AN INFORMATION FOR M R. WILLIAM del THE (RIGHT REFORMER) As he is pleased to style himself: (being the first to our best remembrance that ever assumed that TITLE.) OR, An Answer to his Reply upon Mr. LOVES CONTRADICTIONS. Together with the Answer unto his Epistle Dedicatory to the PARLIAMENT. By Umfrevile.  
LONDON, Printed for the better edification of Mr. Dells selected and peculiar people. 1646.   

AN ANSWER UNTO M R. WILLIAM del THE RIGHT REFORMER His Epistle Dedicatory TO THE PARLIAMENT.  
SIR, your Epistle, Janus-like, hath two faces, one looks toward the Parliament, to make them yours, the other toward yourselves to make yours theirs; in your Sermon you break their heads, in your Epistle you bind them up: You flatter them with a seeming voluntary acknowledgement of their power, and your free submission thereunto; in your assertion of the power of the Gospel, you utterly enfeeble it: how comes it I pray to pass, that the just power of Magistracy is not consistent with the Kingdom of Christ? and why may not the one support the other? seeing that both aught to be held of Divine Right and institution, Touch not mine anointed, by all the expossions of the best that ever exposited, is meant of both.  
But Mr. del, q●●●ore, with what ●●ce durst you term the Presbyterian Government (not only here established by Authority of the High Court of Parliament, but made choice of, erected, constituted, embraced, maintained and submitted unto, from the very dawning of the Gospel, and departure from Rome's Idolatry, by all the Reformed Churches of Christendom, as, That of France, Germany, Scotland, the Netherlands, Poland, Sweadland, Geneva, etc. who all una voce, have approved of this Discipline and Government as the most consonant to the word, and most opposite to the Romish Hierarchy (in that none but Priests ruling the Roast, this consisting of a mixed temper, of Ministers and Lay-Elders, one poising and balancing the too much powerful influence of the other.) How durst you, I say, give the reigns so fare unto your anarchical passion, or rather fury, as to call the said Government, The last prop of Antichrist in this Kingdom? yea, and that to the very face of those that were by their power, not only the promoters, but only erectors of it: Hath the Parliament, Mr. del, no better credit with you, than to be esteemed the Erectors of the last prop of Properie in this Kingdom, for these six years' space? Tantum sudavit & alsit, in the pulling down of Popery, and of late, in lieu of recompense have they given it new props?  
Truly Sir, I fear me, very few of that honourable House, like no better of your Epistle than they did of your Sermon: if any do, I must needs confess that I fear it the more: and whether a man may more wonder at Mr. Dells impudence or ignorance, I cannot say, who indevoureth to endear the Parliament unto him, by scandalising and disparaging the Government now generally throughout the whole Kingdom established by them, and not that temerè & ex improviso, but after long demurring, serious consultation, deliberate debate, neither without the advice and counsel of the best and choicest Divines throughout the Reformed Churches, and especially of the Kirk of Scotland, our united Brethren; and the better to gain credit unto his design, Mr. del doth his utmost to increase the dislike, that some perhaps in the Parliament might have against this already settled Government, he sticks not to write that it threatens even the Parliament to dispute its superiority with them, and to make the supreme Magistracy of the Kingdom to stoop under their lore.  
Who would have thought that after so much talk in the Sermon Of the enlargement of Christ's Kingdom, of the exaltation of the Gospel of Christ; the Word of Faith, Truth, and many the like good things; he should fall to such a malicious falsehood, in the Epistle Dedicatory? charging it with an aim at a power Paramount and predominant over the first Constitutors and Voters of it; which how fare swarving from truth, let all men judge who have either known or observed the behaviour of such, that by election have been interessed in the Presbytery, whether Ministers or Laics, let their deportment, I say, be duly considered, in what dutiful respective manners it ever hath been toward this High Assembly, not leaving excepted the Venerable Assembly of Divines, who never yet concluded any thing to be published concerning Reformation either in Church matters, or in manners, but in all humility they first presented it to the view of the Honourable House, attending usually at the House of Commons door, and in their Theses submitting themselves sometimes to alteration, and limitation, always unto approbation of the Honourable Houses: which I dare affirm Mr. del, will not avouth that his Independent, and the rest rabble of Sects that crowd themselves under that name, either have done, or are about to do, for than I think we should hardly have such diversity of Conventicles and diversities of Faiths breached in them by approvement of Parliament, as at this day we have, so notoriously known unto all: That in one street in London every Child shall lead you to three; And where you shall have such stuff commended to you, by way of Divine inspiration, to be believed and taken up as dogniatical points of Faith, and with a 〈…〉 (none of God's children, not comprehended in the Buttery scroll of election in case of refusal) That a man which hath only the usual knowledge of the ordinary principles of Christian Religion, if not out of mockage, yet out of a feeling compassion, must needs say, having heard them; Surely the blind leads the blind into the ditch.  
