Several sermons and discourses of William Dell Minister of the Gospel; sometimes attending both the generals in the army: and now Master of Gonvil and Caius Colledge in Cambridge. Heretofore published at several times, and on several occasions; and now gathered in one volumn, for the benefit of the faithful, and conviction of the world.

The eighth Rule, is,

For the true Church,* 1.1 to keep out all error in Doctrine; seeing this breeds, not onely division, but confusion and ruine also in the Church. Wherefore the Congregations of Christ must be the more careful and watchful in this matter. When some false Apostles taught at Antioch, that, Except Christians were circumcised after the manner of Moses, they could not be saved; which was a most dangerous error against Christ, and the Gospel; the whole Church, first, at Antioch, and presently after, at Jerusalem, met together to keep it out: which accordingly, through God, they did. So that what ever Doctrines are evidently against the Word of truth, and Gospel of our salvation, the Church is to take care to keep them out, as it loves its own peace and unity.

Now if any say,* 1.2 By what means may the Church be able to keep out error?

I Answer,* 1.3 It may certainly keep out Error by these means.

1. Let the Church suffer none to teach among them,* 1.4 that are not themselves taught of God; though they have never so great natural parts, and never so much humane learning. For, when they are the Teachers that are taught of God, they will only teach the truth, which they have heard and learned from God: And the line of every mans teaching must extend no further. But when they teach, that are not so taught, they will in many things vary from the truth, as it is in Jesus; yea, and under a form of sound doctrine, will give forth an unsound and false sense, to the deceiving of many that are weak and simple; and so under pretence of Christ, will ut∣ter the voice of a stranger, and endanger the mis-leading of some sheep for a time.

2 Let the faithful examine every thing that is taught by the Word of God, and not receive doctrines upon trust, from their Teachers, who, through the reputation of their learning and holi∣ness, may easily lead them unawares into error. And therefore let the Church compare the present Doctrine, Preached and Printed, and generally received, with the Doctrine of the Prophets and Apostles, which without doubt is sure and certain, seeing those holy men of God, spake as they were moved by the Holy Spirit: And whatever Doctrine shall be found contrary to, or different from, that Doctrine, let them reject it as reprobate silver; seeing the Church is to be built upon no other foundation of Doctrine, then that of the Prophets and Apostles. And though, through Gods e∣special goodness, the Doctrine of the Gospel be again revived among us, at this present time, yet ought we not to sit down content with the present state of things; but to search and see if our present Doctrine do not yet err from the Primitive purity and brightness of the Gospel, and that in many considerable points; and whether some, or many corruptions do not yet remain among us, to be pur∣ged out, by the light and truth, of the Apostles Doctrine.

Wherefore to conclude this thing, let us know, that the Church cannot possibly keep out Error, longer then it precisely keeps it self to the bare and naked Word of God, and tries all Doctrines of their Teachers by it.

3. The Church, that it may be able to keep out Errors, must de∣sire of God, the Spirit which he hath promised; that this Spirit of Truth may lead them into the true and spiritual knowledge of the

word, and understanding of the minde of Christ. For no man can make any right Judgement of the word he hears or reads, without the teaching of the Spirit. And by this Anointing, as we shall be certainly taught, which is Truth: so also we shall discern which is Error, and that by so clear and true a light, that we shall not mistake. Wherefore Christians must take heed, that they do not think with carnal people, that the ability to judge of divine truths and humane and Antichristian errors, depends upon humane lear∣ning, Arts and Sciences; for thus it will come to pass, that they judging themselves unable to judge of matters of Religion, will wholly leave the judgement of them, to those whom they conceive after this manner learned: whereby they leave open a wide door through which the Teachers may bring in all sorts of Errors upon them. But Believers must know, that the gift of the Spirit onely, without all humane learning, is sufficient to teach us perfectly, which is Truth, and which Error; and to make us able, to judge of all doctrines of men and Angels; and that all humane learning in the world, without the Spirit, is not able to do this. And so a poor, plain, Country man, by the Spirit which he hath received, is better able to judge of Truth and Error, touching the things of God, then the greatest Philosopher, Scholar, or Doctor in the world, that is destitute of it.

