Moses who was faithfull in all Gods house and deliuered nothing vnto that people vpon whom God had fixed his affection aboue other nations without his warrant testifieth the Lords will in these words Deut. 10.12 And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his waies and to loue him and to serue the Lord thy God with all thy heart and with all thy soule Where we may perceiue the two affections Feare and Loue equally required So as whosoeuer neglecteth the fearing of him though if they could be seuered he loue him or whosoeuer careth not to loue though if it were possible without the other he should feare him he becomes a transgressor Ia. 2.10 11. rendring a single seruice where a double dutie is required and so neglecting either he stands guiltie for both because he that enioyned the one commanded the other either of which who so omitteth goeth against the will of the Commander neither of them therefore must bee missing because both by the same authority commanded And as they are vnited by their Commander so in their Causes they are confounded for that Mercie should moue Loue none will question but that it should make vs Feare some may doubt and without all peraduenture to affirme it would seeme a Paradoxe if the Prophet Dauid a man after Gods owne heart and therefore knew what was his truth to bee deliuered and could not bee vnacquainted what was his will to bee reuealed and surely to the Lord himselfe durst not haue produced the of-spring of his owne braine a vaine conceit turning to the Lord had not auerred Psal 130 4. There is mercy with thee therefore shalt thou bee feared What is it now in the Prophets iudgement is the cause of feare is it not mercy This harsh-seeming and bitter-deemed fruit of feare must grow vpon that truly knowne pleasant and taste-pleasing tree of his fauour for so hath the Lord ordeined as is recorded in the second of the Kings the seuenteenth Chapter Feare the Lord thy God which brought thee out of the Land of Aegypt with great power and with a stretched out arme His louing deliuerance must bee the foundation of their feare and his preseruing of them the roote from which must spring their reuerencing of him whence it is that the Psalmist attributeth the fearing of the Lords name by the Heathen Psal 103.15 16. and of his glory by the Kings of the earth vnto one speciall act of his mercy the repairing of his Zion Deut. 10.11.21 22. Now Moses though speaking with the same Spirit declared what the Lord had done for Israel how he had deliuered them from their enemies placed them in the promised Land the Land of couenant done for them great and terrible things which their eyes had seene and further of seuenty persons had so multiplied them as they became as the stars of Heauen in multitude and why doth hee number thus the Lords mercies euen for this purpose as hee himselfe expresseth that these acts of mercy might bee motiues to enflame the peoples affections to him Therefore saith he thou shalt loue the Lord thy God Deut. 10.11.21.22 Ios 23.9 In like manner doth Iosuah his successor presse the same duty from the same ground vpon the same people For the time past the Lord had driuen out before them great Nations and strong so fauourable hee was to them No man was able to stand before them to that day so mighty was he in them For the time to come one man of them should chase a thousand so powerful he would be with them all vndeniable arguments of his mercy towards them But to what end doth he call to their remembrance the one or giue them notice of the other because in the effect the consideration of the one is not so profitable as the remembring of the other is precious the truth whereof is implyed by the manner of the charge which is added Vers 11. Take heede carelesnesse will proue a corasiue take good heede a little negligence may bee the cause of great and long repentance therefore you haue seene his preseruations of you haue heard his good purpose towards you vnto your selues selfe-caused woe is a festring wound selfe-breeding folly is a double fault Take good heede therefore vnto your selues that yee loue the Lord your God Is not now the Lords mercy a motiue to loue him and is not his fauour an occasion of his feare Surely his fauour doth inflame our affections to him and kindle in our soules a feare of him And as his mercy so likewise his iustice is a cause of both Iustice is indeed as oyle to continue the burning of the Lampe of feare but it may seeme as water to quench the fire of loue Seeme it may but it doth not in the Saints of God for as Lime though it be naturally cold as all stones are participating of the earth in substance and generall properties yet it retaines in it an hidden heat and a fiery quality Nat. bist lib. 36. c. 33. Mirum aliquid postquam arserit accendi aquis Aug. de Ciu. Dei Quoddam valde mirabile accidit quia calx ex aqua incenditur ex qua omnis ignis extinguitur oleo verò extinguitur quo omnis ignis nutritur