Another passage in Mr. Dells Epistle Dedicatory is this:  
He likes not the spiritual power supporting by the temporal; it is Antichristian he saith and Papistical; Mr Dells assertion smells not much of antiquity, (as neither his Sect) for he may read in the Annals of the Christian Prinitive Church, long before any point of Popery was hatched, that men notable for sanctity in those times did passionately implore the aid and intermise of the sword temporal toward the defence of the true Christian verity, and the depressing, yea, extirpating of known Heresies, as in the business of that Arch-Heretick Arius (and some that are of the Independent crew hold the same damnable tenants, or else they have much wrong) all men know that Constantine the great interposed his authority more than in any thing else, and not only his authority but his Pains, in the extinguishing and condemning of that Heresy, or otherwise it had spread its contagion farther, and with a more peremptory Vogue: and moreover if there had been nothing worse found among the late Bishops, than that saying, no Bishop no King, nor more displeasing to God, or impeaching the progress of the Gospel, for aught I know they might have stood still, although Master del may be pleased to be put in mind that he whose familiar speech it was, (no Bishop no King) was no Bishop but a King, and a King the very Paragon for learning and wisdom of all those this Island ever saw: a Prince that was of opinion, that the licentious liberty of Sectaries would produce as much danger to temporal Monarchy and State Government, as ever could or would the Pontisiciall Tyranny, both agreeing in the pulling down of civil Magistracy, though differing about the manner: and let Master del be told that the interposition of the civil power, or the requesting the assistance of the same, in the maintenance of the undoubted faith of Christ, or an external Ecclesiastic discipline, consonant to the same (without which it is impossible for the Orthodox doctrine long to consist, discipline being the nerves and sinews by which a Church stands, as the doctrine, the food by which it is fed and nourished) is neither the head nor the toe of Popery.  
And let me be bold to ask Master del one question, to what purpose tends his large invective against the Presbyterial Government now erected? what, to have none? I could not be so ill persuaded of tho man: whether then? marry to withdraw the Parliaments countenancing prorection from the Presbytery, and to place it upon them, that is the enlarging of the power of Christ's Kingdom, the exaltation of the Gospel of Christ, the propagation of the elect people, which I suppose the good man means: lo then see all well. May it please the Parliament to Vote down the Presbytery, as the last prop of Papory in this Kingdom, for interlacing itself with the temporal power, and craving its aid and succours against those that would bring in aparchicall confusion, first into the Church, then into the state, and eadem opera, let them be pleased to Vote Master Dells chosen flock the only Christians, and his Government of God's Church; (if he knew first himself what it were or should be) let the Honourable Houses, I say, but be pleased to do thus, and behold, omnia bene, the power of Christ's Kingdom mightily enlarged, the exaltation of the Gospel wonderfully furthered, etc. hinc illa lacryma, now I perceive what makes the world flock so fast unto Independency; what power or authority soever supports them, stands for the enlargement of the power of Christ's Kingdom, the exaltation of the Gospel, the Privileges of Christ's chosen people, for the beauty of Saints, and what not? but let them beware that seek for supportation, not only against them, but even by them, they are at least, but the last prop of Antichrist in this Kingdom: who would wonder if all the world now turn Independent? seeing that one that depends on them may better steal a horse, than a man of another mind look over the hedge: but to be more serious, the badst actions have ever made show of the best pretensions, the foulest Heresies have styled themselves by the most specious titles; the Arians would be called by no other name but Catholic, although their cursed Blasphemy impugned the mainest point in all Christianity: it is an old saying, the Devil doth never show his Cloven-foot at first; Schism is like the Panther, whose skin being of a sweet sent, and beautiful spotted colour, whereby he draws many other beasts toward him, which approaching near, are forthwith affrighted with the ugliness of his head; wherefore the better to be master of his prey, he discovers not that till he have them in his power: it is a truth infallible, that Schisms and Faction evermore in their first rising put on the face of woman, but in their growth that of a lion: the behaviour of the Anabaptists at Magdeburg in Germany, though long since, yet by reason of other Sects in these our days, not much different in opinions, and less in practice, is a fresh revived in our memories; good God, what Sanctity, piety, humility, simplicity did those Juggler's show at first? what charity and contempt of worldly muck? so that they drew the whole Generality of the City after them, with the selfsame saying in their mouths which sometime the Samaritans used toward Simon Magus, surely these men are the great power of God; at length when their poor deceived proselytes began to grow numerous, they possessed them that the power of the civil magistrate was Heathenish and Antichristian; that Christ's true Disciples must be all equal; neither were they defective in alleging Scripture for this their project, ill understood and worse applied. Christ's Kingdom is not of this