Use. 1. That if such an assurance may be obtained, then that is a Po­pish Error, which (according to the Cannons of the Councel of Trent) is that no man can have any assu­rance of his salvation in this life, otherwise then conjectural, unless it be made known to him by spe­cial revelation; nay they hold him [Page 23] accursed that teacheth a man may be thus assured. He that is a Papist indeed, is bound by the principles of his own Religion to be in sus­pence of that to his dying day, with­out the knowledge of which a Chri­stian can never have any sollid com­fort. We say a Christian may doubt, and a true believer is often troub­led with doubtings, they say he must doubt, and 'tis a cursed He­resy for a man to think he may have certainty: but we renounce this doctrine, as an enemy to faith and salvation, and to a Christians com­fort and consolation. Miserable comforters are they all, as Job said of his friends. Job 16. 2. for as in Job 16. 2. most of their doctrines they rob God of his glory, which is his choicest Jewel, so in this, they de­prive a Christian of his assurance, which is his chiefest comfort. In which respect the teachers of this doctrine may be fitly resembled to [Page 24] those Locusts mentioned Rev. 9. Rev. 9 7, 8, 9. 7, 8, 9. they had faces like men; their doctrine in shew had no harm or danger in it; wolves in sheeps clothing, of whom our Saviour bid you beware Mat. 10. 17. Mat. 24. 4, 5. Mat. 10. 17. Mat. 24. 4, 5.

2. They have the haire of wo­men; their doctrines are insinua­tive, and inductive to sin, have many inticements to allure men to the liking of them, and to provoke to spiritual lust and fornication.

3. They have Crowns of gold upon their heads; triple Crowns and Myters, they pervaile much, and have great reverence and au­thority where they come. But

4. They have tayles like Scorpi­ons, stings in their tayles, their doctrine is such, that in the end it will wound the Soul and conscience of him that receives it intollerably, they can never have found peace and comfort in their consciences that receive it, and believe it.

[Page 25] I might farther inlarge this use to the confutation, or rather repre­hension, of some amongst us, who renounce Popery and yet think this impossible and too high a point; such as are no Papists; yet in this little better, condemning this do­ctrine as presumption; for men to take upon them to know so much of Gods secrets, as to be assured they shall goe to Heaven when they dye, why this is an high presump­tion. To whom I answer.

1. Because 'tis presumption in you, is it so therefore in Gods Chil­dren? 'Tis presumption indeed for men to say they shall be saved when they dye, and yet lye and live in their sins. Jer. 3. 4. wilt thou cry Jer. 3. 4, 5. thou art my Father and yet doe evill as thou couldest? so if we say we have fellowship with him, and yet walk in darkness we lye. 1 Joh. 1. 6. 1 Joh. 1. 6. such may be sure of their damnati­on, but not of their salvation in the [Page 26] case they are in; for the Scripture saith expresly salvation is far from them, and they shall not inherit Gods Kingdom 1 Cor. 6. 9. and these 1 Cor. 6 9. evidences will come in strongly against them at death and Judgment to their confutation and confusion.

2. To press to know that, which God hath secreted, and locked up in the insearchable Cabinet of his own brest, this were presumpti­on: but to refuse, or not to endea­vour to know that, which God hath commanded us to search and find out, this is disobedience, un­thankfulness and contempt. True it is, no man can of himself find out this secret, for the things of God know­eth no man, but the spirit of God. 1 Cor. 2. 11. but saith he Vers. 12. 1 Cor. 2. 11▪ v. 12. we have received the spirit, that we might know the things that are freely given to us of God; and if any man have not the spirit of God, he is none of Christs. Thus much for this first use.

[Page 27] Use. 2. It reproves those, that ack­nowledge the truth in word, but deny it in deed, in practice; for they look not, seek not for it, as if it were not to be had; or at least not worth having.

