THE Inseparable Union Between CHRIST AND A BELIEVER, Which Death itself cannot Sever.  
OR The Bond that can never be broken.  
Opened in a Sermon at the Funeral of Mrs. Dorothy Freeborne, who was Interred at Prittlewell in Essex on 24. of August, 1658.  
By Thomas Perk, M. A. And Preacher of God's Word at Prittlewell.  joh. 13. 1. 
Having loved this own, which were in the world, he loved them to the end.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Tim. 2. 19 
London, Printed for Thomas Parkhurst, and are to be sold at his Shop at the Bible and three Crowns in Cheapside near Mercer's Chapel, and at the Bible on London Bridge 1671.   

To the truly Pious, and his much Honoured Friend Mr. Samuel Freeborne, S. P. wisheth increase of Grace and fruition of Glory.  
Honoured Sir,  
WHen you first view this Paper, I know you will be stricken with wonder what I aim at, or intent by it; but when you understand both the occasion and end of this undertaking, you will (I doubt not) accept it with mildness and candour, and forgive my boldness in presuming upon your Patronage, seeing I know not any, who hath a juster right to it, than yourself. The occasion of making this Sermon (delivered by my Father at the funeral of your late religious 
* Mrs. Dorothy Freeborn.  Consort) public was the desire and solicitation of her two 
a Captain Richard and Captain William Goodlad.  Sons, to whom I bore so singular a respect, and am so much engaged, that I could not deny this their first, and so reasonable request; nor shall deny any other, which is in my power to grant: this was the occasion. The end of it is twofold, private and public, and I hope both good. Private for the benefit of you and them, of your Family and theirs; by receiving the memory of so choice a Saint, who was a pattern of Piety in all her relations, more especially in those two, of a Wife and a Mother; whose example if her Children follow, they will manifest themselves born again, and so to have a right to that Glory, which she now possesseth.  
The public end I aim at, is the Spiritual good of all those, that shall read the Sermon with diligence, and Prayer to profit by it. This (the good of Souls) was, I am sure, my Father's chiefest end in Preaching it, and is mine also in Publishing it. His great care and design in his work (when ever God gave him opportunity) was to win Souls, and God was pleased to let him see of the travel of his Soul, the fruits of his labours, long before he took him to himself; which was great comfort and satisfaction to him, upon his dying Bed. You know Sir, it was never his custom or ambition, to interline his Sermons (especially upon such solemn occasions as this) with much reading, nor yet to glaze them with much Rhetoric, well understanding, that the leaves of Antiquity would make but a weak Shield against the stroke of Death, and that the fine flowers of Rhetoric would not be Armour of proof against the conquering fears of the King of terrors. His manner was to Preach a crucified Christ in a cracified stile, to hold fast the form of sound words, delivering the mind of God, in Scripture language, not in the enticing words of man's wisdom; to see that his Doctrine was sound, wholesome, savoury, and edifying, not merely notional, suited to men's corrupt humours; but well grounded on holy writ, and suited to the Souls of his hearers; which savours of a more divine-like spirit, than the light jingling of some, and spiritual bombest of other Preachers and Writers in our dairs.  
Such as it was in the Pulpit, such you have it from the Press, there is nothing added to adorn it, nor yet to enlarge it; something more there is, than was delivered, (time preventing him) yet nothing more, than what I find in his own Notes. As to the dead, if any thing be added, 'tis but what he could have spoken of her, if occasion had permitted; and but what all persons who had the happiness to know her, and be acquainted with her, will witness to be true; yea and say, that all that is written doth not set forth half of her Glory, the half of her excellency. The Character, which the Holy Ghost hath given of Abigall, 1 Sam. 25. 3. May be 
1 Sam. 25. 3.  given of her; she was a woman of good understanding, and of a beautiful countenance. She was eminent for her Piety, Modesty, Humility, Charity, and (which made her amiable in the eyes both of God and men) she was adorned with the Ornament of a meek and quiet Spirit. So richly decked with all Christian excellencies, that as Solomon speaks of the Virtuous 
Pro. 31. 10.  Woman, Prov. 31. 10. Her price was far above Rubies; for what doth the wise man mention Commendable in Women, that was not found in her? She stretched out her 
Verse 20.  hand to the Poor, yea she reached forth her hand to the Needy. She opened her mouth with wisdom, in 
Verse 26.  her tongue was the Law of kindness. She looked well to the ways of her 
Verse 27.  Household, and eat not the bread of Idleness. Her Children rise up, and 
Verse 28.  call her blessed, her Husband also, and he praiseth her. Many Daughters have done Virtuously; but she 
Verse 29.  excelleth them all, and her own works praise her in the gates. But lest, 
Verse 31.  while I mention her (though God hath been pleased to Compensate your loss in another Pious Consort) I should renew your grief, I forbore, and only add my prayer to the God of all grace, to perfect his own work, begun in you, and to increase your graces, till you shall attain the measure of assurance, which she enjoyed; till you shall certainly know there is such an Union betwixt Christ and your Soul, as death itself shall never be able to lose; that so when your work is finished, and your graces perfected, according to the measure of that stature, which God hath appointed you in Christ Jesus, here on Earth, You may go triumphantly to Heaven, which is, and shall be the fervent desire of  
Sir, Your truly Respectful, and Loving friend. Samuel Perk. August 18. 1671.   

To his highly Respected Friends Captain Richard and Captain William Goodlad, S. P. wisheth all increase of Spiritual and Temporal riches.  
Worthy Friends,  
WHen I understood the desire you had, that I would Publish, and let pass into the eye of this Censorious age, this Sermon, Preached at the Funeral of your honoured Mother (whose departure was much lamented, and whose memory shall ever be blessed, so long as any survive, who knew her worth) I did set myself to Transcribe it for the Press. And the rather, because this might give me opportunity to make a thankful acknowledgement of your respectful, and more than ordinary favours to me. All that I can do, besides, in requital, is to Counsel and entreat you to be followers of her, as she was a follower of Christ, to endeavour after a further and greater knowledge of God and of his Son, whom to know is Life Eternal. All knowledge and all Sciences invented and revealed by the wise men of the world without the knowledge of Jesus Christ, by whom remission of Sins, and Eternal happiness is obtained, are vain and unprofitable. What doth it avail a man to know the height of the Heavens, the breadth of the Earth, the depth of the Sea, and the course and influence of the Stars, if in the mean time he is ignorant of God, and the weighty concernments of Eternity, and his Conscience tells him he is unworthy of the Earth, and without a right to Heaven? Suppose a man could Compose and take a view, and have perfect knowledge of this Terrestrial Globe, and all things in it, and after that (as the Devil proffered our Saviour) enjoy it and all the Kingdoms and Glory of it, for the time of his Life; if yet he were ignorant of heavenly things, and had not, by Christ, a title to a more enduring substance, he were of all men most miserable; and in truth, knew 
Si Christum nescis, nihil est si caetera ai ces; Si Christum disces nihil est si caetera nescis.  nothing, enjoyed nothing. The knowledge of Christ therefore is to be prized and preferred, which only can make the souls of men truly happy; for the excellency of this knowledge, St. Paul counted all things but loss and dung. The like esteem (I hope) 
Phil. 3 7, 8.  you have of all things here below, in comparison of this divine and saving knowledge. You go down into the Sea in Ships, and see the wonders of the Lord in the deep; O! Let the wonderful Visions which you behold, and the wonderful deliverances, which you often receive, augment your awe of his dreadful Majesty, and cause you to walk humbly and thankfully before him, undertake all in his name and for his glory, jo may you be assured of success and enriching returns. Forget not, when you are in the depth of the Sea, with Jonah, to make your prayers to him; accomplish and fulfil all your Vows and Promises made to the Almighty in times of danger and extremity; that so he may be your deliverer again in time of need. And when by his providence he Calls you 
Swit. Christ. man's Call. 2. p. 477.  forth, to your Lawful employments, then do you (and all that Embark with you) take faith for your guide, Scripture for your Compass, an holy fear for your sounding line, the Son of Righteousness for your Lodestar; Hope for your Anchor, the white linen of the Saints imputed Righteousness with a Red Cross in it, of precious blood, for your Flagg, with this Motto, 
Save us Master or we Perish.  And I beseech the God of the Sea and Dry Land, to be your continual Convoy, his Spirit to be your  in all your Courses; that so at last, after all your tumblings and toss, hazards and hardshaps in the toublesome Sea of this world, You may arrive with top and top gallant, richly laden with Spiritual good things, at the blessed harbour of everlasting rest, Heaven, and receive for your reward Love, Honour, and Glory for ever, and ever. Amen. So prayeth  
Your obliged, Loving Friend, Samuel Perk. August 18. 1671.   