world say they, he that will be the greatest amongst you, let him be as your servant; the Kings and Princes of the earth bear rule, and exercise power over them, but with you not so. Do not rich men trouble you, bringing you into judgement saith St. James. What conclusions draw they from these texts? why surely that all civil Magistracy is Antichristian, (though those that bore it at that time in that town were known to be zealous maintainers of the Gospel) it must have nothing to do with Gods chosen; they that did desire to be supported by it in matter of faith, or for their better strengthening did request the countenance of the same toward the bearing up of the Church discipline established in that famous City: from these infusions what follows? The Commonalty riseth against their lawful Magistrates; not only degrades them but butchers them; next the Ministers drink of the same cup, for no other fault, but that fearing the storm approaching, and advertising the civil Magistracy of its growth and proceeding, they besought them for the suppressing of this swelling faction, and upholding of the anciently settled Government in that Church; but because they sought the maintenance of the lawful Ecclesiastic Government by the civil sword (which then was a toe or a finger of Antichrist, as it is now) therefore they tasted of the same sawee with them: but what did the good Anabaptists after this? what did they not? but to particularise what the History mentioneth, they fell afterwards upon their own proselytes, cut the throats of them, seized not only the goods of all Citizens, but the state itself, brought a text of Scripture to warrant it, though themselves would be thereof the expositors, The meek shall inherit the Earth: This story wants no application. Men must not look so much upon the words and shows as the practices of raisers of factions; and as touching Master Dell, although through the whole course of his Sermon there is great talk of the spirit of meekness, the spirit of humility, obedience, and the like; and in the close of his Epistle Dedicatory, much assurance offered unto the Parliament of his utmost endeavours, in relation to obedience to their authority; yet see how Master del hath thwarted both, in his practice; he virulently lasheth Master Love, twits him in the teeth, with his discerning people, chargeth him with menaciny of the Parliament in case of desertion from them, puts him in the number of the fingers and toes of Anti Christ: this action of Master del daming expressly the party rather rescents of nature than grace, of gall then meekness, of malice then charity; nay, rather than Master del will miss to lash him, he will hazard the reputation of the close to his Epistle, and venter's the questioning of his obedience to the Parliament so vehemently and seriously by him protested: for doth Mr del print his sermon in obedience to the Honourable House? I am given to understand the contrary; that the House ordered him neither thanks nor order to print it, but forbidden both: yet Mr. del out of an humble obedience, if not to them, yet to Christ, will print it, and with an Epistle Dedicatory to the House also: to speak bonaside and sublata larva, I think three were the causes that prevailed with Mr. del to print his Sermon, though misliked, though forbidden.  
First, that he might be beforehand with Mr. Love in the Press, though he had had the precedency of him in the Pulpit, and to forestall men's judgements, both toward him and his Sermon, a thing much practised in this clashing Age, to cry whore first. The second reason of the Printing of his Sermon was his zeal, to show his dislike in the Press, as he had often done before in the Pulpit of the Presbyterian form and Rule, as a prop of popery, and obstacle to the enlargement of the Kingdom of Jesus Christ: desiring rather than that (or any other should stand) there might be none at all, and so the peculiar people may do and live as they list, who should control them that have the spirit of illumination and inspiration ad nutum? yet this puts me in mind of what I read in one place of Samuel, And then there was no King in Israel, what follows? Vnusquisque fecit qued sibi visum fuerit, Every one did what was right in his own eyes, and that was wrong enough I believe. The third respect, for which Mr. Dell published this Sermon, was, I believe, because he was not licenced by the House to publish it, Nor no thanks returned him for it, Mr. del following the Trade wind of his Faction, must needs do it the readier for that; and reason enough he had to put him forward, for his party hath never gained more credit than by crossing Authority: And had Mr. Dells discourse been such that might have been thought worthy to have been Licenced by the House, it would never have purchased him that repute amongst his as now it hath; for nothing is cried up amongst them, Nisi quod nititur in vetitum.  
But what means Mr. del, by that pathetic Latin Theme in the foot of the frontispiece to his book? Theologum me crede in regno veritatis natum, ero itaque, etc. What reason had Mr. del, tam gravem proferre sententiam in materia tam levi; Mr. del gives the Alarm here, tanquam Annibal ad portas, as if all were in danger to be lost, true piety trampled under foot, true Religion banished, Christ's Kingdom vanquished, unless all strike sale unto Independency, whereof he professeth himself an asserter ad wortem & sanguinem usque I find in all ages that all Innovators are of Bruce his temper, quicquia volunt valdè volunt; rather than they will want their wills, Coelum terra miscendum.  
FINIS.   

A Confutation of Master DELLS Reply unto Master LOVES Contradictions (as he is pleased to term them).  
