The new command renew'd, or, Love one another being an endeavour after the unity of the spirit in the bond of peace, by several uniting principles, among which there are ten rules for a right understanding of scripture, very useful for these divided times / by Ralph Venning.

The second Principle.

2. Labour for a right understanding of Scri∣pture; for the want of this makes all our differ∣ences; we erre, not knowing the Scriptures. Every one indeed brings Scripture, but most bring their owne, not the Scriptures owne sense, for their opinions.

For a right understanding of Scripture take these three courses.

First, Consult with the spirit of God. None knoweth the mind of God, but the spirit of God, 1 Cor. 2.11. The Philistims by plow∣ing with Sampsons heifer, came to know his riddle. If any therefore want wisdom, let him ask it of God, who giveth liberally and upbraideth not; yea he giveth the spirit to them that ask him.

Secondly, Consult with the Saints; for the secret of the Lord is with them that fear him, and he will shew them his Covenant, [Psal. 25.14] converse with them who converse with God. The Saints have clearer apprehensions of the Scripture then other men; and can give a better account of the mystery (not so perhaps of the History) then many a learned man can do: the reason is apparent; for the godly man, though illiterate, hath the Law in his heart, and the truth in his inward parts; The Bible is transcrib'd within him. But the most learned man in the world (if not a Saint) hath it not in the experience, though he have it in the expression.

Not beloved that I speak in dislike of learn∣ing and its use; no, I do confesse that next to the Lord Jesus Christ, and Communion with God in him, there is no portion (whether riches, honours or pleasures) like unto it, in my e∣steem. This by the way; now to our purpose.

It is good therefore to consult with the Saints, a conjunction of Counsellors will do well, for in the multitude of them there is like to be safety, Prov. 11.14. As to depend only on other mens judgement, were to make as if the spirit had not come to thy self; so to depend only on thy own judgement, were to make as if the spirit of God had not come to others.

Thirdly, Use such helps as God hath made useful to others for their right understanding of Scriptures.

Such as God hath made useful to me and many o∣ther Christians, I shall set before you; I speak as to wise men, judge ye what I say.

The first Rule.

1. That the Father, Son and Spirit; as they are one, so they agree in one, 1 Joh. 5.7, 8. they have but one designe. The Father, Son and Spi∣rit are not like the gods of the heathen (which indeed are not gods) always quarrelling one with another, clashing against, and contradicting one another, though they will many things, their will is but one.

Therefore if you find in Scripture, that the Sonnes designe in Redemption, seems to be of larger extent then the Fathers in Election, and the Spirits in Sanctification, reconcile it by this rule, for there is but one and the same object of the Fathers Election, the Sons Redemption, and the Spirits Sanctification to eternal life.

The second Rule.

2. Every particular is to be interpreted by the scope of the whole, and that will free Scriptures from all seeming contradictions.

Paul saith, Rom. 3.28. a man is justified by Faith, without ( or apart from) the deeds of the law: but Iam. 2.24. Ye see then how that by works a man is justified, and not by faith only, or alone.

Now here seems to be a contradiction; but the scope of the Scripture will unty this knot (as I understand) thus. By Faith alone we are justified, but the Faith by which we are justifi∣ed is not alone; 'Tis not (as I conceive) the work Faith, nor the works of Faith, but a working Faith whereby we are justified.

By Faith the Person is justified, and by works the Faith is justified; and thus beloved (I hope) you see clearly, that there is not concordia discors, a disagreeing agreement, but discordia

concors, an agreeing disagreement between these two Scriptures.

One saith (to this our purpose) that to hang on any word or phrase in a Text and neglect the scope, sa∣vours of an Hereticall disposition. And Luther hath a sweet saying to this purpose, Grammaticam decet Theologiae cedere, quùm subjecta sunt verba rebus, non res verbis: vox meritò sensum sequatur & litera spi∣ritum. The sense in short is this, Words must give place to the matter and sense; His reason is this, be∣cause the matter is not for the words, but the words for the matter. And again Divinely, Iste modus in∣telligendi aut interpretandi Scripturas, diversa scil. ex diversis locis decerpere, est fallacissimus; habenda i∣gitur est tota Scriptura ante oculos, & contraria con∣trariis conferenda. That way of understanding or in∣terpreting Scriptures, viz to gather diverse things from diverse places, is most deceitfull: the whole Scripture therefore is to be had before our eyes, and contraries to be compared with contraries.

Friends, I hope it will not be an offence to any to quote an Author; for I believe, 'Tis as lawfull to consult with the experience of dead as of living Saints.

The third Rule.

3. The place is not truly interpreted, nor consequence well inferr'd, the consequence whereof is an absurdity, and speaks any thing to the disparagement of the God of grace, or the grace of God, as Luther (Divine Luther, Omnis Scriptura est pro Christo interpretenda, ex. gr. Serva mandata, scil in Christo; quia fine Chri∣sto nihil potestis: All Scripture is to be interpreted for Christ, as, keep the Commandements; viz. in Christ: for without him ye can do nothing.

And againe, fully excellent and excellently full: Si Adversarii urgent Scripturam contra Christans,

urgeamus Christum contra Scripturam. If our adver∣saries urge Scripture against Christ, let us urge Christ against Scripture.

If the interpretation of any Text, draw such infer∣ences after it as these, viz. That God is unjust; that God is mutable; that God cannot do all things; that Christ is not able of and by himselfe to save to the ut∣most, that the Saints shall not be kept through Faith by the power of God to salvation: I say, if such inferences follow the interpretation of any Scripture, 'tis not truly interpreted: for they cannot speak against the truth, but for the truth.