The Inseparable Union between Christ and a Believer, etc. Opened from that Text  ROM. 8. 38, 39 For I am persuaded, that neither Death, 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 us from the Love of God, which is in Christ Jesus our Lord. 
AS among Pearls, which are all excellent, some excel others: So in Books of Holy Scripture; as in the Old Testament, the Book of the Psalms, containing an Anatomy of the Soul: in the New Testament, after the divine History of our Saviour, the Epistles, among the Epistles, St. Paul's, among St. Paul's, this, to the Romans is most excellent, which contains a methodical Catechise, wherein the grounds of Theology are laid down in most excellent order, As  
1. The misery of man by nature.  
2. The means of delivery, by Christ.  
3. How man comes to be partaker of Christ, viz by faith, whereby he is justified in the sight of God.  
4. He shows that this man, that is thus justified, is also sanctified. Chap. 6.  
5. That his Sanctification, though it be throughout; yet it is not so perfect, but there is a remain of Corruption in him, which doth much perplex and disquiet a Child of God, as the Apostle showeth in his own person. Chap. 7.  
6. Here in this Chapter he makes an end of the point of Justification, and shows that though there remain Corruption in God's Children, yet seeing they walk not after it, but after the Spirit, it shall not prejudice their salvation, verse 1. there is therefore now no Condemnation to those that are in Christ Jesus, who walk not aftr the flesh, but after the Spirit.  
This eighth Chapter placed in the midst of the Epistle, is called by some Divines a pleasant knot of the Garden, or Paradise of God, for the faithful to delight themselves in; a breast full of the milk of Consolation, for such as are born again to suck and be satisfied with: It consists of three parts.  
1. The First part contains matter of Consolation, against the remainders of Sin and Corruption in us from 1. to 17. verse.  
2. The Second affords true Consolation against the manifold afflictions to be endured in this Life, to the 29. and 30. verse.  
3. The Third part is a Conclusion full of all Comfort, drawn from the immutable love of God in Christ to all the faithful, causing them to triumph like conquerors in the midst of their trials, ver. 28, 29. I am persuaded that neither death— shall separate us from the love of God, in Christ Jesus our Lord.  
He whom God loves is happy, though he knows it not, he that knows God loves him, knows himself to be happy; this happy knowledge our blessed Apostle had, which made him in his own name, and in the name of all the beloved of God, to make this glorious insultation over all the enemies of his and their happiness, that they could not separate him or them from the love of God, which is in Christ Jesus.  
In the Words you have 

1. His and their Assurance.  
2. The ground of it.    
1. The assurance is of the immutability of God's love to the faithful, from whose affection, nothing can make separation; I am persuaded that neither Death, nor Life, etc.  
2. The ground of this assurance, because the free love of God to the faithful is founded upon Christ Jesus, whose merits are infinite, and whose efficacy is omnipotent, therefore God's love is immutable and can never fail.  


In the first you have  
1. An enumeration of some particulars (nine in number) which if any thing could separate us from God's love, it were likely to be some of these, which he nameth, either Death, or Life, or Principalities, etc.  
2. Because the Apostle could not insist in the induction, or bringing in of all particulars; he useth a general comprehensive expression of all things, that nothing might be excepted— Nor any other Creature.  
3. The certainty or fullness of St. Paul's persuasion, or assurance of faith concerning all these, that not any one of them can, nor all of them together shall be able to separate us from the love of God: I am persswaded, i. e. I am fully persuaded of it, certainly certain of it and insallibly sure of it; and I here make it known to all the world; O Paul (saith one) great is thy faith.   

In the second you have  
1. The persons that are said to be in God's love, St. Paul, and all believers.  
2. The ground and foundation of all God's love, which he bears and manifests to believers, Christ Jesus.  
3. The special interest that the faithful have in Christ Jesus, set forth by a note of relation betwixt Christ and them— Our Lord.    
I am persuaded, i. e. I am fully 
The meaning of the words.  certain, by what I have heard out of God's Word; I do not go by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S i'll. ex verbi predicatione effecaci ut indicat tacitè hos Verbo. Beza.—  think and guessing, I am upon a sure ground; it is not a moral Conjecture; but my faith and confidence, yea my full assurance of faith.— That 

1. Neither Death nor Life,] i. e. of the body; also all extremes of prosperity and adversity, whereby we may be either alured or terrified.  
2. Nor Angels] good and bad spirits, if it were possible they should concur to separate us from Christ Jesus.  
3. Nor Principalities nor Powers] the power of Kings, Emperors, Popes, Tyrants throughout the whole world.  
4. Nor things present, nor things to Come,] all events good or bad, which now or hereafter may befall us.  
5. Nor any other Creature] not any other thing Created, of what sort soever, how great soever, or how terrible soever it may seem to us.  
6. Shall be able to separate us from the love of God,) the love of God is to be taken here, as before, passively, for the love wherewith he 
Verse 35.  loveth us.  
7. Which is in Christ Jesus our Lord,) which God the father bears to us, and which comes to us in and through Christ Jesus.— Thus you have the meaning of the words.    
Now I come to the particular points in the Text, which are too many to be taken notice of at present, it would be too much work for the short time allotted for this Exercise: I shall therefore select from the words two or three observations, which may best suit with the sad occasion of our present meeting, and speak to them as time shall give leave; and they are these.— 

Prop. 1. That a Christian in this life may be persuaded or assured that he shall be saved:— I am persuaded, etc.  
Prop. 2. That there is nothing in Heaven, Earth, or Hell, nothing that is now or shall be hereafter, can possibly separate the faithful from the love and favour of God, which he bears to them in Christ Jesus their lord—  
Prop. 3. That Death itself, shall not be able to separate a Believer from God's love in Christ Jesus.    
I begin with the first of these, viz. That a Christian in this life may be persuaded, or assured that he shall be saved.  
And here I must speak somewhat for 1. Explication. 2. Probation.  

