Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE WHITE STONE. THE XXVII. SERMON.

APOC. 2.17.

And I will give him a white stone.

Right Honourable, Right Worshipfull, &c.

IT was the manner of the Thracians to reckon up all the happy dayes of their life, and marke them in a booke or table with a white stone: whereunto the Poet allu∣ding saith,

a 1.1Hunc Macrine diem numera meliore lapillo.

May it please God by his Spirit to imprint those mysteries in your hearts, which are engraven upon this stone, I doubt not but this day, in which I am to describe unto you the nature of it, will prove so happy, that it shall deserve to bee scored up with the like stone. For this white stone is a certaine token and pledge of present remission of sinnes, and future admission into Christs kingdome. Whereof through divine assi∣stance, by your wonted patience, I will speake at large; after I have refre∣shed the characters in your memory of my former observations upon this Scripture, which setteth before all that overcome in the threefold chri∣stian warre,

• 1 Forraine, against Sathan.* 1.2
• 2 Civill, against the world.
• 3 Servile, against fleshly lusts; three boones or speciall gifts:

• ...
  • 1 Hidden Manna, a type of spirituall consolation.
  • 2 A white stone, the embleme of justification.
  • 3 A new name, the imprese of glorification.

There is

• 1 Sweetnesse in the hidden Manna.
• 2 Comfort in the white stone.
• 3 Glory in the new name.

The sweetnesse of the hidden Manna wee tasted,

• 1 In the mysticall meaning of the Word.
• 2 In the secret power of the Sacrament.
• 3 In the unutterable comfort of the Spirit. And now I am to de∣liver unto you in the next place the white stone.

In the handling whereof, I will levell at those three scientificall questi∣ons mentioned byb 1.3 Aristotle in his bookes of demonstration.

• * 1.4〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An sit, aut quod sit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quid sit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Propter quod sit.

First, whether there be any such white stone.

Secondly, what it is.

Thirdly, to what end it is given, and what use wee are to make of it for our instruction, correction, or comfort.

First, of the An sit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether there be any such stone or no. There hath beene for many ages, a great question De lapide Philosophico, of the Philosophers stone, to which they ascribe a rare vertue to turne baser metals into gold: but there is no question at all among the sincere profes∣sours of the Gospell, De lapide theologico, of the divine stone in my text, which yet is far more worth, and of greater vertue than that. For that (if we have any faith in Alchymy) after much labour, and infinite cost, will turne base metall into gold; but this will undoubtedly turne penitent teares into pearle, and drops of blood shed for the testimony of the Gospell, into ru∣bies and hematites to beset our crowne of glory. With this stone, as a spe∣ciall love-token, Christ assureth his dearest spouse, thatc 1.5 all things shall turn to her good, and worke together for her endlesse happinesse. Hee that hath this white stone, shall by the eye of faith see it suddenly turne all temporall losses into spirituall advantages, all crosses into blessings, all afflictions into comforts. What though some heretickes or profane persons have no be∣liefe of this white stone, no more than they have of thatd 1.6 pearle of great price, which the Merchant sold all that hee had to buy? What though some have beene abused by counterfeit stones like to this? shall wee not therefore re∣gard this, or seeke after it? This were all one as if an expert Gold-smith should refuse to look after pure gold, because some ignorant Merchant hath beene cheated with sophisticated alchymie stuffe for gold: or if a skilfull Jeweller should offer nothing for an orient Diamond, because an unskilfull

Lapidary hath beene corisened with a Cornish or Bristow stone in stead of it. The mistaking of any other man should not take off the edge of our de∣sires to gaine an invaluable jewell, but whet our diligence the more, to ob∣serve more accurately the notes of difference betweene the true and coun∣terfeit stone, upon which I shall touch anon, after I have convinced our Romish sceptickes, by evidence from the nature of faith, the profession of Gods Saints, the testimony of the Spirit, and undeniable signes and effects, that all that are called by the word effectually, have this white stone in my text given unto them, whereby they are assured of their present estate of grace, and future of glory.