4 Another notable means to keep Error out of the Church, is to restore in it, that most antient Gospel-Ordinance of Prophesying, which, how much soever, it have been out of use during the reign of Antichrist, yet is no other then the very commandment of the Lord, as Paul witnesseth, 1 Cor. 14. 31. where he saith, When the whole Church is met together, ye may all prophesie one by one, that all may learn, and all may be comforted; and adds vers 3••. If any man think himself to be a Prophet or spiritual, let him acknowledge, that the things I write unto you, are the commandments of the Lord Wherefore brethren labour that ye may prophesie. So that prophesying in the Church, is Gods own Commandment, as every Prophet and spiritual man must acknowledge.

Now this divine Ordinance of prophesying, is three wayes help¦ful, to keep out Error.

1. For first, When one man only speaks in the Church, and no man is suffered to speak besides him, as he is very subject to be puf¦fed up, and to conceit, that wisdom onely dwels with him; so he i••

more ready to vent the thoughts of his own heart, & to speak the Dreams and Visions of his own head. But when he knows the Word of God is not come to him only, but to others also, and that they have wisdom and spirit, to speak in the Church, as well as he, this will both keep down his pride, and make him careful what he speaks, when he knows, there are those present in the Congrega∣tion, that are able to reprove his darkness by light. And this pro∣phesying, is a strong bit and bridle in the jaws of Error, that it can∣not run that race in the Church, it doth desire.

2. When one man only speaks, and the doctrine he preaches proves to be erroneous, as it is ordinarily in the common Ministry of the Kingdom, it comes to pass, that Error is not onely preached, but also goes away uncontrouled, and no way is left for the re∣straining Error proportionable to that of propagating it; no body being permitted to speak, to keep the people from the poison of it. And thus whilst the liberty of publike speaking is permitted onely to one man in a Congregation, and to onesort of men in the King∣dom, any Error may suddenly be spread over the whole Kingdom (as we see by daily experience) without any sufficient and propor∣tionable remedy to prevent it.

But now, when the right or power of prophesying, is allowed to the whole Church, the Minister can no sooner vent any Error, but there is some believer, or other, whose heart God shall move, ready to convince it by the word of God: And so, Error is as soon discovered and detected, as it is published; and as soon destroyed, as it is detected; the word of God, though from a private Christian, be∣ing more mighty to destroy Error, then Error can be, to uphold it self against the word.

3. Prophesying is a most useful means to keep out Error, in this regard, because it gives the Church light, how to chuse faithful Teachers out of its own children, when it stands in need of any sup∣ply in this kinde. Seeing through the exercise of prophesying, the Church knows and discerns which of its members are most spiritual, and most clearly taught of God, in divine things: and who have re∣ceived the most excellent gifts from Christ; and so are most fit and able to hold forth the word of life, in most evidence and power of the Spirit, that so the Church may be supplied with Pastors of her own Sons, and not seek o••: after unknown persons; nor be constrai∣ned to use mercenary men, who have been brought up to preaching,

as their trade to live by; whereupon, but few of them, can be ex∣pected to be other then hirelings, who will make their Ministry serve their own advantage, and frame the Scripture to sound such doctrine, as may best serve their own turns.

And in these three regards the use of prophesying helps the Church to keep out Error.* 1.5

Now if any shall object against this, That it may seem very rash and absurd, after an able, learned man hath spoken in the Church, for an unlearned Mechanick presenly to rise up and speak.

