SIR, your Epistle, Janus-like, hath two faces, one looks to­ward the Parliament, to make them yours, the other to­ward your selves to make yours theirs; in your Sermon you break their heads, in your Epistle you binde 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 [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 2]comes it I pray to passe, that the just power of Magistracy is not consist­ent with the Kingdome of Christ? and why may not the one support the other? seeing that both ought 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. Dell, q [...]ore, with what [...]ce durst you terme the Presbyterian Government (not onely here establisht by Authority of the High Court of Parliament, but made choyce of, erected, constituted, embraced, main­tained and submitted unto, from the very dawning of the Gospel, and departure from Romes Idolatry, by all the Reformed Churches of Chri­stendome, as, That of France, Germany, Scotland, the Netherlands, Poland, Sweadland, Geneua, &c. who all Ʋna voce, have approved of this Disci­pline and Government as the most consonant to the word, and most op­posite to the Romish Hierarchie (in that none but Priests ruling the Rost, this consisting of a mixed temper, of Ministers and Lay-Elders, one poy­sing and balancing the too much powerfull influence of the other.) How durst you, I say, give the reignes so farre unto your Anarchicall passion, or rather fury, as to call the said Government, The last prop of Antichrist in this Kingdome? yea, and that to the very face of those that were by their power, not onely the promoters, but onely erectors of it: Hath the Par­liament, Mr. Dell, no better credit with you, than to be esteemed the E­rectors of the last prop of Properie in this Kingdome, for these six years space? Tantum sudavit & alsit, in the pulling down of Popery, and of late, in lieu of recompence have they given it new props?

Truely Sir, I fear me, very few of that honourable House, like no bet­ter of your Epistle then they did of your Sermon: if any doe, I must needs confesse that I feare it the more: and whether a man may more wonder at Mr. Dells impudence or ignorance, I cannot say, who indevoureth to indeare the Parliament unto him, by scandalizing and disparaging the Go­vernment now generally thorough-out the whole Kingdome established by them, and not that temerè & ex improviso, but after long demurring, serious consultation, deliberate debate, neither without the advice and counsell of the best and choycest Divines throughout the Reformed Chur­ches, and especially of the Kirk of Scotland, our united Brethren; and the better to gaine credit unto his designe, Mr. Dell doth his utmost to increase the dislike, that some perhaps in the Parliament might have against this al­ready setled Government, he sticks not to write that it threatens even the Parliament to dispute its superiority with them, and to make the supreme [Page 3]Magistracy of the Kingdome to stoop under their lore.

Who would have thought that after so much talk in the Sermon Of the enlargement of Christs Kingdome, 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 aime at a power Paramount and predominant over the first Constitutors and Voters of it; which how farre 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 Presbyterie, whether Ministers or Laicks, let their deportment, I say, be duly considered, in what dutifull 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 doore, and in their Theses submitting themselves sometimes to alteration, and li­mitation, alwayes unto approbation of the Honourable Houses: which I dare affirm Mr. Dell, 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 doe, for then 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 Childe shall lead you to three; And where you shall have such stuffe commended to you, by way of Divine inspiration, to be beleeved and taken up as dogniatical points of Faith, and with a [...] (none of Gods children, not comprehended in the But­tery scrowle of election in case of refusall) That a man which hath onely the usuall 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 blinde leads the blinde into the ditch.

Another passage in Mr. Dells Epistle Dedicatorie is this:

He likes not the spirituall power supporting by the temporall; it is An­ti-Christian he saith and Papisticall; Mr Dels assertion smels 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 inte [...]mise of the sword temporall toward the defence of the true Christian verity, and the depressing, yea, extirpating of known Heresies, as [Page 4]in the businesse of that Arch-Heretick Arius (and some that are of the Independent crue hold the same damnable tenents, or else they have much wrong) all men know that Constantine the great interposed his authority more then in any thing else, and not onely his authority but his Paines, in the extinguishing and condemning of that Heresie, or otherwise it had spread its contagion farther, and with a more peremptory Vogue: and moreover if there had beene nothing worse found among the late Bishops, then that saying, no Bishop no King, nor more displeasing to God, or im­peaching the progresse of the Gospell, for ought I know they might have stood still, although Master Dell may be pleased to be put in minde 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 wisedome 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 temporall Mo­narchy and State Government, as ever could or would the Pontisiciall Ty­rannie, both agreeing in the pulling downe of civill Magistracie, though differing about the manner: and let Master Dell be told that the interpo­sition of the civill power, or the requesting the assistance of the same, in the maintenance of the undoubted faith of Christ, or an externall Eccle­siasticke discipline, consonant to the same (without which it is imposible for the Orthodox doctrine long to consist, discipline being the nerves and sinnews 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 Dell one question, to what purpose tends his large invective against the Presbyteriall Government now ere­cted? what, to have none? I could not be so ill perswaded 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 Christs Kingdome, the exaltation of the Gospell of Christ, the propagation of the elect people, which I suppose the good man meanes: loe then see all well. May it please the Parliament to Vote down the Presbytery, as the last prop of Papory in this Kingdome, for interlacing it selfe with the temporall 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 Dels chosen flocke the onely Christians, and his Government of Gods Church; (if he knew first himselfe what it were or should bee) let the Honourable Houses, I say, but be pleased to doe thus, and behold, omnia [Page 5]bene, the power of Christs Kingdome mightily enlarged, the exaltation of the Gospel wonderfully furthered, &c. hinc illa lacryma, now I perceive what makes the world flocke so fast unto Independency; what power or autho­rity soever supports them, stands for the enlargement of the power of Christs Kingdome, the exaltation of the Gospell, the Priviledges of Christs chosen people, for the beauty of Saints, and what not? but let them beware that seek for supportation, not onely against them, but even by them, they are at least, but the last prop of Anti-Christ in this Kingdome: who would wonder if all the world now turne Independent? seeing that one that depends on them may better steale a horse, then a man of another minde looke over the hedge: but to be more serious, the baddest actions have ever made shew of the best pretensions, the foulest Heresies have sti­led themselves by the most specious titles; the Arians would be called by no other name but Catholick, although their cursed Blasphemie impug­ned the mainest point in all Christianity: it is an old saying, the Devill doth never shew his Cloven-foot at first; Schisme is like the Panther, whose skin being of a sweet sent, and beautifull spotted colour, whereby he draws many other beasts toward him, which approaching neare, are forthwith affrighted with the uglinesse 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 Schismes and Faction evermore in their first rising put on the face of woman, but in their growth that of a lyon: the behaviour of the Anabaptists at Magdeburg in Germany, though long since, yet by reason of other Sects in these our dayes, not much different in opinions, and lesse in practice, is a fresh revived in our memo­ries; good God, what Sanctity, piety, humility, simplicity did those Jug­lers shew at first? what charity and contempt of worldly mucke? 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 poore deceived proselites began to grow numerous, they pos­sest them that the power of the civill magistrate was Heathenish and Anti-Christian; that Christs true Disciples must be all equall; neither were they defective in alleadging Scripture for this their project, ill under­stood and worse applyed. Christs Kingdome 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 beare rule, and exercise power over them, but with you not so. Doe not rich men trouble you, bringing you into judgement saith St. James. [Page 6]What conclusions draw they from these texts? why surely that all civill Magistracy is Anti-Christian, (though those that bare it at that time in that towne were known to be zealous maintainers of the Gospell) 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 strengthning 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 Comminalty riseth against their lawfull Magistrates; not onely degrades them but butchers them; next the Ministers drinke of the same cup, for no other fault, but that fearing the storme approaching, and ad­vertising the civill Magistracy of its growth and proceeding, they besought them for the suppressing of this swelling faction, and upholding of the anciently setled Government in that Church; but because they sought the maintenance of the lawfull Ecclesiastick Government by the civill sword (which then was a toe or a finger of Anti-Christ, 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 owne proselites, cut the throates of them, seized not onely the goods of all Citizens, but the state it selfe, 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 shews as the practices of raisers of factions; and as touching Master Dell, although thorough the whole course of his Sermon there is great talke of the spirit of meeknesse, 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 Dell 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 Dell daming expresly the party rather rescents of nature then grace, of gall then meeknesse, of malice then charity; nay, rather then Master Dell will misse to lash him, he will hazard the reputation of the close to his Epistle, and venters the questio­ning of his obedience to the Parliament so vehemently and seriously by him protested: for doth Mr Dell print his sermon in obedience to the Ho­nourable House? I am given to understand the contrary; that the House [Page 7]ordered him neither thankes nor order to print it, but forbid both: yet Mr. Dell 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. Dell to print his Sermon, though misliked, though forbidden.

