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 NEW NAME. THE XXVIII. SERMON.

APOC. 2.17.

And in the same stone a new name written, which no man knoweth saving hee that receiveth it.

Right Honourable, Right Worshipfull, &c.

IN this close of a letter, endited by the Spirit, and en∣dorsed to the Angell of the Church of Pergamus, our Emperour Christ Jesus his donatives to his victorious souldiers are set forth to the best advantage of art. To him, that is, to every one whosoever hee bee, Jew or Gentile, bond or free, young or old, Captaine or com∣mon souldier, that overcommeth the flesh by subduing it, the world by de∣spising it, the devill by defying him, and quenching all his fiery darts on the buckler of his faith dipt in Christs blood; I will give out of my bounty, not for the merit of their service, the hidden Manna of consolation, the white stone of absolution, and the new name of adoption, which no man knoweth sa∣ving hee that receiveth it.

The hidden Manna I set before you, when I first entertained your reli∣gious attention with the mysticall delicacies this text affordeth. The last time I delivered unto you the white stone: and now I am to spell and read un∣to you your new name, and both declare what it is, and why engraven in this white stone; as also, how so engraven that it can bee read by none save him who owneth it. For my method, I will take it from Masters of Mu∣sicke and dancing: for as they first tune their instruments, then finger the streines of some exquisite lessons on it, & finally teach their scholars how

to foot the dance accordingly: so the divine assistance concurring with your patience, I will first, by endevouring to accord the severall interpre∣tations of the words, as it were, tune the strings: next, by delivering unto you the doctrines of this scripture, set to the lessons: and last of all, by ap∣plying them to your lives and conversations, direct you how you are to or∣der your feet, according to the heavenly musicke pricked by the Spirit in the rules of my text.

But because it is very hard to read letters or characters engraven in brasse or stone, if the brasse or stone bee covered with dirt, or blotted with inke; before I proceed to spell your name, I hold it requisite to rubbe out those spots, and wipe away those blots, which the ancient Pelagians, and late Pontificians have cast upon this white stone; I meane, our Protestant doctrine concerning the assurance of our salvation in particular.

[Object.] 1. They cast this blurre upon it, That it hath no foundation in holy Scripture; for where read wee, say they, thou William, or thou John, or thou Peter art assured of thy salvation?

2. They cast this blurre upon it, That it hath no place in the Apostles Creed, and therefore in scorne and derision they tearme it the thirteenth article.

3. They alledge against it, That it hath no footing at all in reason. For, say they, wee ought continually to pray for the remission of our sinnes, which wee need not to doe if wee were assured of our justification and sal∣vation.

4. They article against it, That it crosseth all such texts of Scripture, wherein feare is commended unto us, as a speciall helpe and furtherance to eternall salvation. To what end doth David advise,a 1.1 Serve the Lord with feare: and Saint Paul admonish,b 1.2 Be not high minded, but feare: and,c 1.3 work out your salvation with feare and trembling: and Saint Peter exhort,d 1.4 passe the time of your sojourning here in feare; if all true beleevers are so assured of their salvation, that they are in no danger of forfeiting their estate of grace here, or losing their crowne of glory hereafter?

5. They alleage against it, That it dulleth the edge of industry, and coo∣leth the heat of zeale, and taketh away all care of walking exactly before God, and uprightly before men: care and watchfulnesse, in their judge∣ment, are superfluous where salvation and eternall happinesse is secured.

The first blot is thus wiped out.* 1.5 As all parts are contained in the whole body, so all particulars and singulars are vertually enclosed in generals and universals: and therefore as when wee read, That all men are sinners; and, all men are deprived of the glory of God; and, in many things wee offend all, every man layeth his hand upon his heart, and acknowledgeth himselfe to bee of the number: and as when wee read, Wee must all appeare before the tribunall seat of Christ, every good Christian applieth it unto himselfe, and maketh full account one day to answer at that barre: so when peace of con∣science, and joy in the holy Ghost, and assurance of eternall blisse are pro∣mised to all beleevers in Scripture, every faithfull heart rejoiceth at them, as having speciall interest in them. I would faine know of our adversaries, when a Proclamation is published in the Kings name to all his loyall sub∣jects, whether every particular man within his realmes and dominions bee

not liable to the Kings high displeasure, in case hee disobey this his Maje∣sties edict, though no man be therein particularly named. Now what are the Ministers of the Gospell, but Gods Cryers, to proclaime his good plea∣sure, concerning the receiving all penitent sinners and beleevers into grace and favour? Our adversaries themselves beleeve that this Pope Urban the eighth is Christs Vicar, and cannot erre in Cathedrâ; and that this Priest, viz. Fisher, or Musket, hath power to remit sinnes, and in the administra∣tion of the Sacrament, to turne the bread into Christs body; yet let them turne over all the Bible, they shall no where finde the name of Priest Mus∣ket, Father Fisher, or Pope Urban. Here if they flye to generall promises, made to all the Apostles and their successors, they stifle the winde-pipe of their owne objection, and confesse consequently, so the generall be in Scrip∣ture, wee need not trouble our selves with the particular. But the generall I have proved at large out of Scripture, that assurance of salvation is a privi∣ledge granted to all the children of God, that heare the testimony of the Spirit, and see the infallible markes of Gods chosen in themselves.

* 1.6The second blot is thus rubbed out: This white stone, the assurance of a mans particular salvation, is comprised in the first words of the Creed, which according to the exposition of thee 1.7 Ancie••••s, importeth, I trust in God for salvation. For wee say not, I beleeve there is a God, which is cre∣dere Deum; nor I beleeve God, which is credere Deo; but I beleeve in God, that is, I put my religious trust and confidence in him. Beside, the true meaning of that article, I beleeve the forgivenesse of sinnes, is not on∣ly, I beleeve there is a remission of sinnes in the Church, which the divell himselfe doth, and yet is no whit the better for it; but I beleeve the remis∣sion of my owne sinnes, as I doe the resurrection of my owne flesh. And if this bee the true meaning of that Article, which Rome and Rhemes shall ne∣ver bee able to disprove, the assurance of our owne justification and salvati∣on is not, as they cavill, a thirteenth article of the Creed, but part of the tenth. To which Saintf 1.8 Austine subscribed; The devout soule saith confi∣dently, thou art my God, because God saith to the soule, I am thy salvation.