The Apostle Peter commands to give all diligence to make our calling and Election sure 2 Pet. 1. 10. but 2 Pet. 1. 10. they give no diligence this way, but are careless and negligent about it: and so much the more to be condemned is their supine careles­ness to ensure their everlasting E­states, because of their anxious carefulness to make sure the things of this life, which are but for a moment. If men buy houses or lands or take leases, or put out money, what a doe to make these things sure? How many draughts of paper must there be? what scan­ning of words, and weighing of every clause as it were in a ballance, what consulting of Lawyers, and [Page 28] boxing up writings? But come to the point of their chief Inheritance, ask what evidence they have for Heaven, what assurance of their sal­vation; and alas what wo [...]ul un­certainties are men content to be at here? I hope well saith one, I trust saith another, God is merciful saith a third, and I shall doe as well as others saith a fourth. Surely he that is no better ensured in world­ly matters then thus, I hope, and I trust, is but a weak man and in a very poor case we think. Alas! that we should be so Politick for our bodies, and so silly and simple for our Souls; that men should seek so much to make that sure, which they are sure to forgoe, and seek after no assurance of their Eternal condition; unless it be to make their damnation sure: as many wick­ed men, are as diligent about this, as the children of God are to make their salvation sure; doing quite [Page 29] contrary to these commands and councels in 2 Pet. 1. 5. 2 Phil. 12. Heb. 2 Pet. 1. 5. 2 Phil. 12. Heb. 3. 15. 3. 15. these men are as far from faith and grace, as they are from the assurance of faith and grace; as far from salvation it self as from the assurance of it: salvation is far from the wicked, for they seek not thy statutes.

2. Branch of this use is to re­prove those, who, because assurance may be had, and many of Gods children have it, think they have it too: Yea they that have none at all, pretend to it most of all, carnall men and hypocrites, who never rightly sought it, nor are subjects rightly qualified for it, be­ing unhumbled, unbroken, impe­nitent, unbelieving, sensual not ha­ving the Spirit. All graces, and so assurance, how their counterfeits. Solomon speaks of some boasting of a false gift. Pro. 14. 25. so many boast Pro. 14. 25. 2 Rom. 71. 23. of assurance and have it not 2 Rom. [Page 30] 17. 23. thou makest thy boast of God and art confident, so many boast that God is their God, Christ their Saviour, and that God loves them with his special love, but their confidence is groundless, like that of Solomons foole Pro. 14. 16. and Pro. 14. 16. Rev. 3. 17. the Laodicean Angel Rev. 3. 17. and of these there are diverse sorts.

1. Such as say they are perswad­ed God loves them, and it shall goe well with them, and take it for granted 'tis so, because their own hearts tell them so, and can give no other reason of their hope and per­swasion, but this, my mind gives me so, &c. But this perswasion is a delusion of Satan and thy own deceitful heart, this perswasion comes not from the spirit of God, for then it would be grounded up­on the word of God; but arising meerly from thine own spirit with­out the word, it is a delusion and a presumption, no true perswasion [Page 31] or assurance. Prov. 28. 26. he that Pro. 28. 26. trusteth his own heart is a foole, for that is deceitful above all things, and is always a false Prophet, speaking peace, when no peace is, and the false spirit works effectual­ly in the hearts of such, this false assurance Luk. 11. 21. Luk. 11. 21.

2. Such as say they are assured because they never doubted; they have always believed God loves them, and that they shall be saved, they never doubted of going to Heaven when they dye; they have ever taken it for an axiome never to be called in question, or denyed that they shall be saved. Friends, this is a false assurance; for take this for an infallible truth, he that never doubted, never believed, and he that never believed, never had a sound assurance of his salvation: true faith is accompanied with doubts, why art thou disquieted and cast down oh my Soul? Psal. 42. 5. and Psa 42. 5. [Page 32] O thou of little faith wherefore dost thou doubt. Mat. 14. 31. Assurance is ne­ver Mat. 14. 31. so perfect, as to exclude all doubting, at all times; St. Paul saith of himself, who had this assurance, without were doubtings, within were fears 2 Cor. 7. 5. that is, doubtings 2 Cor. 7. 5. and infidelity; yea God who brings good out of evil, and light out of darkness, brings assurance out of doubtings and fears; for, first these doubtings and fears stir up a Chri­stian to be diligent in the use of means, whereby he may come to be assured. Yea secondly these doubts and fears doe use to end in true peace and sound assurance as Davids did Psal. 42. 5. and the last Psal. 42. 5. and last. Verse. whereas they that never had them and are thereupon confident of their good Estates, this false assu­rance of theirs will end in great fear [...] and desperate terrours Job. 18. Job 14. 18. 14. His confidence, saith Bildod, shall be rooted out of his Tabernacle, and [Page 33] shall bring him to the King of terrours. If then thou thinkest thou art as­sured because thou never doubtest, wondering at others full of doubts and fears in this respect, then know thy perswasion is a false perswasi­on, a false assurance; no assurance of Gods people, no assurance of faith, which doth not exclude all doubting.