MAfter del Prologues in butter and honey, puts Master Love in great hopes of his conscientious dealing: He will not wrong him (forsooth) in any measure, in what he said, and to th'end he might not, he spares not to set down the warrantable course he took, he would not trust his own memory (that might have been as weak as his wits) therefore he repairs to one who took Master Loves notes in short hand, Honestaratio, 'tis fair hitherto: But will Master del say and hold? doth he wrong Master Love in no manner of way throughout his reply? no, not in the very paring of his nails; not in a little vinegar language? No sure; they may believe that will: but they that shall observe divers passages in his strong Polymickes, must needs confess that Master del falls three farthings in a penny: but ad rem. Master Love saith (and he saith true) that the begun reformation is cried down with confidence by some that would have neither that nor any other settled and firmly established to which the whole national Church should submit: to this Master del, being Lupus in fabula, and convinced by the verdict of his own Conscience, as those that are told of in the Gospel man by man till the woman was left alone knowing himself not only one, but the Master one of those Master Love meant (as of purpose he would make it known to all the world, in his late worthy Sermon) Enters the list, takes up the bucklers, and replies in this manner. That the Kingdom of Christ is Spiritual, the Reformation of it answerable: That Master Love hath been so blind or worse as to affirm that the Preaching of the Spiritual and glorious Reformation is to preach against all Reformation. Is Master del so madish, foolish, knavish or worse, as to charge Master Love with such a notorious falsehood? Is not Master Love known to be as Jealous, painful, laborious and active in th'advancing the kingdom Spiritual of Christ as he? Hath he not pressed the glorious Reformation as fare as he? Is Master Dell either so masiciously ignorant or ignorantly malicious that he should not blush to write that Master Love affirms, That the Reformation which Jesus Christ works in the faithful by his Spirit is no Reformation at all? Is your sottishness so brasend that it durst commit such a Signal scandal to the Press touching a brother and fellow Minister in the Gospel? When Master Love preached for outward Reformation and a settled decent visible Government in the Church did he preach against the inward? Or in the judgement of all understanding, learnt, honest and pious men is it not inordine to the Inward? When Master Love deservedly spoke against your Chymericall whimses, pushed he at the gracious operation of Christ in the heart of any particular man, think ye? Sir, Master Love averreth that you (as all that know you, know you do) oppose at outward civil discipline in the Church: that's his aim, your reply hath nothing unto this, quitting you of this imputation: (You know it sits to fast to you to be shaken off) but instead of clearing yourself of this, you clap a false aspersion upon Master Love, and which is Nihil ad Rombum, as wide as York from London, from a reply ad oppositum, That he forsooth denies Spiritual Reformation; well replied Master del, to what Master Love contradicteth not, you have returned a very able reply (Let able men judge of it) but to what Master Love contradicteth indeed, you reply nothing at all. Master Love contradictes your chalk, you would choke him with your reply in cheese; Master del you shall be no replier for me. Master Love informed that Honourable Audience no more than the world knows, that you not only snarl and bark at, but would by't and rear in pieces all Christian Civil Discipline and Church Regiment if you could; Master Love proceeds, and tells you as if all were comprehended within the narrow heart of man: and very well truly, for if every man's heart may pass for his own acquittance, and none should judge and control our outward conversation and behaviour but ourselves, men would quickly have the title of the play in their mouths, A mad world my Masters; But to this Master del replies. When the heart is reform all is reform (from top to toe, no such matter, Master del, though the heart be reform, yet all may not be reform. Master Love accuseth you rightly enough yet: Master del, men may observe in these times as bad believers and good men (namely many Religious and Votaries as they call them in the Church of Room, both men and women, divers of them leading most innocent and harmless lives, and which if the root from which they spring were right, might justly be termed holy.) So on the contrary, true believers, and none of the best livers. Some wonderfully I dare say enlightened yea and inspired with the Spirit of God, who I will be bold to say had from God a large share of saving Graces, I and in whole hearts (I writ it with confidence) the Spiritual kingdom of Christ was certainly by himself erected: Yet of their living very lose that I may not say scandalous: as these men pass down the streams of this life and in the steering of their course approach too near the Anchors or Sands of offence: whereby they are in danger to be either split by the one, or Swallowed up by the other; would not the public and visible Boy of discipline established in the Church point unto these men the true Channel of a righter, and safer conversation? and shall we bring a Text or two of Scripture to confirm this? Our Saviour in the Gospel, as touching an obstinate and refractory brother, said to us expressly dic Ecclesiae, and in case of refusal to submit in all dutiful obedience unto it, whether for admonition or censure, (according to the nature of the failing) Sit tibi tanquam Ethnicus et Publicanus. What is this Church but the chosen and selected members, the heads of the Tribes (as I may so call them) men Eminent for piety, and Signal abilities of government and discretion, which are constituted and set up by the whole Christian Congregation and Assembly, whether Nationall or Provincial, Ad causas cognoscendas, to judge of order, direct, reform, yea, & censure too if need so require, the exorbitant swervings of their inferior and younger brethren? and what means (Dic, tell) but complain? if no other remedy, if private admonition will not suffice, si longius Serpit malum, if he proceeds in detrimentum totius, if by his stife-neckednesse others also may or do fall into carelessness, Why, Dic Ecclesiae ut Curet illa ne respublica Christiana inde damno afficiatur; that the sinews of the Church's body be not thereby loosened.  