* 1.9The third blot is thus wiped out: Prayer for remission of sinnes, and as∣surance thereof may well stand together. After the Prophet Nathan had said to David, The Lord hath taken away thy sinne, David beleeved the re∣mission thereof; yet hee prayed most fervently for it:g 1.10 Purge mee with Hyssope and I shall be cleane, wash mee and I shall bee whiter than snow. Hide thy face from my sinnes, and blot out all mine iniquities, deliver me from blood guiltinesse O God, thou God of my salvation. Our blessed Redeemer was as∣sured that God would deliver him from the power of death andh 1.11 hell; yet in thei 1.12 dayes of his flesh he offered up prayers with strong cryes to him that was able to save him. Saint Paul was assured by faith, that God wouldk 1.13 deliver him from every evill worke, and preserve him to his heavenly kingdome; yet hee ceased not to pray, Libera nos à malo; Lead us not into temptation, but deliver us from evill. To cut all the sinewes of this objection at once, wee distinguish of three sorts of Christians:

• 1 Incipients.
• 2 Proficients.
• 3 Perfect.

Incipients pray for the remission of their sinnes, and assurance thereof to their conscience: Proficients for greater assurance, and farther growth in grace: those that are perfect (so farre as perfection may be attained in this life) for the abolishing of all power of sinne in them, and their publike ac∣quitting at the last day: and all three for a pardon of course, at least for such sinnes of infirmity, as sticke so close unto us that we cannot shake them off till we put off this earthly tabernacle. For albeit every true beleever is firmely perswaded of the love of God, and the free pardon of all his sinnes in generall; yet because no particular sinne can be actually remitted before it be committed, neither is the remission of any promised, but upon conditi∣on of repentance, and confession to God of all knowne sinnes in speciall, andl 1.14 unknowne in generall: every one that is carefull of his salvation, and mindfull of the command of Christ implyed in the patterne of all prayer, will sue out a pardon for every new sin, which through the frailty of his na∣ture he falleth into, by humble confession and prayer to God. Which pray∣er, because it cannot be acceptable to him without faith, he who prayeth for the remission of his sinnes, in the very instant when he prayeth beleeveth that God will heare him, and that he either hath, or will certainely pardon him. And so we see that this third objection either hath no edge at all, or if it hath any, woundeth the adversaries cause, if it be thus retorted against him.

• Whatsoever we pray to God for according to his will, we ought stedfastly to beleeve that we shall receive it.
• But every true beleever prayeth for the remission of his sins, accor∣ding to Gods will and command.
• Therefore every true beleever ought stedfastly to perswade him∣selfe that his sinnes are, or shall be certainely forgiven him.

The fourth blot is thus wiped out. Feare is twofold:

• 1 That which is opposed to carnall security.
• 2 That which is opposed to spirituall confidence.

The former is commanded in all the texts above alledged, and must stand with assurance of salvation; the latter is forbidden by Esay;m 1.15 Feare not, thou worme Jacob, and ye men of Israel: I will helpe thee, saith the Lord, and thy Redeemer.n 1.16 Feare not: for I have redeemed thee, I have called thee by thy name, thou art mine. And byo 1.17 Zachary in his Hymne; Blessed be the Lord God of Israel, which hath visited and redeemed his people. And hath raised up an horne of salvation for us in the house of his servant David. That we being delivered from the hands of our enemies, might serve him without feare. And by St. Paul,p 1.18 Ye have not received the Spirit of bondage againe to feare. And byq 1.19 Christ himselfe, Feare not little flocke, for it is your Fa∣thers pleasure to give you the kingdome. This latter feare, because it exclu∣deth confidence in God, is excluded it selfe: but the former not onely stan∣deth with certainty of perseverance in grace, but mightily supporteth it. For even for this end God promiseth to put that feare in the hearts of all

true believers, thatr 1.20 they may not fall away from him. Whereupon Tertulli∣an acutely inferreth, playing upon the double sense of the Latine word se∣curus;* 1.21 Hee that is secure (that is, carelesse) of the meanes of his salvation, is not solicitous or watchfull; but hee that is solicitous or watchfull may bee se∣cure, that is, free from all feare of unavoidable danger.

The last objection which our adversaries make against the doctrine deli∣vered, is taken out of the worme-eaten evidence of the ancient Pelagians, as wee may see in Saints 1.22 Prosper: They (viz. the Pelagians) upbraid, that all care of rising out of sinne is taken away from those that are lapsed; that to ho∣ly men is ministred an occasion of slacknesse in their devotion, or lukewarmnesse, inasmuch as the Elect (according to our doctrine) cannot fall away by any negli∣gence, howsoever they behave themselves; & that consequently this doctrine ta∣keth away all praiers, obsecrations, obtestations, exercise of mortification, & care of the means of renewing our covenant with God, and watchfulnesse over all our wayes. But wee answer with the ancientt 1.23 Fathers, that the certainty of the end no way derogateth from the necessity of the means of salvation, which on Gods part are admonitions, threatnings, promises, commands, counsels, punishments and rewards: on our part, continuall prayer, watchfulnesse, pro∣gresse in godlinesse, & unfained desire of, and earnest striving for perfection. After Christ prayed for S. Peters faith, thatu 1.24 it might not faile, Peter was as∣sured of his perseverance; yet Christ commandeth him with the rest,* 1.25 to watch and pray lest they enter into temptation: watchfulnesse therefore and assurance are not incompatible. None ever had greater assurance of their salvation than the Apostles, after Christ cheared their hearts,x 1.26 In this re∣joice, not that spirits are subject unto you; but rather rejoice because your names are written in heaven: yet our Saviour admonisheth them toy 1.27 stand with their loynes girt about, and their lights burning; and to take heed to them∣selvesz 1.28 lest at any time their hearts be overcharged with surfetting and drun∣kennesse, and cares of this life, and so that day come upon them at unawares. Questionlesse after Christ had given to Saint* 1.29 Paul the life of all them that were in the ship with him, hee was assured of their safe arrivall; yet when the shipmen were about to flye out of the ship, under colour as though they would have cast anchor, Paul said to the Centurion, and to the souldiers, ex∣cept these abide in the ship, you cannot bee saved. None may otherwise re∣ceive or apply to themselves the promises of grace, and remission of sinnes, than they are tendred to them in holy Scripture: but in them they are pro∣pounded unto all upon condition of repentance, faith, holinesse of life, new obedience, and perseverance in it to the end. To beleeve therefore the re∣mission of sinnes, and to bee assured of Gods favour, notwithstanding wee hold on our sinfull courses, is not spirituall confidence, but carnall presump∣tion.