specially if it be once burnt as Pliny saith in so much that it is kindled by water so the loue which the Saints beare to the Lord is more inflamed by his iudgements inflicted on them and through his iustice obserued by them though they may seeme to be an hurt in truth they are an helpe though they may be thought to decrease our loue yet they are found to encrease that loyalty which cannot be seuered from loue Psal 119.175.62.164.52 Seuen times a day saith Dauid doe I praise thee because of thy righteous iudgements though then the thinking of his iustice may be imagined to daunt our courage yet the remembring of his iudgements is the cause of comfort I remembred thy iudgements of old O Lord saith that anointed of the Lord and haue beene comforted though the appearance of them quench our delight in them yet the experience of them stirres vp our desire vnto them My soule breaketh for the longing that it hath vnto thy iudgements at all times And lest we should conceiue it onely of the Reuelation of his iustice in his word as may be collected sometimes in that Psalme to be conceiued as verses 137 138. hee addeth the reason of that his desire Thou hast destroyed the proud and by thy punishments declared that they are cursed which doe erre from thy Commandements so that there it must needes bee vnderstood of the execution of them in his wrath vpon the wicked or in his wisdome vpon the godly which sorts of people may by them see his equity which will cause them to loue him and bee sensible of their owne
corporall worke foules and bodies no more willing to yeeld him the least holy affections than dead men are able to perfect the most honourable action Freely then he loued vs in that he died for vs and quickned vs by his spirit when we were sinners and dead in trespasses so that we could not loue him in regard of our degeneration Let vs now see the freenesse of his loue towards vs when wee could not loue him in regard of generation We had not then receiued being when Gods loue tovvards vs had receiued a beginning our soules were then vnbreathed our bodies then vnframed when our soules and bodies were by him affected When this glorious structure laid on nay in the earth when our goodliest building was only clay when our houses had no hands as Keepers to tremble Eccles 12.3 nor teeth as grinders to cease nor eies as Windowes to looke out at nor mouth as the doore to be shut nor iawe bones to sound in the grinding nor arteries or eares as the daughters of speech and singing to be abased no marrow or sinewes as siluer cord to be lessened nor the braines Tunicle as a golden Ewer to be broken nor any Veine as a Pitcher wherein the bloud is contained to be broken at the Liuer as the Well nor the head which turnes as a Wheele to be broken at the heart whence as out of a Cisterne all the powers of life are drawne nor the body which was raised out of the dust nor the Spirit which came from God before any of these were to be found we were interested in Gods fauour the earth was created for our habitation the creatures appointed for our vse in Gods loue before euer either we beheld the Light or the Light was brought out of darknesse or darknesse was vpon the face of the deepe Gen. 1.2 Loue is one of the affections and affections are seated in the heart the heart is placed in the midst of the body but neither could the body conteine the heart nor the heart cast affection nor the affection be carried in the chariot of Loue till loue affection hart and body had a being If then the Lords fauour was set vpon vs before any of these were sited in vs it is cleerer than the Sunnes brightnesse when the cleerenesse of the skie giues freest liberty to his rayes in the midst of the Hemisphere that we could not loue him when he loued vs because we were not when the eies of his excellency did sparkle the flame of his affections towards vs and therefore he louing vs before we loued him nay when we as enemies would not as sinners and dead men in respect of degeneration and without being in respect of generation could not loue him I appeale to the testimony of euery conscience if he loued not freely And seeing we must confesse he loued freely we may conceit he loued fully For in euery part of the body in euery power of the soule is imprinted the character of his fauour Is the eie at any time restrained from beholding vanitie it is a signe of his loue Is the mouth at any instant shut that it speaketh not blasphemy it is a token of his care Is the eare at any season stopt from hearing calumny it is an emblem of his mercy Is the foot staied vpon any occasion from following impietie oppression and cruelty it is the ensigne of his goodnesse His loue enlightneth the vnderstanding His loue rectifieth the Iudgement His loue ordereth the affections and his loue directeth the will Such a Sunne is the Lord to vs that there is no cranny of the heart but his rayes doe enter entring enlighten enlightning informe the minde reforme the