It is a bastard assurance, it was born and bred with thee, 'tis a Coun­terfeit, a very delusion of the Devil. And I may apply to thee, that say­ing of Eliphaz. Job 15. 31. let not Job 15. 31. him that is deceived trust in vanity, for vanity shall be his recompence: Your assurance thus built is but va­nity, and it shall have no other recompence but frustration and dis­apointment.

3. A third sort are perswaded God loves them, and so consequent­ly that they shall be saved, because God blesseth them with common [Page 34] mercies, and it goes well with them in this life: they receive many testimonies of Gods love and favour towards them, as health, wealth, prosperity and a good name, like those the Prophet Micah mentions. Micah. 3. 11. Or as Ephraim Hos. Micah. 3. 11. Hos. 12. 8. 12. 8. I am become rich, I have found me out substance, in all my labours they shall find no iniquity in me. But this is a false perswasion, or assu­rance, which is grounded only up­on the fruits of Gods common boun­ty, not of his special love and mer­cy; things that God gives to his very enemies, crums that are often cast to dogs; and no man can know love or hatred by these things here below.

4. A fourth sort are perswaded well of themselves, and of their everlasting Estates, because their Neighbours, yea Ministers and good people think well of them. Thus the Church of Laodicea, because [Page 35] well thought of by other Churches, thought well of her self; and Judas (very like) thought his condition good, because the rest of the disci­ples did so. But that assurance on­ly is good, that is built upon the word of God, not the word of man, they that rest upon every bo­dies good word can assure them­selves of nothing but that heavy woe in Luk 6. 26. woe unto you, Luk 6. 26. when all men speak well of you: and therefore saith the Apostle. Gal. 6. 4. Gal. 6. 4. let every man prove his own work, so shall he have rejoycing in himself and not in an other.

5. Another sort that boast of false assurance, are false believers, tem­poraries, who having, by some common work of the spirit, some common gifts and graces wrought in them, some illumination, con­victions, joy in the word and some partial reformation, are presently so full of assurance, that they have [Page 36] not any doubts; and imagin they are able to judge and determine con­cerning others, whether they have grace or no. But 'tis a sign of a bad building, that hath a weak, or no foundation; and it was a sign Jacobs venison was not right, be­cause it was so quickly catched: so this assurance is too quickly gotten to be good, and for the most part comes to nothing; like Jonahs Gouard sprong up in one night, and withered in another; or like the stony ground hearers, that recei­ved the word suddenly with joy, and for want of a depth of Earth, in time of temptation fell away. All these assurances which men boast of are false, and it apears by the fruits of them. By their fruits ye shall know them, saith our Saviour, of the false Prophets. Mat. 7. 20. So Mat 7 20. by their fruits ye shall know these false assurances, or perswasions, which make men never the better, [Page 37] work no change in their lives; no care to please God, no fear to of­fend God; nay they work contrary effects; they harden mens hearts, and keep them from sorrowing for sin, Isa. 57. 10. thou saidst not, there Isa. 57. 10. is no hope, therefore thou wert not grieved; nay they can commit very hainous sins and never be troubled at them Psal. 64. 4. they shoot in se­cret Psal. 64 4. at the perfect, yea suddainly doe they shoot at him and fear not, they incourage themselves in an evil way. Farther this assurance they talk of doth inbolden them to commit sin. Jer. 3. 4. didst thou not cry, thou art Jer. 3. 4. my Father? but they do evil more and more: And in Hos. 8. my God, we Hos 8. know thee; yet they have rejected the thing that is good. Now how many are there, whom Satan hath over thrown with this false perswa­sion, yet men and women will goe away with it, dreaming their case is good: let such know, as true [Page 38] assurance of salvation is a great mercy, so false assurance is one of the most grievous judgments, that can befal a man; in Isa. 29. 9. when Isa. 29. 9. the Lord had sayd stay your selves and wonder, in v. 10. he adds v. 10. this to be the judgment they should wonder at, the Lord hath covered you with a spirit of slumber, or hath powered upon you the spirit of a deep sleep, he hath closed your eyes, Of the two it is far better to be vexed with continual fears, than to be lulled asleep with a false assurance, for besides that it keeps a man from seeking to God, it will not hold; but certainly faile a man when he hath most need of it, as Zophar saith in Job 11. 20. The eyes Job 11. 20. of the wicked shall fail, and they shall not Escape, and their hope shall be as the giving up of the Ghost: that is, as the Soul and body part with great pain and horror, so shall he and his hope; as the Soul departs sud­dainly, [Page 39] so shall his hope leave him in a moment; and as the Soul re­turns not into the body any more in this life; so he and his hope take an everlasting farewel each of other; his Soul and his hope depart to­gether, never to meet more; there­fore let me invert the words of the Apostle concerning true confidence Heb. 10. 35. and say concerning this, Heb. 10. 35. cast it away, cast away your confi­dence, for it shall have no recom­pence of reward. Thus much for this second use, by way of repre­hension.