Assurance of salvation is an effect of a lively faith, whicha 1.30 worketh by love; and consequently all that have it, the more they are assured of Gods love to them in Christ, the more their hearts are enflamed with love towards God, and their neighbour also for Gods sake; the more zealous they will bee of his glory, the more thankefull for his mercy, the more desirous to please him, the more fearfull to offend him, the more carefull to obey him, the more wounded with godly sorrow for their incurring his displeasure,

and the more ready to turne unto him by unfained repentance. Admit what they so much clamour against us for, that the adopted sonnes of God are in no feare or distrust that their heavenly Father will disinhe∣rite them; yet neither may they, nor can they presume hereupon wil∣fully to provoke him; because they know that hee hath many sharpe roddes to chasten them with besides; as temporall plagues, painefull sicknesse, irrecoverable losses, terrours of conscience, and spirituall deserti∣on. To conclude, the certainty of our beliefe that wee shall undoubtedly arrive at the celestiall Canaan, is no reason why we should flacke, but rather mend our pace thither.

Thus having wiped out the spots and blots, which the ancient and lat∣ter Pelagians have fast upon the white stone, we shall more easily be able to discerne the characters engraven in it, and read

The new name. Wee receive many new things from our Saviour:

• 1 Ab 1.31 new Testament signed with his blood.
• 2 In this new Testament a newc 1.32 Covenant.
• 3 In this new Covenant a newd 1.33 Commandement.
• 4 To obey this new Commandement a newe 1.34 heart.
• 5 And answerable to this new Heart newf 1.35 Tongues.
• 6 And consonant to these new Tongues newg 1.36 Songs.

Behold,h 1.37 I make all things new, a newi 1.38 heaven and a new earth, and a newk 1.39 city, and in it newl 1.40 inhabitants, to whom the Spirit here promiseth am 1.41 new name, upon which the Interpreters have many new conceits.

Alcazar the Jesuite, whose profound head the Pope lately graced with a Cardinals hat, in his prolixe commentaries upon the Apocalyps, falling upon the words of my text, will needs have this new name to be some deriva∣tive from Jesus, as Jesuitae or Jesuati, or the like. For this name Jesus (as out of Galatians hee endevoureth to prove) according to the true chara∣cters and points in the Hebrew, is novum nomen, a new name, never given to any but our Saviour: & of this name above all other names it is most certain that no man knoweth the vertue thereof, but he that is partaker of it. In which interpretation the Jesuites affection seemeth to me to have over-swayed his judgement. For as Aristoxenus the Musician, out of an admiration of his own profession, defined the soule to be ann 1.42 harmony; so this expositour, out of a love to his own society, resolveth this new name can be no other than a deno∣minative from Jesus. But he should have considered that this new name here promised to the Angel of Pergamus, is 1500. yeeres elder than Ignatius their Patriarch; and is not promised to him onely, but to all Christian con∣querours in alleges; whereas the name Jesuite, before Layola in this age so christened his disloyall off-spring, was never heard of in the world. Nei∣ther lyeth there hid such a mystery in the name Jesuite, that no man knoweth it saving hee that receiveth it: it is knowne well enough, not onely to Roma∣nists of other orders, but also to those of the reformed Church, who yet never received the badge of their profession, nor any marke of theo 1.43 beast.

Victorinus and some others with more probability ghesse the new name to be here meant Christianus, of which they understand those words

ofp 1.44 Esay, they shall bee called by my new name.

Aretas giveth the same interpretation of the white stone, and the new name, by both which the conquerour in proving masteries was made knowne to the people.

Carthusian distinguishing of the essentiall and accidentall rewards in hea∣ven, and calling the former auream, the latter aureolam, conceiveth this white stone to bee aureolam, a gemme added to the Saints crowne of glo∣ry; & in it the name of Beatus engraven, which no man can know but he that receiveth it; becauseq 1.45 eye hath not seene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.

r 1.46Illyricus and Osiander relating the custome of the Romanes in the ele∣ction of their chiefe Magistrates, to write his name to whom they gave their voice in a white stone, thus comment upon the words of my text: Him that overcommeth I will entertaine with hidden Manna, and I will declare him heire apparent to a crowne in heaven, I will elect him to a kingdome.

s 1.47Pareus expoundeth novum nomen, nomen dignitate praestans, a name of honour and renowne.

t 1.48Junius glosseth it, signum & indicium novitatis vitae, a signe and token of newnesse of life.

Lastly, Victor Pictabionensis, Sardus, Beda, Bulenger, Melo, Primasius, Rupertus, Pererius, and other expositours, generally concurre upon Filius Dei; the new name; say they, written in the white stone, is the sunne of God. Which their opinion they illustrate by other texts of Scripture; as name∣ly, Rom. 8.15.16. and, 1 Joh. 3.1. and they backe it with this reason; The new name here is such a one as no man knoweth saving hee that receiveth it, and what can that name bee but the title of the sonnes of God, which no man knoweth, saving hee that receiveth the Spirit of adoption, whereby hee cryethu 1.49 Abba Father; which Spirit testifieth to his spirit that hee is the childe of God? All other expositions may after a sort bee reduced to this, for this is a blessed name, according to Carthusians interpretation: for the chil∣dren of God are the children of the resurrection, and they are most happy. It is the name of Christian conquerors, according to Victorinus and Are∣tas his glosse; for* 1.50 every one that is borne of God overcommeth the world; and, this is the victory that overcommeth the world, even our faith. This is al∣so a symbol and token of newnesse of life; for all the regenerate sonnes of Godx 1.51 have put on the new man. This name indeed is a glorious name in Pa∣reus his sense; for if it were an honour to David to bee sonne-in-law to an earthly King, how much more honourable is it to be the adopted sonne of the King of heaven? Lastly, this name importeth, according to Illyricus and Osianders joint explication, haeredem vitae aeternae, heire of eternall life; for ify 1.52 sonnes, then heires.