manners and conforme the whole man to religious courses Childhood claimes a part in his loue Youth challengeth a portion in his fauour and Age hath not the least interest in his mercy He pardoneth sins fully accepteth vs in Christ fully receiued vs to himselfe fully will glorifie vs sully needs then he must loue vs fully which hee could not doe if hee loued not firmely for then there should be with him mutability Jam. 1.17 with whom there is neither colour nor shadow of changing Loue in electing vs before all time was the beginning if I may attribute beginning to that which is without all beginning Loue in redeeming vs in his appointed time was the continuing Loue in glorifying vs beyond all time shal be the consummating of our felicity all which trumpet out the firmnesse of it That friendship is not firme which is desisted that fauour is not faithfull which is not continued that faith not constant which is violated Cancell the euidence of his Couenant falsifie the truth of his promises stop the Fountaine of his mercies towards vs how shall he be the finisher of our saluation Heb. 12.2 Though this Ocean be dispersed into many chanels it suffers no diminution though this Sunne bee extended into many climates it admits no diuision though this gold bee transported into many countries it is free from alteration so strong as labour cannot weaken it so solid as vse cannot weare it so rich a treasury as time it selfe cannot wast it It followed Ioseph in his brethrens hatred Gen. 37. attended on him among the Madianites ver 39. houered ouer him in the Prison ver 40. honoured him in Pharohs Court ver 41. If Israel trauell from one Nation to another people Psa 105.13 14. Gods loue suffered no man to doe them wrong and rather than they shall bee vnregarded Kings shall be rebuked Contrarieties are combined for the good of vs if we bee within his loues compasse what prosperity promiseth aduersity bringeth and what is denyed by calamity is not yeelded by temporall felicity loue seeking in all things alike our good and keeping vs alwaies at one with our God so as neither death Rom. 8.38 39. nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from his loue which is in Iesus Christ our Lord. How are not our hearts as the thirsty ground greatly desiring and our bowels troubled within vs till we finde them filled with a loue of his Maiesty who is louely in himselfe louing towards vs seeing we yeeld vnto him no more than his due as good and render him our only duty as God The Heauens speake vnto the earth the earth cals vnto the waters the waters crie vnto the aire all of these summon euery one of their inhabitants to proclaime vnto man that God is onely his and nothing so properly his owne as is the Lord being his portion for euer if we be hungry Psal 73.26 he is bread for vs if we be thirsty he is water to quench it if we be in darknesse he is light if we be sicke he is our Physitian if we be blinde he is seeing though
wee be deafe hee is hearing though wee be lame he is walking though we be weak he is strong to foresee to attend to prouide and to prosecute whatsoeuer may perfect our good or preuent our euill insomuch as euery one of vs may truly say with the Prophet Dauid Psal 73.26 Thou art my lot and inheritance the strength of my heart and saluation of my soule Let the Fish challenge the waters for their due the beasts claime the earth for their possession the Fowles the aire for their interest and the glorious Angels the Heauens for their habitation 1 Cor. 3.22 23. yet being Christs and Christ Gods in him all are ours he being to vs all in all Psa 73.24 Counsell to aduise vs wisdome to direct vs righteousnesse to acquit vs sanctification to cleanse vs 2 Cor. 1.30 redemption to free vs and a King to receiue vs into glory so as euery one of vs may well say with the sweet singer of Israel Psal 73.25 Whom haue I in Heauen but thee and here is nothing in earth that I desire besides thee And therefore to be admired admiring to bee loued of vs in duty who did first giue vs birth and being protecting vs against all dangers preseruing vs in all perils prouiding for vs in all wants resoluing vs in all doubts comforting vs in all discontents in a word causing all things euen all things though in nature of contrariety Rom. 8.28 to worke together and shake hands in amity for our good if as we ought we loue him who is our God which duty how should we deny vnto him if wee consider the dignity of it which appeareth in the Lords approbation acceptation and remuneration of it esteeming it highly else would he not inioyne so strictly and inculcate it so frequently strictly he enioynes it Deut. 6.5 for there is no part of any heart but must harbour it no parcell of any soule but must solace in it nor no portion of any ones mind must be missing to it nor the least mite of any ones might must be deteined from it vnto this Ocean as well the little streames as the greatest Riuers must pay their tribute vnto this