III. Use. Let it serve in the last place for Exhortation. Is it so that a Christian in this life may be per­swaded and assured he shall be sa­ved, then let this perswade and stir up us, to labour for this assu­rance: let us not run blundering on in an uncertain opinion, or a wavering hope; but strive after this sound perswasion, you have [Page 40] heard 'tis attainable, others have actually injoyed it, and we are in­joyned to seek it, and if the fault be not our own, may obtain it, and to make you the more earnest and diligent in the persuit of it, consider these motives briefly.

1. Mot. Nothing else can be as­sured, are not riches, honours, pos­sessions, relations, and all worldly injoyments uncertain? is there not vanity written upon them all, and are they not all subject to variati­on and loss? such uncertain beings they are, that the wise man saith they are not, Pro. 23. 5. they are but Pro. 23. 5. like a flock of birds in a mans yard, which he cannot call his own, for they soon take to themselves wings and flee away; but whoso is sure of his salvation, sure of the love of God and his interest in Christ, is sure of that which he can never loose; this is an abiding substance, an enduring inheritance, which the [Page 41] iron teeth of time can never de­stroy, nor eternity it selfe wear out.

2. Mot. 'Tis your indispensable duty to labour to be assured of Gods love and your own salvation. God hath often charged his people to contend for the security and as­surance of their spiritual Estates. 2. Pet. 1. 10. 2 Cor. 13. 5. and in Heb. 2 Pet. 1. 10. 2 Cor. 13. 5. Heb. 6. 11. 6. 11. we desire that every one of you doe shew the some diligence, to the full assurance of hope unto the end. And this commandment is for our good.

3. Mot. This knowledge and cer­tainty is naturally desirable. Eve­ry man would faine know things to come, [...]especially concerning them­selves. If there were a book writ­ten, that would tell men what should certainly befal them in this world to their last breath, O how desirous would people be to procure and read it? now is it so desirable to [Page 42] know our destiny, to heare and know prophecies, what shall hapen to us in this life? and is it not as desirable to know and be assured what shall be our portion to all eternity, what we must trust to and look for, what state and place we must be in for ever? why there is a book will tell you this, the written word of God, and this you may know if you will labour for it.