1. For Explication.  
This assurance hath several denominations in Scripture;  
I. It is called knowledge, very often, 1 Joh, 3. 2. We know that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientia. 1 Joh. 3. 2. 14, 19, 24  when he shall appear we shall be like him: So we know, that we are translated from Death to Life, ver. 14. We know we are of the Truth, ver. 19 And we know that we are of God, ver. 24. So 1 Joh. 5. 19 and so 2 Cor. 5. 1. We know that if our Earthly house of this Tabernacle were dissolved, we have a building of God, etc.  
Now this knowledge is not a speculative knowledge, but an experimental knowledge. A man cannot know he shall be saved, as he knows what Faith is, and what Repentance is; but it is obtained by long experience, by reflection of Conscience and Faith upon ourselves, whereby we evidently see that we are in a good and gracious estate, experimentally descerning what God hath done for us; and that upon such grounds as these; Being new creatures, walking in the light, walking after the Spirit, not after the Flesh; loving the Brethren, and the like.—  
II. It is called a perspicuous 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  manifestation, when Christ manifests himself to the soul, that loves him, as not unto the world, Joh, 14. 21, 22, 23. He that loveth me shall be loved of my Father, and I will 
Joh. 14. 21, 22, 23.—  manifest myself unto him: and 22. ver. Lord how is it that thou wilt manifest thyself unto us and not unto the world? Now this manifestation is Christ's act, who being a free Agent may suspend his own act, and withdraw himself; therefore this assurance may be interrupted, may be overclouded, and a child of God, of Light, may walk in darkness and see no light, Esa. 5. 10.—  
III. It is called boldness, so 'tis usually translated, Heb. 4. 16. Let us come boldly to the Throne of grace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fiducia. Heb. 4. 16. Eph. 3. 12.  and Ephes. 3. 12. In whom we have boldness and access with Confidence. Now this boldness, is the boldness of faith, not of presumption, it is an holy boldness, not an impudent boldness, it is a childlike boldness an undaunted, yet an humble dutyful looking God in the face: there was this boldness of faith in the Woman in the Gospel, in touching Christ, though She did not presumptuously crowd upon him, as others did in the throng.  
iv It is called full assurance, noting to us that it is gradual, not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prena certioratio Heb. 10. 22.  given all at once, but there is a growth in it, or a growing to it, by degrees. There may be assurance and a good measure of assurance, though there be not full assurance. All assurance is not of the highest degree, neither doth assurance in the highest degree exclude all doubting. Most think, as long as they have doubts, they have so assurance; but they must know, that while they are here they shall know but in part; they shall be imperfect in the knowledge of Scripture, which is their rule of trying, imperfect in the knowledge of their own obscure and deceitful hearts, some strangeness to God and themselves there will still remain, some darkness will overspread the face of their souls. Obj. But why doth St. Paul call it a fullness of faith or a full assurance? Answ. St. Paul calls it so ●n comparison of lower degrees, ●nd not because it is perfect, for if assurance were perfect, then also is our knowledge perfect, and our ●aith and some other graces perfect, ●nd if some, why not all? Perhaps ●n some their certainty may be so ●reat, as to overcome all sensible ●oubtings, all sensible stir of ●nbelief, by reason of the sweet ●nd powerful acts, and effects of that certainty, and yet it doth not overcome all unbelief, or uncertainty so as to expel or nullify them, but a certain measure of them remains still: thus you see in what sense it is called full assurance. It is called also sometimes the full assurance of understanding, 2 Col. 2. 
2 Col. 2. Heb. 6. 11. Heb. 10. 22.  Sometimes the full assurance of hope, Heb. 6. 11. Sometimes the full assurance of faith, Heb. 10. 22. 'tis not these graces, but the fruit of them, for knowledge, Faith and Hope do all contribute their influence, to the making up of this full assurance.  
V It is called the hid Manna, the white stone with the new name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rev. 2. 17.  that no man knoweth, but he that hath it, Revel. 2. 17. First all believers have it not, for some are weak believers, weak in faith: smoking Flax, babes in Christ: this is the fruit of a strong faith, a weak believer is not fit for it, now can he make a good use of it, 'tis like a great Sail to a small Vessel. Secondly, 'tis the Crown after Conquest, to him that overcometh I will give, etc. A man that hath fought and overcome shall have it; not as soon as he gins to fight, or at the second Combat, but when he hath fought the battle and hath got the Victory, hath got the day of his Corruptions, and sound mortified, then is the time, when God gives it. And thirdly, 'tis a secret sweet, known only to him that hath it.  
VI last 'tis called a persuasion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perswasio.  so in the Text: I am persuaded: and 'tis the persuasion of Faith: hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith hath its name, from persuading, because thereby the heart is persuaded: First God gives faith, persuading the heart to believe, and then faith reflecting upon its own acts, and seeing itself believing, doth persuade the heart of God's Love, and Union with Christ, so consequently of its own salvation.  
Having thus opened the nature of this assurance, I come to the second thing, the Confirmation of the point; to show you that this certainty, this infallible persuasion or assurance may be attained to: and that I prove thus.  
1. Because St. Paul and other Believers, the Saints before us, have been assured of this, by ordinary Faith, this is clear, 2 Cor. 5. 1. To go no farther than this eighth to the Rom. 15. 16. v. and the words of 
2 Cor. 5. 1. Rom. 8. 15, 16.  my Text, I am persuaded, a place for the proof of this point beyond all exception. Indeed the Papists say, this was a special revelation, St. Paul had of his own salvation, which is most injurious to the whole Text: for though he saith I am persuaded, as speaking of himself, yet in the matter of persuasion he joineth all the faithful, as that nothing can separate (us) 
v. 39 & so v. 35.  v. 39 speaking generally of all, which is proved by many speeches 
v. 23. v. 35.  before. We groan for the redemption of our body: did St. Paul only groan? and who shall separate us from the love of God, was St. Paul only beloved? And we are killed all the 
36.  day long, and we are more than Conquerors, including all the faithful. Therefore 'tis a poor shift of the Papists; to say, St. Paul had this Certain persuasion of God's love to him in Christ, by special revelation; for such things as he had by revelation 2 Cor. 12. 4. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things not to be spoken, but this persuasion of his he uttereth, and therefore it was none of those secrets, which he had by special revelation. They say again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies only a Conjectural persuasion, but this is contrary to themselves, for they say he was certainly persuaded of God's love by revelation: again the word indeed sometimes signifies, a persuasion of Charity touching other particular persons, and then it is not so certain; but when it is used of a man's self according to the word of God, it is then a persuasion of faith and most certain, and so it is here used by the Apostle.  
2. This assurance may be attained to, because a Christian may be certain of the promises, therefore of the undeniable Conclusion from them; a Christian may be certain of both promises. First he may be certain that whom God loves with a special and an everlasting love shall be saved. That whoever is in Christ shall be saved, for he is the Saviour of his body; that whoever believes shall not perish, but have everlasting life; that whoever loves Christ in sincerity shall be glorified. For eyes hath not seen, what God hath prepared for them that love him: this is the voice of the Gospel, therefore this we may be sure of. Secondly as a Christian may know, that whosoever is in God's love, is in Christ, is a believer, shall be saved; so he may know, that he loves God, is in the love of God, that he is in Christ, is a believer, and consequently be assured that he shall be saved. That a Christian may know he is beloved of God, is in Christ, etc. is evident from Scripture. We know and believe, saith St. John, the love that God hath to us. 
1 Joh. 4. 16. Rom. 5. 5.  1 Joh. 4. 16. So Rom. 5. 5. The love of God is shed abroad in our hearts; he may know that he is in Christ and Christ in him, we know that we dwell in him and he in us. 1 John 
1 Joh. 3. 24.  3. 24. That he doth believe. Mark 9 24. I believe. 2 Tim. 1. 12. I know 
Mark. 9 24. 2 Tim. 1. 12.  whom I have believed. He may know that he loves Christ Jesus in sincerity 
Joh. 21. 15, 16, 17.  Joh. 21. 15, 16, 17. If God hath given a man the good things that accompany salvation, he may know it. 1 Cor. 2. 12. and consequently be 
1 Cor. 2. 12.  assured of his salvation.  
3. The Commands of believing and repenting, were in vain, especially as the condition of the covenant, if we could not know whether we performed them or not; to these, I might add many arguments more, As, that the Scriptures would never make such a wide difference between the godly and the wicked, the Children of God and the Children of the Devil, and set forth the happiness of the one, and the misery of the other so largely, and make this difference to run through all the veins of its doctrine, if a man cannot know which of these two Estates he is in; Much less would the Holy Ghost urge us to give all diligence to make our Calling and Election sure 2 Pet. 1. 10. if it 
2 Pet. 1. 10.  could not be done; by making of which sure, we make our salvation sure.  
And to what purpose should we be so earnestly provoked and excited to examine, prove, and try ourselves whether we be in the faith or 
1 Cor. 11. 28. 2 Cor. 13. 5.  no, whether Christ be in us or no, or whether we be reprobates or no? if it cannot be known, why should we search for that, which cannot be found? How can we obey those precepts, which require us to rejoice always in the Lord. Phil. 
Phil. 4. 4.  4. 4. To call God Father. Luk. 11. 2. 
Luk. 11. 2. Psal. 149. 1. 2, 3, 4.  to live in his praises Psal. 149. 1. 2, 3, 4. to long for Christ's coming Rev. 22. 
Rev. 22. 20.  20. to comfort ourselves with the mention of it. 1 Thess. 4. last. which 
1 Thess. 4. last.  are all consequents of assurance, who can obey these precepts, perform these duties hearty, that is not in some measure assured that he is the Child of God? Again there are some duties which either the Saints only, or chief are commanded to do: as sing unto the Lord all the Saints of his, and give thanks at the remembrance of his holiness, Psal. 30. 4. O love the Lord all ye 
Psal. 30. 4. Psal. 33. 1, 2, 3. Ps. 132. 9  his Saints, and let the Saints shoot for joy. Psal. 132. 9 and how shall this be done if we cannot know that we are Saints?  
Thus I have proved a certainty may be obtained, an infallible, though not a perfect certainty; such as excludeth all deceit, though not all degrees of doubting.— I proceed now to the Application; and first I infer   