I return this answer;* 1.6 That the true people of God are all taught of God; and the true Church is a Kingdom of Prophets, through the anointing of the Spirit; and so, they, esteem not that, to be learning in the Church, which is from man, but onely that which is heard and learned from the Father; and so they neither reckon him that hath humane learning, to be learned here; nor him that is de∣stitute of it, to be ignorant. Yea farther, in this society, God will have him, who is most unlearned, according to humane literature, to speak, that the vertues of Christ may the more evidently appear in the Saints; and the knowledge of heavenly and divine truths, may not be attributed to gifts, parts, learning or studies, but onely to his Spirit, which can even in a moment, teach the ignorant, and make the simple, wise; and open the mouthes of babes and sucklings, yea and of the very dumb, to perfect his praise by. Whereas when a man of great parts and learning, speaks with wisdom and knowledge in the Church, this is commonly attributed to his wit and study, and so God loses all or most of his praise; but if a plain, ignorant man, shall speak spiritually and divinely, and hold forth the mystery of the Gospel in a clear light, then men must needs acknowledge God to be the Author, of such grace, and say, God is in him of a truth; and so, God is acknowledged the Author, of his own gi••ts, and he himself is admired in his Saints.

It will be again objected.

Yea but if every one have liberty to speak in the Church, will not this breed great confusion and disturbance?

I answer, no, not in the true Church, which are a people met in the name of Christ, and who have Christ himself present in the midst of them, and so every one demeans himself answera∣bly to the presence of Christ, that is, in the wisdom, meekness, and modesty of the Spirit. And there also every one speaks, not after

the rashness of his own brain, but according to the revelation of G••d, as it is written, If any thing be revealed to another, let the first hold his peace; So that no man is to speak here, but by Revela∣tion, or an inward teaching and discovery of God. And where men speak thus, as the true Church is to speak, there can be no confusion, but most excellent order and decency. Yea, God himself, who is not the Author of confusion, but of peace in all the Churches of the Saints, he hath appointed and commanded Prophesying, as the way of peace; and therefore do not thou dare to say, it is the way of confusion, seeing God knows better how to order the affairs of his own Church then thou doest.

Wherefore, seeing Prophesying, is Gods Ordinance in the Churh, for the peace of it; if any sort of men, shall, notwithstand∣ing what hath been said, still attribute to themselves a proper and incommunicable Ministry, or the onely power to speak in the Church; I shall but use the Apostles words to them, and so pass on from this thing;* 1.7 What? came the word of God onely unto you? and is it to come out onely from you? Nay, it is come to every be∣liever as well as to you; and it is also to come forth from all them, unto whom it is come; seeing they cannot but speak what they do believe.

5. The last means I shall name, whereby the true Church may keep errour out of it self, is, To exercise its power in judging Doctrines; as Paul commandeth, 1 Cor. 14. 29. Let the Prophets speak, two or three, and let the rest judge. If they that publish Doctrine, should also be judges of it, and the people be bound to subscribe to their judgement, error would not only, by this means, have opportunity to be vented, but would also be established and confirmed, without the least contradiction. But now God hath ap∣pointed it otherwise in the Church; for whoever speak there, the hearers are to judge of the truth of the Doctrine; and according∣ly are either to receive it, or reject it, having power to do either as they see occasion: and so errour cannot prevail in that Church where the faithfull have liberty to judge of all Doctrines, and do exercise that liberty. But where they, that publish Doctrine, are al∣so the judges of it, and the people are bound up to the Doctrine of the Teachers, and may not question or contradict it, there errour reigns, as in its proper Kingdom.

And thus, by these means, errour may certainly be kept out of

the Church, that the Church may live in truth and peace.

But here now a great question wil be moved, and that is this,* 1.8

Whether the Magistrate hath not power to suppress errour by the sword;* 1.9 and whether the Church may not use this remedy against errour, as well as all those before named.

I answer; that many men of great eminency, have attributed such a power to the Magistrate;* 1.10 and have done him the honour, besides his throne in the world, to erect him a throne in Gods King∣dom, at the least equal to Christ; thinking that Religion would soon be lost, if he should not uphold it. And to make this good, they have produced many Scriptures of the Old Testament; which seem to arm the Magistrate against the authors and spreaders of errours.

But I desire the wise hearted to consider, whether as clear Scri∣ptures may not be produced out of the Old Testament, to prove, that temporal power in the world belongs to Ecclesiastical men, as that spiritual power in the Church belongs to worldly Magi∣strates. And to this purpose (because I would not be too large in this matter, now) I shall desire him, who hath a minde to be in∣structed, to reade and weigh the Reply of the French Prelates to the Lord Peters; which he may finde in Fox his Book of Martyrs, vol. 1 p. 467.