Sea as well the smallest torrents as the largest chanels must send their presents so strictly it is commanded and the more strictly in that it is so often called for called for by the Law called for by the Gospell That which a father perceiuing through his age that death approcheth doth most counsell his children either by way of admonition or exhortation to shunne or follow the experience of his yeeres and his haires grauity doe seale the necessity of it to them and signifie especially if he often repeat it how worthily it is conceited of by him Moses in diuers messages from the Lord either by way of precept or explanation either exhorting or disswading either commanding or commenting vpon his former lawes or louing fauours often plainly presseth this duty as the Lords due and the peoples debt Often doth our Sauiour Christ and his Apostles propound it as a grace most excellent decipher it as a vertue most orient paint it out as a duty most pleasant in it selfe pleasing vnto nay the very pleasing of God and that in so high a degree as he graciously accepts it for in the Word that infallible Truth they imply that the affecting of his Maiestie in his account is the acting of his command and the fixing vpon him our loue is the fulfilling of the whole Law Mat. 22. Gal. 2. As he esteemes it highly accepts it heartily so doth he recompence it manifoldly with temporall spirituall and eternall blessings As for temporall without raine the earth is as brasse the ground as iron but to those that loue him hee that is faithfull cannot either deceiue or be deceiued he who is truth and cannot faile he who is wisdome and cannot erre hath promised that he will giue them raine Deut. 11.13 14. there 's a blessing in due time there 's the greatnesse of the blessing euen the first and the latter raine that is in the seed time and towards Haruest to this end that vnlesse they wilfully contemne his offred blessings of plenty and obstinately draw vpon their owne heads a curse of scarcity they may gather in their wheat their wine and their oile Corne without raine could not grow ripe and through raine vnseasonably falling we could not reape to haue it then is a blessing to want it a curse and to haue it out of season is rather a curse than a blessing In his giuing it then to them that loue him in due season lies the sweetnesse and marrow of the blessing but though the grapes be pressed and the wine sugred in the cup yet may a man bee depriued of it at the lip as was Ancaeus from whence arose that Adage Eras Adag chil 1. ceat 5. Multa cadunt inter calicem supremaque labra though a man bee in full expectation to reape 2 Sam. 14.30 yet a reuengefull Absolom may send to burne vp the fields of Ioab when his Corne is ripe and Samson by his Foxes frustrate the hope of the Philistins Jud. 15.5 hindring their fruitfull haruest Psal 128.2 but those that loue the Lord shall enioy the fruit of their labours and eat the labours of their hands No politike Achitophel no malicious Absolom no enuious Samson shal disappoint them their enemies must be cast out before them and their borders much inlarged and because all these may be enioyed and yet we not ioyned with him to this temporall hee addes spirituall blessings and such whereby we may perceiue him to be ours and vnited to vs in the bonds of loue And lest strangenesse in association should beget a strangenesse in his our mutuall affections lest discontinuance of communion should breed a dislike or disunion in opinion or lest want of societie should worke the violation of amity Christ promiseth that both his Father and He will descend from their glorious Thrones and Seats of Maiestie Iohn 1â— 29. and come vnto him that loueth him and make not as guests whose stay is momentary but as dwellers and Masters of the Mansion their abode with him to whom it is impossible that any spirituall blessing should be absent where the Author of all spirituall grace is present Can that field be vnrefreshed where a springing fountaine remaineth or can waters be wanting where is a liuing Well Heauenly graces necessarily there abound where the giuer of them abideth not for once but for euer for to those that loue him his blessings are eternall Many Conquerors doe enioy a crowne which is maintained attended with great care subiect to the greatest crosses nay the head which it adorneth many times is diuided from the body but he giues to them that loue him a Crowne of life Iam. 1.12 Many enioy the crowne but want power to possesse his Kingdome but
