〈◊〉 〈◊〉 what is the cause of it for as the Poet saith Foelix qui potuit rerum cognoscere ausas Charitie is an heavenly agitation both in and on the sanctified heart whence then is it from the earth no for all that is of the earth is both earthie and earthly but brotherly loue is heavenly therefore it must needs come from the Lord of heaven heavenly This fire then is kindled from the Empyrell Paradise of God and this love is enlived and caused after this manner The God of Love yea the Lord of Love it selfe hath loved us 2 Cor. 13.11.1 Iohn 4.16 Zeph. 2.1 Ephes 1.4 when we were not worthy to bee loved yea before we were at all in rerum natura which divine supreame love moved and procured him to chuse us in Christ before the foundation of the world That we should be holy and blamelesse before him in love This love of the Lord to his Saints kindleth in their hearts this their deare love to their loving God againe which is a finall cause of that sempiternall love So then that archetypus primigenius amor that un searchable love of IEHOVA is the efficient cause hujus amoris ectypi of this our love to our Maker for as the seale imprinteth into the waxe that image and character that is ingraven first into it selfe so the Love of God to us imprinteth into our hearts our love to him againe And of this love of ours to the Lrd ariseth our bounden Charity to our Brethren The Faithfull love one another because they love the Lord. Neither is it possible to be otherwise for the Spirit saith If a man say I love God and hateth his Brother be is a lyar for hee that loveth not his Brother whom hee hath seene how can he love God whom he hath not seene 1 Iohn 4.20 The necessity then of the connexion of those two loves of God and man is great yea absolute and the equity of of the dependencie of the latter upon the former is infringible because man is the Image of God created after the same Calvin Iust 1.2 c. 8. sect 40. Gen. 1.27 and the Samts recreated and renued in knowledge c. Colos 3.10 whence it followes that whosever loves the Lord dearely with Danid Ps 18.1 cannot choose but love his children sincerely Wee doe not speak of that mercenary love wherewith the servile Mammonists and slavish drudges of this perishing world with the Iewes doe love God for his Wine his Oyle and such transitories nor of that evanishing shadow of sâ—â—ming Charity wherewith the Hypocrites of this subtile generation favour the righteous for by-respects and sinister ends but we treat of that true love wherewith we love our blessed God for his owne most sweet and gracious selfe and of that upright Charity by the meanes whereof in trueth of heart we may say one to another as Paul to his Corinths It is not yours but you that I seeke a Cor. 12.14 And so this Brotherly love is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infallible signe of true saving grace planted in that sanctified heart that enjoyes it whereby such a noble faithfull and loving Brother may most certainly perswade his owne soule that hee truely loveth his God and was first beloved of him and that before the â—oundation of the world so that now all things worke together for his best his Blisse Rom. 8.28 even his eternall Ioy being called according to the purpose of God which is his sweetest consolation For never did yea never could there any man love the chosen Darlings of God but onely he who was first beloved eveâ—lastingly and mercisully chosen of God O then let us labour for the reall practise Application true exercise of this most joyfull and blessed affection The woman of Samaria when shee knew that gift of God namely the excellencie of the water of Life shee entreated the Lord to give it her that she might thirst no more Iohn 4.15 So behold and consider the dignity of this fire of Love and Life and be ravished with a servent desire of it Motives to Charity And that we may be moved unto the amiable performance of this most acceptable obedience let us listen to these two mightie motives the first is the soeveraigne will and imperious precept of the Lord of hostes the second is the fruitfulnesse and gracious bounty of this liberall Grace Concerning the first we are most frequently commanded to love our neighbour Exod. 23.4 Lâ—uit 19.18 Dâ—ut 22.1 Proverb 15.17 Esay 1.17 Matth. 19.19 Luke 11.42 Iohn 13.34 35. c. 15.12 17. Rom. 12.9 10. c. 13.8.1 Cor 1.2.2 Cor. 2.8 Gal. 5.6.13 14. 22. Ephes 3.17 c. 4.2.15 32. Phil. 1.9 c. 2.2 Colos 2.2.1 Thess 3.12 c. 4.9 c 5.8.1 Timoth. 1.5 c. 2.15 c. 4.12 c. 6.11.2 Timoth. 1.13 2.22 Tit. 2.2 Heb. 10.24 Iam. 1.27.1 Pet. 1.22 c. 2.27 c. 3.8 c. 4.8 c. 5.14.2 Pet. 1.7.1 Iohn 2.10 c. 3.11.14.16 18. 