[Doct. 1] The faith of Godse 1.7 Elect is not a bare assent to supernaturall verities re∣vealed in Scripture, which may bee in a Reprobate, and is in thef 1.8 Devils themselves: Thou beleevest there is one God, thou doest well, the Devils also beleeve and tremble: but a divine grace, whereby being fully assured of Gods favour to us, wee trust him with our soules, and wholly rely on him for salvation, through the merits of his sonne. The sure promises of the Gospell are like a strong cable, let downe to a man in a deepe pit or dunge∣on, on which hee doth not onely lay hand by faith, but hangeth and resteth himselfe upon it, and thereby is drawne out of darkenesse, to see and pos∣sesse the inheritance of the Saints in light. To beleeve the communion of Saints, is not onely to bee perswaded that there is a communion of Saints in the world, remission of sinnes in the Church, resurrection of the flesh at the last day, and life everlasting in heaven: but to bee assured by faith, that wee have an interest in this communion, benefit by this remission, and shall partake the glory of this resurrection, and the happinesse of life everla∣sting. They who had beene stung by fiery serpents, and were healed by looking upon the brazen serpent, did not onely beleeve that it had cured many, but that it would cure them. Here the Logicians rule holdeth, Me∣dicina curat Socratem, non hominem; physicke is not given to mans nature to cure the species, but to every man in individuo to heale his person: and to every sicke soule that applieth unto it selfe the promises of the Gospell, Christ saith,g 1.9 Bee it unto thee as thou beleevest, thy faith hath made thee whole, goe in peace. Hereupon Sainth 1.10 Bernard bringeth in the three divine graces, Faith, Hope, and Charity, singing as it were a catch, and taking the word one from another; Faith beginneth, saying, everlasting treasures are layd up in heaven; Hope followeth, saying, they are layd up for mee; Chari∣ty concludeth, I will seeke after them. And verily no man by a generall Ro∣mish credulity, but by a speciall faith in Christ, can say with Job, My re∣deemer; with David, My salvation; with the Spouse, My beloved, with the blessed Virgin, My Saviour; with Thomas, My Lord and my God: much lesse can hee warrant these possessives with a scio;i 1.11 I know that my Redeemer liveth, and that I shall see him stand up at the last day upon the earth: and though after my skinne, wormes destroy this body, yet in my flesh I shall see God: whom I shall see for my selfe. And,k 1.12 I know that thou favourest me, thou upholdest mee in my integrity, and fettest me before thy face for ever. And,l 1.13 Wee know that all things worke for the best to them that love God. We know that whenm 1.14 our earthly tabernacle is dissolved, wee shall have an eternall in the heavens.n 1.15 Wee know that wee are translated from death to life, because we

love the brethren. Opinion and science, a conjecturall hope and an as∣sured beliefe, as much differ as a shaken reed and a well growne oake, which no winde can stirre.

To know any thing, saitho 1.16 Aristotle, is to know the cause, and that this cause is the cause of such an effect, and that the thing it selfe cannot bee other∣wise than wee conceive of it: in which regard the Greeke Etymologist de∣riveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because opinion waggeth and inclineth the mind by probabilities on both sides; but science fasteneth it, and maketh it stand unmoveable.

With these texts of scripture, attributing knowledge of salvation to all be∣leevers, our Trent Merchants are manifestly gravelled, and sticke in the mud: yet they endevour to boye up their sunke vessell by a distinction of a double knowledge,

• 1 By common faith.
• 2 By speciall revelation.

They yeeld that some, who have been admitted to Gods privie Councell by speciall revelation, have been assured of their crowne of glory; but they will by no meanes grant that beleevers can attain to this certainty by their common faith: yet such is the clearnesse of the texts above alledged, for the point in question, that they easily, like the beames of the sunne, breake through this popish mist. For Job speaketh not of any speciall secret revea∣led unto him, but of the common article of all our faith, concerning the re∣surrection of the flesh; I know that my Redeemer liveth, and hee shall stand up, and I shall see him with these eyes. And what David speaketh of his knowledge of Gods favour, and stedfast beliefe of his future happinesse,p 1.17 Fulgentius applyeth to every beleever; The just man living by faith, spea∣keth confidently, I beleeve that I shall see the goodnesse of the Lord in the land of the living. And S. John ascribeth this knowledge, not to any singular reve∣lation, but to charity, the common effect of faith: We know that we are passed from death to life, because we love the brethren: whereupon S.q 1.18 Austin giveth this sage advice; Let no man enquire of man, let him have recourse to his owne heart; if he find there charity, let him rest assured that he is passed from death to life. And S. Paul joyneth all the faithfull with him, saying, We know that all things worke for the best to them that love God: and, There is layd up a crown of righteousnesse, which the righteous Judge shall give mee at that day, and not to mee onely, but to all them also that love his appearing. In like manner Saintr 1.19 Gregory impropriateth not this assurance to himselfe, or some few to whom God extraordinarily revealeth their state hereafter, but extendeth it to all, making it a common duty, not a speciall gift; saying, Being supported with this certainty, wee ought nothing to doubt of the mercy of our Redeemer, but bee confident thereof, out of an assured hope. By the coherence of the text in the eighth to the Romans, we may infallibly gather, that all that walk not after the flesh, but after the Spirit, and have received the first fruits there∣of, and the testimony within themselves, are the Sonnes of God, know that all things worke together for their good. Have wee not all received the spirit of adoption? doe we not come to God as children to a most loving father? doe wee not daily, in confidence of his love, cry, Abba Father? If so, then

the Apostle addeth farther, that the Spirit testifieth to our spirit, that we are the sonnes of God. And lest any hereticall doubt cast in might trouble the spring of everlasting comfort, as if we were indeed made sonnes for the pre∣sent, but might forfeit our adoption, and thereby lose our inheritance, the Apostle cleareth all in the words following (v. 17.) If sonnes, then heires, heires of God, and joynt heires with Christ. God adopteth no sonne whom he intendeth not to make his heire, neither can any that is borne of him cease to be his sonne, because thes 1.20 seed of which he is borne is incorruptible, and this seed still remaineth in him. 1 John 3.9. Whosoever is borne of God doth not commit sinne, for his seed remaineth in him. There are three means of assurance among men:

• 1 Earnests.
• 2 Seales.
• 3 Witnesses.