to vs as a burden Looke we vpon the Lords Table with contempt as though some homely fare were offered neglect wee prayers meditate we neuer wee haue no testimony of our loue to God for our care and reuerence and respect to the meanes are the emblemes of our affections to and the demonstrations of our delight in his Maiesty who presents himselfe in his ordinances True loue begetting a desire of communion which is alwaies seconded with a likenes of affection at the least hating whatsoeuer he abhorreth and louing that in whatsoeuer he delighteth Now he to instance in three things especially loueth First the honour of his name Secondly the obedience of his will and thirdly the prosperity of his Church and on the contrary holds in detestation those that derogate from his glory disobey his statutes and hinder either the flourishing of his Church or the furthering of his Saints in their temporall or eternall good As for the first his name and the honour of it how hee doth prise it better cannot I decipher than from his owne mouth who when he would preserue it as his owne peculiar proclaimes it as in the eares of all That he will giue his glory to no other and lest any might encroach vpon his right the better to detaine it and the more to deter them from attempting it Exod. 20. hee affirmeth That he is a iealous God which word is though but one word yet as forcible as all the Arguments Inuention can afford if it be duely weighed and more perswasiue than all the flourishes Rhetorike can yeeld if it bee truly viewed to proue and paint out his delight in his glory and loue to his name for all griefes are either to be appeased with sensible perswasions or to be cured with wholsome counsell or to be releeued with bountiful gifts or by tract of time to be worne out Iealousie only excepted In that then he alledgeth his Iealousie he intimates that Prayers cannot preuaile against his displeasure sacrifices shall not expiate that sinne time will not wipe out that blot cast vpon his glory Hee therefore that loueth the Lord will be grieued at the soule to see and heare the name of God dishonoured his worship despised his truth reuiled his religion scorned and the profession of his Gospell neglected He who willingly endureth his friends reproach is a liplouer He who patiently putteth vp the disgrace of his captaine is either a bufaint or a debosht souldier He who carelesly passeth by the contempt of his Creator is through Satans cunning an hellish and deformed creature Moses in his owne matters is the mirrour of meekenesse Numb 12.3 but if the people in his absence practise idolatry oh how doth vexation enuiron his brest wrath weaken his memory and anger confound all the faculties of his soule What though the Tables of stone were written with the Lords owne finger his hands cannot hold them Cunning workmanship is not weighed Charity is not regarded if pietie suffer disparagement Their Idoll God shall be because a Calfe consumed in the fire grinded to powder Exod. 32.19 throwne into the water and the idolaters pallates be seasoned their bowels relisht with that sweetnesse which ashescorrupted water can afford Doth Rabshakeh blaspheme the liuing Lord How will Eliakin and Shebnah expresse the loue to their God 1 King 18.48 their loathing of that disloyaltie their bodies shall not continue couered when his name is cloathed with dishonour their garments shall not remaine vntattered when his glory was rent with so great disgrace Psal 119.136 Dauids eies in consideration of the great dishonour cast vpon Gods name through common iniquity gushed out riuers of waters To expresse the greatnesse of his griefe it is said they gushed out To manifest the multitude of his sorrowes they are called riuers of teares and all was because men kept not his law Hereby demonstrating his loue vnto God by that griefe which he had for the dishonouring of his name And truly for they that are sealed to saluation doe mourne and cry for all the abhominations that bee done in the midst of the places where they liue Ezech. 9.4 Is there such a mist drawne ouer our eies that we set not such a thicke cloud ouer our vnderstanding we marke not such a caule ouer our consciences wee feele not either in ourselues or others the abhominable blasphemies of his name the horrible contempts of his honour wherein he is so much delighted how can we loue him Loue begetting a likenesse of affection not only to his name but his Will also the obeying whereof is the badge of our true affection whence it is that the Prophet Dauid cals vpon all that are Saints to this duty Yee that loue the Lord Psal 97.10 hate the thing that is euill seeing he detests it ye may not desire it and our Sauiour Christ who can best describe his owne disciple though he gaue often loue as his liuerie yet he will not haue them ignorant of the infallible signe whereby the truth of the liuery is discerned Iohn 14.15 If ye loue me keepe my commandements Oh that we had hearts so enflamed that with him who was a man after Gods owne heart in the feeling of our defects euery one would crie out Psal 129. Oh that my waies were so directed that I might keepe thy Statutes and the palpable perceiuing our failing in not doing the things we should nay those we would cause vs cry out with him who was a chosen vessell Wretched man that I am Rom. 7.24 who shall deliuer me from the body of this death Neh. 13.14 and iustly plead with