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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	unity_n	6,121	5	9.7413	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64822	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.	Venning, Ralph, 1621?-1674.	1652 (1652)	Wing V214; ESTC R3161	28,675	54

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 learning 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 esteem This by the way now to our purpose Prov. 24.6 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 Three other Rules Use such helps as God hath made useful to others for their right understanding of Scriptures Rules for the understanding of the Scripture Such as God hath made useful to me and many other Christians I shall set before you I speak as to wise men judge ye what I say The first Rule 1. The first Rule 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 Spirit 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. Second Rule 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 justified is not alone 'T is 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 savours 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 spiritum The sense in short is this Words must give place to the matter and sense His reason is this because the matter is not for the words but the words for the matter And again Divinely Iste modus intelligendi aut interpretandi Scripturas diversa scil ex diversis locis decerpere est fallacissimus habenda igitur est tota Scriptura ante oculos contraria contrariis conferenda That way of understanding or interpreting 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 'T is as lawfull to consult with the experience of dead as of living Saints The third Rule 3. The place is not truly interpreted 3 Rule 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 Christo 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 adversaries urge Scripture against Christ let us urge Christ against Scripture If the interpretation of any Text draw such inferences 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 utmost 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 't is not truly interpreted for they cannot speak against the truth but for the truth The fourth Rule 4. 4 Rule Take heed of distinctions though there may be use of them yet for the most part the most part of distinctions 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 Scripture 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. 5 Rule Parables and similitudes hold not in the particulars 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

The New COMMAND RENEW'D OR Love one another Being an Endeavour after the Vnity of the Spirit in the Bond of Peace by several Vniting Principles Among which there are ten Rules for a Right understanding of Scripture very useful for these divided times By RALPH VENNING Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in Vnity LONDON Printed for John Rothwell at the Sunne and Fountain in PAULS Church-yard 1652. To all who professe love to the Lord Iesus and yet love not one another according to his example and command Beloved I Wish I could say of you as Paul did say of the Thessalonians 1 Thes 4.9 1 Thes 4.9 as touching brotherly love ye need not that I write unto you seeing ye your selves are taught of God to love one another But alas there 's need yea never more need that I should write unto you of brotherly love for 1 Cor. 3.3 whereas there is among you envying and strife and divisions are ye not carnal and walk as men as taught of men and not of God At quis ego tantis tantillus ego What am I to such an undertaking as this many the unworthiest of whom I am unworthy to follow have gone before me calling you to your calling love one another But do they not all say who hath believed our report to whom is the Arme of the Lord revealed Do they not all say We have laboured in vain We have cryed indeed in the chiefest places of concourse yea in the concourse of the chiefest even in the City * And in the high places of the City we have uttered our words and our lips drop't sweetnesse our voice was love love live in love But no man regarded all our counselt were set at nought Alas beloved what hopes is there left for me to prevail if Paul 's if Apollo 's if Christ's words have not taken with you can mine expect to finde acceptance and yet me thinks I hope beyond hope because I know that God hath all hearts in his own hand and can turn them when and by whom he pleaseth therefore though many out of their abundance have cast in much I hope my mite will not be rejected I must confesse I have for a great while forborn lest I should be a reproach and derision daily but I am now overcome and that by importunity not so much from without which yet was much as from within which was more for these words were within mine heart like a burning fire shut up and I was weary with forbearing I could not contain For while I held my peace from this good my heart was hot within me and while I was musing the fire burnt so that I could not but * The most of these heads were preach't at the Tower of London first speak with my tongue and now with my Pen. I said yea to my self and others I often said I was few of days and therefore I was afraid and durst not shew forth mine opinion I said days should speak and multitude of years should teach wisdom but the spirit within me constrained me and I spake and must speak that I may be refreshed My belly should I hold my peace at such a time as this if this Wine should not have vent would be ready to burst like new Bottles But let me not I pray you accept nor except any mans person neither let me give flattering titles nor upbraiding language unto any man should I do so my Maker would soon take me away I know God would lay it to my charge Censures perhaps I may undergo and I indeed expect it but not from you let the world scoffe I care not having learn't to passe through their good report and bad I am not ignorant in what a narrow way I walk how it concerns me to be cautious both what I speak and how for who would undertake to moderate the extreme immoderation of our days and yet for my own part I am not solicitous good meaning and innocency are carelesse and seldome fore-think what to say my conscience yea God himself bears me witnesse that I would not write a Syllable which should give offence Psalm 27.11 Teach me thy way O Lord and lead me in a plain path because of those which observe me I would willingly blot out any expression which might be liable to suspition for truly as Caesar said concerning his wife it is not enough not to be in fault but things relating to love as Caesars wife should not be suspected to be in fault I hope therefore if any thing do seeing it is against my will if any thing do escape me which may seem to deviate from the scope viz. love that your love for love of that which I write for and from viz. love will cover it with a charitable construction I have forborn to instance in any thing touching any part or parties which might but occasion a prejudice against any of the principles For as Solomon saith he that covereth a transgression seeketh love but he that repeateth a matter separateth very friends Prov. 17.9 And we finde it confirmed by experience that such proceedings they do but as Paul said of prophane and vain bablings increase to more ungodlinesse and their words 2 Tim. 2.16.17 will eat as doth a Gangrene of whom is c. I would therefore and I wish all would forget that which is behind that which is past viz. * Not looking so much how they came in as how we may get them out as one said of originall sin miscarriages arising from strife and envy and presse to that which is before and yet to come viz. * The more excellent way Love among Brethren I have not in the least made it my study or endeavour to dresse the matter in any habit but plain and I will give you my reason viz. I would not have words stay the Readers from attending the things That eloquence offers injury to things which draws us to observe it seeing words are only for the matters sake and should be no other then would promote it Octavius Augustus had a special care to expresse his mind and meaning most plainly and reprehended Marcus Antonius for writing such things that men did rather wonder at then understand Zeno was wont to say that he had two sorts of disciples the one he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who respected nothing more then language these he liked not so well the other he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curious to learn such words as were fit to expresse things by and these were his darlings Me thinks the Apostles discourse in 1 Cor. 14. should silence all tinckling Cymbals such as affect such words and phrases as rather tickle the itching ears of men then affect their affections or leave any impression on the hearts and conscience For my own part I acknowledge it my principle and I would be loth my practice should give it