First, that he might be before-hand with Mr. Love in the Presse, though he had had the precedency of him in the Pulpit, and to forestall mens 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 zeale, to shew his dislike in the Presse, as he had of­ten done before in the Pulpit of the Presbyterian form and Rule, as a prop of popery, and obstacle to the inlargement of the Kingdome of Jesus Christ: desiring rather then that (or any other should stand) there might be none at all, and so the peculiar people may doe and live as they list, who should controll them that have the spirit of illumination and inspiration ad nutum? yet this puts me in minde of what I read in one place of Samuel, And then there was no King in Israel, what follows? Ʋnusquisque fecit qued fibi visum fuerit, Every one did what was right in his own eyes, and that was wrong enough I beleeve. The third respect, for which Mr. Dell pub­lished this Sermon, was, I beleeve, because he was not licensed by the House to publish it, Nor no thanks returned him for it, Mr. Dell follow­ing the Trade wind of his Faction, must needs doe 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 Li­censed by the House, it would never have purchased him that repute a­mongst his as now it hath; for nothing is cryed up amongst them, Nisi quod nititur in vetitum.

But what meanes Mr. Dell, by that pathetick Latine Theme in the foot of the frontispiece to his book? Theologum me crede in regno veritatis natum, ero itaque, &c. What reason had Mr. Dell, tam gravem proferre sententiam in materia tam levi; Mr. Dell 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, Christs Kingdome vanquished, unlesse all strike sale unto Independency, whereof he professeth himself an asserter ad wor­tem & sanguinem us (que) I find in all ages that all Innovators are of Bruce his temper, quicquia volunt valdè volunt; rather then they will want their wills, Coelum terra miscendum.