The fourth Rule.

4. Take heed of distinctions; though there may be use of them, yet for the most part, the most part of di∣stinctions arise from darkness and ignorance, or from wilfulness: Therefore take heed of them, and admit not of any which are not well grounded on the Scrip∣ture. Did we speak more punctually to all points, and more distinctly, there would be fewer distinctions.

It is a common thing with many men, that cannot or will not (Oh that there were not such as will not.) understand the truth, to raise distinctions and evade that way. When men know not what to say then like Sophisters they cry distinguish, we must distinguish. And then Materialiter and formaliter, strictè and latè (poore thread-bare tearmes) are tossed up and downe like Tennis-Balls.

The fifth Rule.

5. Parables and similitudes hold not in the parti∣culars, but in the whole; not in every sentence, but in the scope.

They runne not on all soure, as we say: they are of more use for Illustration then Demonstration. And

I believe there is not a truth held out in a parable, but i'ts held forth also in some other place of Scripture, which will be better to ground on, being usually more cleare.

The sixth Rule.

6 Seeing God in Scripture speaks much in a lit∣tle, interpret Scripture in the largest sense. Scripture is like to Laws of favour, which are to be extended as farre as may be. We wrong many a Text of Scri∣pture by comfining, bounding and limiting it in a narrow compasse.

The Evangelists look upon severall Texts as ful∣filled in their days, which were fulfilled long before; as Matth. 3.17. Then was fulfilled that which was spoken by the Prophet Jeremiah, saying, &c Now this was fulfilled Literally in Jeremy 31.15. When Ephraim (which came from Rachel) was in captivity, and fulfilled here by allusion; as much as if it had been said, we may now take up the words of the Pro∣phet; as if that place was not fulfill'd till now. And so you shall often finde severall Texts upon severall occasions applyed to severall uses; which shews that the sense should not be confined. As for instance, that Text [Hab. 2.4. The just shall live by Faith] is ap∣plyed in severall senses, as appears by comparing it with Romans 1.••7. Gal. 3.11. Heb. 10.38. in all which places 'tis quoted

The seventh Rule.

7. No place must be interpreted so, as to make the two Commandements, love God and love your Neighbour, to prejudice each other. As the Proverb is, we must not rob Peter us cloath Paul We may not take from God, to give to our Neighbour, nor take from our Neighbour, to give to God.

As Honour thy Father and thy Mother: now we must not under pretence of honouring our Parent; disho∣nour God; no, 'tis obedience to disobey them, wherein we cannot obey them, unlesse we disobey God. Neither may we under pretence of Corban or a gift, refuse to do ought for our Father and Mother, as God com∣mands us, lest we make the word of God of none effect.

The eighth Rule.

8. Distinguish between things spoken properly, and things spoken figuratively, as also between things meant literally, and things meant spiritually. The Prophet Malachy said, Mal. 4.5. that Elias must first come, which was spoken of John the Baptist as Christ cleares it. Mat. 17.12. So these words Mat. 16.6. Be∣ware of the Leaven of the Pharisees, are not meant properly, but figuratively.

If a man should take that place [Mat. 5.29. If thine eye offend thee, pull it out] literally, he might be guilty of Selfe-murder. Therefore it is to be un∣derstood spiritually; viz. of any thing that is as neare, deare and tender as our eye to us. Origen, who interpreted all, or almost all other places of Scripture mystically, understood this place literally [Mat. 19.12. Some make themselves Eunuches for the King∣dome of God] and thereupon gelded himselfe: but surely Origen had not that ab origene; for from the be∣ginning it was not so; it was not instituted by God; therefore must not be executed by man.

The nineth Rule.

9. All places which speak of Administrations and Administrators, are best understood and interpreted, the nearer the sense comes to Gods designe. Gods de∣signe is, Eph. 4.11, 12, 13. by all Administrators and Administrations to bring about the perfecting of the Saints, the worke of the Ministery, and the edify∣ing

of the Body of Christ, till we all come, &c.

Now all Administrations and Administrators be∣ing to help on this, the places of Seripture speaking of such things, are undoubtedly best understood in the sense which doth promote that worke.

The tenth Rule.

10. If Scripture speak it, believe it, though Reason cannot finde out the reason of it. The Scripture saith in Iob 26.7. That the earth hangeth on nothing. The Scripture saith, that one is three, and three are one. 1 Ioh. 5.7. How can reason think this true? and yet 'tis true; for God who is truth, and speaks no∣thing but truth, saith 'tis so.

Yea, let me adde, that could God be comprehended by our reason, we might think it reason to think he were not God.

Notes

• 2. Principle, Right understanding of Scriptures.
• Three helps to under∣stand scripture. 1. The Spirit.
• James 1.5.
• Luke 11.12.
• 2. The Saints.
• Prov. 24.6.
• Three other Rules.
• Rules for the under∣standing of the Scri∣pture.
• The first Rule.
• Second Rule.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 3 Rule.
• 4 Rule.
• 5 Rule.
• 6 Rule. The Hebrew Doctors say that the Law hath seventy faces, i. e. manner of ways to beopen∣ed and applyed.
• In the New Te∣stament the Ap∣stles bring the same. Testamony to diverse pur∣poses.
• 7 Rule.
• Mark 7.11.
• 8 Rule.
• 9 Rule.
• 10 Rule.