In bargaines earnests, in deeds seales, in trialls witnesses.

First, to secure summes of money or bargaines we take earnests of men, or some pledge: behold this security given us by God, even thet 1.21 earnest of his Spirit in our hearts. On which words St.u 1.22 Chrysostome thus plainely glosseth, He saith not the Spirit, but the earnest of the Spirit, that thou mayst be every way confident: for if he meant not to give thee the whole, he would never have given this earnest in present. For this had beene to lose his earnest, and cast it away in vaine.

Secondly, to confirme all grants, licences, bonds, leases, testaments and conveyances, seales are required: behold this confirmation also, Ephes. 1.13. In whom ye are sealed by that holy Spirit of promise. and 4.30. And grieve not the holy Spirit of God, whereby ye are sealed to the day of redemp∣tion. Whether we speake of the seale sealing, or the seale sealed, we have both. For we are sealed by the Spirit of grace as by the seale sealing, and by the grace of the Spirit as the seale sealed, that is, printed upon us. In reference to which place Danielx 1.23 Chamierus rightly noteth, that there are seales put to things for their confirmation, and certaine signes or badges an∣swerable to seales given to persons at their investiture, as a collar of S's, and a blew ribbon, with a George, to the knights of the Garter, &c. We have both these seales, sigillum rei by the Sacrament, and sigillum personae by the Spirit, which sealeth us to the day of our redemption.

Thirdly, to prove any matter of fact in Courts of justice, witnesses are produced: behold this proofe of our right and title to a kingdome in hea∣ven; proofe (I say) by witnesses beyond exception, the holy Spirit and our renewed consciences: The Spirit it selfe beareth witnesse with our Spirit, that wee are the children of God, Rom. 8.16. On which words St. Chrysostome thus enlargeth himselfe,y 1.24 If a man, or an Angel, or an Archangel had pro∣mised thee this honour to be the Sonne of God, thou mightest peradventure have made some doubt of it: but now when God himselfe giveth thee this ti∣tle,

commanding thee to call him Abba, Father, who dare question thy title? If the King himselfe pricke a Sheriffe, or send him the Garter, or the Seale, what subject dare gainesay it?

Lastly, as the Planets are knowne by their influence, and the Diamond by his lustre, and the Balsamum by his medicinall vertue, and the soule by her vitall operations: so the gift here promised is most sensibly knowne by the effects:

• 1 Exceeding love.
• 2 Secure peace.
• 3 Unspeakable joy.
• 4 Invincible courage.

He that is not certain that he hath or ever shall receive any benefit by ano∣ther, or comfort in him, loveth but a little. He that was condemned to die, and cannot tell whether he hath a pardon for his life or no, can be at no peace: he that heareth glad tidings, but giveth little credit to them, rejoy∣ceth but faintly: he who hath no assurance of a better life, will be advised how he parteth with this. But the Saints of God and Martyrs of Jesus Christ are exceedingly enflamed with the love of their Redeemer, in com∣parison whereof they esteeme all things as dung: they enjoy peace that pas∣seth all understanding, they are ravished with spirituall joy, they so little passe for this present life, that they are ready not onely to be bound but to dye for the Lord Jesu; they rejoyce in their sufferings, they sing in the middest of the flames, they lie as contentedly upon the racke as upon a bed of doune, they prove masteries with all sorts of evill, they weary both tor∣tures and tormentors, and in all are more than Conquerours: therefore they know assuredly how they stand in the Court of heaven; they feele within them what Christ hath done for them; they have received already the first fruits of heavenly joyes, and doubt not of the whole crop; they haue re∣ceived the earnest, and doubt not of their full pay; they have received the seales, and doubt not of the deeds of their salvation; they have received the testimonie of the Spirit, and doubt not of their adoption; they have re∣ceived the white stone in my text, and doubt not of their absolution from death, and election to a kingdome in heaven.

What doe their dying speeches, that ought to live in perpetuall memory, import lesse?

First St.y 1.25 Pauls: I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth is laid up for me a crowne of righte∣ousnesse, which the Lord the righteous Judge shall give mee at that day.