MAfter Dell Prologues in butter and honie, 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 downe the warranta­ble course he tooke, he would not trust his owne memorie (that might have bin as weake as his wits) therefore he repaires to one who tooke Master Loves notes in short hand, Honestaratio, tis faire hetherto: But will Master Dell say and hold? doth he wrong Master Love in no manner of way throughout his reply? no, not in the very paring of his nailes; not in a little vinegar language? No sure; they may beleeve that will: but they that shall observe divers passages in his strong Polymickes, must needs confesse that Master Dell falls three farthings in a penny: but ad rem. Master Love saith (and he saith true) that the begun reformation is cryed down with confidence by some that would have neither that nor any other setled and firmely established to which the whole nationall Church should submit: to this Master Dell, being Lupus in fabula, and con­vinc'd by the verdict of his own Conscience, as those that are told of in the Gospel man by man til the woman was left alone knowing himselfe not only one, but the Master one of those [Page 2]Master Love meant (as of purpose he would make it knowne to all the world, in his late worthy Sermon) Enters the list, takes up the bucklers, and replies in this manner. That the Kingdome of Christ is Spirituall, the Reformation of it answe­rable: That Master Love hath bin so blind or worse as to affirme that the Preaching of the Spirituall and glorious Reformation is to preach against all Reformation. Is Master Dell so madish, foolish, knavish or worse, as to charge Master Love with such a notorious falsehood? Is not Master Love knowne to be as Jealous, painefull, laborious and active in th'advancing the kingdome Spirituall of Christ as he? Hath he not pressed the glorious Reformation as farre as hee? Is Master Dell either so masiciously ignorant or ignorantly malicious that he should not blush to write that Master Love affirmes, That the Reforma­tion which Jesus Christ works in the faithfull by his Spirit is no Reformation at all? Is your sottishnes so brasend that it durst commit such a Signall scandall to the Presse touching a brother and fellow Minister in the Gospell? When Master Love preacht for outward Reformation and a setled decent visible Government in the Church did he preach against the in­ward? Or in the judgement of all understanding, learnd, honest and pious men is it not inordine to the Inward? When Master Love deservedly spake against your Chymericall whimses, pusht he at the gracious operation of Christ in the heart of any particular man, thinke yee? Sir, Master Love averreth that you (as all that know you, know you doe) op­pose at outward civill discipline in the Church: thats his aime, your reply hath nothing unto this, quitting you of this imputation: (Yow know it sits to fast to you to be shaken off) but instead of clearing your selfe of this, you clap a false aspersion upon Master Love, and which is Nihil ad Rombum, as wide as Yorke from London, from a reply ad oppositum, That he forsooth denies Spirituall Reformation; well replide Master [Page 3] Dell, 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 indeede, you reply nothing at all. Master Love contradictes your chalke, you would choake him with your reply in cheese; Master Dell you shall be no replier for me. Master Love informed that Honorable Audience no more then the world knowes, that you not only snarle and barke at, but would bite and reare in peeces all Christian Civill 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 mans heart may passe for his owne acquittance, and none should judge and controule our outward conversation and be­haviour but our selves, men would quickly have the title of the play in their mouthes, A mad world my Masters; But to this Master Dell replies. When the heart is reformed all is reformed (from top to toe, no such matter, Master Dell, though the heart be reformed, yet all may not be reformed. Master Love accuseth you rightly enough yet: Master Dell, men may observe in these times as bad beleevers and good men (namely many Religious and Votaries as they call them in the Church of Roome, both men and women, divers of them leading most innocent and harmelesse lives, and which if the roote from which they spring were right, might justly be tearmed holy.) So on the contrary, true beleevers, and none of the best livers. Some wonderfully I dare say enlightned 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 write it with confidence) the Spirituall king­dome of Christ was certainly by himselfe erected: Yet of their living very loose that I may not say scandalous: as these men passe downe the streames of this life and in the stearing of their course approach too neare the Anchors or [Page 4]Sands of offence: whereby they are in danger to be either split by the one, or Swallowed up by the other; would not the publicke and visible Boye of discipline established in the Church point unto these men the true Chanell of a righter, and safer conversation? and shall we bring a Text or two of Scripture to confirme this? Our Saviour in the Gospell, as touching an obstinate and refractorie brother, said to us ex­presly dic Ecclesiae, and in case of refusall to submit in all du­tifull 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 pietie, and Signall abilities of government and discretion, which are constituted and set up by the whole Christian Congregation and Assemblie, whe­ther Nationall or Provinciall, Ad causas cognoscendas, to judge of order, direct, reforme, yea, & censure too if need so require, the exorbitant swarvings of their inferior and younger bre­thren? and what meanes (Dic, tell) but complaine? if no o­ther remedy, if private admonition will not suffice, si longius Serpit malum, if he proceedes in detrimentum totius, if by his stife-neckednesse others also may or do fall into carelesnesse, Why, Dic Ecclesiae ut Curet illa ne res-publica Christiana inde damno afficiatur; that the sinnews of the Churches body be not thereby loosen'd.

The Apostle Saint Paul, in the close of one of his Epistles gives expresse order to marke such as walked disorderly. What meant he by those words (marke such?) Surely, some Empha­sis, some restraining coercive power was in them. But doth Master Dell, and his Peripatetick (Comrade, that (walking) I doe not say (Wandering light) Master Hugh Peters, the mira­culous new Gospeller, That famous Centaure or Horsebacke Prea­cher, do these two great Pillars of this late forged building (the [Page 5] 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 durt, no, not upon their clothes they, much lesse 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 Favorites of God, who have as great an impos­sibility from erring as the Pope: They are so farre in Gods bookes 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 meanes they: yet by the Lawes of their State they were permitted Concubitum promiscuum, every man to hold his Neighbours wife as deare as his owne, and so in honest plaines they were all Whores: I will forbeare 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 Christendome, and namely, to that of Scotland.