Nehemiah and Hezechiah our goodnesse and integritie Esay 38.3 then might our soules repose themselues in the sweet bed of peace assured of our vnfained loue to God But is the polluted puddle of iniquitie our bathes the actions of vngodlinesse our recreations the assemblies of the wicked our choisest company Is sinne our surest stay wicked counsells our best guides hellish drugs our wholesomest Physicke Sathans delights our sweetest potions Are we so farre from hating that we delight in couetousnesse pride malice profanation Is that most respected which God least regardeth or that contemned which he commendeth or that disobeyed which he enioyneth that heart and loue towards God is in a dangerous consumption Poore loue is that will forsake nothing at Gods prohibiting nor reforme any thing at his perswading nor performe any thing at his enioyning Can a woman prostitute her body to a varlet and yet truly say she loueth her husband or a childe pleade his loue to his Parents while he is vndutifull or any call himselfe a friend a member a sonne or daughter of the Lord disobeying his will and acting the workes of the deuill May the heart of a Saint neuer conceit it for true loue begets a likenesse of affection to his name and will yet if there it stoppeth it were like a
see how neerely they are in them conioyned if we obserue their mutuall 1. Excellency 2. Dignity 3. Validitie Their Excellency appeareth to bee the same in that God hath indifferently made knowne himselfe as it were by name by either of them Wee iustly make account of the name especially if it bee giuen of purpose not by peraduenture for the better finding out of the nature of that whereunto it is giuen and if Embassadors receiue their respect according to the Maiestie of their Master whom they present how shall we not esteeme of the excellency of both Loue and Feare seeing the Lord himselfe who did all things gaue euen names in number weight and measure in his sacred Word where euery one may and ought to reade his pleasure will haue vs to conceiue himselfe sometimes when Feare is mentioned and other somtimes when Loue is repeated Iacob cals him the Feare of his father Isack and Iohn which lay on Christs bosome that beloued Disciple cals him Loue. 1 Iohn 4. Can a Christian heare himselfe called in the Scriptures by the name of King and not conceiue of what repute he is of through Christ in the eies of God Can any heare the names of Feare and Loue to be transferred to the Lord himselfe and not confesse the excellency the mutuall excellency of either For he bearing their name they must needes partake of his nature Their mutuall dignity is as manifest for these two comprehend all what man can performe to God or which God requireth of man For our Sauiour for the accomplishing of the Commandements calls for nothing but Loue whereupon Paul saith Loue is the fulfilling of the law Gal. 6.2 and Salomon who had too much experience of falling from God hauing testified his distast of his too much tasted vanities affirmeth that the end of all which any can perswade aduise or presse is to Feare and to keepe the Commandements Eccles 12. and he giueth the reason for that is the whole duty of man Surely our blessed Sauiour and his elect vessell extolling Loue include feare or they contradict Salomon and Salomon in his Feare and keeping the Commandements implied Loue or hee gainsaied our Sauiour and his Apostle But they all speaking by the same spirit affirme the same thing For nothing but these two which giue life and lustre vnto euery duty besides and therefore ioyned sometimes with one sometimes with another are aboue other yet indifferently required And now Israel what doth the Lord thy God require of thee but to feare and loue him Deut. 10.12 Whereby we may obserue these to be all are expected by him accepted of him Shewing in his expectation what are to be performed to him by vs as our duties intimating in his acceptation how greatly he delights in these graces and in both manifesting what is in his estimation the dignity of them either of which indeed were of no worth if they were not both permanent But now the Validity of either is such Cant. 8. that as much water cannot quench loue nor the flouds drowne it so many troubles cannot ouerturne Feare Iob 15.15 nor calamity conquer it Cant. 8.7 Loue is not to bee drawne by force for it is strong as death Feare not to be vnited by flattery for it is suspicious of danger Gen. 20.20 Loue is not to be perswaded from God by any power hauing fully tasted of his fauour Feare is not to bee enforced from the Lord by any terror Psal 34.8 hauing drunke deepely of the cup of his power Dan. 3.17 18. Ier. 32.40 That heart wherein the Lord hath put his feare departs not from him and that soule which hath yeelded to his loue will not leaue him Feare looking on the promises and the power of him that made them groweth vp to the perfection of full holinesse till it be indued with it 2 Cor. 7.1 and loue