And thus, as you heare, the strings are tuned, and all interpretations ac∣corded: now I set to the lessons, or doctrinall points, which are foure;

• 1 The title of sonnes, novum nomen.
• 2 The assurance of this title, inscriptum calculo.
• 3 The knowledge of this assurance, novit qui recipit.
• 4 The propriety of this knowledge, nemo novit nisi qui recipit

The Roman Generals after their conquests of great countries and cities, had new names given unto them; as to Publius Scipio was given the sir∣name of Africanus, to Lucius Scipio of Asiaticus, to Metellus of Numidicus, to Pompey of Hierosolymarius: in like manner our celestiall Emperour pro∣miseth to all that overcome their spirituall enemies, a new name, and emi∣nent title of honour; even that which Alexander the conquerour of the whole world most triumphed in, when the Egyptian Priest saluted him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sonne of God. But why is this called a new name? Either because it is unknown to the world, and worldly men; or in opposition to our old name, which was, sonnes of Adam. That is the name of our nature, this of grace; that of our shame and misery, this of our glory and happi∣nesse; that is a name from the earth, earthly, this is a name from the Lord of heaven, heavenly. And it appertaineth to all the Saints of God in a threefold respect:

• 1 Of Regeneration.
• 2 Adoption.
• 3 Imitation.

• Regeneration maketh them sonnes of God:
• Adoption heires with Christ:
• Imitation like both.

When the Astronomer that calculated the nativity of Reginaldus Polus was derided of all, because the disposition of the man was knowne to all to be contrary to those characters which he gave of him, Poole facetely excu∣sed the matter, saying, Such an one I was by my first nativity as hee hath de∣scribed me, but since that I was born again. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or second birth, though Nicodemus at the first deemed a riddle, because it could not enter into his head, how a man could re-enter his Mothers wombe, and be borne the second time; yet after our Saviour ingeminated this doctrine unto him,z 1.53 Verily, verily I say unto thee, Except a man be born of water and of the Spirit, hee cannot enter into the kingdome of God, hee gave credit unto it, as all must doe who look for the inheritance* 1.54 incorruptible and undefiled, and that fadeth not away, reserved in heaven for them:a 1.55 for all those are begotten again to a lively hope by the resurrection of Jesus Christ, not with corruptible seed, but with incorruptible: and after they are begotten they are born again of water and the Spirit, &b 1.56 as new born babes they desire the sincere milk of the word, that they may grow therby; and as they growc 1.57 the old man decayeth in them, and the inward man is renewed daily. Inregard of which great alteration and change wrought in them by the Spirit of regeneration was it, that the holy Father, when hee was solicited by the Mistresse of his affections in former times, claiming ancient familiarity with him, put her off, saying, Ego nunc non sum ego; I am not the man thou takest me for: thou art indeed thou, remai∣ning still in thy unregenerate estate, but I am not I. And unlesse wee all feele and observe in usd 1.58 a transformation by the renewing of our minde, that wee may prove what is that good, that acceptable and perfect will of God, we cannot challenge to our selves this new name, whereunto the Saints of God have yet a second right, by thee 1.59 Spirit of adoption.

Adoption, asf 1.60 Aquinas defineth it, is, by conformity to the image of the na∣turall sonne of God; imperfectly by grace here, and perfectly by glory hereafter. But this great Schoole-man, it seemeth, was no great Lawyer, nor dived deepe into the nature of Adoption; which he here counfoundeth partly with sanctification, which is our conformity in part to Christ by grace; and partly with glorification, which is our perfect conformity to him, when our sanctification is consummate in heaven. In precise truth, adoption is not by our conformity to the image of Christ, but our confor∣mity to the image of Christ is by the spirit of adoption. Adoption, saithg 1.61 Se∣neca, is a most sacred thing, containing in it an imitation of nature, civilly giving them sonnes, whom nature hath left childlesse; and it may be briefly defined, a legall supply of a naturall defect, whereby they who can beget no chil∣dren, yet make heires, to propagate their names to posterity, ut sic abolita seculis nomina per successores novos fulgeant. According to which definition, God cannot be properly said to adopt any children, though he give them the ti∣tles of sons, and make them coheirs with Christ: for adoptio est fortunae reme∣dium, is provided as a remedy and comfort of those who are destitute of children, and want heires; God wanteth none, neither doth hee adopt for his contentment, but for our solace and comfort. In civill adoption the son begotten is not adopted, the adopted is not begotten:

Nulla viro soboles imitatur adoptio prolem.

But in the divine adoption it is otherwise. For God adopteth no sonne by grace whom hee regenerateth not by his Spirit. Moreover, in civill adoption the ground is either consanguinity or affinity, which moved Julius to adopt Octavius: or if neither, eminencie of vertue and simili∣tude of disposition, which induced Nerva to adopt Trajan. But in the di∣vineh 1.62 adoption on the contrary, God adopteth not us because of any kindred or alliance in us to him antecedently; but he sent his sonne to take our nature upon him, and become kinne to us, that for his sake hee might have some occasion to adopt us. Men adopt those in whom they see worth, but God first loveth and giveth worth, that he may more worthily adopt: and they whom he so adopteth by the grace which he conferreth upon them, procure to themselves a third right to this title of sonnes by imitation of their father.