Mr. Dell to this Replies, That he had rather the whole Cove­nant were raced out, then the least truth contained in the word of God. Mr. Dell by these words, seems to have a minde to set Gods 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 cotten, 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 hornes: this game is too strong for Mr. Dell, he will give it over, (there may be danger in it) the Fox loves no Grapes, not he.

Mr. Dell bath better remembred himself; complies, and tels you, That he likes the Covenant well enough; does he, does he? I am very glad of it: but stay, Mr. Dell hath not done yet, give him leave I pray to say out his say: Mr. Dell 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 Asses ears, through the Li­ons skin, for what I pray, was not this a principall intention of the Covenant, to linke the new Reformed Church of En­gland, in the bend of unity, not onely of Doctrine, but also of outward Discipline and Government, with the best Re­formed Churches of Christendome, and namely with that of our brethren of Scotland? this I confesse aperta fronte, to be the intention of the Covenant; as it is plainely 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. Dell must have a Reformation according to Gods Word, why is the Reformation setled 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 reforme without the word, yea against the word, (Oh frons perfricta) Oh what aforchead hath this man! without any secular power, loe then what troubles Master Dells sore eyes, he is diseased to see the present Re­formation in the Church bore up and supported by temporall and Secular power, he likes neither the supporters, neither [Page 7]the supported: he would rather then his life make a rent the one from the other, Master Dell 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 reformes not only without, but against the Word; to bring Master Love out of conceite with the peo­ple, he tells the Magistrate that the Presbutery will not suffer the power in their hands, but would faine tugge it out and get it into their owne and rule the rost forsooth as they please) and thus he writes to withdraw the Magistracie from the Presbutery, and to put suspition, if not envy into their heads, but to conclude this his third Reply: Doth not Mr. Dell read no 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 progresse (nay, no re­pute in the world) punishing, bridling, and mateing by their secular power, now in a spirituall and christian hand, all re­fractary flyers out, all inordinate and extravagant opposers, either in dogmaticall points or manners?

