out both Canaanites and Amalekites, with the Law against Idolatry. Therefore this is a sophism, à simpliciter, ad secundum quid. For, nothing more can be proved from these examples, but an off-cutting of Malignants, caeteris paribus, and not simpliciter. And so, some of them are to be cut off, Physically, by death, and others of them, Politically, either by banishment, imprisonment, or sequestration of goods, according to the degrees of their delinquency. And thus, one way or other, they are rooted out, and the Peace of the Lords people secured.  
Object. 2. O! but( saith the sweet mild gracious body) Christ was mild like a Lamb, why should not we be so to? He forgave his enemies, why should not we forgive ours also? we are commanded to keep peace with all men.  
Ans. O! but Christ was just to: Though he came riding meek as a Lamb, yet did the zeal of his Fathers House, cause him drive the buyers and sellers to the door: His mercy and justice kiss one aenother, Psal. 85. v. 10. And, as he did forgive his enemies, so did he destroy them, Is. 63. We should indeed forgive our own private enemies, and that according both to Christs practise and precept. But public enemies, I believe, should be taken order with, unless ye will raze justice. And will ye tell me, Is the execution of Justice unconsubsistent with the observation of Peace. I suppose, it is that whereby Peace is confirmed: For, by it, the Enemies and disturbers of Peace, are removed.  
Object. 3. Nay, but( quoth the crafty Politician) we may make use of Malignants, as Instruments. We may make use of their help, and take all the good of them we can.  
Ans. This can neither stand with sound Divinity, nor with true Policy. The Jews refused the help of their Adversaries in building the Temple, Ezr. 4. From this, we argue thus:  
If the people of the Jews refused the service of their enemies, and did not admit them so much as instruments in building an earthly Temple, much more the people of God to day, should decline the service of their enemies, and not admit them so much as instruments in building the work of God in hand:  
But the people of the Jews refused the service of their enemies, and did not admit them so much as instruments in building an earthly Temple. Ergo, &c.  
The Proposition holdeth good a minori ad majus: And that according to the excellency of the work, the Jews had, and we have in hand to day. Sure I am, the work the Lords People are a-building, is far more eminent then the earthly Temple of the Jews: The one is the shadow, and the other the substance. Verily I think Malignants black hands should not be put upon such a fair Work: Their fingers are too foul to touch it. If you say, the Jews refused the service of their Adversaries, because of their heart-enmity to the work, then let any rational man judge, if the People of God to day, have not reason, upon the same account to decline the service of their enemies. Is any so mad, as to imagine, Malignants do upon any other score, offer their service to the Lords People, but piece by piece to thrust themselves into power, and not onely to obstruct the work, in the hands of the Lords People, but also to thrust them from all places of trust? And truly their fair profession and pretence must not be headed to, any more then did the Jews give ear to the smoothed profession of their enemies, Ezra. 4.12. Yea, I suppose, no solid head will allege, the Jews declined the service of their enemies, because they were strangers: For the Nethinims were such, Ezra. 2. 43. Neh. 10.28. compared with Josh. 9.23. and yet were not keeped back from employment amongst the Jews. What? Were not the Jewish proselytes strangers? Num. 12. 1. Acts 2. 10. And did not Solomon admit strangers to build the Temple? 1 Kings. 5.18. 2 Chr. 2. 17, 18. And it is gatherable both from Scripture, and History, their adversaries were a mixed people, both of Jews and Gentiles, it must needs therefore be imagined, not their strangeness, but heart-enmity, to the Lords Cause, and People, did bar them from having hand in building the Temple. ay, we must not imagine they were debarred from building, because they were wicked, seeing all were not saints, who builded the temple. It is without controversy, the greatest part of the builders was wicked. Yet in the mean time, I desire this may be observed, that there is a vast difference betwixt wicked as wicked men,& wicked men as enemies. Men may be, and are wicked,& yet notwithstanding, morally honest and peaceable, not disturbers of the peace, but apt, without any heart-enmity, to act in their place& stations, to help and assist the people of God, in their undertakings, whether for the good of Church or Common-wealth. Such indeed were those of them who builded the Temple, and were not godly: But because of their peaceableness, and none-enmity to the Work, therefore were they admitted to build. And now to speak politicly, I do aver, it is against all true Policy, to countenance enemies, and make use of them. Upon what account, I pray you, do such offer their service unto you? Is it for any other purpose( notwithstanding all their fair Pretences) but to disturb your peace and undermine your purposes? As did the adversaries of the Jews, in offering their help and concurrence to them. Truly I judge, such service is like the adder in the bush: It will not fail to sting before ye be ware. When ye admit it, ye receive fire into the bosom. I hold them noble Politicians, who make use of, and countenance all men, whether