The Apostle Saint Paul, in the close of one of his Epistles gives express order to mark such as walked disorderly. What meant he by those words (mark such?) Surely, some Emphasis, some restraining coercive power was in them. But doth Master del, and his Peripatetic (Comrade, that (walking) I do not say (Wandering light) Master Hugh Peter, the miraculous new gospeler, That famous Centaur or Horseback Preacher, do these two great Pillars of this late forged building (the new peculiar people of God) presume to say and preach likewise that they have no need of any outward Government they? These men have no dirt, no, not upon their clothes they, much less in their skin: Gods chosen amongst whom can be found neither blur nor blot they, and then I pray what need of any Church Government on them, I mean these Darlings and Favourites of God, who have as great an impossibility from erring as the Pope: They are so fare in God's books that they can hardly get out: Homines omni exceptione Majores, they; I remember that sometime the Lacedemomans boasted, that they had not any Whores amongst them: no by no means they: yet by the Laws of their State they were permitted Concubitum promiscuum, every man to hold his Neighbour's wife as dear as his own, and so in honest plains they were all Whores: I will forbear application at this time.  
Mr. Love infers the racing our the first Article of the Covenant from Mr. Dells positions, if they took place: and well he might make such an inference: for that Article obligeth me, besides other things, to maintain a Discipline in our Church, conformable unto the Discipline of the best Reformed Churches of Christendom, and namely, to that of Scotland.  
Mr. Dell to this Replies, That he had rather the whole Covenant were razed out, than the least truth contained in the word of God. Mr. Dell by these words, seems to have a mind to set God's word and the Covenant together by the ears; as if they were opposita at the least, if not contraria, that they could not both well cotton, and were Mr. Dells power as good as his will, I should be loath to trust him (foenum enim portat in cornu) but God sends hungeing cattle short horns: this game is too strong for Mr. del, he will give it over, (there may be danger in it) the Fox loves no Grapes, not he.  
Mr. Dell bathe better remembered himself; complies, and tells you, That he likes the Covenant well enough; does he, does he? I am very glad of it: but stay, Mr. del hath not done yet, give him leave I pray to say out his say: Mr. del doth not like the Covenant absolute & simpliciter, he hath never a well, or well enough for it in that sense: how then? why marry he likes the Covenant well enough, according to the true pretention of it: oh now I see the Ass' ears, through the Lion's skin, for what I pray, was not this a principal intention of the Covenant, to link the new Reformed Church of England, in the bend of unity, not only of Doctrine, but also of outward Discipline and Government, with the best Reformed Churches of Christendom, and namely with that of our brethren of Scotland? this I confess aperta front, to be the intention of the Covenant; as it is plainly specified in it. Mr. Dell doth he like it according to this intention? I fear not: Mr. Dell. may give the Covenant some construction apart, as well as expound the Scripture a part, I mean in a sublime illuminated inspired way, never heard of before this day and erect a new people apart if it please him: But Mr. del must have a Reformation according to God's Word, why is the Reformation settled by Covenant, not according to the word, and shall not more be found for it in the word, then for any other?  
It may easily be gathered from his discourse: otherwise why doth he fall with such a feud upon Master Love for maintaining the Reformation such as now it is established by Covenant, telling him that he would reform without the word, yea against the word, (Oh frons perfricta) Oh what aforchead hath this man! without any secular power, lo than what troubles Master Dells sore eyes, he is diseased to see the present Reformation in the Church bore up and supported by temporal and Secular power, he likes neither the supporters, neither the supported: he would rather than his life make a rent the one from the other, Master del hath cond his lesson divide et impera, he cannot thrive in his fishing except these waters be troubled, Illi quieta magna merces: and to effect this omnem movet lapidem, he spares not for falsehoods; first he tells Master Love that he reforms not only without, but against the Word; to bring Master Love out of conceit with the people, he tells the Magistrate that the Presbutery will not suffer the power in their hands, but would feign tug it out and get it into their own and rule the roast forsooth as they please) and thus he writes to withdraw the Magistracy from the Presbutery, and to put suspicion, if not envy into their heads, but to conclude this his third Reply: Doth not Mr. del read not where in the Prophet Esay, Kings shall be thy nursing Fathers, and Queens thy nursing Mothers? is not this spoken of the Church? and is not the meaning of that, the time should come that the great Potentates of the earth should maintain, cherish, support, and countenance the outward profession, government, and disciplinary exercise of the true Gospel, (without which the Gospel can have no sure progress (nay, no repute in the world) punishing, bridling, and mateing by their secular power, now in a spiritual and christian hand, all refractory flyers out, all inordinate and extravagant opposers, either in dogmatic points or manners?  