4. Mot. This certainty of our sal­vation, as it is very desirable, so beyond expression comfortable. Though not the being, yet the well being, the comfort of a Christian depends upon it: and if ever God bestow this blessing of assurance upon thee (whatever thy condition be in the world) thou wilt account thy self the happiest man upon earth, therefore this full assurance is cal­led riches. Col. 2. 2. Riches serve to Col. 2. 2. make the life of man Comfortable, [Page 43] and put a great deal of joy into mens hearts: So this riches of assu­rance makes the life of a Christian comfortable, put that joy into the heart, that all the riches of the world cannot. Psal. 4. 6. Now to Psal 4. 6. shew you how sweet and comfor­table this assurance will be, I might be very large; but may not, the time preventing me; tast it a little briefly; what sweet thoughts might­est thou have of God when thou art assured of his love and thine own salvation? All that greatness, jealousy and Justice in God, which is the terror of others, will be matter of incouragment and joy to thee; as the Son of a King doth re­joyce in his fathers magnificence and power, which is the awe of sub­jects and terror of rebels. When the thunder roars, the lightning flashes, the Earth quakes, and the signes of Gods dreadful omnipoten­cy appear; then thou canst say, all [Page 44] this is the effect of my Fathers power. So how sweet may every thought of Christ be, of the blood that he hath shed, and the benefits he hath procured, be to thee, who hast got this assurance? when thou canst put thy finger into his side and say with Thomas, my Lord and my God, or as St. Paul, who loved me and gave himself for me; now the name of a Saviour will be a sweet name indeed. Yea every pas­sage of the word will now afford the comfort; how sweet will the promises be to thee when thou art assured they are thine own? the Gospel will now be glad tydings indeed; the very threatnings will oc­casion thy comfort, to remember thou hast escaped them; thou wilt now cry with David, O how I love thy Law; it is sweeter then the honey and the honey combe; it is better to me then thousands of Silver and Gold; and wilt say with Luther, that thou wilt [Page 45] not take all the world for one leaf in the Bible; and for the ministry of the word, thou wilt account their feet beautiful that bring the glad tydings of good things Rom. Rom. 10. 15. 10. 15. O, what sweetness doth this assurance put into the ordinanes of God? Into prayer, when thou canst say our Father, with full assurance, and knowest thou art welcome and accepted in Christ, and hast a pro­mise to be heard. Into the Sacra­ment? gives it a sweet relish, makes it a feast of fat things, a refreshing banquet indeed. This assurance will sweteen every mercy to thee, yea multiply the sweetness of every mercy, when thou art sure they all proceed from love, and are the beginings and earnest of everlasting mercies: thou maist now take com­fort in them, and with David stile them loving kindnesses and tender mercies, that come from the very bowels of a loving and tender Fa­ther; [Page 46] thou wilt now take more comfort in a morsel of bread, then the worldling hath in the greatest abundance of all things. Yea this assurance will make bitter things sweet; afflictions, when thou know­est they are for thy profit, that God means thee no hurt by them, and will bring good to the out of them. Rom. 8. 28. It will make death Rom. 8. 28. it self sweet, which is called a bit­ter thing, a sweet sleep, the grave a sweet bed, when thou art assured it shall not seperate thee from, but bring thee to the full injoyment of him who hath loved thee and dyed for thee; sweet when you know the day of your desolution, shall be the day of sins destruction, the Souls absolution, coronation and glorification: Oh labour for this as­surance which is so comfortable and will sweeten to thee all things, and all conditions, mercies, promises, thretnings, duty, ordinances, affli­ctions, [Page 47] losses, death it self.

5. Mot. This assurance as tis com­fortable, so very profitable. It will put life into all thy affections and graces: it will help thee to re­pent and melt over thy sins, when thou knowest how dearly God lo­ved thee, even then, when thou didst abuse his mercy. It will in­flame thy heart with love to God, when thou knowest thy near rela­tion to him, and how tenderly af­fected he is to thee. Psal. 18. 1, 2. Psal. 18. 1, 2. Psal. 116. 1. Psal. 116. 1. It will quicken thy, desires after him, it will confirm and strengthen thy trust in him Psal. Psal. 46. 1, 2, 3. 46. 1, 2, 3.

It will fill thy heart with thank­fulness, and heavenly mindedness, and exceedingly tend to thy per­severance. It will put courage in­to thee in all thy works and duties, and make thee rejoyce to work righ­teousness. It will be Oyl to the wheels and wind to the Sayles. With [Page 48] what courage wilt thou run, when thou knowest thou shalt have the prize? and fight when thou know­est thou shalt conquer? and work, when thou knowest thy labour is not in vaine? and endure all things, when thou art assured of the re­compence of reward. Thus having heard thus much of assurance, me thinks every one of you should de­sire it; and inquire after the means to attaine it; which are briefly these; I shall but name them.