Secondly ofz 1.26 Ignatius. When he heard the Lions roare for hunger, to whom he was suddenly to be cast as a prey: O that I were with the beasts that are prepared for me, whom I desire quickly to make an end of me: if they

refuse to touch my body (as through feare they have abstained from the bodies of other Saints) I will urge and provoke them to fall upon mee: Pardon me, children, I know what is good for mee, now I begin to bee Christs disciple, de∣siring none of those things which are seene: that I may finde Jesus Christ, wel∣come fire, crosse, beasts, teeth, breaking of my bones, tearing asunder of my members, grinding to powder of my whole body; let all the torments which the Devill can devise come upon mee, to the end, or so that I may enjoy Jesus my love. I am Christs corne, and presently I shall bee ground with the teeth of wilde beasts, that I may bee served in as fine manchet at my Lords table.

Thirdly, of Babylas: Returne to thy rest, O my soule, for the Lord hath re∣warded thee: I shall now walke before the Lord in the land of the living.

Fourthly, of Constantine the great:* 1.27 Now I know my selfe to bee truely happy, I have now attained the true light, and none but my selfe understandeth, or can apprehend what happinesse I am made partaker of.

Fiftly, of Sainta 1.28 Bernard: My Lord hath a double right to the kingdome of heaven; by inheritance, and by purchase; by inheritance of his Father, and purchase of his owne blood: with the former right himselfe is contented, the lat∣ter he hath given unto me: I am not worthy, I confesse, neither can I by mine owne merits obtaine the kingdome of heaven, but rest upon that interest which I have in the merit of Christs passion.

Sixtly, of Luther:b 1.29 Receive my soule, Lord Jesu; though I bee taken from this life, and this body of mine bee layd downe, yet I know certainely that I shall remaine with thee for ever, neither shall any bee able to pull mee out of thy hand.

Seventhly, of Juel:c 1.30 A crowne of righteousnesse is layd up for me; Christ is my righteousnesse, this is my day, this day let mee quickly come unto thee, this day let mee see thee Lord Jesu.

You have heard what wee are to say in answer to the first question, An sit? whether there be any such white stone? The second scientificall que∣stion is, Quid sit? what this white stone is? And because the Logicians di∣stinguish of,

• 1 Quid nominis.
• 2 Quid rei:

the quiddity, as they speak, of the name and of the thing: First, I will declare the Quid nominis, what the word signifieth, or to what the metaphor alludeth; Nam de hoc calculo varii sunt Doctorum calculi. Although all who have brought sweet lights to illustrate this dark prophesie, make it very cleare that the white stone is a Metaphor, and the gift a mystery; yet as Manna is said to have rellished according to the seve∣rall appetites of them that had eaten it, so this white stone in the mysticall signification appeareth divers to each Interpreters fancy: and though a white stone, even in the bottome of a river, may easily be discerned; yet not when the water is troubled, as here it is.

Some by it understand corpus glorificatum, a glorified body: and therein note foure properties,

• 1 Solidity.
• 2 Candour.
• 3 Rotundity.
• 4 Splendour.

The solidity in the white stone, say they, representeth the impassibility: the candour, the clarity and beauty: the roundnesse, the agility: the lustre or splendour, the subtility and glory of the Saints bodies raised from the dust. Thusd 1.31 Aquinas, who taketh his hint from Rupertus, and hee from Beda.

Others understand by the white stone, the grace of the spirit, which re∣neweth our mindes, making them pure and white, that is, innocent before God: soe 1.32 Junius, Aretius, Chytreus, Piscator, and Mathesius.

Others interpret claritatem nominis, an illustrious name, or the honour and title of a conquerour; either because, asf 1.33 Sixtus Senensis noteth, the dayes in which the Romanes gained any signall victory, were entred into their Fasti or registers with a white stone: or because they who overcame, and had the better in the Olympicke games or races, received for their guerdon ag 1.34 white shining stone.

h 1.35Vegus goeth a way by himselfe, taking this white stone for a white coun∣ter, and yeeldeth this reason of his interpretation: Because God, saith hee, casteth all mens salvation by Christs workes and merits; and all that hope to cleare with him for the infinite debts of their sinnes, must reckon upon them, or else they will fall short in their accounts. Behold Saul prophesieth, Balaam blesseth, and a Jesuite delivereth Protestant doctrine.

i 1.36Primasius and Victorinus will have this white stone to be alba ge••••a, a white gemme, or glistering jewell or pearle, like that in the Gospell, which the rich Merchant man sold all that he had to buy: but the word in the o∣riginall is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stone used in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in giving sentences, or making decrees. The Judges among the Romanes, when they acquitted any man, cast in a white stone into an urne or pot, according to that of the Poet:

Mos erat antiquis niveis atris{que} lapillis, His damnare reos, illis absolvere culpâ.