Mr. Love saith that Saint Pauls 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. Dell? 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 Widdows he would have chosen in the Church, and what not? did he not sharpely reprove the whole Church of Corinth, in two matters? The first concerning their dissolute behaviour in their comming to the Lords Table; the second, for their go­ing to Law one with another, and the trying of their diffe­rences before unbeleeving Judges, whence did accrue much scandall to the profession of Christ, and did he not give ex­presse order for the redresse of both? and was this done with­out a powert and thinks not Mr. Dell that this power was likewise obeyed? or conceives Mr. Dell 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. Dell take that Text of Saint Paul for Apocrypha or no, Where the Apostle makes a Clymax, though not a Hierarchie 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 Dell 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 goe 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 carnall, because the civill Magistrates hand is to it, is not only against the Do­ctrine of Saint Paul, 1 Tim. 2.2. Pray for Kings, &c. but Mr. Love it is against all other places of his Epistle, Where upon occasion he mentioneth the civill sword, as namely that in Romans 12. where the Apostle disputes at large the prero­gative of civill power, [Page 9]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 onely 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. Dell to this: Mr. Dell 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. Dell 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 flowt him) he puts him over, I say, to be answered by Babes and Sucklings: onely for his better instruction, he will vouchsafe to give Mr. Love the sence of the Scripture impertinently alledged by him; for the holy Ghost (I take it) whispers The right Informer in the eare (as the Pigeon did sometime the Imposter Mahomet) all the right sence of any place of Scripture, he needs not pump for the Exposition of any difficult or knottie passage of the Bible, he, The right Informer, hath a priviledge from erring in expounding any text of holy Writ ascribed to him ex asse: In­nocentius, Paulus, Vrbanus, Bonifacius, not any of Christs Vicars Generall ever had the like, no not è Cathedrâ, doth Mr. Dell, the right Informer, give the sence, never doubt it, Ipse dixit, tis out of hunger and cold: let us hear then from Mr. Dell the Inter­pretation of that text wherein Mr. Love (he saith) was so grosly mistaken that he is forced to turn him over unto babes and [Page 10]sucklings for an Answer. Why, the evident sence of that place is this (saith the Oracle) That Christians should pray for Kings and Governors, that God would so incline their hearts, that whilest we live in godlinesse under them (your godlinesse is in late sensu Mr. Dell) 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, wil ever endure peace) and not make us fare 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. Dell? have you mor opolized Heaven? what mean you by (our) interest in the kingdom of God, so emphatice and exclusive spo­ken? but lets look a little nearer into this evident sence Mr. Dels 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 onely interest to Gods kingdom; and who they are, or at least whom is meant that they are, Mr Dell can tel you better then I: but may not Kings and Governors, especially Christian, that have submitted their Scepters and Powers under the obe­dience of the Gospel, given their names to Christ, be meant by the Apostle, to inforce godlinesse? tis true Mr. Dell, to bend the heart, to carrie the minde, 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 onely opus altissimi: yet not­withstanding the earthly Powers may and ought to constrain all wilfull disturbers, either of the sound doctrine, or the ex­ternall wholesome discipline of the Church, unto an open and outward Conformity with the Generall Assemblie, and to pro­vice, take such course, that if they will do no good, they shall do no harm: This the Civill Power may do, And in so doing, doth greatly, no question, for the welfare of the prosperitie 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: [Page 11]his meaning was, that we should pray that they might use eve­ry branch and limbe of their Authoritie to the furtherance not onely of Christs spirituall kingdom, but also of his visible (and as I may so speak) temporall kingdom (I meane 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 Generall 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. Dels evident sence to the contrary) I am perswaded by this text of the Apostle, I am both counselled, exhorted, and warranted to beleeve.

But yet before I have quite done with this Mr. Dels fift Re­ply, I must dwell a little longer upon his evident sense of that place; for to me it appears that Mr. Dell hath evidently shot at his own ends; and plaid his own game, and that of all his other Sectaries by such a glosse. Mark then 2 things mainly consider­able in this his interpretation of that place. First, that Kings and Governours are not to be prayd for gratia sui, for their own sakes, but onely 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 posteritie, that their Rule may be advantagious to the enlarging the visible kingdom of Christ in the world, the better for the erecting the invisible; to pray for Kings and Governours in this regard Mr. Dell holds it not needfull, nei­ther doth the fore-named 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 in­force godlinesse, but protect us in godlinesse: lo you there, all that [Page 12]a Civill Magistrate must do, must be onely to protect Mr. Dels peculiar people in godlinesse: thats enough for him, he needs trouble himself no farther. But to stand for any ourward Chri­stian Politie, to maintain them that in order to the inward promotion of the Gospel submit to it: to suppresse (if no other mean will prevail) even by the power of the Sword, those that (to the hazard of Christian unitie, and reproach of the very Christian faith) tumultuously and seditiously gainsay it: for the Civill Magistrate to put his hand to this, he doth ultra cre­pidam: Mr. Dell tels us plainly, that the Scripture, 1 Tim. 2.3. hath another evident sence, viz. of protecting men in godlinesse; (such as every private Conventicle is pleased to set up) not the inforcing men unto godlinesse, namely, to yeeld outward submission, quiet obedience, and filiall respect unto the Do­ctrine publick taught, and discipline practised in the face of the visible Congregations.