convinced Many discourse dispute more for faction then satisfaction and hence come so many fractions Many yea too many discourse and dispute to shew forth themselves more then truth taking more care to shew what may be said then what should be said ever carping and making objections when there needs none to be made The nineth Principle 9. When truth is spoken yield to it 9. Principle yield to truth men thinke it a shame to submit and surrender themselves after they have so long and so stoutly stood in the defence of their opinion and therefore though they be convinced that their tenet is at least suspicious like so many sophisters in the Schooles they study to evade by distinctions rather then give glory to God in confessing their sin But Christians 't is no small conquest and victory that you obtain when your self error and darknesse is overcome and captivated by truth 'T is an honour to be overcome by truth but to overcome the truth is shame Plutarch makes it a great discovery of proficiency in vertue when a man doth not take it ill that he is confuted The tenth Principle 10. 10. Principle practise together When and as far as you are convinced practise Go together as far as you can what need you part till needs must you can agree to preach hear and pray together though in other things you differ I have seen such sweet successe upon the Prayers of Christians met together who have differed in several opinions that I cannot but beseech Christians that they would not forsake the assembling of themselves together as the manner of some is Heb. 10.25 Let us therefore Brethren Phil. 3.15 as many as be perfect be thus minded and whereto we have already attained let us walk by the same rule and if in any thing ye be otherwise minded God shall reveal even this unto you PART II. In the mean time let us like Christians observe these ensuing Principles More uniting Principles They are as salve and you may guesse at the nature of our wounds by them I shall leave the application of them to the blessing of God 1. 1. Principle forbearance LEt us bear with one another and forbear one another in love We are commanded to bear one anothers burdens Gal. 6.2 That so we may fulfill the Law of Christ and we shall undoubtedly be commended for 't is according to the good will of Christ if we bear one anothers burdens I am confident 't is a burden to many a soul that they are not in all things like minded unto their brethren Yea 't is not without some fear and trembling that in any thing they disagree from so many worthy and gracious men that are otherwise minded Oh help to bear or at least bear with the burden You cannot keep the unity of the spirit in the bond of peace unlesse you forbear one another in love as appears most plainly by their connection Eph. 4.2 3. forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace this endeavour for unity and peace will be lost unlesse God who bears with us teach us also to bear one with another Take these reasons for forbearance Reasons for forbearance 1. The onenesse of your end 1. You all pretend yea I hope intend the same end you professe one and the same design viz. the advancement of the Gospel of Peace and the Peace of the Gospel Should ye not therefore in relation to this end rejoyce that Christ is preach't though some should preach him out of envy and on purpose to adde to your bonds it was Pauls joy Phil. 1.15.16.18 Why my dearly Beloved are ye Ephraim against Manasseh and Manasseh against Ephraim seeing both are for Judah Oh that Ephraim might not envy Manasseh nor Manasseh vex Ephraim any more See that remarkable passage in Mar. 9. v. 38 saith John Master we saw one casting out Devils in thy name and he followeth not us and we forbad him because he followed not us Christians is not this many a mans language forbid him silence him out with him down with him why so why because he followeth not us But Jesus forbad John to forbid him for vers 39. Jesus said forbid him not and he gives two reasons of it First no man which shall do a miracle in my name can lightly speak evil of me Secondly v. 40. for he that is not against us is on our part Christians can he be against you that is for Christ what though he follow not you he notwithstanding carries on Christs end blessed God forbid this that we should forbid one another to do thy work 2. Reason you agree in the most and best 2. You agree in the most and the best things The Fundamentals and essentials of Religion in which you to whom I write do agree are of far more worth and therefore of far more concernment to ingage you then circumstantials and accidentals the things in which you disagree are to disingage you 3. 3. Reason consider your selves Consider that your selves also are men subject to the like infirmities with your Brethren and subject to the like passions and have also your failings and aberrations in many things we offend all who is there that sinneth not good Lord if thou should'st be so soon angry with us as we are one with another who could stand Gal. 6.1 I beseech you to read this Scripture with all lowlinesse and meeknesse of mind Gal. 6.1 Brethren if a man or as the margin reads it although a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meeknesse why so considering thy self lest thou also be tempted If thou be tempted that which thou findest fault with may be thy fault The second Principle 2. Until ye are agreed 2. Charity have charitable thoughts not hard and harsh censures of each others walking Judge it rather to be conscience then stubbornnesse which ingageth men to walk in different courses You would have others think so of yon why will not you think so of others who would not think but that to have every mans good will to keep the love of relations to enjoy their liberties men would comply with any thing were there not an awe upon their consciences whence it may arise I will not question Love thinks no evil viz. of others 1 Cor. 13.5 as well as towards others Love banisheth jealousies and suspicions and so consequently censures The third Principle 3. 3. Principle love whom God loves Draw not away your love when God draws not away his love dare any man deny his love to that man where God grants his love 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha But is any man beloloved and a lover of Christ Oh take heed deny him not your love Let that of the spirit which