• 1. Labour to be humbled, to see your sin, and to sorrow for it.
• 2. Seek after faith in Christ, and the Spirit to renew and san­ctifie thee.
• 3. Be much in self examination, self probation; to know thy self, this assurance is called knowledge of our selves. 2 Cor. 13. 5. and that thou maist not [Page 49] be deceived in proving thy self, let thy examination be;
  • 1. Frequent, and often,
  • 2. Regular, by the word.
  • 3. Painful and diligent.
  • 4. Constant and continued.
• 4. Means is serious meditation, on the offers of the Gospel, the promises of the Gospel and perfor­mances of the Gospel: meditati­on, on thee freeness of Gods mer­cy; the fulness of Christs merits, and the firmness of the covenant of grace.
• 5. Diligently and skilfully im­prove those notable assuring ordi­nances; the word, the Lords supper and prayer.
• 6. Endeavour to keep a good conscience and conversation towards God and men; this is an excellent means to obtain this assurance. For [Page 50]
  • 1. This hath the promise of assurance Psal. 50. 24. last Verse.
    Psal. 50. 24.
  • 2. This produceth assurance, as the cause, the effect Isa. 32. 17.
    Isa. 32. 17.
  • 3. St. Paul found this fruit of a good conscience Act. 24. 15, 10. 2 Cor. 1. 12.
    Act. 24. 15, 16. 2 Cor. 1. 12. Rom. 5. 4.

6. Make use of experiences, for experience breeds hope and hope assurance Rom. 5. 4. The expe­rience you have of Gods good­ness all your days, experience of Gods goodness to you in spiri­tuals. The experience of the fruits of Gods grace in you, take notice of all these, register them, recal them, read them over and repeat them to thy Soul, and that for this very cause, because expe­rience breeds hope, and that up­on this ground, because though we be variable, yet Gods love [Page 51] is unchangable; whom he once loves, he ever loves. Jam. 1. 17. Oh Christians labour by these and all other means to attain this assurance, of Gods love and your own salvation, if you once have it, it will repay you for all your pains; and if once thou art as­sured of Gods love, thou art as­sured to be saved, for nothing can separate thee from this love, nor deprive thee of this salvati­on. And so I pass to the second do­ctrine, where I must be more brief. The doctrine is this.—

Use. 2. Is it so that nothing can separate the faithful from the love, which God bears to them in Christ Jesus their Lord; this then is ground [Page 63] of abundant comfort, of firm, last­ing and everlasting consolation to all the faithful, who are interested in the special love of God in Christ Jesus: that are in the Estate of Gods love, in the state of grace (as divines call it) I call it the Estates of Gods love, in opposition to the Estate of Gods wrath, wherein we are all by nature, I say, this is mat­ter of unspeakable comfort to all such and that first.

1. Against the fear of all ene­mies and evils whatever, none of them can separate from Gods love. Poverty may take away thy wealth, sickness thy health, disgrace thy good name, death thy life, but none of these can take away Gods love from thee, that is unchangable, inseparable love.

2. It affords you comfort against the mutability of mens love, the love of great men, of Princes is mutable, Joseph and Haman are east [Page 64] out of the Kings favour. The love of friends is changable, they may love to day and hate to morrow, yea more friends and familiars, who were wont to shew much love, may shew much hatred, of which David complaines, Psal. 38. 11. and Psal. 38. 11. Psal. 55. 12, 13. Psal. 55. 12, 13. that his equal, his Guide, and acquaintance, with whom he took sweet council, he did reproach him and magnifie himself against him. And Job saith that his former friends did abhor him, and did not spare to spit in his face Job 30. 10. And Job 30. 10. have not we seen this in our days, friends not only ceasing to be friends, but turning mortal, kil­ling enemies; now that which hath befallen others, may befal us, and if it doth; if thou art a Child of God, one whom God loves, thou hast this to comfort thee, Gods love is not mutable as mans is. Though thou mayst be cast out of the love and favour of men, yet [Page 65] thou canst not be cast out of the love and favour of God; though they separate their love from thee and hate thee, yet they cannot se­parate the love of God from thee, nor cause him to hate thee; his love to thee, as it was from everlast­ing, so it is to everlasting. Psalm 103. 17. So that it is better to love Psal. 103 17. the love of God, than the love of all the world; for the worlds love is mutable, but Gods love is Eter­nal.