23. c. 7.11 21.2 Iohn 5. Iude 2. So frequent is the precept because the duty is so necessary Concerning the second motive great is the utility and bounty of love for first it causeth that amiable and quiet peace of assotiation which the Psalmist declareth with the blessings that accompany the same in this manner Behold how good and how comely and pleasant a thing it is for Brethren to dwell together in unity Psal 133. It is like the precious oyntment upon the head that ran downe upon the beard even Anrons beard that went downe to the skirts of his garments as the deaw of Hermon and as the deaw that descended upon the Mountaines of Sion for there the Lord commanded the blessing even life for evermore Charitie is the exercise of the faithfull Cal. 5.6 1 Cor. 16.14 Whence it comes to passe that as the ungodly bury many good gists in others under that one infirmity of malice â—rov 10.12 so Gods Children cover many infirmities in others under that one good gist of Charity for as St. Hierome saith Non aequè audiunt Inimici Amici qui Inimicus est etiam in scirpo nodum quaerit Envie hath the yellow laundies 1 Cor. 13.5.6 but Charity is not easily provoked thinketh no evill rejoy ceth not in iniquitie but rejoyceth in the truth for Charitie is not suspitious but beareth all things beleeueth all things hopeth all things endureth all things Chap. 8.2 Chap 13.4 Charitie edifieth Wherein in many things for it worketh longanimitie and patience kindnesse benevolence and humilitie Vnto these Charity addeth spirituall magnanimitie 1 Iohn 4.18 By the vertue of Charitie the Saints live in the light of the Lord and are blamelesse 1 Iohn 2.10 By Charitie we are perswaded of the sanctifying grace of God in this world Chap 3.14 and of his crowning glorie in the world to come Finally Charitie is the bond of perfection Coloss 3.14 and the
A SPIRITVALL POSIE FOR ZION OR Two Decades of Observations Theologicall and Philosophicall BY ARCHIBALD SYMMER Preacher of Gods word at Great-Oakley in North-hampton-shire Virus ero sime carnalis aranea carpat Sed mel siqua legat spiritualis apes LONDON Printed for W. Sheares 1629. TO THE RIGHT WORSHIPFVLL Sir THOMAS BROOKE of Great-Oakley Knight one of his Majesties Iustices of Peace in North-hampton-shire and my very gratious Patron Grace in this world and glory in the world to come Right Worshipfull WOnderfull is the power of the Almighty in the sense of Smelling and powerfull is his providence in the object of the same whether corporall or spirituall for as the first object is double naturall and artisiciall so is it a double demoustration of that vigilant care The first part of this ocular argument is this goodly Theatre the earth garnished with her glorious garment of Flora's fertilities that admirable diversitie of fragrant flowers The second part is apparent by that acumen hominis which God hath instilled into his reasonable creature for the refreshment of the spirits through the nostrils for the witty industry of man about the procurement of artificiall smels is great as appeareth by his diligence about the Moschat Sivet Conradus Gesner Hist of foure footed beasts c. But as the spirituall smell of the soule is farr more pretious so is the Divine Love Providence in this farre more great and gratious the impregnable proofe pregnant trueth wher of is his eternall word whence the Redeemed of the Lord doe gather odoriferous flowers to prevent the noysome and loathsome smell of impietie the contemplative smelling of which gratious garlands is the continuall delight of Davids Blessed man Psal 1.2 the practique a sweet savour unto the Lord as in the example of Noah Gen 8.21 Now out of this sacred Garden by the blessing of that ever blessed Gardener I have gathered a few spirituall flowers which I present unto your Worship in testimonie of my thanksulnes for all your constant loves earnestly craving that these first fruits of my poore Labours may passe into the world under the shelter of your gratious acceptation which patronage if I obtaine then shall this Tuzzimuzzie have its wished and expected smell Though theresore the mighty Apolloes of this Learned generation could have dedicated vnto your W. a farre more odoriferous Nosegay yet reject not this simple one The Persian Prince tooke in good part The water of the well Because he saw the giuers heart The givers gift excell So let it please your W. to respect Non quid sed quo animo for what I can I offer For loe I offer at your kindnesse shrine This little Incense or this flower of mine And so I humbly take my leave commending both your selfe and all yours to the effectuall blessing and grace of the Lord and to the power of his word whereby hee is able to build you up further and to give you an incorruptible inheritance among those that are called and sanctisied through faith in the Lord Iesus Your Worships ever to command ARCHIBALD SYMMER To the Christian Reader IT may come to passe Christian Reader that some affe-ear'd Midas will misconstrue these words of the Wife-man Heeks 12.12 Of making many bookes there is no end and much reading is a wearinesse of the flesh and some Cynicke Momus will mutter with the COmicke Niljam dictum quod non sit dictum priur all this therefore is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let thy Christianity canse thee to consider the truth of that tryed