A discourse of the general rule of faith and practice and judge of controversie greatly importing all those who desire to take right measures of faith and to determine (at least to themselves) the numerous controversies now on foot in the world / by W. Penn.

OF THE Judge of Controversie.

I Shall explain what I mean by these Terms.

A Judge, is one that has not only Power 〈◊〉〈◊〉 determine, but Discerning to do it Rightly.

Controversie, is a Debate between two Parties about the Truth or Falshood of any ••roposition to be determined by that Judge.

From whence I am led to assert, that the Judge of Controversie must be certain and un∣••••ring.

And though this may seem strange to some, 'tis nevertheless true in it self: For if the Judge be fallible, he may indeed silence the Contending Parties by his Authority, but not the Controversie by a certain Judg∣ment, since he may as well determine Falsly as Truly. So that Controversie can never be rightly determined by a fallible Judge, there∣fore He is no true Judge of Controversie. Indeed it is absurd, and a Contradiction in it self to think otherwise; since he that is uncertain can never be certain of his De∣cision: And if not a certain one, then none to the Purpose. Nor ought any Person, no otherwise judged, that is persuaded of the Truth of his Cause, to let fall his Belief up∣on so Doubtful a Determination; since he moves not only without Conviction, but a∣gainst

Conviction: And which is worse, 〈◊〉〈◊〉 is not ascertained of the Truth of what he required to submit to. Therefore of all Peo∣ple they are most condemnable, who, not∣withstanding they keep so great a stir about Religion, and sometimes use coercive Mean to compass their designed Uniformity, ac∣knowledge to us they are not Certain of the own Faith.

Since then the Judge must be unerring, 〈◊〉〈◊〉 will be worth our while to consider, whe•• this infallible Judge is to be found. There none Good but God, said God himself, whe•• manifested in the Flesh, that is, Originally, 〈◊〉〈◊〉 as of himself: So truly there is none Infalli∣••ble but God, as of himself; yet as the su∣preme Good is communicated unto Man ac∣cording to measure;* 1.1 so (as well says Bp Latimer) is there Infallibility, Certainty or As∣surance of the Truth of things given to Man according to Capacity: Otherwise Men would be oblig'd to believe and obey, and that upon Damnation, those things concern∣ing which there can be no Certainty whether they be true or false.

Immanuel, God with Men, as he is their Rule, so their Judge; he is the Law-giver, and therefore the best Interpreter of any Point that may concern his own Law: And Men are so far Certain as they are subject to his Voice, Light, or Spirit in them, and no farther; for, humanum est errare, Man is Er∣rable. Nor can any thing rescue him out of Error, or preserve him from the Infecti∣ons

of it, but the sound and certain Judg∣ment that God, by the Light of his Spirit gives unto him.

Obj. But is not the Scripture the Judge of Controversie?

Answ. How can that be, since the Que∣stion most times arises about the Meaning of Scripture? Is there any place tells us, with∣out Interpretation, whether the Socinian Or Trinitarian be in the Right, in their differing Apprehensions of the Three that bear Record, &c. also the Homousian and Arrian about Christ's Divinity; or the Papists or Protestants about Trans-substantiation? If then things are ••eft undefined and undetermined, I mean Litterally and Expresly, in the Scripture; and that the Question arises about the Sense of Words, doth the Scripture determine which of those Interpreters hit the Mark? As this is not reasonable to think, so must it be acknowleged, that if Interpretation de∣cide the Matter in Controversie, then not the Scripture but the Interpreter must be the Judge.

Now this Interpreter must either interpret by his own meer Wisdom or Spirit, called by the Apostle, 1 Cor. 2. 11. the Spirit of a Man; who by weighing the Text, consult∣ing the Intent of the Writer, comparing pla∣ces together, gives the Judgment which the Scripture does not give of it self, or, from the Spirit of God, which gives Understand∣ing,

as Job 32. 8. and as the same Apostle saith, in the same place, searcheth the 〈◊〉〈◊〉 things of God: If the first, then a Fallible; 〈◊〉〈◊〉 the last, then an Infallible Judge.

I would fain know, whether it was the Scripture or the Holy Ghost that presided among the Apostles, when they were come together, Acts 15. when they said, It seem∣eth good to the Holy Ghost and to us, &c. If the Holy Ghost, then pray give us a plain Scri∣pture to prove we are to have another Judge now; If that cannot be done, then we must have the Same, and consequently an Infalli∣ble Judge, viz. the Spirit of Truth which leads Christians into all Truth, and is given of God, by Christ for that very End.

Obj. 'Tis granted that the Spirit is Infallible But how shall I know that any Man determine a thing by this Spirit, and does not rather ob∣trude his own Sense upon us, under that specio•••• Pretence.

Answ. By the same Spirit; As well said Gualt. Cradock,* 1.2

The Way to know whether the Spirit be in us is its Own Evidence▪

And that is the Way to know it in others too: And the Man that hath the Spirit may know the Spirit in another; There is saith he,

a kind of Sagacity in the Saints to this Purpose.