3. It affords you comfort against the separability of all beloved and desired comforts here below.

1. Happily thou hast a pleasant habitation, and with it many desi­rable accommodations, this is a com­fort: but thou maist be separated from it, thou maist be driven from house and home, as those worthys were in Heb. 11. who were driven in Heb. 11. to dens and desarts and caves of the Earth. But yet you cannot be se­parated [Page 66] from the love of God in Christ Jesus: when thou hast not an house to put thy head in, thou hast this love of God to warm thy heart in; thou canst not be put out of Gods love, wherein thou dwellest. Psal. 90. 1. Lord (saith Psal 90. 1. the Church) thou hast been our dwel­ling place in all generations; that is, in all our sojournings, and wand­rings, thy love and favour hath been our Harbour, shelter and protection. 1 Joh. 4. 16. We have 1 Joh. 4, 16. known and believed the love that God hath to us, God is love, and he that dwelleth in love, dwelleth in God and God in him. No matter where our dwelling be, in a Wood, in a Wilderness, in a Cave, in a Cot­tage, in a strange Country, so long as we dwell in the love of God; nay though our dwelling be in a Prison, a dungeon, yet we still dwell in the love of God there, and that will make a Prison, a Pal­lace, [Page 67] a Paradise, a Garden of Joy.

2. Probably thou hast a loving wife, Husband, beloved children and other dear friends and rela­tions, these are comforts, choise comforts; but uncertain; thou maist be put to forsake Father, and Mo­ther, Wife and Children, to keep a good conscience: But thou canst not be separated from Gods love. A Prison, and Wilderness, a for­raign Land may separate, and sever thee from all these, but all these cannot separate from the love of God in Christ Jesus, thy Lord; wherever thou art and whitherever thou goest, God will be with thee, and will be better and sweeter to thee, than Wife or Children, or any relations, yea then all relations: I will be with thee saith the Lord and will not leave thee nor forsake thee. Isa. 43. 2, 4. Isa▪ 43. 2, 4.

3. Thou hast now sweet society with Gods people in his ordinances, [Page 68] both publique and private commu­nion with them, this is a great com­fort; but thou maist be separated from these too, where thou shalt scarce hear a Sermon, injoy a Sab­bath, have liberty to read a Chap­ter, or converse with any of Gods Children; this is a sad separation indeed; woe is me saith David be­cause of this: and yet this cannot separate thee from the love of God in Christ Jesus. His love like wine will chear thee, when thou wantest the water-brooks of Gods Ordi­nances to refresh thee: as it did John Baptist in the Isle of Patmos, Paul and Syl [...]s in Prison: Daniel when Dan. 10. 11. he was in Babylon, the Angel tells him he was a man greatly beloved. Thus when thou art in a dry and desart Wilderness, ready to dye for thirst after the waters of the san­ctuary, Gods love in Christ will then be a dew to thee, and as Rivers of waters in a dry place; it will be [Page 69] hid Manna to thee and bread to eat, which the world knows not of.

4. Possibly thou hast a fair estate in Land, in money and movables, this is a comsort: but thou maist be separated and sequestred from that too, and made as poor as Job was by the plundring Caldeans and Sabeans. But still these cannot se­parate thee from Gods love, which is better than riches, than Silver and Gold, than stock and Lands, better then all this worlds goods, and will put that joy into thy heart, when thou art without them, that they never could yeild to any man, injoying them in the great­est fulness. Psal. 4. 6. Hab. 3. 17, 18. Psal. 4. 6. Hab. 3. 17, 18.

5. Thou hast a precious life, that men will give all they have for; but bloody persecutors may take this away also: principalitys and powers, may separate Soul and bo­dy, but neither Soul nor body from the love and favour of God, which [Page 70] is better than life Psalm 63. 3. Psal. 63. 3.