This imitation consisteth in walking after the Spirit, as he is a Spirit: in following after holinesse, as he is most holy: in loving mercy, as his mercy is over all his workes: in purifying our hearts and hands, as he is purity it selfe: in doing good to those that deserve ill of us, as he causeth hisi 1.63 sunne to rise upon the good and the bad, and his raine to fall upon the just and the un∣just: lastly, to aspire to perfection, as he is perfection it selfe. In the holy language of Scripture rather expression of vertue than impression of fea∣ture maketh a sonne: all that through faith prevaile with God are accounted of the seed of Israel, and all beleevers the sonnes of Abraham: and be∣cause the unbeleeving Jewes did not the workes of Abraham, Christ deny∣eth them to be his children.k 1.64 If yee were the children of Abraham, yee would doe the workes of Abraham. Whereuponl 1.65 Chrysologus inferreth, He that

doth not the workes of his Progenitors, in effect disclaimeth his linage. Con∣stantine the great tooke not such joy in his sonne Constantius because he fa∣voured him in his countenance, as because hem 1.66 saw in his tender yeeres an as∣say, and as it were the first draught of his owne vertues. On the contrary, the Roman Censors tooke such a distast at the sonne of Africanus for his de∣bauched life, that they tooke a ring off his finger, in which the image of his father was ingraven, because he so much degenerated from his fathers excellent vertues; they would not suffer him to weare his fathers picture in a ring, whose image he bare not in his minde: neither will God suffer any to beare his name, and be accounted his sonnes, who beare not his image, who resemble not his attributes in their vertues, his simplicity in their sincerity, his immutability in their constancy, his purity in their chastity, his good∣nesse in their charity, his holinesse in their piety, his justice in their integri∣ty. Regeneration is wrought in the heart knowne to God onely; adopti∣on is an act sped in the court of heaven, which none knoweth on earth but he that receiveth an exemplification of it by the Spirit: but imitation of our heavenly Father, by a heavenly conversation, proclaimeth us to all the world to be his sonnes. The title thus cleared, the next point is the perpe∣tuity thereof, represented unto us by the engraving the new name in the white stone: I will give him a white stone, and in it a new name written or engraven. When the Pharisees appeached the woman taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the foule act of adultery, it is there said, that our Saviour stooping downe wrote on the ground: but what he wrote the Evangelist writeth not. Saintn 1.67 Ambrose ghesseth that he wrote Earth accuseth earth: St. Austine these words, He that among you is free from sinne, let him cast the first stone. Others are of opinion that he wrote in the dust some private sinnes of the accusers; whose opinion hath thus farre footing in Scripture, that God, whose mercy is over all his workes, writeth the sinnes of men in dust, but his gifts and favours with a Diamond in precious gemmes; as we may see ono 1.68 Aarons breastplate, and here in a solid white stone.

White stones, such as this in my text, were in great use among the Ro∣mans, and served

• 1 To declare the victour or conquerour in proving masteries.
• 2 To acquit the accused in courts of justice.
• 3 To deliver suffrages in the election of Magistrates.

Upon all these uses the allegory in my text toucheth. For this white stone is given in token of victory, Vincenti dabo: and before I demonstrated it to bee an evidence of our justification; and now I shall shew it to bee an as∣surance of our election to a kingdome in heaven. As in the civill, so much more in the divine use, the act signified or done by it is altogether irrevoca∣ble. Hee to whom the white stone was given in the theater, or wheresoever the silver games were kept, or prizes plaid, was ever held Victor, and carri∣ed that title to his grave. Hee upon whom the Judges passed their sen∣tence by casting white stones into an urne or pitcher, was for ever acquitted of the crime laid to his charge. Hee who gave his voice to any man, by writing his name in a white stone, neither did nor could after varie: and

shall wee thinke that hee to whom Christ giveth his white stone shall ever lose the benefit thereof? The names of the twelve tribes engraven upon the twelve pretious stones on Aarons breast-plate, continued for many hundreds of yeers, as you may read in Josephus, and may be in them still for ought we know; yet if they could be razed out, certainly their names cannot be blotted outo 1.69 which are written in heaven. The calling and gifts of God are withoutp 1.70 repentance, especially this of adoption in Saintq 1.71 Ambrose his judgement: What, saith hee, can God the Father reverse his owne grants? can hee cast him out of his fatherly grace, whom hee hath once adopted? by no meanes. For though a servant may cease to bee a servant if his Master ca∣shiere him; and a tenant to bee a tenant if hee have forfeited his estate, yet a sonne cannot cease to bee a sonne; hee that is borne, cannot but bee borne; and if hee bee borne of God hee cannot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though hee may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he cannot doe though he may suffer sin, that is, he cannot practise it, as a man doth his trade or profession, in a settled course, without checke of conscience, or reluctancy, because the seed of God remaineth in him, which fighteth against the poyson instilled by Satan, and will in the end conquer it, because it isr 1.72 incorruptible seed. When a childe of God is at the worst, and hath recei∣ved the greatest foyle in temptation, hee remaineth still the child of Gods 1.73 quoad sigillum, though not quoad signum; according to the seale, though not according to the signe: lose he may the signe in himselfe, but God can∣not lose his seale.

You will say peradventure, this assertion openeth a window to presump∣tion, and carnall liberty: nay rather it shutteth the leaves against it, and fa∣steneth them with surest bolts and barres. For lay this for a ground, that he that hath received the Spirit of regeneration, and grace of adoption, can∣not sinne desperately, nor give absolute way to any corruption: the conclu∣sion to bee built upon it will bee this (which necessarily checketh and choa∣keth all presumptuous thoughts) That whosoever defileth his mouth with oathes or lies, his hand with bribes, his body with uncleannesse, his con∣science with any knowne sinne, finding in himselfe no checke with it, no struggling against it, no smiting of the heart after it, no earnest desire, and in the end effectuall working out of it; was never a true convert, the sunne of righteousnesse never rose on him, because hee yet lyeth frozen in the dregs of his naturall corruption.t 1.74 Stay me with flaggons, and comfort me with apples, for I am sicke of love; the doctrine of the perpetuity of the regenerates e∣state is a cup of the strongest wine in those flaggons, which must bee given to none but such as amore languent, such as have beene contracted to Christ, and have received from him many jewels of grace, and infallible tokens of speciall affection, though at the present by some fearefull provocation, they have so farre incurred his displeasure, that hee will not looke upon their teares, nor hearken to their sighes or groanes, nor once turne his countenance towards them, which they infinitely value above their life. To these we are to minister this cordiall; That Christ his contract with the soul is indissolu∣ble, that the Covenant of his peace is immovable, that the seed of regenerati∣on is immortall, that whom God loveth he loveth to the end, that they may have lost the sense, but they cannot the essence of true faith, that their new name is still written upon the white stone, though such a mist be cast before

their eyes that they cannot reade it now; but after a great defluxe of pe∣nitent teares, Christ will annoint them with the eye-salve of his Spirit, and then they shall clearely see and reade it: for hee that receiveth it knoweth it. And so I fall into the third point, the knowledge of this perpetuity:

Hee knoweth it who receiveth it. As the eye seeth either

1. Per radium rectum, a streight line drawne from the eye to the object: Or,

2. Per radium reflexum, a beame reflected from the object to the eye: so the soul hath a double knowledge; direct, of the object; and reflexe, of her owne acts. As when I looke in a glasse I looke upon my selfe looking in it: when I touch my pulse I feele my feeling of it: in like manner the soule by reflexive knowledge apprehendeth her owne apprehension, judgeth of her owne judgement, and beleeveth her owne faith and beliefe. How can there be any assurance by faith, if there be no assurance of faith it selfe? Saintu 1.75 Au∣stine is most expresse for this reflexive act of faith: Faith it selfe, saith hee, is seene in the minde, though wee believe those things by faith which wee can∣not see: and again,* 1.76 Faith is in the inward parts of the soule, neither can any man see it in another, but in himselfe hee may. Could there bee any doubt of this, I would evict it out of the expresse words of our Saviour (Joh. 14.20.) In that day you shall know that I am in the Father, and you in mee, and I in you. And of Saint Paul:x 1.77 Examine your selves whether you be in the faith or no. Know yee not your selves that Christ is in you, except you bee reprobates? And,y 1.78 I know whom I have believed. And,z 1.79 Wee have not received the Spi∣rit of the World, but the Spirit of God, that wee might know the things that are freely given us of God. Hang up a taper or a carbuncle in a darke roome, and you shall perceive that first it discovereth it selfe by its owne light, and then all things in the roome. This taper or carbuncle is faith in the soule, which as it manifesteth all other graces, so most clearly also it selfe. The heat by the incident beame of the sunne is but weake, the greatest is by the reflected: so is it in the act of faith, there is but small warmth of comfort from the direct act, whereby wee beleeve the singular priviledges of all true beleevers; the greatest comfort is by the reflexive, viz. that wee are true beleevers, and share in those comforts. Without this reflexive know∣ledge there can beea 1.80 no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full perswasion in our mindes, much lesseb 1.81 accesse with confidence. Which yet the auncient Fathers not onely teach plainly out of the Apostle, but also shew manifestly how it may be obtained. S.c 1.82 Basil putteth this case of conscience: How may the soule assuredly bee per∣swaded that God hath forgiven unto her her sinnes? And hee resolveth it thus: When shee findeth in her selfe the like disposition and affection to his, that said, I hate iniquity, and all false wayes I utterly abhorre. Saintd 1.83 Ambrose thus: He that cleaveth to that leaven is made himselfe leaven, and thereby sure of his owne salvation, and secure of gaining others to the faith. Sainte 1.84 Leo thus: If they finde any of the fruits of charity in their conscience, let them not doubt but that God is in them. But wee need not borrow torch light where the sunne shineth so bright in holy scriptures.f 1.85 Hee that beleeveth in the sonne of God hath the testimony in himselfe: And, theg 1.86 Spirit testifieth to our spirit, that we are the sonnes of God; the Spirit of God warranteth the ma∣jor, In whomsoever the markes of Gods children, set downe in scripture,

are conspicuous, they are the sonnes of God: our Spirit testifieth the mi∣nor, that these marks are in us. Now because this assumption can be proved no otherwise than by experience, and our owne inward sense, my fourth ob∣servation hence directly ensueth, That no man knoweth the new name save he that receiveth it: which is the last point now to be touched, and note to be quavered on in my close, viz. the propriety of this knowledge.

None knoweth save he that receiveth it. For no man knoweth the things of a man, save theh 1.87 spirit of man that is in him. If this white stone were visi∣ble to the eye of the body, and it were given to us in presence of others, it could not be but that some should see and know it besides him that recei∣veth it. But this white stone is conspicuous only to the eye of faith, which is thei 1.88 evidence of things not seene, and it is given by the Spirit which is in∣visible, and received also by the inward faculties of our soule, which are likewise invisible. Were this knowledge onely conjecturall, and gathered from outward signes and tokens, others might have notice thereof as well as our selves: but the Spirit saith here, No man knoweth save he that recei∣veth it. It must be therefore a speciall act of speciall faith whereby we are assured of our adoption by faith, and of faith by the Spirit.k 1.89 Ansbertus giveth good aime to the meaning of this text: Suppose two (saith he) com∣mending hony, of whom the first discourseth out of his reading, the tongue of the second hath tasted that he speaketh of, such (saith he) is the knowledge of him who hath received the white stone. Others may know it in specie, but he in individuo: others contemplatively, but he experimentally.l 1.90 Sardus commeth nearer the marke, This name (saith he) is of such excellency, that no man knoweth it, that is, the value and worth of it, but he who is adopted by God.m 1.91 Rupertus hitteth it; Why (saith he) doth no man know this name sa∣ving he that receiveth it? Because this name cannot be knowne by any outward document, but by an inward experiment; not by externall evidence, but by in∣ward sense: therefore no man knoweth it saving he whom the Spirit by rege∣neration maketh the sonne of God, and by the same act maketh him know it. There is a great difference betweene a contemplative and an experimentall knowledge of the priviledges of Gods children. A blind man from his birth may heare the theory of the Sun read unto him, but he can never con∣ceive rightly of the beauty of that glorious lamp of heaven, or take the hun∣dreth part of that delight which we doe who see it. The discourse of the Jewish Rabbins concerning the delicacy of this Manna in my text is sweet, but nothing to the taste of it. The meditations of Divines upon the joyes of heaven are able to ravish the soule with delight, yet are they nothing to St.n 1.92 Pauls rapture into the third heaven: so farre experimentall knowledge in particular exceedeth contemplative in generall. Out of this experimentall knowledge the Spouse testifieth,o 1.93 I have eaten my hony combe, with my ho∣ny. To this the Prophet David inviteth,p 1.94 O taste and see how gracious the Lord is. For this the Apostle prayeth, that the Philippians might abound in all spirituall wisedome andq 1.95 experience, or sense: and this is the knowledge here meant.