Position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nil tam facile quà m otiosum dormientem de alioram labore vigilijs disputare Hieron in Hos Martial shall sooner finde Lelius carping his verses then publishing his owne Sed tu vide et side The drift of my labours is thy good the information of the ignorant and reformation of the rebellious If I obtaine this thing blessed is my desire If thou attaine this end blesse God the Beginner and finisher of the same and so let carping Theon bite till his gums ake and viperous Zoilus spider-like consume his owne bowels through vnregarded malice but thou Vive vale siquid novisti rectius ist is Candidus imperti si non his utere meeum And so I commend thee to the grace of the Almightie and rest Thine in the Lord Iesus A.S. A SPIRITVALL Posie for ZION The first Decad. Fl. 1. Of CHARITIE IEhova Alpha and Omega Invocatio Gen. 15.1 Ps 18.2 thou All sufficient Shield to thy Saints who out of the mouth of babes Psalm 8.2 and sucklings hast ordained strength and perfected thy prayse direct and protect I humble intreat thee both the minde and pen of thy poore servant that whatsoever shall proceed from hence may bee according to the Analogie of faith and tend to the declaration of thy most orthodoxall will through Christ our Immortall Redeemer Amen And thou Gentle Reader because I would have thee use me and peruse my labours in Love and Iudgement I have begun with thee in Love and of Charitie and Sebrietie Aristotle entereth into the treatise of his Demonstratiue Syllogisme in his Posterior Analytikes with the consideration of the these three Questions principally Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to borrow the Aegyptian spoile wee will beginne our Love the Infallible Demonstration of unfained Christianitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.11 that there is Brotherly Love even among the Militant Saints of God is questienlesse for as Ichova the true God is the God of Love so the true Chrulian the man of God is the man of Love as were Abraham Gen. Rom. 9.3 Col. 1.4.1 Thess 1.3 Philem. 5. Heb. 6.10 Apoc. 2.19 45.15 Moses Exod. 32.32 Paul the Colossians the Thessalonians Philemon the Hebrewes and the Angel and Pastor of the Church in Thyattia Neither indeed is it possible to be otherwise for as the Apostle saith 1. Cor. 13.1 Though I speake with the tongue of men and of Angels and haue not Charitie I am become as sounding brasse or a tinckling cymball And as by faith the Redeemed of the Lord possesse Christ lesus their Immortall Husband Gal. 3.26 and by patience their owne soules Luke 21.19 so by the eternall bond of Christian Amitie they enjoy one another 1 Cor. 13.13 Ps 133.1 Though therefore as the Lord lesus saith Matth. 24.12 Among the wicked because iniquity shall abound the Love of many shall waxe cold yet the Love of the Elect shall continue and whosoever denieth this shall of necessitie inferre and averre this monstrous and rediculous absurditie that there is no treu Congregation on the earth which flatly contradicteth that trueth of the holy Ghost Psalm 97.10 The Lord preserveth the soules of his Saints Then take away Charitie take away the Congregation of Charitie Eph. 1.23 and 5.30 for this Mysticall Body of Christ
is the Church of the God of Love and Kingdome of Amitie else should it bee divided and as the Lord saith Matth. 12.25 Every Kingdome aivided against it selfe is brought to desolation So certaine then amiable is the admirable residence of this sacred affection in the sanctified hearts of the godly that they need not aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there Charitie All this therefore is written for the information and refermation if it be possible of these prodigious and malitious monsters of men who being destitute of this heavenly grace like the Salamander love to live in the fire of viperous contention that at the last they may bee brought to a sense and sight of their tragicall estate and lamentable condition that they are yet in their sinnes in the gall of bitternesse and bond of iniquitie they are strangers from the life of God and aliens from the Common-wealth of Hrael Now since this Love is so lovely and this Charitie is so charitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desinition of Charitie It is that regenerated affection of the sanctified will whereby the true Christian embraceth his sellowfaint with glorious exultation and triumphing gladnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie is that Ecernall Tie whereby the members of Christs Mysticall Spouse are inseparably united and conjoyned by the meanes of which intire Obligation is set a worke that brave and noble fire of Christian Zeale that Zelus amicitiae which is a compounded assection of loy and griese loy for the prosperitie of the Righteous and Griefe for their adversitie The first was in David 2 Sam. 6.14 which made him dance before the Lord w th al his might because of the spirituall tranquilitie of Israel The second was in Phine ths wife wherefore