And likewise the Citizens of Rome in choosing their Magistrates, wrote his name to whom they gave their voice, in a white stone. By allusion to which two customes, I conceive the Spirit in this place promiseth to every one that shall overcome the lusts of the flesh, by the Spirit; the assaults of the Devill, by faith; and the persecutions and troubles of the world, by his constancy, calculum absolutorium, & suffragatorium, an infallible token of his absolution from death, and election to a crowne of life; an assurance of present justification, and future glorification.

Thus I take the Quid nominis to bee cleare: the greatest controversie is about the Quid rei; what that gift or grace is; what that signe or token, what that proofe or testimony, whereby our present estate of grace, and future of glory are secured unto us.

Some ghesse not farre off the truth; That it is testimonium renovatae con∣scientiae, the testimony of a renewed conscience. For as the eye in a glasse by reflection seeth it selfe looking; so the conscience by a reflection upon it selfe, knoweth that it knoweth God, and beleeveth that it beleeveth in Christ, and feeleth that it hath a new feeling, sense, and life. The eye of

faith in the regenerate seeth himselfe sealed to the day of redemption, and observeth the print of the seale in himselfe, and the image of the heavenly which it beareth. I shall speake nothing to disparage this testimony of con∣science, which affordeth to every true beleever singular contentment in life, and comfort in death. The nearer the voice is, the briefer and more certainely wee heare it; and therefore wee cannot but distinctly take that deposition for us, which conscience speaketh in the eare of the heart. And yet wee have a nearer and surer voice to settle our heart in the knowledge of our spirituall estate, the testimony of Gods Spirit, which is nearer and more inward to our soules, than our soules to our bodies: and the witnesse there∣of may be as great, or a greater joy to us, than if God had sent an Angell to us, as hee did to Daniel, to shew unto us that wee were beloved of him: or an Archangel, as hee did to the Virgink 1.37 Mary, to salute us, Haile thou that art highly favoured of God. If any demand, as shee did, not out of any doubt, but out of a desire of farther information, quomodo? that is, how doth the Spirit testifie to our spirits that we are the sonnes of God? To speake nothing of elevations of Spirit, and raptures, and speciall reve∣lations, which are not now so frequent, and so certaine as in former ages; I answer, The Spirit testifieth this unto us two manner of wayes, by

• Motions, or Words.
• Effects, or Deeds.

By words; so are the expresse words of Saintl 1.38 Cyprian, As when light∣ning breaketh the cloud, and the suddaine splendour thereof doth not so much enlighten as dazle the eyes: so sometimes thou art touched with I know not what motion, and feelest thy selfe to bee touched, and yet seest not him that tou∣cheth thee; there are inwardly spoken unto thee certaine secret words, so as thou canst not doubt that hee is neare thee, even within thee, who doth soli∣cite thee; yet doth hee not let thee see him as hee is. These secret words Saintm 1.39 Bernard uttereth, This is the testimony or record which the Spirit beareth unto thee; Thy sinnes are forgiven thee. I take it the meaning of the words of these Fathers is not that the holy Ghost doth sound these formall words in our bodily eares, but that as God oncen 1.40 spake in a still small voice, so in it still hee speaketh to the faithfull, by the Spirit, verbis mentalibus, by men∣tall words or notions: by which hee continually inciteth us to good, re∣straines us from evill, forewarneth us of danger, and comforteth us in trou∣ble. And whilest wee listen to these notions, or rather motions of the spi∣rit within us, wee heare this testimony often and distinctly. But when wee give eare to the motions of the evill Spirit, and entertaine him, and delight in his society, and thereby grieve and despite the Spirit of grace; hee be∣ing thus grieved by us, speaketh no more words of comfort in us, but withdrawes his gracious presence, and leaveth us in horrour of conscience, and darknesse of minde. In this time of spirituall desertion, wee thinke wee have lost this white stone, though indeed wee have not lost it, but it is hid from us for a while: for afterwards wee shall finde it, having first felt the Spirit moving upon the waters of our penitent teares; and in our powring out our soules before God, assisting us with sighes and groanes that cannot be expressed: then after we renewing our covenant with him, our sins are

blowne away like a thicke mist: and light from heaven breaketh in againe upon us, and with this light assurance, and with assurance peace, and with peace joy in the holy Ghost.