You have heard the lessons set in the lines of my text; what remaineth but that according to my proposed method I direct you to foot the spiritu∣all dance accordingly?

1 And in the stone a new name. Mutatio nominis mutatio hominis,* 1.96 a new name should carry with it a new man. When God changedr 1.97 Jacobs name into Israel he changed his condition: and certainely Christ giveth this new name to none, to whom he giveth not withall a new nature. If therefore we expect that Christ should write this new name in a white stone, and give it us; let us give all diligence that the image of the new man may shine in our soules; otherwise, if the old Adam be young in us, if our old infirmities be strong in us, if the old leven puffing us up with pride, and sowring the whole lumpe of our nature is still in us; if our old corruptions, be they vi∣tious, or ambitious, or a varitious, or superstitious, still master us, this white stone here mentioned will prove a black stone to us, and this new name written in it a hand-writing against us. For as 1.98 holy and godly title in a wicked man improveth the guilt of his sinne.

This new name is the title of the Son of God, which appellation should bind us to our good behaviour, that we carry our selves so in private to∣wards God, so in publike towards men, so holily in our devotion, so faith∣fully in our vocation, so uprightly in our conversation, that we may be

Proles tanto non inficianda parenti,

children not unworthy to be owned by such a Father, who hath adopted us in Christ. What a shame is it for a Prince, or the sonne of a Noble man to filch and cheat, and take base courses, and live sordidly? Tertullian strongly refuteth Montanus his prophecies by his personall infirmities; What? (saith he) a Prophet, and a Dicer? a Prophet, and an Usurer? a Prophet, and fleshly given? a Prophet, and distemper himselfe with drinke? Wee may streigne this string higher, What? a Christian beleever, and a Pagan liver? the Sonne of God, and doe the workes of the Divell? the childe of light, and walke in darknesse, in gluttony, chambering and wanton∣nesse, strife and envying? an heire of heaven, and all his mind and thoughts upon the mucke and dung of the earth? Why dost thou reproach thine ownet 1.99 name? Why dost thou disgrace thy greatest honour? Why dost thou overthrow thine owne title by thy deeds?

3 If Christ hath written our new name in a white stone, let us imprint his name in our hearts, as Ignatius did, and that so deepely, if we may be∣leeve the Legend, that the characters thereof were legible in it after his death: let us sing a new song to him that hath given us this new name.

4 If no man upon earth know to whom Christ hath given this white stone saving he that receiveth it, let us take heed how we suddenly write a∣ny mans name in a blacke stone, I meane passe the censure of Reprobates upon them. Theu 1.100 Judge himselfe adviseth not to judge, lest we be judged. The foundation of God remaineth sure, having this seale, God knoweth who are his, not we: we ought to labour for the reformation, and pray for the con∣version, and hope for the salvation of any to whom God, for ought we know, may give repentance unto life, as he hath given to us: They cannot be worse than we have beene.x 1.101 Let no man arrogantly assume that to himselfe which the Father hath reserved to himselfe alone, viz. the fanne to sever the wheate from the chaffe in Christs floore.

5 Lastly, if we desire to eat of the hidden Manna, let us loathe the flesh∣pots of Egypt; if we covet this white stone, let us value it above all preci∣ous stones; if we expect this new name, let us contemne the titles of the world: let us study lesse other mens titles and states on earth, and more our owne state in Gods promises, and title to heaven: let us view in the glasse of holy Scripture the true markes of Gods children, and seeke to find them all in our selves. So shall we be sure before death closeth up our eies, to have a sight of this new name here, and after we remove hence to read it writ∣ten in glorious characters in the gates and walls of the new Jerusalem, de∣scending from God, whosex 1.102 streets are paved with gold, and the gates and foundations of the walls garnished with pearles and all sorts of precious stones: into which heavenly Mansions, when we are ready for them, God receive us for his sake, who is gone thither before to prepare them for us. To whom, &c.

Notes

• a 1.1

  Psal. 2.11.
• b 1.2

  Rom 11.20.
• c 1.3

  Phil. 2.12.
• d 1.4

  1 Pet. 1.17.
• * 1.5

  Resp. ad 1.
• * 1.6

  Resp. ad 2.
• e 1.7

  Eusch. Emis∣sen. in symb.
• f 1.8

  In psal. 32. Dicit anima fe∣cura. Deus me∣us es tu, quia dicit Deus ani∣mae ego sum tua s••lus.
• * 1.9

  Resp. ad 3.
• g 1.10

  Psal. 51.7.14.
• h 1.11

  Psal. 16.10.
• i 1.12

  Heb. 5.7.
• k 1.13

  2 Tim. 4.18.
• l 1.14

  Psal. 19.12. Who can un∣derstand his er∣rours? O cleanse thou me from secret faults.
• m 1.15

  Esay 41.14.
• n 1.16

  c. 43. ver. 1.
• o 1.17

  Luk. 1.68, 69 74.
• p 1.18

  Rom. 8.15.
• q 1.19

  Luke 12.32.
• r 1.20

  Jer. 32.40.
• * 1.21

  De cult Jer••n. Qui secutus est non est soli∣citus, qui est so∣licitus potest esse secutus.
• s 1.22

  Ep. ad August. Dicunt lapsis curam resur∣gendi adunt, & sanctis occasi∣onem teporis offerri, eo quod electi nulla negligentiâ possint excide∣re. Hage confe∣rence, p. 12. &c.
• t 1.23

  Aug. de cor∣rep. & grat. Prosp. resp. ad ob••ect Vincent.
• u 1.24

  Luk. 22.32. I have prayed for thee that thy faith faile not.
• * 1.25

  Mar. 14.37.38. Christ saith to Peter, Si∣mon sleepest thou? couldst not thou watch with mee one houre? watch & pray lest yee en∣ter into temp∣tation.
• x 1.26