Mr. Love saith that Saint Paul's setting all things in order, that was a Church order, and sure it was: to this our Replier spurs a question, and demands what outward or secular power Paul had to set the Church in order: had Saint Paul none good Mr. del? Did Saint Paul exercise no outward power in the Church, during his abode upon the earth? read you not what order he gave unto Timothy concerning the choosing of Elders, and what his carriage should be in the rebuking of an Elder?  
Doth he not write unto the same Timothy, what Widows he would have chosen in the Church, and what not? did he not sharply reprove the whole Church of Corinth, in two matters? The first concerning their dissolute behaviour in their coming to the Lords Table; the second, for their going to Law one with another, and the trying of their differences before unbelieving Judges, whence did accrue much scandal to the profession of Christ, and did he not give express order for the redress of both? and was this done without a powert and thinks not Mr. del that this power was likewise obeyed? or conceives Mr. del that all Christians were haile-fellow well met with Saint Paul in point of ruling and directing in the outward face of the visible Assemblies of the Church or doth Mr. del take that Text of Saint Paul for Apocrypha or no, Where the Apostle makes a Clymax, though not a Hierarchy in Government of the Church, saying that God had ordained some Doctors, some Pastors, some Teachers in the church: and all for the building up of the body of Christ? if Mr del takes these words for Scripture, as I know not whether he will or no, sure I am many of his Gang, have of late chalked through the Bible, what they will have go for Scripture and what not, but if he admit of this passage of the Apostle for Scripture, he must needs grant that Saint Paul speaketh of an outward visible government in the Church, I mean amongst men, and that for the building up, enlarging, not binding up the invisible kingdom of Jesus Christ in men: but I have not done with S. Paul yet, had he no outward power in the Church? no, To cry all Government down under heart Government, and all Reformation as carnal, because the civil Magistrates hand is to it, is not only against the Doctrine of Saint Paul, 1 Tim. 2.2. Pray for Kings, etc. but Mr. Love it is against all other places of his Epistle, Where upon occasion he mentioneth the civil sword, as namely that in Romans 12. where the Apostle disputes at large the prerogative of civil power, above the rest, all others being delegative from him in his own Dominions. Obey the higher powers, saith that great St. Paul, because none but of God. Therefore obey the King as chief, and Lord Paramont, and others as his Lieutenants. St. Paul, or rather the holy Ghost by St. Paul, sticketh not to give reason of this obedience: He beareth not the Sword in vain. God hath not given it to him for nothing, he hath not committed it into his hand only to contemplate it, to gaze upon it, Tanquam ignem in pariete depictum, no such matter; he hath Commission from God to put it in practice, to be active with it, Ad sust inendos bonos, ad coercendos malos: What returns Mr. del to this: Mr. del pro imperio suo doth not hold this contradiction of Mr. Love worth his reply. Non vacas exiguis rebus adesse Jovi, Aquila non capit museas: 'twere a disparagement for Mr. del to answer a contradiction so full of Chinks as this, and therefore he transmits' This Mr. in Israel (Thus out of his abundant respect unto Mr. Love, and out of a conscientious circumspection not to wrong him in the least measure, as he gives us to understand in his Prologue, he is pleased to flout him) he puts him over, I say, to be answered by Babes and Sucklings: only for his better instruction, he will vouchsafe to give Mr. Love the sense of the Scripture impertinently alleged by him; for the holy Ghost (I take it) whispers The right Informer in the ear (as the Pigeon did sometime the Imposter Mahomet) all the right sense of any place of Scripture, he needs not pump for the Exposition of any difficult or knotty passage of the Bible, he, The right Informer, hath a privilege from erring in expounding any text of holy Writ ascribed to him ex ass: Innocentius, Paulus, Vrbanus, Bonifacius, not any of Christ's Vicar's General ever had the like, no not è Cathedrâ, doth Mr. del, the right Informer, give the sense, never doubt it, Ipse dixit, 'tis out of hunger and cold: let us hear then from Mr. del the Interpretation of that text wherein Mr. Love (he saith) was so grossly mistaken that he is forced to turn him over unto babes and sucklings for an Answer. Why, the evident sense of that place is this (saith the Oracle) That Christians should pray for Kings and Governors, that God would so incline their hearts, that whilst we live in godliness under them (your godliness is in late sensu