Yea, but a weake Christian may yet demand, How may I bee assured that my stone is not a counterfeit? that my gold is not alchymy? that my pearle is not glasse? that my Edenis not a fooles Paradise? that this testi∣mony in my soule is not a suggestion of Sathan to tempt mee to presumpti∣on, and thereby drowne mee in perdition? The Spirit of God commanding mee too 1.41 Try the Spirits whether they are of God or no, implyeth that there are Spirits which are not of God: how then may I certainly know that this motion within mee is from the good, and not rather from the evill Spirit? By this, if it accord with the word, and the testimony of thine own conscience: but if it vary from either, thou hast just cause to suspect it. If any Spirit shall tell thee that thou art lockt in the armes of Gods mercy, and canst not fall from him, though thou huggest some vice in thy bosome, and lettest loose the reines to some evill concupiscence; give that Spirit the lye, because it accordeth not with the word of God, testifying expressely, thatp 1.42 no whoremonger, nor uncleane person, nor covetous man, which it an I∣dolater, hath any inheritance in the kingdome of God, and of Christ. For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this present world. Againe, if any Spirit tell thee that thou art rich in spirituall graces, and lackest nothing, when thine owne Spirit te∣stifieth within thee, that thou art blinde, and naked, and miserable, and poore, beleeve not that Spirit. For the Spirit of God is a contest with our spirit,q 1.43 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee beareth witnesse with our spirit that wee are the sonnes of God: and when they both sweetly accord, we may without pre∣sumption conclude with Saintr 1.44 Austine; The truth promiseth, whosoever be∣leeveth in mee hath eternall life: I have heard the words of the Lord, I have beleeved; whereas I was before an Infidell, I am now made faithfull, and ac∣cording to his promise, have passed from death to life, and shall come into no condemnation. It is no presumption to ground assured confidence upon Christs promise. Hereunto let us adde the testimony of the effects of sa∣ving grace. As the testimony of the Spirit confirmeth the testimony of the Word, so the effects of saving grace confirme both unto us. These Saint Bernard reckoneth to bee,

• Hatred of sinne.
• Contempt of the world.
• Desire of heaven.

Hatred of our unregenerate estate past, contempt of present vanities, de∣sire of future felicity.

And doubtlesse if our hatred of sinne bee universall, our contempt of worldly vanities constant, and our desire of heavenly joyes fervent, wee may build upon them a strong perswasion, that we are in the favour of God, because we hate all evill; that we are espoused to Christ, because wee are divorced from the world; and that heaven belongeth unto us, because wee

long for it. Howbeit these seeme to bee rather characters of christian per∣fection, than common workes of an effectuall vocation. Though wee ar∣rive not to so high a degree of Angelicall, rather than humane perfection, yet through Gods mercy wee may bee assured of our election by other more easie and common workes of the Spirit in us, I meane, true faith, sin∣cere love of goodnesse in our selves and others, hungring and thirsting after righteousnesse, striving against our fleshly corruptions, godly sorrow, fili∣all feare, comfortable patience, and continuall growth in grace and godli∣nesse. Tully writeth ofl 1.45 Syracuse, That there is no day through the whole yeere so stormy and tempestuous, in which they have not some glympse of the sunne: neither undoubtedly after the travels of our new birth are past, is there any day so overcast with the clouds of temptation, in the soule of a Christian, in which the Sunne of righteousnesse doth not shine upon him, and some of these graces appeare in him. For if hee decay in one grace, hee may increase in another; if hee finde not in himselfe sensible growing in a∣ny grace, hee may feele in himselfe an unfained desire of such growth, and godly sorrow for want of it; and though hee conquer not all sinne, yet hee alloweth not himselfe in any sinne; and though he may have lost the sense, yet not the essence of faith; and though hee bee not assured in his owne ap∣prehension of remission of sinnes, yet hee may bee sure of his adhesion to God, and relying upon him for the forgivenesse of them, with a resoluti∣on like that of Job, Though he kill me, yet will I put my trust in him. And this is the summe and effect of what our Christian casuists answere to the second question, Quid sit, what is the white stone, whereby, as a certaine pledge, grace and glory are secured unto us.

The third question yet remains, Propter quid sit, to what end this white stone is given.

In the maine point of difference betweene the reformed and the Romane Church, concerning assurance of salvation, that wee bee not mis-led, wee must distinguish of a double certainty:

• The one of the subject, or of The person.
• The other of the object: or of The thing it selfe.

The certainty of the one never varieth, because it dependeth upon Gods election: the certainty of the other often varieth, because it dependeth up∣on the vivacity of our faith. Even as the apple in the eye of many creatures waxeth and waineth with the Moone; and ast 1.46 Solinus writeth, that the Margarite is clearer or duskier, according to the temper of the aire, and face of the skie, in which the shell-fish openeth it selfe: so this latter assurance waxeth and waineth with our faith, and is more evident, or more obscure, as our conscience is more or lesse purged from dead workes. If our faith be lively, our assurance is strong; if our faith faile, our assurance flagges, and in some fearfull temptation is so farre lost, that wee are brought to the very brinke of despaire; partly to chasten us for our former presumption, partly to abate our spirituall pride, and humble us before God, and in our owne spirits; but especially to improve the value of this jewell of assurance, and stirre us up to more diligence in using all possible meanes to regaine it, and

keep it more carefully after we have recovered it. By the causes of Gods ta∣king away of this white stone from us, or at the least hiding it out of our sight for a while, wee may ghesse at the reasons why hee imparteth it unto us.