wanting full fruition of prepared ioyes aspireth to perfect happinesse till it be inuested in it Neither of them ceasing before they be made partakers of their expectations Thus then they agree in their Commander Causes Subiects Acts Effects Opposites and Conditions of mutuall Excellency Dignity and Validity And therefore aswell the one as other to bee harboured in euery Christians heart 1 Iohn 4.18 But perfect loue driueth out feare It is true one poison preuaileth against another Aug. ser 13. de Verb Apost Timor servus est Charitas libera est two contraries cannot subsist together in one subiect in the same measure of contrariety and looke how much soeuer is the power of a sonne-like loue so much lesse is the strength of a slauish feare where loue hath apprehended the firmnesse 1 Iohn 4.17 of Gods fauour there is no doubting of his helpe in the time of danger no want of boldnesse in the day of iudgement That loue then which the Lord accepteth as perfect casteth out that Feare which he reiecteth as faithlesse That loue which striueth in expectation of prepared pleasures to perfection banisheth that feare which laboureth in apprehension of allotted iudgements with painfulnesse as plunged in the gulfe of despaire To feare him then not as a Iudge that will condemne but as a Iudge that will discharge vs is that feare which loue is so farre from driuing out that it liketh it liking it loueth it louing it cannot liue without it Psal 2.11 Serue the Lord with feare and reioyce before him with trembling is the exhortation of Dauid where loue is not harboured ioy cannot be expressed as then there must not be seruing without feare so neither must there be trembling without loue for there is no seruice acceptable which wanteth reuerence nor reuerence commendable which is rendred without affection And as one well saith Hugo de S.V. de instit nouit c. 5. Reuerentia sine amore magis seruilis amor sine reuerentia puerilis iudicari debet Reuerence without loue is too slauish and loue without reuerence is too childish if there be loue and not feare it answereth not the Lords worth if there be feare and not loue it argueth the greatnesse of our vnwillingnesse Psal 5.7 and therefore what the Prophet Dauid had exhorted others hee resolueth and promiseth that he himselfe will practise I will come saith he into thine house O Lord in the multitude of thy mercy and in thy feare will I worship toward thy holy Temple Mercy moueth him out of loue to come and feare maketh him in reuerence to continue loue draweth him to the duty and feare directeth him in his deuotion Such is the efficacy and dignity end and vse of them where they are vnited that this louing feare and fearing loue is the way by which God walketh vnto man and the Ladder by which man climeth vnto God They humble God but exalt man bring God downe below and lift man on high Joh. 14.23 for that heart where loue is harboured will hee inhabit and that spirit which in feare of his displeasure is bruised will he visit Esa 57.15 For by them are the fetters of sin loosed from our feet the manicles of iniquity taken from our hands the caule of hardnesse remoued from our hearts and the some of calumnious blasphemy blasphemous calumny wiped from our mouthes for Loue softneth as the Goats bloud the adamantine Feare breaketh as the hammer the stony heart Loue looseth the spirits as the hot Sunne the frozen Fountaine and sendeth out flouds of teares Feare maketh man as the fire the hardest mettals pliable to euery truth Loue and Feare vnited in one soule dissolue there the cursed workes of the Deuill and kindle the fire of true deuotion and therefore not to be seuered because the Lord is both iust and mercifull mercifull and iust Fulg. l. 1. de rem pecc ad Fabiol mans 23. Let all men therefore entertaine these deere and inseparable associates Let the wicked learne to feare and loue the Lord for his iustice and mercy that being conuerted they may misse of that punishment which his iustice hath threatned and receiue that pardon which his mercy hath promised Let the good loue and feare him for his mercy and iustice that being preuented by his mercy through loue of it they may continue in good workes and in Feare of his iustice keepe themselues carefully from sinfull waies Let the wicked thinke of his mercy lest too much swallowing of his iustice they forget his fauour and be denoured by sinne through desperation Let the good feare his iustce lest too much swilling his mercy they neglect his anger and bee seduced by Satan to presumption Let all men both loue and feare him feare and loue him that his Angels may pitch their tents round about them his Spirit in all their waies direct them himselfe take them while they remaine here vnto his protection and hereafter in his due time translate them to an immortall Crowne of glory which hee giue vnto all vs and euery one that are his for his sake who hath so dearely bought vs Iesus Christ the righteous Amen Amen FINIS