Mr. del) they would suffer them to live in peace: (you will never live in peace (you) Mr. Dell; is it likely that a Sect which comprehends under it omnium speude dogmatum colluviem, a common shore of all what is naught, will ever endure peace) and not make us far the worse in the world for our interest in the kingdom of God. Hath no body interest in the kingdom of God but you Mr. del? have you mor opolized Heaven? what mean you by (our) interest in the kingdom of God, so emphatice and exclusive spoken? but let's look a little nearer into this evident sense Mr. Dells familiar hath given of that text, 1 Tim. 2.2. why Kings and Governors must indeed be prayed for, but how? not so much for themselves as for others: who are they? marry those that have the only interest to God's kingdom; and who they are, or at lest whom is meant that they are, Mr del can tell you better than I: but may not Kings and Governors, especially Christian, that have submitted their Sceptres and Powers under the obedience of the Gospel, given their names to Christ, be meant by the Apostle, to enforce godliness? 'tis true Mr. del, to bend the heart, to carry the mind, to kindle in the affections a true love of god linesse, to make the will strike sail unto it, that is beyond all humane reach, and only opus altissimi: yet notwithstanding the earthly Powers may and aught to constrain all wilful disturbers, either of the sound doctrine, or the external wholesome discipline of the Church, unto an open and outward Conformity with the General Assembly, and to provice, take such course, that if they will do no good, they shall do no harm: This the Civil Power may do, And in so doing, doth greatly, no question, for the welfare of the prosperity of the Gospel: and without all doubt, when the Apostle in 1 Tim. 2.2. gives that charge of praying for Kings and all in Authority: his meaning was, that we should pray that they might use every branch and limb of their Authority to the furtherance not only of Christ's spiritual kingdom, but also of his visible (and as I may so speak) temporal kingdom (I mean the company of men openly professing his Name) here upon earth; That they might exercise their Power directive, and prorective toward all that in quiet and humble obedience (in all outward appearance) strooke sail to the outward ordinance of preaching the Gospel; and to the General received Discipline as the square of their manners: towards the opposers, disquieters, and open violaters of either of these, Kings and Governors should use their power both coercive and vindictive: and that so they may do (without offence unto Mr. Dells evident sense to the contrary) I am persuaded by this text of the Apostle, I am both counselled, exhorted, and warranted to believe.  
But yet before I have quite done with this Mr. Dells fift Reply, I must dwell a little longer upon his evident sense of that place; for to me it appears that Mr. del hath evidently shot at his own ends; and played his own game, and that of all his other Sectaries by such a gloss. Mark then 2 things mainly considerable in this his interpretation of that place. First, that Kings and Governors are not to be prayed for gratia sui, for their own sakes, but only that those which have an interest in the kingdom of Christ, may live in peace, and not sare the worse for them: as for praying for them any otherwise, either for their glorious, victorious and prosperous Reign over us, for their succeeding posterity, that their Rule may be advantageous to the enlarging the visible kingdom of Christ in the world, the better for the erecting the invisible; to pray for Kings and Governors in this regard Mr. del holds it not needful, neither doth the forenamed Text make for it.  
The second to be observed in his commenting upon that Text, is, that the meaning is not that the Magistrate should enforce godliness, but protect us in godliness: lo you there, all that a Civil Magistrate must do, must be only to protect Mr. Dells peculiar people in godliness: that's enough for him, he needs trouble himself no farther. But to stand for any ourward Christian Polity, to maintain them that in order to the inward promotion of the Gospel submit to it: to suppress (if no other mean will prevail) even by the power of the Sword, those that (to the hazard of Christian unity, and reproach of the very Christian faith) tumultuously and seditiously gainsay it: for the Civil Magistrate to put his hand to this, he doth ultra crepidam: Mr. del tells us plainly, that the Scripture, 1 Tim. 2.3. hath another evident sense, viz. of protecting men in godliness; (such as every private Conventicle is pleased to set up) not the enforcing men unto godliness, namely, to yield outward submission, quiet obedience, and filial respect unto the Doctrine public taught, and discipline practised in the face of the visible Congregations.  