4. This doctrine affords the com­fort against the loss of the sense and feeling of Gods love. A child of God may loose the comfortable aprehension of his fathers affection, as David did Psal. 51. 11, 12. and as Psal. 51. 11, 12. Cant. 5. the spouse did. Cant. 5. for her re­misness and carelesness her beloved departed from her, and her bowels were troubled for him; and hence a child of God is apt to conclude (though by no good Logick) that God loves him not. But know for thy comfort, that thy want of feel­ing, and exercise of faith cannot separate thee from Gods love; and though thy comfort be in the feel­ing, yet thy happiness is in thy be­ing in Gods love; and thou always hast Gods love, though not always the sense of it. Yea God loves the as truely when he hides away his face from thee, as when he kisseth thee with the kisses of his mouth. [Page 71] Joh. 17. 23. thou hast loved them, as Joh. 17. 23. thou hast loved me; now God loved Christ as dearly and truely when he hung upon the Cross, torment­ed in Soul and body, crying out, my God, my God, why hast thou for­saken me; as he did when he said in a voyce from Heaven, this is my beloved Son, in whom I am well Mat. 3. 17. pleased. The Sun shines as clearly in the darkest, as in the brightest day, the difference is not in the Sun, but in some clouds that interposing hinder the manifestations thereof. So Gods love is as hot and fervent to us when he clouds his face to­wards us, as when he shines in the brightness of his countenance up­on us. And those cloudings, Chri­stians, are but for a time, not for ever, nay but for a moment, a little moment. Isa. 54. 7. for a small mo­ment Isa. 54. 7. have I hid my face from thee, but with great mercies will I gather thee. Though thou sittest in darkness, yet [Page 72] the Lord will be a light to thee; yea though thou fittest in darkness, dyest under a cloud, yet thou shalt be saved, and received to glory (because God loves thee, not be­cause thou perceivest he loves thee) where thou shalt behold the beau­ty of his Holiness without clouds or darkness to all eternity.

5. This doctrine yeilds thee great comfort against the world of divi­sions, that in these days are amongst Christians.

Christians are divided and sepa­rated one from another both in judgment and affection, and there­fore in affection, because in judg­ment: not only their heads but their hearts are divided. Well, this may comfort us against this evil; For all that fear God and are called according to his pur­pose, though they may be divi­ded and separated one from another for a time, as Paul and Barnabas [Page 73] were, and many among the Corin­thians were, one saying I am of Paul, another I am of Appollo, and a third I am of Cephas, yet they can never be separated nor divided from the love of God. Devils and Tyrants and Romish Achitophels, bad e­vents, and their own pride and pas­sions may separate them one from another, but none of these can se­parate them from the love of God. And God continuing to love his people, will in time heal these di­visions and make all those that are his to be like minded, having the same love, being of one accord, of one mind. His love to them will set his wisdom on work to find out a way to doe this; As his love set him on work to find out a way to reconcile the world of his Elect to himself by Jesus Christ; so also to reconcile them one to another; and he hath many ways to doe this; and if nothing else [Page 74] will doe it, his rod shall, for whom he loves he corrects, and his rod shall scourge them into union; as it did some of the martyrs in Q. Mary's days, as Riddly and Hooper, though they could not agree in Edward 6. days, yet in Q. Mary's time they agreed very well, saith Mr. Fox, they agree in black, in the Prison; in red, in the fire; in white, in the Kingdom of Heaven. Thus you see what comfort this doctrine affords to the faithful in all conditions and Estates. Oh how should this make you prize and esteem the love of God above all things in the world; above riches, friends, favour of men, life it self, which are all uncertain; Oh how should this unchangable and eternal love of God in Christ Jesus our Lord, make us grow out of love, yea into a loathing of all other things in comparison of it, as St. Paul did. Phil. 3. 8. Phil. 3. 8. Oh prize this love of God [Page 75] above ten thousand worlds; Take heed that you doe not abuse it, by carnal security and wantonness; but let it make you more diligent in your work and more studious of his glory; more careful to please him, more fearful to offend him, and let the frequent thoughts of it augment and increase your love to him; whom you can never love enough, nor fear enough, nor serve nor honour enough, for this great love of his to you, which made him send his own Son to dye in thy stead, to reconcile thee and bring thee into favour with himself, and so into a better and surer Estate of happiness, than Adam had in innocency; from which wonderful, invincible and eternal love nothing shall be able to sepa­rate thee, no not death it self, I am perswaded that neither death—shall separate us; so I pass to the third and last point, which is this,