Which is also true in the Judgment of abundance of Protestant-Wri∣ters: For as they held that no Man could know the Scriptures but by the same Spirit

which indicted them; so consequently that the Same Spirit only could assure him of the Truth of the said Interpretation. And Peter Martyr, as before quoted, tells us, The Holy Ghost is the Arbiter or Judge. Also D. J. Owen saith, That the Holy Ghost is the Only Authentick Interpreter of the Scripture: And if the Only Authentick, then the Only and Infal∣lible Judge; then the Judge of the Mind or Meaning of Scripture, is both an Only and an Infallible Judge. But to wave this: Does not the very same Objection lie against the Sense of Scripture, since one says This is the Sense, and another That? To know God's Mind Men must come to God's Spirit, else Diffi∣culties of that sort are Insuperable.

In short, It were greatly to be wisht that all Men would hold themselves unconcern'd, in disputing about what they have not re∣ceived an Assurance of from the Holy Spi∣rit; since they beat but the Air and obtain no solid Satisfaction, neither can they upon any other Bottom. God never Prostrates his Secrets to Minds disobedient to what they do already know. Let all Practice what they assuredly know to be their Duty, and be spar∣ing in their search after Nice and Unknown Matters. Weighty and Seasonable was and is the Apostle's Saying,* 1.3 Nevertheless, where∣unto we have already attained, let us walk by the same Rule: Where he both limits us to the present Knowledge communicated to us, and exhorts us to live up to that; and if any thing be further necessary for us, God in due

time will reveal it by his Spirit, that on gives to Know, Discern and Judge of the things that are of God.

Obj. But how will this determine the Contro∣versie, and allay the Fury of Debates that are foot in the World?

Answ. Nothing like it if Man adhere to it and if he does not, there is no way left but the Wrath that is to be reveal'd. But mo•••• Persuasions are agreed about the absolute Necessaries in Religion, from that Light and Witness God has placed in Man's Consci∣ence, viz. That God is; That he is a Rewarde of them that diligently seek him; That the 〈◊〉〈◊〉 of God is a Way of Purity, Patience, Meekness &c. Without whcih no Man can see the Lord▪ Nay, they accord in some considerable Mat∣ters superadded, as some of them speak, to wit, That God was manifested extraordinarily in the Flesh; that he gave his Life for the World that such as believe and obey his Grace in their Hearts, receive Remission of Sins and Life Ever∣lasting. Now I say, since these things Men generally Consent to, let them live up to them; and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention, and leave not Mankind better, but rather worse than they found them, and the World would be soon Rid of Controver∣sie. Holy Living, and not Disputing, would be the Business of Mankind. What more ex∣cellent Judgment can be given then that Men

quit their Contentions about Notions and Opinions, and betake themselves to the Pra∣tice of that Good which God hath already shewn unto them; as spake both the Pro∣phet Micah 6. 8. and the Apostle Paul, Rom. 〈◊〉〈◊〉. 19. And if any thing be revealed to one more than another, let the rest judge in the Spirit, or be silent till God manifest more ••o them, in order to Right Judgment.

'Tis good to Try all things; but we must have something to try them by; and what ••ught that to be,* 1.4 but the Spirit that search∣eth, and the Anointing that teaches all things,* 1.5 which is Truth it self. Here Mankind will 〈◊〉〈◊〉 in Love, having at least Natural Af∣fections (now lost by the Barbarity of some of their cruel Religions, or Heats for their Opinions) and a Judgment of things will be made, not from the Rash, Partial, Short-••••ghted and Froward Mind of Man, but that Eternal Light and Spirit that never erred; which, however disgustful to some Prote∣stants in this Age, was no false Doctrine in the Account of John Philpot and Bp. Latimer, Two great Founders of the Reformation in England.

The first, in his Answer to the Bishop of Chichester, reproving his Confidence about true Faith in Christ;* 1.6 These Hereticks, saith One, take upon them to be Sure of all things obey stand in.

Let him doubt (saith John Philpot) of his Faith that listeth; God give me Always to believe that I am Sure of true Faith and Favour in Christ.

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The second, in his Answer to Sir Ed. Baynton,* 1.7 objecting the Uncertainty of Man in what he calls Truth, thus recorded by J. Fox,

Your Friends deny not, but that certain Truths are communicated to us according to Capacity: But as to my Pre∣sumption and Arrogancy; either I am cer∣tain or uncertain that it is Truth that 〈◊〉〈◊〉 preach; if it be Truth, why may not I say so? If I be uncertain, why dare I be so bold as to preach it? And if your Friends be Preachers themselves, after their Sermon, I pray you ask them, Whether they be Certain and Sure. they preach the Truth or no; and send me word what they say, that I may learn to speak after them. If they say they be Sure, you know what fol∣lows; if they say they be Unsure, when shall you be Sure, that have so Doubtful and Unsure Teachers.

Let not Protestants, for Shame, judge us for owning a Doctrine that is Confessed to and Confirmed by some of the Worthiest of their own Ancestors, viz. That an Unerring, Certain or Infallible Judgment in things Ne∣cessary to Salvation, is both Possible and Re∣quisite, and that God communicates it by his Spirit to the Souls of Men.

Notes

• * 1.1

  Book Mar∣tyr. vol. 3. p. 475.
• * 1.2

  G. Crad. Divine Drops, p. 210.
• * 1.3

  Phil. 3. 16.
• * 1.4

  1 Cor. 2.
• * 1.5

  1 John 2. 20, 27.
• * 1.6

  B. Martyr vol. 3. P. 577.
• * 1.7

  B. Martyr. vol. 3. p. 475.