Use. 1. That if such an assurance may be obtained, then that is a Popish Error, which (according to the Cannons of the Council 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 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 suspense of that to his dying day, without the knowledge of which a Christian can never have any solid 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 those Locusts mentioned Rev. 9 
Rev. 9 7, 8, 9  7, 8, 9 they had faces like men; their doctrine in show had no harm or danger in it; wolves in sheep's 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 hair of women; their doctrines are insinuative, and inductive to sin, have many enticements 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 Mitres, they pervaile much, and have great reverence and authority where they come. But  
4. They have tails like Scorpions, stings in their tails, their doctrine is such, that in the end it will wound the Soul and conscience of him that receives it intolerably, they can never have found peace and comfort in their consciences that receive it, and believe it.  
I might farther enlarge 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 God's secrets, as to be assured they shall go to Heaven when they die, why this is an high presumption. To whom I answer.  
1. Because 'tis presumption in you, is it so therefore in God's Children? 'Tis presumption indeed for men to say they shall be saved when they die, and yet lie and live in their sins. Jer. 3. 4. wilt thou cry 
Jer. 3. 4, 5.  thou art my Father and yet do evil as thou couldst? so if we say we have fellowship with him, and yet walk in darkness we lie. 1 Joh. 1. 6. 
1 Joh. 1. 6.  such may be sure of their damnation, but not of their salvation in the case they are in; for the Scripture saith expressly salvation is far from them, and they shall not inherit God's Kingdom 1 Cor. 6. 9 and these 
1 Cor. 6 9  evidences will come in strongly against them at death and Judgement 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 breast, 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 Christ's. Thus much for this first use.  
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 carelessness 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 do 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 balance, what consulting of Lawyers, and 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 woeful 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 do as well as others saith a fourth. Surely he that is no better insured 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 Politic 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 forgo, 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 contrary to these commands and counsels 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 itself 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 God's children have it, think they have it too: Yea they that have none at all, pretend to it most of all, carnal 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. 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 Solomon's fool Pro. 14. 16. and 
Pro. 14. 16. Rev. 3. 17.  the Laodicean Angel Rev. 3. 17. and of these there are divers sorts.  
1. Such as say they are persuaded God loves them, and it shall go 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 persuasion, but this, my mind gives me so, etc. But this persuasion is a delusion of Satan and thy own deceitful heart, this persuasion comes not from the spirit of God, for than it would be grounded upon the word of God; but arising merely from thine own spirit without the word, it is a delusion and a presumption, no true persuasion or assurance. Prov. 28. 26. he that 
Pro. 28. 26.  trusteth his own heart is a fool, 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 die; they have ever taken it for an axiom never to be called in question, or denied 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.  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 do use to end in true peace and sound assurance as david's 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 terrors Job. 18. 
Job 14. 18.  14. His confidence, saith Bildod, shall be rooted out of his Tabernacle, and shall bring him to the King of terrors. 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 persuasion is a false persuasion, a false assurance; no assurance of God's 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 recompense: Your assurance thus built is but vanity, and it shall have no other recompense but frustration and disapointment.  
3. A third sort are persuaded God loves them, and so consequently that they shall be saved, because God blesseth them with common mercies, and it goes well with them in this life: they receive many testimonies of God's 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 persuasion, 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, crumbs that are often cast to dogs; and no man can know love or hatred by these things here below.  
4. A fourth sort are persuaded 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 well thought of by other Churches, thought well of herself; 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 rejoicing 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 not any doubts; and imagine 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 jacob's 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' Govard sprung 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 appears 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 persuasions, which make men never the better, work no change in their lives; no care to please God, no fear to offend God; nay they work contrary effects; they harden men's 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 heinous sins and never be troubled at them Psal. 64. 4. they shoot in secret 
Psal. 64 4.  at the perfect, yea suddenly do they shoot at him and fear not, they encourage 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 persuasion, yet men and women will go away with it, dreaming their case is good: let such know, as true assurance of salvation is a great mercy, so false assurance is one of the most grievous judgements, that can befall a man; in Isa. 29. 9 when 
Isa. 29. 9  the Lord had said stay yourselves and wonder, in v. 10. he adds 
v. 10.  this to be the judgement 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 fail 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 suddenly, 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 farewell each of other; his Soul and his hope departed 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 recompense 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 persuaded and assured he shall be saved, then let this persuade 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 persuasion, you have heard 'tis attainable, others have actually enjoyed it, and we are enjoined 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 pursuit of it, consider these motives briefly.  
1. Mot. Nothing else can be assured, are not riches, honours, possessions, relations, and all worldly enjoyments 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 man's 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 lose; this is an abiding substance, an enduring inheritance, which the iron teeth of time can never destroy, nor eternity itself wear out.  
2. Mot. 'Tis your indispensable duty to labour to be assured of God's 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 do show 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 feign know things to come, ●especially concerning themselves. If there were a book written, that would tell men what should certainly befall 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 know our destiny, to hear and know prophecies, what shall happen 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 thyself 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, and put a great deal of joy into men's 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.  show you how sweet and comfortable this assurance will be, I might be very large; but may not, the time preventing me; taste 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 encouragement and joy to thee; as the Son of a King doth rejoice in his father's 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 signs of Gods dreadful omnipotency appear; then thou canst say, all this is the effect of my Father's 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 tidings indeed; the very threaten 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 than the honey and the honey comb; it is better to me then thousands of Silver and Gold; and wilt say with Luther, that thou wilt 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 tidings 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 beginnings and earnest of everlasting mercies: thou mayst now take comfort in them, and with David style them loving kindnesses and tender mercies, that come from the very bowels of a loving and tender Father; thou wilt now take more comfort in a morsel of bread, than 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.  itself sweet, which is called a bitter thing, a sweet sleep, the grave a sweet bed, when thou art assured it shall not separate thee from, but bring thee to the full enjoyment of him who hath loved thee and died for thee; sweet when you know the day of your dissolution, 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, threatenings, duty, ordinances, afflictions, losses, death itself.  
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 rejoice to work righteousness. It will be Oil to the wheels and wind to the Sails. With 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 vain? and endure all things, when thou art assured of the recompense of reward. Thus having heard thus much of assurance, me thinks every one of you should desire it; and inquire after the means to attain 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 sanctify thee.  
3. Be much in self examination, self probation; to know thyself, this assurance is called knowledge of ourselves. 2 Cor. 13. 5. and that thou mayst not be deceived in proving thyself, 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 God's mercy; the fullness of Christ's 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 