1. First, to endeare his love unto us, and enflame ours to him. For how can wee but infinitely and eternally love him, who hath assured us of infi∣nite joyes, eternall salvation, an indefeizable inheritance, everlasting ha∣bitations, and an incorruptible crowne?

2. Secondly, to incourage us to finish our christian race, through many afflictions and persecutions for the Gospels sake; which we could never do if this crowne of glory were not hung out from heaven, and manifestly ex∣hibited to the eye of our faith, with assurance to winne it by our patience.

3. Thirdly, but especially, to kindle in us a most ardent desire, and con∣tinuall longing to arrive at our heavenly countrey, where wee shall possesse that inheritance of a kingdome, which is as surely conveighed unto us by the Word and Sacraments, as if Almighty God should presently cause a speciall deed to bee made, or patent to bee drawne for it, and set his hand and seale to it in our sight.

To knit up all that hath beene delivered, that it may take up lesse roome in your memory, and bee more easily borne away; let mee entreat you to set before your eyes the custome of the Romanes, in the entertainment of any great personage, whom after they had feasted with rare dainties ser∣ved in covered dishes, at the end of the banquet they gave unto him an Apo∣phoreton, or Carry-away, as they called it; that is, some jewell or piece of coine with his name engraven on it, or some speciall poesie. Such entertain∣ment is promised in my text, and performed on this holy Table: Christ who is both Hoste and feast, biddeth you to his hidden Manna in the Sacrament, and tendereth to every one of you a white stone, with your new name writ∣ten in it, for your Apophoreton. What remaineth, but that by particular exa∣mination, and fervent prayer, and speciall faith, and intention of devotion, yee prepare your stomacks for these covered dishes, and the hidden Man∣na; and after you have fed upon it, receive the white stone of absolution, and keepe it safe by you, and have it alwayes in your eyes? Let not your importunate clients so trespasse upon your time, but that you reserve al∣wayes some golden moments in every day, and especially on the Lords day, to bee clients to God. So peruse other writings and Records, that you forget not to search the deeds and evidences of your owne salvation: before you give learned counsaile to others, to secure and cleare their titles to their lands on earth, aske you counsaile of the spirit; and with David,u 1.47 make Gods statutes your counsailers, to secure your title to a kingdome in heaven. Make your election, whereof the white stone in my text is a cleare evidence, sure unto your selves, by the markes which I have described unto you, hatred of sinne, and contempt of the world, and desire of heaven; secure it to your soules by the life of your faith, and strength of your hope, and ardency of your love, and extremity of your hunger and thirst for righ∣teousnesse, and your earnest strife and most vehement fight against all your corruptions, by your deepe sorrow for your sinnes, carefull watching over all your wayes, sonnelike feare of displeasing your heavenly father, univer∣sall conformity to his will, and humble submission to his rod, with conti∣nuall

growth in grace, and mending your pace towards heaven, the nearer you come to your journyes end. So shall you overcome the devill by your faith, the world by your hope, the flesh by your spirituall love, sinfull joyes by your godly sorrow, carnall security by your watchfull care and filiall feare, dreadfull crosses by your comfortable patience, and dangerous relap∣ses by your proficiencie in godlinesse, and all sorts of temptations by your constant perseverance: And thus overcomming, Christ will make good his promise unto you, set before you the hidden Manna, and give you this white stone, which none shall be able to take away from you; and lay you all, as so many pretious stones, in thex 1.48 foundation of the heavenly Jerusalem, descending from God: To whom, &c.

Notes

• a 1.1

  Pers. satyr.
• * 1.2

  Recapitulat.
• b 1.3

  Aristot. ana∣lyt. post l. 2. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Notand quod sit referti ad an sit, ubi de acci∣dente quaeri∣tur, quia acci∣dentis esse est messe.
• * 1.4

  Divis.
• c 1.5

  Rom. 8.28.
• d 1.6

  Mat. 13.46.
• e 1.7

  Tit. 1.1.
• f 1.8

  Jam. 2.19.
• g 1.9

  Mat. 9.22.29
• h 1.10

  Fides dicit; aeternabona re∣posita sunt; spes dicit, mi∣hi teposita sunt; charitas dicit, ego curro post ea.
• i 1.11

  Job 19.25.26.27.
• k 1.12

  Psal. 45.11.12.
• l 1.13

  Rom. 8.28.
• m 1.14

  2 Cor. 5.1.
• n 1.15

  1 Joh. 2.5.
• o 1.16

  L. 1 posterior c. 2. Scire est causam rei cog∣noscere, & quod illius cau∣sa sit, & quod res illa aliter se habere non posset.
• p 1.17