They have no power for that, if Mr. Dell be a friend to the civill power, let those be judges whom it most concernes; but it is a point of my creed, that those that wonld exclude them in one, would justle them out of the other, laid it in their hands: strange it is that order should be commended tho­rough all the creation, order in the vegetive creature, for place the elements have their situation according to the noblenesse of their quality, order in the sensitive imployed and prized by men according to the valuation of their instincts, order in the rationall: 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 onely to the Saints by God, but even unto the Angels themselves, if not above yet beyond their fellows: order in all State-Government, Monarchicall, Aristocraticall, Demotraticall, yea amongst the Turkes, Moores, Tartars, Indians, Persians, Muscovites, [Page 13]although Infidels or as bad, yet even in all their Idolatrous and vaine worship: they have some order which they hold, and by which they set the compasse 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 himselfe be cannot stand: even in Hell God holds an or­der in punishing, so then shall there be, is there an order u­niversaliter thorough the creation and Gods triple Monarchy, and onely 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 builders these are, and what worke they are likely to make, that deny outward government in the out­ward Church, without which it cannot subsist: your sixt reply unto Mr. Loves Serm. tantum mutato nomine de te appri­me narrari possit, a covering fox your owne cup, for let your very babes and sucklings be judge who justle out the Magi­strate. You that will acknowledge his power only in tempo­rall, and call it the power of the Nations (in some opposition to that of Christs as I guesse) or those that acknowledge it from heaven, to be very good as issuing from the fountaine of all goodnes, 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 grosse 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 chiefe part of your businesse now for a long [Page 14] while together: Have you not openly vaunted in your Presses and Pulpits, that you have had the chiesest share in laying Monarchicall 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 Kings power? And I am bodily afraid that you are diligently acting how you may put your work in a forwardnesse 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 your selves in casting off the yoke of the Civill Power in reference unto Church Discipline, you publickly 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. Dell, 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. Dell replies, more suo, far wide of the intention either of his Adversarie, or King Artaxerxes: for Mr. Love to prove that the Temporall Power hath to do with the constitution or stablishment of the visible Church, brings this place of Ezra to confirm it, and well to the purpose, now pray heare with what Exposition Mr. Dell is inspired (from a spirit I wot) 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 spirituall Temple of Jesus Christ, &c. Risum teneatis amici? Would you not pardon any man, Mr. Dell, that should take the Chin cough by laughing at this Exposition? Is it not apparent not onely from the named Text, but from the precedent and subsequent story, that the great King having heard of the beautifull and glorious Temple at Jerusalem, and as it is likely having the particular modell of it from Ezra, or at least some acurate description, he being an able man divers wayes, pricked on perhaps with some sence of Religion, per­haps with some goade of honour and kingly ambition (though [Page 15]we denie not but that Gods peculiar providence was in it) to be the second founder of such a glorious structure, the like whe reof had been but once seen before upon earth: and to this end sends strict Edicts to all his Lieurenants and Governours 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 spirituall Temple of Jesus Christ: I perceive, Mr Dell, you have a rare gift in giving the sence of Scripture: that can turn lime and sand into the spirituall Temple of Iesus Christ; could you not make the eares of an Hare to be horns, think you Mr Dell?

The second force that Mr Dell 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. Dell, you have got all into your hearts, and not to inforce upon us any Clergy Constitutions. Dixit Phythagoras: Could any Exposition come nearer to the mark? is not Mr Dell 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 wonderfull Structure: and according to its ancient modell, if possibly it might be done, and had disbursed money for the maintenance of conti­nuall sacrifice, the onely support of the Priests, did he not mean that the Priests should renew their old Clergy Consti­tution, & attend the usual accustomed charge of Gods House; for so many hundred yeers put in due and care full practice by their predecessors? sure he meant nothing else.

Mr Dell saith that the third end of Artaxerxes his Decree was to deterre men, and so us, from hindering and resisting this work. What work? of the building of the Temple at Jerusa­lem? That I beleeve it was. Immo vero aliud: no, no, another work, which Mr Dell saith hath his authority from Heaven. Mr [Page 16] Dell scorns to go behinde the doore, he means his own work now afoot: But to put an end to this Discourse, I cannot but much marvell that the man in this manner should make so little scruple of making the Scripture a nose of wax; and of staulking it to all his imaginations, though never so farre in its own sence estranged from them.