  Luk. 10.20.
• y 1.27

  Luk. 12.35.
• z 1.28

  L••k. 21.34.
• * 1.29

  Act. 27.24.
• a 1.30

  Gal. 5.6.
• b 1.31

  Mat. 26.28.
• c 1.32

  Heb. 8.8.
• d 1.33

  Joh. 13.34.
• e 1.34

  Ezek. 36.26.
• f 1.35

  Mar. 16.17.
• g 1.36

  Apoc. 14.3.
• h 1.37

  Apoc. 21.5.
• i 1.38

  2 Pet. 3.13.
• k 1.39

  Apoc. 21.2.
• l 1.40

  Eph. 4.24.
• m 1.41

  2 Cor. 5.17.
• n 1.42

  Cic. Tusc. 1.
• o 1.43

  Apoc. 14 9.
• p 1.44

  Esa. 62.2.
• q 1.45

  1 Cor. 2.9.
• r 1.46

  Illyr. in Apoc Scribam cum haeredem vitae aeternae.
• s 1.47

  Comment. in 2. Apoc.
• t 1.48

  Junius annot in Apoc. Indu∣endo novum hominem, quem nemo novit nisi spiri∣tus hominis, qui in ipso est, cujus laus non est ex homini∣bus, sed ex Deo.
• u 1.49

  Rom. 8.16.
• * 1.50

  1 Joh. 5.4.
• x 1.51

  Eph. 4.24.
• y 1.52

  Rom. 8.17.
• z 1.53

  Joh. 3.5.
• * 1.54

  1 Pet. 1.4.
• a 1.55

  1 Pet. 1.3.
• b 1.56

  1 Pet. 2.2.
• c 1.57

  2 Cor. 4.16.
• d 1.58

  Rom. 12.2.
• e 1.59

  Rom. 8.15.
• f 1.60

  Sum 1. p. ••. 93. Art. 4. Adop••o filiorum D••i est per confor∣mita••em ad ••∣maginem fil•••• natur lis, ••n∣perf••••tè pu∣de•• p•••• g••••ti∣am, perf••c••e per glor••••m.
• g 1.61

  Sen. controv. Ad p•••• est ••••si••t•• quae benefi•••• natu∣rae & juris imi∣tatur.
• h 1.62

  Pli•• pan••gyr. Nulla adopta∣ti cum adopta∣to cognatio, null•• ••••cessitu∣do, nisi quod uterque opti∣m••s ••rat, dig∣n••s••; alter ••li∣gi, alter eligere.
• i 1.63

  Mat. 5.45.
• k 1.64

  John 8.39
• l 1.65

  Serm. 125. in Evang. Qui genitotis ope∣••••••n facit, a••∣••a•• genus.
• m 1.66

  Nazarius in panogyr. Praestantissi∣mum Princi∣pem hoc maxi∣mè juvit, quod in primoribus annis ductae sunt lineae qui∣bus virtutumsu∣arum effigies posset includi.
• n 1.67

  In Evang. Terram terra accusat.
• o 1.68

  Exod. 28.20.
• o 1.69

  Luk. 10 20.
• p 1.70

  Rom. 11.29.
• q 1.71

  A••••h. de Isac. & vit. beat. Num Deus pa∣ter ipsequi con∣tulit, potest sua dona rescinde∣re•• & qu••s a∣doptione sus∣cepit, eos à pa∣terni affectus gratiâ relegare?
• r 1.72

  1 Pet. 1.23.
• s 1.73

  Abbat. prae∣lect. de verit. grat. & Dia∣trib. cont. Tompson.
• t 1.74

  Cant. 2 5.
• u 1.75

  Ep. 112 c 3. Fides ipsa men∣te u••{que} vide∣tur quamvis hoc fide creda∣tur quod non videtur.
• * 1.76

  De trin. l. 13. c. 2. Fides est in intimis nostris mentibus, nec eam quisquam hominum vi∣det in alio, sed in semet-ipso.
• x 1.77

  2 Cor. 13.5.
• y 1.78

  2 Tim. 1.12.
• z 1.79

  1 Cor. 2.12.
• a 1.80

  Rom. 14.5.
• b 1.81

  Eph. 3.12. In whom wee have boldnesse and accesse with confidence by the faith of him.
• c 1.82

  Moral. q. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• d 1.83

  Amb. Serm. 2. de serm.
• e 1.84

  Leo Serm. 2. de pasch.
• f 1.85

  1 Joh. 5.10.
• g 1.86

  Rom. 8.16.
• h 1.87

  1 Cor. 2.11.
• i 1.88

  Heb. 11.1.
• k 1.89

  In Apoc. Sint duo quorum uterque lau∣dat mel, sed alterus lingua loquitur quod fauces igno∣rant, alterius quod delectatio gustus cum do∣cuerit.
• l 1.90

  in Apoc. Tan∣tae excellentiae est nomen istud, ut nemo sciat quid vale∣at, quantum boni compre∣hendat, nisi qui adoptatus est.
• m 1.91

  Rupert. in Apoc. Cui ne∣mo scit nisi qui accipit? quia nominis ejus scientiam non alterius extrin∣secus documen∣tum, sed pro∣prium interius efficit experi∣mentum, ideo nemo scit nisi quem spiritus regenerando fi∣lium Dei effe∣cerit, & ipsâ re∣generatione scientem ejus rei doctumque suo tactu effe∣cerit.
• n 1.92

  2. Cor. 12.2.
• o 1.93

  Cant. 5 1.
• p 1.94

  Psal. 34.8.
• q 1.95

  Psal. 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  Applicat.
• r 1.97

  Gen. 32.28.
• s 1.98

  Salvianus de provid. l. 4. Re∣atus impii pium nomen. & l. 3. Quid est in quo nobis de Christiano no∣mine blandia∣mur, cum uti∣que hoc ipso magis per no∣men sacratissi∣mum rei simus quod a sancti∣moniâ discre∣pamus?
• t 1.99

  Basil seleuc. Cur appellati∣oni cujus virtu∣te cares contu∣melium irro∣gas? quid gestas cognomen? quid personae probro sit? quid factis appela∣tionem impug∣nas, & calumniâ nomen tuum afficis?
• u 1.100

  Mat. 7.1.
• x 1.101

  Cypr. ep. l. 3. Nemo id sibi arroget quod sibi soli reser∣vat pater.
• x 1.102

  Apoc. 21.19.