  Ad Monim. l. 1. ••ustus ex fide vivens, fiducia∣liter dicit, cre∣do videre bona domini in ter∣ra viventium.
• q 1.18

  Tract. 5. in ep. Joh. Nemo interroget ho∣minem, redeat ad cor suum, si ibi invenerit charitatem, se∣curus sit, quia transiit à mor∣te ad vitam.
• r 1.19

  Ep. ex regist. l. 6. Hac fulti certitudine, de ejusdem re∣demptoris no∣stri misericor∣diá nihil ambi∣gere, sed spe debemus indu∣bitatâ praesu∣mere.
• s 1.20

  1 Pet. 1.23. Being borne a∣gaine, not of corruptible seed, but of in∣corruptible.
• t 1.21

  2 Cor. 1.22.
• u 1.22

  Chrysost. in secund. ad Cor. hom. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.23

  Chamierus de fid. l. 10. c. 13. Sigillorum varii sunt gradus: a∣lia simpliciter ad rei pertinent certitudinem indefinité; sic Reges sigillis suis muniunt diplomata, sic contrahentes sigillis sche∣dam suam mu∣niunt: sed alia spectant perso∣nae certitudi∣nem quae obsig∣nari dicitur, id est, signo pecu∣liari insigniri, ut eo sciat se in numerum eo∣rum ascriptum ad quos tale aliquod jus pertinet, ut cum Rex Equitibus suis torques concedit, ut procerto habeat se Equites esse.
• y 1.24

  Chrysost in epist. ad Rom. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.25

  2 Tim. 4.6, 7, 8.
• z 1.26

  Hieron. l. de viris illustribus. Utinam fiuar bestus quae mi∣hi praeparatae sunt, quas & oro veloces mihi esse ad interitum, & alliciam ad comedendum me, ne sicut & aliorum Mar∣tyrum non audeant corpus attingere. Quod si venire noluerint, ego vim faciam ut devorar. Ignoscite mihi filioli, quid mihi profit ego scio, nunc incipio esse Discipulus Christi: nihil de iis quae videntur desiderans, ut Jesum Chri∣stum inveniam; ignis, crux, bestiae, confractio ossium, membrorum{que} divisio, & totius corporis contritio, & omnia tormenta Diaboli in me veniant, tantum ut Christo fruar; & cum ardore pascendi rugientes audiret leones, ait fru∣mentum Christi sum, dentibus bestiarum molar, ut panis mundus inveniar.
• * 1.27

  Euseb. de vit. Constant. l. 4. c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.28

  Bernardus moriens dixit, Duplici jure retinet Domi∣nus meus reg∣num coelorum, haereditate pa∣tris, & merito passionis; alte∣ro ipse conten∣tus, alterum mihi donavit. Author. vit. Bern. l. 1. c. 22.
• b 1.29

  Vit. Luther.
• c 1.30

  Humfred. in vitâ Juelli.
• d 1.31

  Aquin. in Caten.
• e 1.32

  Junius in A∣poc. Gratiam spiritus quae imbuit novis moribus, & mentes puras & candidas, id est, innocentes reddit coram Deo.
• f 1.33

  Sextus Sen. bib. sanct. Cal∣culo albo prae∣notabantur, quo à caeteris discernerentur.
• g 1.34

  Aretas in A∣poc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.35

  Veg. in Apoc. Deus per Chri∣sti opera, seu calculos com∣putatorios, om∣nium hominū rationem sub∣ducit.
• i 1.36

  Coment. in Apoc.
• k 1.37

  Luke 1.28.
• l 1.38

  Prolog card. vert. 1. Dicun∣tur tibi verba quaedam arca∣na intrinse∣cus, ut dubitare non possis quin juxta te fit.
• m 1.39

  Serm. 1. in annunc Hoc est testimoni∣um quod per∣hibet Spiritus sanctus, dimis∣sa sunt tibi pec∣cata tua.
• n 1.40

  1 Kin. 19.12
• o 1.41

  1 Joh. 4.1. Beleeve not e∣very spirit, but try the spirit whether they are of God.
• p 1.42

  Eph. 5.5.
• q 1.43

  Rom. 8.16.
• r 1.44

  Tract. 22. in Joh Veritas pollicetur, qui credit habet vi∣tam aeternam, ego audivi ver∣ba Domini, credidit infidelis cum essem, fa∣ctus sum fide∣lis; sicut ipse monuit transii de morte ad vitam; in judi∣cium non ve∣nio, non prae∣sumptione meâ sed promissio∣ne ipsius.
• l 1.45

  Cic. Verr. 5.
• t 1.46

  Solin. Poly-hist. c. 56. Uni∣ones quoties excipiunt ma∣tutini aeris se∣men, fit clarius margaritum; quoties vesper∣tini, fit obscu∣rius.
• u 1.47

  Psal. 119.24
• x 1.48

  Apoc. 21.19.