They have no power for that, if Mr. del be a friend to the civil power, let those be judges whom it most concerns; but it is a point of my creed, that those that would exclude them in one, would justle them out of the other, laid it in their hands: strange it is that order should be commended through all the creation, order in the vegetive creature, for place the elements have their situation according to the nobleness of their quality, order in the sensitive employed and prized by men according to the valuation of their instincts, order in the rational: men having callings, some to command, some to obey, according to the excellencies and advantages of gifts the one above the other: order in Heaven, there being degrees of perfection and glory given not only to the Saints by God, but even unto the Angels themselves, if not above yet beyond their fellows: order in all State-Government, Monarchical, Aristocratical, Demotraticall, yea amongst the Turks, Moors, Tartars, Indians, Persians, Muscovites, although Infidels or as bad, yet even in all their Idolatrous and vain worship: they have some order which they hold, and by which they set the compass of the mistaken and blind devotion: nay there is order in Hell, that formidable place could not endure without order. If Satan be divided against himself be cannot stand: even in Hell God holds an order in punishing, so then shall there be, is there an order universaliter through the creation and Gods triple Monarchy, and only a Chaos of Anarchy and confusion in the Government of his visible body the Church? quis furor ocives quae tanta est dementia secli? if God be Deus ordinis the God of order, and there can be no order without government: let all men see what master bvilders these are, and what work they are likely to make, that deny outward government in the outward Church, without which it cannot subsist: your sixth reply unto Mr. Loves Serm. tantum mutato nomine de te apprime narrari possit, a covering fox your own cup, for let your very babes and sucklings be judge who justle out the Magistrate. You that will acknowledge his power only in temporal, and call it the power of the Nations (in some opposition to that of Christ's as I guess) or those that acknowledge it from heaven, to be very good as issuing from the fountain of all goodness, those that earnestly desire the heart & hand of a godly civil Christian power, as a restorative for the souldring maintaining, and establishing of all the outward members of the visible company into one compacted perspicuous building who most justles out the Magistrate, he that acknowledgeth his power both in Church and State; or he that clara voce denies either that de jure, he should have, or de facto ever had power in the one (both gross untruths) and but faintly grants it in the other? Good Sir, ascribe not your own work to our hands, set the saddle where it should be: Good Sir, have you not made it a chief part of your business now for a long while together: Have you not openly vaunted in your Presses and Pulpits, that you have had the chiefest share in laying Monarchical Government in the dust? Did you, I mean the Independent Tribe, not brag, and openly crack it in Taverns, Ordinaries, and where not, that God had made you the head Instruments of quelling the King's power? And I am bodily afraid that you are diligently acting how you may put your work in a forwardness to deal with the other. I heard a Bird sing a very strange note from Newcastle, if I may be so fortunate as to get the dictie for your satisfaction, I shall not spare to publish it. Now because you would not be mistrusted yourselves in casting off the yoke of the Civil Power in reference unto Church Discipline, you publicly slander the Presbytery, for tugging it out of their hands, and getting all into their own. We see clearly through all your slender devices Mr. del, in his 7. Reply to what Mr. Love quoteth out of Ezra 7.26. that who would not do the Law of God and the King, should be speedily executed: To this Mr. del replies, more suo, far wide of the intention either of his Adversary, or King Artaxerxes: for Mr. Love to prove that the Temporal Power hath to do with the constitution or establishment of the visible Church, brings this place of Ezra to confirm it, and well to the purpose, now pray hear with what Exposition Mr. del is inspired (from a spirit I wots) as touching the force of this place. First that the Magistrate may make a Decree for all that are minded of their own free will to build the spiritual Temple of Jesus Christ, etc. Risum teneatis amici? Would you not pardon any man, Mr. del, that should take the Chin cough by laughing at this Exposition? Is it not apparent not only from the named Text, but from the precedent and subsequent story, that the great King having heard of the beautiful and glorious Temple at Jerusalem, and as it is likely having the particular model of it from Ezra, or at least some accurate description, he being an able man divers ways, pricked on perhaps with some sense of Religion, perhaps with some goad of honour and kingly ambition (though we deny not but that Gods peculiar providence was in it) to be the second founder of such a glorious structure, the like when reof had been but once seen before upon earth: and to this end sends strict Edicts to all his Lieutenants and Governors of his Provinces, to furnish the Jews with materials for an House and earthy building, if Timber, Stone and money be materials. Mr. Dell saith, He sent them to build the spiritual Temple of Jesus Christ: I perceive, Mr del, you have a rare gift in giving the sense of Scripture: that can turn lime and sand into the spiritual Temple of jesus Christ; could you not make the ears of an Hare to be horns, think you Mr del?  
The second force that Mr del draws from this place is, That Artaxerxes ought to permit this to be done, according to the Law of the Spirit of life in our) bearts, (your hearts) True, Mr. del, you have got all into your hearts, and not to enforce upon us any Clergy Constitutions. Dixit Phythagoras: Can any Exposition come nearer to the mark? is not Mr del as right an Expositor as an Reformer? But stay, can it be collected from these words, That the King made a Decree that all the Israelites, Priests, Levires, and all, in any of his Realms which would, might go up to Jerusolem to build and restore that wonderful Structure: and according to its ancient model, if possibly it might be done, and had disbursed money for the maintenance of continual sacrifice, the only support of the Priests, did he not mean that the Priests should renew their old Clergy Constitution, & attend the usual accustomed charge of God's House; for so many hundred years put in due and care full practice by their predecessors? sure he meant nothing else.  
Mr del saith that the third end of Artaxerxes his Decree was to deter men, and so us, from hindering and resisting this work. What work? of the building of the Temple at Jerusalem? That I believe it was. Immo vero aliud: no, no, another work, which Mr del saith hath his authority from Heaven. Mr del scorns to go behind the door, he means his own work now afoot: But to put an end to this Discourse, I cannot but much marvel that the man in this manner should make so little scruple of making the Scripture a nose of wax; and of stalking it to all his imaginations, though never so fare in its own sense estranged from them.  
FINIS.