Wherefore, seeing the Scriptures of the old Testament, are every whit as strong, to give Ministers power in temporal matters, as Magistrates in spiritual; it is without all question, the only sure and safe way to determine this cause by the new Testament, or the doctrine of Christ, and the Apostles, by whom in these last dayes God hath spoken fully to the Church, and after whose doctrine there is no other word to be expected. And because herein I finde no such power given to the Civil Magistrate, to judge and deter∣mine in spiritual matters, therefore I conclude, he hath none.

Now if any shall say,* 1.11 This is a great wrong to the Magistrate, to thrust his power out of the Church, and to confine it to the world.

I answer,* 1.12 That to make the Church an Ecclesiastical Kingdom, standing in outward Laws, orders, authority, dignity, promotion go∣verment, all which are to be granted, established, and managed by state power, and yet to deny the Magistrates authority and influ¦ence into these things, which flow from his own power, and consist in it, and by it, this is to streighten and to wrong him indeed. But to declare the true Church to be a spiritual Kingdom as Christ

hath made it, and not at all of this world, but the very Kingdom of heaven upon earth, and thereupon to deny him power in it, is no more to prejudice the Magistrate, then to deny him power in heaven. Seeing the Sons Kingdom which is heaven on earth, is to be as free from worldly and humane power, as the Fathers Kingdom which is heaven in heaven: Christ being to be all, in all, in this, as God is to be all in all, in that.

And so to deny the Magistrate, that power which Christ never granted him, is no wrong to him at all; but to grant him; and gratifie him with such power, would be a great and intolerable wrong, to the truth and Church of Christ, as in many other things, so in this present matter, we are speaking of, as you may see, in the following particulars.

For the putting the power of the sword into the Magistrates hands, to suppress errour, is attended with these evils.

1. Hereby the Magistrate is made a Judge of Doctrines, and hath power given him▪ to pronounce which is truth, and which is errour, being yet no more infallible, yea everywhit as liable to erre, as the meanest of the people. And what Magistrate is there, that hath the power of the sword, but will uphold his own Religion and judge¦ment to be the truth, though never so false, and will sentence what ever is contrary thereunto, to be errour though never so true? and so the truth and word of God, which only is to judge all, and it self to be judged of none, by this means is made subject to the judge∣ment of vain man, and shall either be truth or errour, as he pleases to call it; and errour, when it pleaseth the Magistrate, shall be adorned, with the glorious title of truth; and shall have his authority to countenance and uphold it. And how great a prejudice, this hath been, and is to the truth, and how great an advantage to errour, it is very easie to judge.

Now if any shall say,* 1.13 that the Magistrate may not judge of do∣ctrine by himself, and use his sword accordingly, but he may take to him the councel and advice of godly and able Ministers, as now of the Assembly, and so may judge and punish, according to their judgement.

I answer;* 1.14 Is it fit, that the Magistrate in so great matters should be blinde folded himself, and see onely by other mens eyes?

Again, if the Magistrate judge, according to the judgement of ••he Ministers, and depending more on their knowledge then his

own, shall draw his sword against whomsoever they shall perswade him; What higher honour doth he attain to in all this, then to become their Executioner? Yea, if he punish amiss he may prove a very murderer. Pilate, in this case, may be a sea-mark to all the Magistrates in the world, who following the councel and judge∣ment of the High Priests, put the Son of God himself to death, as if he had been the son of perdition: Which, I say, may serve, for a sufficient warning, to the end of the world, to all Magistrates, that they confide not on the judgement of the Clergy, but that they be sure themselves, in what they do.