she named her childe 1 Sam. 5.21 Ichabod and said The glorie is gone from Israel because the Philistines tooke the Arke of God from them Thus the Saints of God are both the Subiect and Obiect of this celestiall affection Of the first alreadie now of the second and that for the illustration of our definition The Spirit of God Heb. 13.1 The object of Charitie calleth this renued motion of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so then materin obiecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the notation of the word frater uterinus but in sense more that is the party beloved is our Germane brother not onely by carnall and naturall generation but likewise yea more by spirituall and supernaturall regeneration whereby Iehoua is our Father 1 Iohn 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.16 and the new Hierusalem our Mother But the extendure of this Fraternity and Brotherhood is more perspicuous Gal. 4.26 Gal. 6.10 As we have opportunity let us doe good unto all men but especially unto them who are of the houshold of faith And which is St. Pauls Houshold of faith Deut. 5.16 17 18 19 20 21. and his all men Euen Moses Neighbour Eocod 20. from vers 12. to 18. the epiteme and summe whereof is Thou shalt love thy neighbour as thy selfe Luke 10.27 If some tempting Lawyer or lusticiarie Pharisee aske who is my neighbour the Lord Iesus himselfe answers there A certaine man in his journey from Hierusalem to Iericho was wounded of theeues â—uke 10.30 and left halfe dead The Priest and the Leuite that passed by shut up their bowels of compassion from him but a certaine Samparitane as hee iourneyed that way came where the poore distressed wight and oppressed soule lay he was touched with a sympathie and fellow-felling of his miserie and extended his warchfull paines his loving cre and mercifull liberalitie unto him and all to procure his comfortable recoverie Which now f these three was neighbour unto him that fell among the robbers Let the Lawyer answere Hee that shewed mercie an him Herein appeareth the trueth of the Apostles Allmen and the equitie of his vniuersall loue and that by an argument a minori If a stranger be a neighbour then much more our domestikes fellow-citizens c. but the first is true ergo the last at least should be so if this bastard generation would no more degenerate The proposition is plaine the assumption is prooued out of the Lawyers answer to Christ The Samaritane that shewed mercie on the robbed man ws neighbour unto him Now that the Samaritanes in generall and so consequentlie this mercifull one were all strangers to the Iewes is euident for our blessed Redeemer calleth the thankfull Samatitane Leper whom he had clensed A stranger Luke 17 18. the woman of Samaria marvelled that Christ as concerning the flesh Rom. 9.5 being a Iew would aske drinke of her which was a woman of Samaria For the Iewes said she have no dealings with the Samaritanes Iohn 4.9 Therefore as the Apostle saith Gal. 3.28 There is neither Iew nor Greske there is neither bond nor free there is neither male nor female for ye are all one in Christ lesus so there is neither American nor Indian neither Barbarian of Morocco nor In habitant of Monomotapa but all are brethren whom as we haue opportunitie wee must embrace with Charitie those that are true Saints with joy for their sanctification those that are not in the iudgement of Charitie with heartie and earnest supplications to the Lord for their true and timely conuersion Wherefore to concluded this passage with that noble practise of Plato It is written of that Moses Atticissans that when he did give almes to a poore profligate wretch his friends admired that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato that diuine Philosopher would take pittie on such a misereant but he answered Do bumanitati non homini I shew mercy on this man not as he is wicked but as and because he is a man of mine owne nature And indeed his reason was good for as Tullie saith Sanguinis conjunctio devincit homines charitate Consanguinitie is a necessaries bond and naturall motive to Charitie And if wee consider our first Parents wee shall find our selues bound though è longinquo by the same obligation for as Saint Paul saith to the too superstitious Athenians Acts 17.26 The Lord hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one blood all nations of men c. Wherefore Exod. 23.4 If thou meet thy enemies Oxe or his Asse going aftay thou shalt surely bring it backe to him againe c. And If thine enemie hunger seed him if he thirst give him drinke Rom. 12.20 for in so doing thou shalt heape coales of fire on his head And if thou wilt not obey that heathen shall rise vp at the day of Iudgment and condemne thee w ho art but a bastard Christian Now since this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this definition of lone shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of Charitie what a blessed affection it is it may be demanded in the third roome 〈◊〉 〈◊〉 〈◊〉