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 God's goodness all your days, experience of God's goodness to you in spirituals. The experience of the fruits of God's grace in you, take notice of all these, register them, recall 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 God's love is unchangeable; whom he once loves, he ever loves. Jam. 1. 17. Oh Christians labour by these and all other means to attain this assurance, of God's 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 God's 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.—   

Doct. 2. There is nothing in Heaven, Earth or Hell; nothing that now is, or shall be hereafter can possibly separate the faithful from the love and favour of God, which he bears to them in Christ Jesus, their lord—  
Having loved his own he loves them to the end. Joh. 13. 1. but with 
Joh. 13. 1.  what love? with an everlasting love. Jer. 31. 3. with a love of antiquity 
Jer. 31 3.  and perpetuity; to eternity my love is the same. And it must needs be, that nothing can divide betwixt God and the faithful, or separate them from his love; because he hath made a covenat with them to be their God Jer. 31. 33. 
Jer. 31. 33.  which he hath promised shall not fail: He hath betrothed and married them to himself, as his spouse; and that not for a day, or for years and Ages, but for ever. Hos. 2. 19 
Hos. 2. 19  now God is not a man, that he should lie; he is not subject to change, no change in the world can make a change in him, Mal. 3. 6. I am 
Mal. 3. 6.  the Lord I change not, He cannot be unfaithful in his promise, now he hath promised love to his Children, he will never take it from them: the mountains shall departed and the Hills be removed, but my kindness shall not departed from thee; neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee Isa. 54. 10. Nor is there any imbecility 
Isa. 54. 10.  or weakness in God, his power is infinite, therefore no creature in Heaven, Earth or Hell can pluck us from the love of God. Joh. 10. 29. 
Joh. 10. 29.  The freeness of God's love speaks the perpetuity of it; he loves not upon external motives, not for any thing in the creature, but freely, and as nothing could move him to love, so nothing in the creature can move him to break off his love. His love is free, when we were enemies, he loved us; and 'tis fervent, a vehement flame; love as strong as death, many waters cannot quench it, nor floods of water drown it; invincible love Cant. 8 
Cant. 8. 6, 7.  6, 7. See what our Saviour saith of the fervency of God's love to the faithful. Joh. 17. 23. and hast loved 
Joh. 17. 23.  them, as thou hast loved me: God loves the faithful, his Children by adoption; as he loves Christ, his Son by Eternal generation; with the same love, though not with the same degrees of love: now nothing can hinder or break of God's love from Christ his Son; he and his Father being one. Joh. 10. 30. and 
Joh. 10. 30.  if not from Him, than not from them, for they also are one in him Joh. 17. 21. and thou hast loved them 
Joh. 17. 21.  as thou hast loved me saith our Saviour. This may serve for the proof of the point; now let me improve it briefly.—  
Use. 1. If there be nothing in Heaven, Earth or Hell that can possibly separate the faithful, etc. then this Doctrine affords matter of consutation of those, who hold that a Child of God may utterly fall away from God's love; may to day be loved of God, and to morrow out of his love and favour; a most uncomfortable Doctrine, directly opposite to God's word, and the truth now delivered. It is granted, that true believers may fall from, or lose the sense of God's love, as the spouse did Cant. 5. and 
Cant. 5.  David oft complains of Gods hideing his face, and the Church of Gods forsaking her Psal. 77. 9 Psal. 
Psal. 77. 9 Psal. 88 14. Psal. 60. 1.  88 14. and Psal. 60. 1. but they were not separated from the love of God: though the sense and feeling of God's love was separated from them. God's love is an everlasting, unchangeable, invincible love; it is founded upon Christ; in Christ you are Elected; in Christ you are beloved, and in Christ all God's promises are yea and amen, and 'tis Christ that makes intercession for you continually. Can any thing separate Christ from his Father's love? then something may separate God's Children from the love of their Father: no, God must cease to be himself, if he cease to love his Children.   

Object. 1. Though persons cannot, though things cannot, though creatures cannot separate, etc. yet Sin may and doth, Isa. 59 2. Your iniquities 
Isa. 59 2.  have separated between you and your God.  
Answ. What separation is there meant, the following words declare, your sins have hid his face from you, that he will not hear: this (as I said before) is only a separation from the sense of God's love, not from his love itself. If reigning sins could not hinder God's love at first, Ezek 16. 8. when thou 
Ezek. 16. 8.  layest in thy blood I looked upon thee and said behold, thy time is a time of love; then the sins and failings and infirmities of God's Children, when they are in the Estate of God's love and favour, cannot break of God's love and favour from them, as we may see in the spouse, David, St. Peter. so Rom. 5. 10. 
Rom. 5. 10.    

Object. 2. This doctrine breeds presumption, leaves no place for fear, for this doctrine being true, there is no cause of fear at all.  
Answ. 1. whom God loves thus with an immutable love, them he makes fearful to offend him, and this fear is a principal means to preserve them from falling into sin, 
Jer. 32. 40.  Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me.  
2. The belief and assurance of this, that nothing can separate us from God's love, breeds in a Child of God, love to God again (we love him for loving us first) and an high esteem of his love, that is so sure and certain, and this causeth fear in the heart, a filial fear to offend so loving and so everloving a Father, which fear in Scripture is opposed to Carnal security and presumption.  
3. It is false that such as are beloved of God, and know it, have no cause of fear; for though those whom God loves, he loves to the end and will never disinherit them or utterly cast them of; yet if they be not fearful to offend him, though he love them, yet because he loves them, he will chasten them, as the Apostle speaks Heb. 12. 6. and in 
Heb. 12. 6.  what kind he will scourge them, and how long his rod shall lie upon them, and how deeply he will wound them with lashes, that the Lord only knows: therefore one beloved of God, and assured of his love hath somewhat to fear besides eternal damnation, he hath cause to fear with an Holy fear, lest by sin he displease God his loving Father, and so provoke him to scourge him, not only in his body, but in his Soul and conscience, as he did David, whose sin put him to more grief and anguish in his Soul, than ever man felt that was wracked in his body to the breaking of his bones: it put him to such a torture, terror and anguish that he would have given his Kingdom to have been eased of it. Psal. 51. 8. 
Psal. 51. 8.    

Object. 3. But doth not the Scripture say Prov. 8. 17. I love them 
Prov. 8. 17.  that love me? God continues his love to us, if we continue our love to him: but if we cease to love him, he may cease to love us.  
Answ. 1. For answer to this place, the meaning is this, It is God's love to us that makes us love him, and doubtless he that loves us so, as to make us love him, cannot but love us when we do love him.  
2. It is denied that a Child of God can cease to love God, he may fall from some degrees of this love, he may lose his first love, and lose the exercise of this grace of love, but he cannot fall totally or finally from his love to God, much water cannot quench his love to God, nor can floods drown it: therefore some Interpreters make the words of my text to bear this sense, nothing shall separate us from the love we bear to God in Christ Jesus; as well, as the former.  
3. It is an idle dream that God's love to us doth depend upon our love to him, and the continuance of it upon the constancy of our love to him, for so the love of God should be variable and changeable, according to the change and alteration that is in us, which is contrary to the Scripture. 1 Jam. 17. 
1 Jam. 17.  and to the text, when the Apostle speaks not conditionally, but positively and Absolutely, that nothing shall separate us from the love of God in Christ Jesus.  
4. Such is the nature of God's love, that as it is constant to his Children, so it is effectual in them to keep them continually in their love to him, so as it cannot be quite extinct, shaken out of their hearts, or quenched in them. Cant. 8. 6, 7. 
Cant. 8. 6, 7.    

Object. 4. But why are the faithful exhorted to continue in the love of God Joh. 15. 9 
Joh. 15. 9 Judas 21.  so Judas 21. keep yourselves in the love of God, if there were no possibility of falling from the love of God?  
Answ. Some understand these places of Scripture, to speak of the love of God and Christ to us; then they are exhortations to us, to take heed of doing any thing, whereby we provoke God to hid his face, to withhold the sense of his love from, and to frown upon us, for if we fall into sin, as negligence and security, 'tis the high way to lose the sense and feeling of the love of God, and to feel his anger and displeasure against us, in so much that we may be brought to question his love towards us: Or if you understand them of our love to God and Christ, than they are only incitations to quicken us to a growth and perseverance in that grace of love.  
Thus much for this first use.   