2. The putting power into the Magistrates hands, to suppress error by the sword, gives him full opportunity to destroy and slay the true children of God, if at any time he shall mistake, and judge them Heretikes. For what power men ignorantly allow a godly Magistrate, against true Heretikes: the same power, will all Magi∣strates arrogate to themselves, as their just due, against all those that differ from themselves in matters of Religion, though their judgement who so differ from them, be never so true. And thus the Magistrate, who is a most fallible Judge in these things, in stead of tares, may pluck up the wheat; and kill the faithful, in stead of Heretikes, at his own pleasure, till he have destroyed all the faithful in the land.

Wherefore, let all Christians take heed, how they favour the Magistrates with this power, to punish those, whom he judges Heretiks: for if he shall change his minde, as he easily may, seeing he is but a man, or if another shall succeed him, of another minde, that very Sword may be sheathed in their own bowels, which now they draw forth against other mens.

3. When the Magistrate assumes power to himself, to suppress error, this makes Ministers negligent in studying the Scriptures, the Magistrate doing that by force, which they ought to do by the word and so saves them their labour: For when once the Ministers, shall have so far interessed themselves in t••e Magistrate, as to pro¦cure him, to call for the Goaler and Executioner, against whomso¦ever shall oppose their Doctrine, they will then need no great pa••ns to study the word, that they may be able to convince the gainsayers, and perswade the rebellious, seeing the Magistrates sword, at all adventure, is to defend their Doctrine; and all the objections against it, either from reason or Scripture, the hangman is to answer. And

so the Pastors having their work, as they conceive, thus done for them, to their hands, do commonly betake themselves to ease and idleness, and to the prosecution and injoyment of worldly things, and grow careless, and negligent of the Scripture, and word of God, whereupon error steals in apace upon the Teachers themselves, whereby, by degrees they corrupt, and seduce very many. And thus whilst the Magistrate thinks to chase out error before him, one way, he lets it in behinde him seven wayes.

4. This takes men off, from the certain means to destroy errors, which is the word, and leads them to that, which can never destroy it, which is the sword of the Magistrate; and so the Devil here∣in hath a notable Stratagem; For he fears not all the Swords, and Halters, and Weapons, and Prisons in the world, to destroy error withall, but as securely contemns all these things, as Leviathan a Bulrush; and yet doth earnestly stir up the world, to use these things against him, and his errors as the only meanes to subdue him. Whereas the only thing he fears, is the word of God, which is that mighty power, than can binde the Devil, and destroy his Kingdom, and break down all his strong holds of errors and Heresie, and he is in no sort able to stand out against the power thereof. Where∣fore in his great cunning, he causes men to lay aside this, that is able to prevail against him, and to go to the sword of the Magistrate, which will do him no harm. And thus the sword of the Magi¦strate, presuming to lift it self up against Error, in stead of the word of God, is so far from destroying Error, that it upholds it; and strengthens Satans Kingdom, whilst it seems to destroy it.

By these things it appears, how great an Error and evil it is, for any to attribute to the Magistrate or for the Magistrate to as∣sume to himself, power to suppress Error by the sword.

If any shall yet demand,* 1.15 whether the Magistrate can do no∣thing at all, towards the suppressing of Errors?

I answer,* 1.16 This he may do; he may and ought, and if he be a godly man, he will countenance and encourage faithful Ministers (that are called of God, and anointed by the Spirit) to this work of the Gospel; and having done this he need not trouble himself any farther; for the word preached, will do all the rest. And let it not be doubted, but if the truth of God do enter the Lists against Error, it will be infinitely able to prevail of it self alone, without calling in any power, or borrowing any weapons from the world.

Notes

• * 1.1

  The true Church keeps out all error in Doctrine.
• * 1.2

  Quest.
• * 1.3

  Answ.
• * 1.4

  The wayes whereby the true Church keeps out Er∣ror.
• * 1.5

  Object.
• * 1.6

  Answ.
• * 1.7

  1 Cor. 14 36.
• * 1.8

  Quest.
• * 1.9

  Whether the Magistrate hath power to suppress error.
• * 1.10

  Answ.
• * 1.11

  Object.
• * 1.12

  Answ.
• * 1.13

  Quest.
• * 1.14

  Answ.
• * 1.15

  Quest.
• * 1.16

  Answ.