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 than is ground 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 God's love, in the state of grace (as divines call it) I call it the Estates of God's love, in opposition to the Estate of God's 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 God's love. Poverty may take away thy wealth, sickness thy health, disgrace thy good name, death thy life, but none of these can take away God's love from thee, that is unchangeable, inseparable love.  
2. It affords you comfort against the mutability of men's love, the love of great men, of Princes is mutable, Joseph and Haman are east out of the King's favour. The love of friends is changeable, they may love to day and hate to morrow, yea more friends and familiars, who were wont to show much love, may show much hatred, of which David complains, 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 magnify 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 befall us, and if it doth; if thou art a Child of God, one whom God loves, thou hast this to comfort thee, God's love is not mutable as man's . Though thou mayst be cast out of the love and favour of men, yet 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 world's love is mutable, but God's 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 mayst be separated from it, thou mayst be driven from house and home, as those worthies were in Heb. 11. who were driven in 
Heb. 11.  to dens and deserts and caves of the Earth. But yet you cannot be separated 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 God's 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 wander, 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 Palace, 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, choice comforts; but uncertain; thou mayst be put to forsake Father, and Mother, Wife and Children, to keep a good conscience: But thou canst not be separated from God's love. A Prison, and Wilderness, a foreign 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 God's people in his ordinances, both public and private communion with them, this is a great comfort; but thou mayst be separated from these too, where thou shalt scarce hear a Sermon, enjoy a Sabbath, have liberty to read a Chapter, or converse with any of God's 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 cheer thee, when thou wantest the water-brooks of God's 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 desert Wilderness, ready to die for thirst after the waters of the sanctuary, God's love in Christ will then be a dew to thee, and as Rivers of waters in a dry place; it will be 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 comfort: but thou mayst be separated and sequestered from that too, and made as poor as Job was by the plundering Chaldeans and Sabeans. But still these cannot separate thee from God's love, which is better than riches, than Silver and Gold, than stock and Lands, better than all this world's goods, and will put that joy into thy heart, when thou art without them, that they never could yield to any man, enjoying them in the greatest fullness. 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: principalities and powers, may separate Soul and body, but neither Soul nor body from the love and favour of God, which 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 God's love. A child of God may lose the comfortable apprehension of his father's affection, as David did Psal. 51. 11, 12. and as 
Psal. 51. 11, 12. Cant. 5.  the spouse did. Cant. 5. for her remissness and carelessness 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 Logic) that God loves him not. But know for thy comfort, that thy want of feeling, and exercise of faith cannot separate thee from God's love; and though thy comfort be in the feeling, yet thy happiness is in thy being in God's love; and thou always hast God's love, though not always the sense of it. Yea God loves the as truly when he hides away his face from thee, as when he kisseth thee with the kisses of his mouth. Joh. 17. 23. thou hast loved them, as 
Joh. 17. 23.  thou hast loved me; now God loved Christ as dearly and truly 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 voice 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 God's 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 the Lord will be a light to thee; yea though thou fittest in darkness, diest 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 yields 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 judgement and affection, and therefore in affection, because in judgement: 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 were, and many among the Corinthians were, one saying I am of Paul, another I am of Apollo, 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 Achitophel's, 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 do 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 do this; and if nothing else will do 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 itself, which are all uncertain; Oh how should this unchangeable 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 prise this love of God above ten thousand worlds; Take heed that you do 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 die 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 itself, I am persuaded that neither death— shall separate us; so I pass to the third and last point, which is this,   

Doct. 3. The death of the body cannot separate believers from the love of God in Christ Jesus.  
In the handling of this I shall be short also. I say death itself cannot separate; by death here understand not only death itself; but also all those sicknesses and diseases that go before it; all the pains, terrors and tortures that accompany it, or what ever may befall God's Children at their death, cannot separate them from the love of God in Christ Jesus. 

1. Nothing that goes before death  
2. Nothing that accompanies death.    
1. Nothing that goes before death can separate them from God's love.  
1. Sickness cannot, those whom God loves, have sickness, yea mortal sickness as well as others, but this doth not separate them from God's love. Joh. 11. 3. He whom thou 
Joh. 11. 3.  lovest is sick. Not their Souls, for he knows their Soul in adversity Psal. 31. 7. not their bodies. Psalm 
Psal. 31. 7. Psal. 41. 3.  41. 3. for God will strengthen them upon their bed of languishing, and make their bed in their sickness.  

2. Nothing that accompanies death can separate them from his love.   
1. The terrors and horrors of death cannot. Psal. 23. 4. thou art 
Psal. 23 4.  with me and thy rod and thy staff comfort me: so when David walked in the Valley of the shadow of death, he would not fear; when he was upon the borders of death, and walked side by side with this King of terrors, yet David would not be daunted, but be confident, because thou Lord art with me. Then terrors of death which are able to distract a man and separate him from himself, could not separate David from his God, thou art with me.  
2. The pains of death cannot, the faithful, who not only died, but suffered painful deaths. Heb. 11. were stoned to death, sawn asunder, were yet the Lords worthies, dear and precious in his sight. Yea precious in the sight of the Lord is the death of all his Saints, whether it be a natural or violent death, an easy or a painful death.  
3. Death itself cannot, which is a separation of the Soul and body, yet neither of Soul or body from the Lords love; as living, so dying they are the Lords, both in their Souls and bodies. Rom. 14. 8. 
Rom. 14. 8.  that death itself cannot separate the faithful from God's love is evident.  
▪ 1 For first, the death of the body cannot break God's covenant with his people, which is that he will not take away his love from them. Isa. 
Isa. 54. 10. Psal. 89. 33.  54. 10. Psal. 89. 33. the reason is because the covenant is made with their whole persons, God is in covenant with Soul and body too; therefore when death severs these, it separates neither the one nor the other from God's love. God is the God of Abraham of Abraham's dust, of a believers dust, God loves the very dust of his Saints. By this argument Christ proves the resurrection of the body Mat. 22. 32. that God was the 
Mat. 22. 32.  God of Abraham, Isaac, and Jacob; the ground of the argument is, that God made his covenant not only with the Souls of the Partriarcks, but with their whole persons.  
2. Death cannot separate the faithful from God's love, because they are in Christ Jesus, loved in Christ, knit unto Christ, as members to the head, and this union is an inseparable union, it remains for ever, nothing can violate it, no not death, therefore when they die, they are said to die in the Lord. Rev. 14. 13. and when they are in their 
Rev. 14. 13.  graves, they are said to be dead in Christ, and to rest and sleep in him.  
3. Death cannot do this, for death is ours, our friend, on our side, at our service, for us, not against us: all the passages of it are ours. 1 Cor. 1. 22. Nay death in so 
1 Cor. 1. 22.  far from separating the faithful from the Lord and his love, that it brings them home to the Lord, and to your full fruition of him and his love in Heaven: it brings them to the enjoyment of him, who is love itself, not only to kiss him through the lattice, but to lie in the bosom of his love, to be enfolded in the everlasting arms of his love, to be partakers of all his love; and to be filled will all the fullness of God. Ephes. 3. 19 
Eph. 3. 19  Death is so far from casting a believing Soul out of God's love, that it lancheth him into the bottomless Sea of God's love, the breadth and depth whereof passeth knowledge, and one drop whereof is more worth than all the Gold of Ophir, yea surpasseth all the glory of the world.  
4. Death cannot separate the faithful from the sense and feeling of God's love, therefore much less from his love itself; but usually they have then the greatest manifestations of his love to their Souls, 'tis then most stirred abroad in their hearts by the Holy Ghost. When they are to drink this bitter Cup, God sweetens it with the Wine of his love, which is better and sweeter than life. Thus St. Stephen when he was dying saw Heaven open, beheld the glory of God and Christ standing at God's right hand. Act. 7. 55, 56. How fully 
Act. 7. 55, 56.  hath God manifested his love to some of his servants, at their death? of which I could give many instances. Mr. John Holland a memorable Saint, and a godly man, an eminent Minister of Christ, the day before he died, did earnestly call for a Bible, with these words come, come death approacheth, let us gather some flowers to comfort this heart, in this hour, and turning with his own hand to the 8. Chapt. to the Romans, he gave it to a Minister present, and bade him read, and at the end of every Verse, Mr. Holland made a Pause, gave the sense of it, and so continued his meditation and exposition for two hours. On the sudden he said to the Minister that was reading to him; O stay your reading, what brightness is that I see? have you lighted any Candles? to whom was answered, no it is the Sun shine; Sun shine, saith he! nay my Saviour's shine, now farewell world, welcome Heaven, the Daystar from on high hath visited my heart. O speak it when I am gone, and Preach it at my funeral; God dealeth familiarly with men, I see his mercy, I see his Majesty, whether in the body or out of the body, I cannot tell, but God knows, I see things unutterable. And a little before he died, ravished in Spirit, he raised himself up and shut up his blessed life with these blessed words; Oh what an happy change shall I make from darkness to light, from night to day, from death to life, from sorrow to solace, from a sinful world to an heavenly Being. O my dear Brethren, Sisters and Friends, i● pitties me to leave you behind; yet remember my death when I am gone, and what I now feel, I hope you shall feel ere you die, that God doth and will deal familiarly with men. And now ye blessed Angels bear me, O bear me into the bosom of my best beloved, Amen, Amen come Lord Jesus come quickly, and so fell asleep in the lord— So Mr. Bolton boasted at his death to a friend what he felt in his Soul; I am (said he) by the wonderful mercies of God, as full of comfort as my heart can hold, and feel nothing in my Soul but Christ, with whom I hearty desire to be. So Mrs. Catherine Britterge, a Holly woman, said at her death, O my sweet Saviour, dost thou so love me, who am but dust and ashes? O how wonderful, how wonderful is thy love; O thee joys, the joys that I feel in my Soul! they be wonderful, they be wonderful. Many like examples might be given of Saints dying as full of the sense of God's love, as heart could hold, and more than their tongues could express; I shall instance but in one more; and it is in this precious servant of Jesus Christ, whose funerals we solemnize this day; her death did not separate her from the sense and feeling of God's love, how sweetly did she apply the promises for her comfort; and in her greatest weakness, by the shength of her faith drow those breasts of consolation? which are then sweetest when death is nearest. How comfortably did she speak to her Relations and friends weeping about her? desiring them not to mourn for her, but to rejoice rather, because the time of her redemption was at hand; redemption from sin, from sorrow, from sickness and pain which she had long suffered. What a plerophory and full persuasion she had of her salvation and future happiness, appears by her words to myself, which were these, I know in whom I have believed, and will not cast away my confidence; And also by her last, and remarkable words to her dear and disconsolate Husband, which she uttered a little before she breathed out her Soul into the bosom of her best beloved (alluding to the words of her Saviour) she said I go to my Father and thy Father to my God and thy God. By all these instances you may see, death cannot separate a believer from the sense of God's love, much less from his love. Thus you have the doctrinal part: a few words by way of Application.  
Use. 1. If death cannot separate the faithful from the love of God, th●s then is a sweet comfort to God's Children against the fear of death; of what sort soever, in what manner soever. Though there be many separations in death terrible to flesh and blood, dreadful to nature, as  
1. It is a separation from our dear friends and relations, from husband, wife and children, from Father and Mother, death plucks us from all these at once, this is dreadful to nature; but yet no separation from God's love: It only takes us from friends on Earth to friends in Heaven, it brings us to the general assembly of the first born, to Jesus the mediator, to Angels and the Spirits of just men made perfect; So that by this separation we do but change our place, not our company, and our faithful friends, which we leave behind us, shall shortly follow after us, co 〈…〉 to us and we and them shall ever be with the Lord.  
2. The death of the body is a separation from all our Earthly comforts, from all our worldly enjoyments, and accommodations, and this is uncomfortable to nature too: He that hath House and Land, Money and Stock, flocks and herds, riches and honours, high dignities and great preferments in the world, must take a final farewell of all these when death comes. The Fool and his full Barns, rich stores and goods for many years, must suddenly and ever lastingly part when death aproacheth; and this is sad to him that hath nothing in store in another world. But such a separation is not terrible or uncomfortable to a Child of God, because he is assured, though these things leave him, yet God loves him, which is better to him then all the comforts of life, and will bring him, ever by death, to better comforts, to a building, an house in Heaven, to inherit all things, to a rich and glorious purchase, to an everlasting Kingdom, to joys unspeakable, felicity inconcevable and to Rivers of pleasures at Gods right hand for evermore.  
3. The death of the body is the separation of the Soul from thee body; which is most terrible to nature: that the body and Soul, these old friends must now part, the body to return to the dust as it was, and the Soul to God that gave it, and Oh with what bitterness, with what throbs and groans with what sighs and tears, with what pangs and pains do these long and intimate acquaintance usually part? But though death part Soul and body, yet neither the Soul nor the body of a Saint from the love of God Psal. 116. 15. Precious 
Psal. 116. 15.  in the sight of the Lord is the death of all his Saints. A poor Child of God lying upon his death bed bemoans himself, his friends also grieve and mourn for him, and in the sight of the world he is in a grievous and miserable Estate; but in the sight and estimation of God his death is very precious and dear, the Lord loves him, loves his Soul in its separation from the body, and receives it as a precious Jewel into the very bosom of his love; He loves his dead body, yea his very dust and will raise it again out of the dust to glory at the last day. And as the death of a Saint is precious to God, so 'tis very gainful and advantageous to the Saint himself for  
1. It separates him from all his sins, corruptions, impurities, imperfections, from his body of death.  
2. From this vile and wicked world, as the Angels separated Lot from Sodom.  
3. From all failings and weakness, from all afflictions and temptations, from all Crosses and grief whatever,  
This is a precious separation; but it never separates him from the love of God in Christ Jesus; so far is it from this, that it brings him to the immediate and full fruition of God and his love, to see him face to face, and so to be satisfied with his love and likeness. Why then should a believer fear death let death be their fear and dread, who are out of God's favour, and have no interest in the love of God in Christ Jesus; but let not the beloved of the Lord fear it, which is so much their friend (because God loves them) as to bring them into the bosom of his love and to a present and perfect Union with himself, which was the reason why Job so little feared it, and St. Paul so 
Job 3 14, 15. Phil. 1. 23.  much desired it, having a desire to departed, and to be with Christ, which is far better yea best of all.  
Use 2. This doctrine speaks terror to the wicked. You may think it strange that I should draw terror, out of so comfortable a truth: but consider this comfort belongs only to those that are in Christ Jesus; as for those that are out of Christ, they are out of the love and favour of God, both in life and in death. For the present the case of a wicked man is sad, in death it will be worse.  
1. 'Tis sad in this life, because they live without God, out of the love and favour of God, in a state of enmity and wrath, and all outward blessings they enjoy are no signs of God's special love.—  
2. In death 'tis worse, 'tis bad and sad enough to live out of God's favour, but worse and more sad to die out of it, for than they die eternally, and death to them will be a sad separation, for it separates them  
1. From their presumptuous conceit, hopes and belief of their interest in the love and favour of God. What is the hope of the Hypocrite, when God taketh away his Soul. Now he hopes he is in the love of God, but when God by death separates his Soul from his body, he separates him also from all his hopes, these dye with him, and he and his hopes of being in the love of God perish together Prov. 11. 7. 
Prov. 11. 7.   
2. Death separates the wicked from that common and general love of God, wherewith he loveth all his creatures, especially mankind; manifested by his patience and long sufferings by many blessings and comforts of life, by his ordinances and many Church privileges, yea and common gifts and graces; now death separates them from this common and general love of God, and all the forenamed fruits of it. Death puts an end to God's patience, separates them from God's protection, from all things that were good and comfortable to them here in this life, from all God's ordinances, and from those common graces they have, the oil which they had in their Lamps goeth out when death comes.  
3. It separates them not only from this general love of God, and all that good that is in it; but it separates them to everlasting punishment from the presence of the Lord; God will say to them then, depart from me I never knew you, I never loved you: Go ye cursed, that never had any interest in my everlasting love, into everlasting fire, prepared for the Devil and for his Angels.—  
Use 3. If death itself cannot separate the faithful from the love of God in Christ Jesus, then as you desire comfort at death, labour to get an interest in and an assurance of this love. If the arms of God's love, have once embraced thee, neither death nor Hell can get the thence for ever: the Sanctuary to which thou art fled is inviolate, the rock impregnable, the City invincible, and thou art safe laid up to all eternity. This assurance will make thee triumph over death, as an enemy that cannot hurt thee, a Serpent that cannot sting thee, a privation that cannot deprive thee of God's love. O death (thou mayst say) where is thy sting, O Grave where is thy Victory? for neither the one nor the other can separate thee from God's love. O this will sweeten death, which is a bitter thing, make death a sweet sleep, and the Grave an easy Bed to rest in, when we know that it shall not feparate us from, but bring us to the full enjoyment of him, who hath loved us, and whom we have loved and longed for. O then strive after this assurance in the diligent use of all means, search for it, seek for it, hear it, pray for it, and wait for it; its worth seeking, for if once attained, you will be so far from fearing death, that you will say with old Simeon, Lord, mine eyes have seen thy 
Luk. 2. 29, 30.  salvation, my Soul is assured of thy love, therefore now let thy Servant departed in peace.  
And here I may set before you, as an example to follow, this precious Saint, whose sad funerals we now celebrate, who by the use of means, servant prayer, self examination, search of the Scriptures, meditation on the promises, and long patience had attained this assurance, this full and certain persuasion of God's love; for when death approached she could say, I know in whom I have believed, and I go to my God and Father; that the time of her redemption was at hand, redemption from pain and sickness, from sorrow and fin. It is not (indeed) my manner often in this place to make Encomiums of the dead; and the Jews have a saying, that non facienda sunt monumenta justis, monuments are not to be made for the righteous, whose words and works are their best monuments, and which praise (as the righteous man) so the virtuous woman in the Gates. Prov. 31. 31. In this respect our deceased 
Pro. 31. 31.  friend needs no monument to perpetuate the memory of her worth; Her own works will Publish her praise to posterity: Yet that I may not seem, by silence, to bury her virtues with her Ashes, give me leave for a few words, and that for these two reasons,  
1. That God may have the glory, whilst we show forth the praises of this Saint, whom he long since called from darkness to light in his Kingdom of grace, and hath now translated into his Kingdom of Glory.  
2. That the world may have the benefit of so worthy a pattern and example. And though I might enlarge much on this subject, yet take what I shall say of her in a few words.  
1. More generally.  
She was richly adorned with those graces, wherewith the holy women of old were adorned, of which St. Peter speaks in 1 Pet. 3. from the v. 1. 
1 Pet. 3. 1. ad 7.  to 7. Recount those worthy women, recorded in sacred story, Obedient Sara, modest Rebecca, Devout Hanna, lovely Elizabeth, and Dorcas full of good works, and she was all these; she was excellent in all those virtues and graces, commendable in them, what Saint do you read of in all the book of God, which in some grace or other she did not resemble? she lived and died a daughter of Abraham, and is now (not doubt) at rest in Abraham's bosom.  
2. But more particularly. Consider her both in her relative and personal capacity.  
1. In her relative capacity, and here you might behold her (1) a most Chaste, Loyal, loving, and (according to her matrimonial engagement and duty) an obedient wife, as her loving husband survives to testify. (2) Consider her as a Mother and a Mistress, and she was exemplary in these relations. Her government was made up of sweetness and gravity; sweetness without levity or remissness; and gravity without bitterness or severity. There was no severity in her disciplines, save what was in the pattern she Proposed to them in her conversation, and indeed she was severely good. Her care was that her family might know God and Jesus Christ, whom to know 
Joh. 17. 3d  is life eternal: She was of a Joshuah like resolution, as for me and my house we will serve the Lord. She thought it not enough to go to Heaven alone, but laboured to carry as many as she could with her, especially those of her own house. By Catechising and instructing them, she endeavoured their conversion, and to bring them to a saving knowledge of Jesus Christ; as well knowing that her children's, and Servants Souls were as precious to God as her own, and cost Jesus Christ as much blood to redeem. You that are Governors of families, labour to imitate her in this. 3. As a friend and neighbour; she was of a most sweet obliging Converse, beloved of all that knew her; her large bounty and charity, and offices of love in that kind, made her highly esteemed of all the poor in the place where she lived, which they testified by their bitter lamentation for her, when she died; what company soever she was in, she retained her Christian modesty and gravity, and would never talk vainly or frothily; nor show herself sometimes holly and sometimes profane, to please the company, but her words were (as those present were fit to receive them) savoury and tending to edification. I might enlarge in these her relative excellencies: but a word or two of her.  
2. In her personal capacity, because I hasten; and her, all that knew her might observe her holiness, meekness, love, faith and patience were eminent. She made Religion her business: the common Sanctity of the world would not serve her turn, which is only Civility and Morality; She out went the Scribes and Phariseessin righteousness, and walked according to the pattern, her Saviour had set before her. She wore the comely garment of an holy profession, without any visible spot, forgetting the things that were behind and pressing towards the mark, for the prize of the high calling of God in Christ Jesus. In her meekness she resembled Moses; this ornament of a meek and quiet Spirit rendered her amiable in the eyes of God and man. Her love was transcendent; to God whom she loved suparlatively, to Christ whom she loved for his Person, as well, as portion, for what he was, as well, as for what he had, she beheld him with the spouses' eye, fairer than the Children of men, the chiefest of ten thousand, altogether lovely and precious to her Soul. Her love was great to the public Ordinances, to all God's Ministers, and to all others in whom she beheld any thing of Christ, she dare not but love them for his sake.  
Her faith and patience were always visible in their fruits, but more especially in the time of her last sickness; keeping her Spirit quiet and steady, amidst all those billows that beat upon her in her passage from Earth to Heaven; so that all her afflictions were but the trials and triumph of her patience and faith, by the exercise of which graces she at last came off a conqueror, through Christ that loved her, and hath her faith and patience rewarded with a full and joyful fruition of her beloved in his Kingdom and Glory. I might enlarge farther, but I forbear; this is she, whom we have lost, and Oh what a loss, do we all sustain! One hath lost a loving comfort, others a tender Mother, and all of us a choice and faithful friend and Neighbour: and what shall we do? shall we now give up ourselves to sorrow? No, or shall we make it our work to forget her, whom we cannot recall? No neither, but let us remember her, so as to imitate her, and be followers of her. O that all that hear of her would imitate her, that all you, that knew her, would follow her in that pattern she hath given you: Especially you that are her near and dear relations, do you remember her so, as to be followers of her, wherein she was a follower of Christ. Methinks I hear her calling to you out of Heaven (where her triumphant Soul is placed, amongst the Spirits of just men made perfect) as sometimes her Lord, and ours, bespoke his Desciples, saying I have given you an example, that you should do as I have done. Now the Lord grant that you and all of us, may be followers of her, and all other the Saints of God, who were followers of Christ; that we at last with them and her may also inherit the promises.   
FINIS.